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is not fit even for this 
miserable world. How 
then can he hope to get 
a better world than this 
(Cf.III.13)


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BG4.32 4 32
एवं 
बहुͪवधा 
य£ा 
ͪवतता 
Ħéमणो 
मुखे |
कम[जा
िÛवɮͬध 
ताÛसवा[ने
वं £ा×वा 
ͪवमोêय
से ||४-
३२||
evaṃ 
bahuvidhā 
yajñā vitatā 
brahmaṇo 
mukhe .
karmajānviddhi 
tānsarvānevaṃ 
jñātvā 
vimokṣyase ||4-
32||
।।4.32।। ऐसे 
अनेक Ĥकार के 
य£ɉ का Ħéमा 
के मुख अथा[त् 
वेदɉ मɅ Ĥसार है 
अथा[त् वͨण[त हɇ
। उन सब को 
कमɟ से उ×पÛन 
हुए जानो;  इस 
Ĥकार जानकर 
तुम मुÈत हो 
जाओगे।।
4.32 Thus, 
manifold 
sacrifices are 
spread out 
before 
Brahman 
(literally) at 
the mouth or 
face of 
Brahman).


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(literally) at 
the mouth or 
face of 
Brahman). 
Know them all 
as born of 
action and 
thus knowing, 
thou shalt be 
liberated.
4.32 एवम् thus? बहुͪवधाः 
manifold? य£ाः 
sacrifices? ͪवतताः are 
spread? Ħéमणः of 
Brahman (or of the 
Veda)? मुखे in the face? 
कम[जान् born of action? 
ͪवɮͬध know (thou)? तान् 
them? सवा[न् all? एवम् 
thus? £ा×वा having 
known? ͪवमोêयसे thou 
shalt be liberated.
Commentary The word 
Brahmanah has also 
been interpreted to 
mean In the Vedas.
Various kinds of


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mean In the Vedas.
Various kinds of 
sacrifices are spread out 
at the mouth of 
Brahman? i.e.? they are 
known from the Vedas. 
Know that they are born 
of action? because the 
Self is beyond action. If 
you realise that these 
actions do not concern 
me? they are not my 
actin? and I am 
actionless? you will 
surely be liberated from 
the bondage of Samsara 
by this right knowledge. 
(Cf.IX.27XIII.15)


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BG4.33 4 33
श
◌YेयाÛġåयमयाɮय£ाÏ£ानय£ः परÛतप |
सवɍ 
कमा[ͨखलं 
पाथ[ £ाने 
पǐरसमाप्
यते ||४-
३३||
śreyāndravyam
ayādyajñājjñāna
yajñaḥ 
parantapa .
sarvaṃ 
karmākhilaṃ 
pārtha jñāne 
parisamāpyate 
||4-33||
।।4.33।। हे 
परÛतप ! ġåयɉ 
से सàपÛन होने 
वाले य£ कȧ 
अपे¢ा £ानय£ 
Įेçठ है। हे पाथ[ 
! सàपूण[ 
अͨखल कम[ 
£ान मɅ समाÜत 
होते हɇ,  अथा[त् 
£ान उनकȧ 
पराकाçठा है।।
Swami 
Sivananda 
did not 
comment on 
this sloka
4.33 Įेयान् superior? 
ġåयमयात् with objects? 
य£ात् than sacrifice? 
£ानय£ः


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य£ात् than sacrifice? 
£ानय£ः 
knowledgesacrifice? 
परÛतप O Parantapa? 
सव[म् all?  कम[ action? 
अͨखलम् in its entirely? 
पाथ[ O Partha? £ाने in 
knowledge? पǐरसमाÜयते 
is culminated.
Commentary Sacrifices 
with material objects 
cause material effects 
and bring the sacrificer 
to this world for the 
enjoyment of the fruits? 
while wisdomsacrifice 
leads to Moksha. 
Therefore 
wisdomsacrifice is 
superior to the sacrifice 
performed with material 
objects. Just as rivers


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performed with material 
objects. Just as rivers 
join the ocean? so do all 
actions join knowledge? 
i.e.? they culminate in 
knowledge. All actions 
purify the heart and lead 
to the dawn of 
knowledge of the Self.All 
actions that are 
performed as offerings 
unto the Lord with their 
fruits are contained in 
the knowledge of 
Brahman. (Cf.IX.15X.
25XVIII.70)


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BG4.34 4 34
तɮͪवɮͬध 
Ĥͨणपाते
न 
पǐरĤæनेन 
सेवया |
उपदेêय
िÛत ते 
£ानं 
£ाǓननस्
तǂवदͧश[
नः ||४-
३४||
tadviddhi 
praṇipātena 
paripraśnena 
sevayā .
upadekṣyanti te 
jñānaṃ 
jñāninastattvad
arśinaḥ ||4-34||
।।4.34।। उस 
(£ान) को (गुǽ 
के समीप 
जाकर) साçटांग 
Ĥͨणपात,  Ĥæन 
तथा सेवा करके 
जानो;  ये 
तǂवदशȸ £ानी 
पुǽष तुàहɅ £ान 
का उपदेश करɅगे
।।
4.34 Know 
That by long 
prostration, 
by estion and 
by service; 
the wise who 
have realised 
the Truth will 
instruct thee 
in (that) 
knowledge.


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instruct thee 
in (that) 
knowledge.
4.34 तत् That? ͪवɮͬध 
know? Ĥͨणपातेन by long 
prostration? पǐरĤæनेन by 
estion? सेवया by 
service? उपदेêयिÛत will 
instruct? ते to thee? 
£ानम् knowledge? 
£ाǓननः the wise? 
तǂवदͧश[नः those who 
have realised the Truth.
Commentary Go to the 
teachers (those who are 
well versed in the 
scriptures dealing with 
Brahman or 
Brahmasrotris? and who 
are established in 
Brahman or 
Brahmanishthas). 
Prostrate yourself before 
them with profound


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Prostrate yourself before 
them with profound 
humility and perfect 
devotion. Ask them 
estions? O venerable 
Guru What is the cause 
of bondage How can I 
get liberation What is 
the nature of ignorance 
What is the nature of 
knowledge What is the 
AntarangaSadhana 
(inward spiritual 
practice) for attaining 
Selfrealisation Serve the 
Guru wholeheartedly. A 
teacher who is versed in 
the scriptures (Sastras) 
but who has no direct 
Selfrealisaiton will not 
be able to help you in


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Selfrealisaiton will not 
be able to help you in 
the attainment of the 
knowledge of the Self. 
He who has knowledge 
of the scriptures and 
who is also established 
in Brahman will be able 
to instruct thee in that 
knowledge and help 
thee in the attainment of 
Selfrealisation. Mere 
prostrations alone will 
not do. They may be 
tinged with hypocrisy. 
You must have perfect 
faith in your Guru and 
his teaching. You must 
serve him 
wholeheartedly with 
great devotion. Now 
hypocrisy is not


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BG4.35 4 35
यÏ£ा×वा 
न 
पुनमȾहमे
वं 
याèयͧस 
पाÖडव |
येन 
भूताÛयशे
षेण 
ġêयèयात्
मÛयथो 
मǓय (var 
अशेषाͨण) 
||४-३५||
yajjñātvā na 
punarmohamev
aṃ yāsyasi 
pāṇḍava .
yena 
bhūtānyaśeṣāṇi 
drakṣyasyātma
nyatho mayi ||4-
35||
।।4.35।। 
िजसको 
जानकर तुम 
पुन इस Ĥकार 
मोह को नहȣं 
ĤाÜत 
होगे,  और हे 
पाÖडव ! िजसके 
ɮवारा तुम 
भूतमाğ को 
अपने 
आ×मèवǾप मɅ 
तथा मुझमɅ भी 
देखोगे।।
4.35 Knowing 
ï1thatï1 thou 
shalt not, O 
Arjuna, again 
get deluded 
like this; and 
by that thou 
shalt see all


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like this; and 
by that thou 
shalt see all 
beings in thy 
Self and also 
in Me.
4.35 यत् which? £ा×वा 
having known? न not? 
पुनः again? मोहम् 
delusion? एवम् thus?  
याèयͧस will get? पाÖडव O 
Pandava? येन by this? 
भूताǓन beings? अशेषेण 
all? ġêयͧस (thou) shalt 
see? आ×मǓन in (thy) 
Self? अथो also? मǓय in 
Me.Commentary That? 
the knowledge of the 
Self mentioned in the 
previous verse? that is 
to be learnt from the 
Brahmanishtha Guru 
through prostration? 
estioning and service.


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through prostration? 
estioning and service. 
When you acire this 
knowledge you will not 
be again subject to 
confusion or error. You 
will behold that 
underlying basic unity. 
You will behold or 
directly cognise through 
internal experience or 
intuition that all beings 
from the Creator down 
to a blade of grass exist 
in your own Self and 
also in Me. (Cf.IX.
15XVIII.20)
BG4.36 4 36
अͪप 
चेदͧस 
पापेßयः 
सवȶßयः 
पापकृƣम
◌ः |
सवɍ 
£ानÜलवे
नैव 
वृिजनं 
सÛतǐरçय
ͧस ||४-
३६||
api cedasi


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नैव 
वृिजनं 
सÛतǐरçय
ͧस ||४-
३६||
api cedasi 
pāpebhyaḥ 
sarvebhyaḥ 
pāpakṛttamaḥ .
sarvaṃ 
jñānaplavenaiva 
vṛjinaṃ 
santariṣyasi ||4-
36||
।।4.36।। यǑद 
तुम सब पाͪपयɉ 
से भी अͬधक 
पाप करने वाले 
हो,  तो भी 
£ानǾपी नौका 
ɮवारा,  Ǔनæचय 
हȣ सàपूण[ पापɉ 
का तुम संतरण 
कर जाओगे।।
4.36 Even if 
thou art the 
most sinful of 
all sinners, 
yet thou shalt 
verily cross all 
sins by the 
raft of 
knowledge.
4.36 अͪप even? चेत् if? 
अͧस (thou) art? पापेßयः 
than sinners? सवȶßयः 
(than) all? पापकृƣमः


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than sinners? सवȶßयः 
(than) all? पापकृƣमः 
most sinful? सव[म् all? 
£ानÜलवेन by the raft of 
knowledge? एव alone? 
वृिजनम् sin? सÛतǐरçयͧस 
(thou) shalt cross.
Commentary You can 
cross the ocean of sin 
with the boat of the 
knowledge of the Self. 
(Cf.IX.30)


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BG4.37 4 37
यथैधांͧस 
सͧमɮधोऽ
िÊनभ[èम
सा×कुǽते
ऽजु[न |
£ानािÊनः 
सव[कमा[
ͨण 
भèमसात्
कुǽते 
तथा ||४-
३७||
yathaidhāṃsi 
samiddho.
agnirbhasmasāt
kurute.arjuna .
jñānāgniḥ 
sarvakarmāṇi 
bhasmasātkurut
e tathā ||4-37||
।।4.37।। जैसे 
ĤÏजवͧलत 
अिÊन ईÛधन 
को भèमसात् 
कर देती है,  वैसे 
हȣ,  हे अजु[न ! 
£ानǾपी अिÊन 
सàपूण[ कमɟ को 
भèमसात् कर 
देती है।।
4.37 As the 
blazing fire 
reduces fuel 
to ashes, O 
Arjuna, so 
does the fire 
of knowledge 
reduce all 
actions to 
ashes.
4.37 यथा as? एधांͧस


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actions to 
ashes.
4.37 यथा as? एधांͧस 
fuel? सͧमɮधः blazing? 
अिÊनः fire? भèमसा×कुǽते 
reduces to ashes? अजु[न 
O Arjuna? £ानािÊनः fire 
of knowledge? सव[कमा[ͨण 
all actions? भèमसा×कुǽते 
reduces to ashes? तथा 
so.Commentary Just as 
the sees that are 
roasted cannot 
germinate? so also the 
actions that are burnt by 
the fire of knowledge 
cannot bear fruits? i.e.? 
cannot bring man to this 
world again for the 
enjoyment of the fruits of 
his actions. This is 
reducing actions to


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his actions. This is 
reducing actions to 
ashes. The actions lose 
their potency as they are 
burnt by the fire of 
knowledge. When the 
knowledge of the Self 
dawns? all actions with 
their results are burnt by 
the fire of that 
knowledge just as fuel is 
burnt by the fire. When 
there is no 
agencymentality (the 
idea I do this)? when 
there is no desire for the 
fruits? action is no 
action at all. It has lost 
its potency. The fire of 
knowledge can burn all 
actions except the


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knowledge can burn all 
actions except the 
Prarabdha Karma? or 
the result of the past 
action which has 
brought this body into 
existence and which has 
thus already begun to 
bear fruits or produce 
effects.According to 
some philosophers even 
the Prarabdha Karma is 
destroyed by the fire of 
knowledge. Sri Sankara 
says in his 
AparokshanubhutiIn the 
passage his actions are 
destroyed when the 
Supreme is realised the 
Veda expressly speaks 
of actions (Karmas) in


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Veda expressly speaks 
of actions (Karmas) in 
the plural? in order to 
signify the destruction of 
even the Prarabdha.
There are three kinds of 
Karmas or reaction to or 
fructification of past 
actions (1) Prarabdha? 
so much of the past 
actions as has given rise 
to the present birth? (2) 
Sanchita? the balance 
of the past actions that 
will give rise to future 
births -- the storehouse 
of accumulated actions? 
and (3) Agami or 
Kriyamana? acts being 
done in the present life.


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Kriyamana? acts being 
done in the present life. 
If by the knowledge of 
the Self only the 
Sanchita and Agami 
were destroyed and not 
Prarabdha? the dual 
number would have 
been used and not the 
plural. (Sanskrit 
grammar has singular? 
dual and plural 
numbers). (Cf.IV.1019)


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BG4.38 4 38
न Ǒह 
£ानेन 
सǺशं 
पͪवğͧमह 
ͪवɮयते |
त×èवयं 
योगसंͧस
ɮधः 
कालेनात्
मǓन 
ͪवÛदǓत 
||४-३८||
na hi jñānena 
sadṛśaṃ 
pavitramiha 
vidyate .
tatsvayaṃ 
yogasaṃsiddha
ḥ kālenātmani 
vindati ||4-38||
।।4.38।। इस 
लोक मɅ £ान के 
समान पͪवğ 
करने 
वाला,  Ǔनसंदेह,
  कुछ भी नहȣं है
। योग मɅ 
संͧसɮध पुǽष 
èवयं हȣ उसे 
(उͬचत) काल मɅ 
आ×मा मɅ ĤाÜत 
करता है।।
4.38 Verily, 
there is no 
purifier in this 
world like 
knowledge. 
He who is 
perfected in 
Yoga finds it 
in the Self in 
time.


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Yoga finds it 
in the Self in 
time.
4.38 न not? Ǒह verily? 
£ानेन to wisdom? सǺशम् 
like? पͪवğम् pure? इह 
here (in this world)? 
ͪवɮयते is? तत् that? 
èवयम् oneself? 
योगसंͧसɮधः perfected in 
Yoga? कालेन in time? 
आ×मǓन in the Self? 
ͪवÛदǓत finds.
Commentary There 
exists no purifier eal to 
knowledge of the Self. 
He who has attained 
perfection by the 
constant practice of 
Karma Yoga and 
Dhyana Yoga (the Yoga 
of meditation) will? after 
a time? find the 
knowledge of the Self in


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a time? find the 
knowledge of the Self in 
himself.
BG4.39 4 39
Įɮधावाँल्
लभते 
£ानं 
त×परः 
संयतेिÛġ
यः |
£ानं 
लÞÚवा 
परां 
शािÛतम
ͬचरेणाͬध
गÍछǓत 
||४-३९||
śraddhāvā.
Nllabhate 
jñānaṃ tatparaḥ 
saṃyatendriyaḥ 
.
jñānaṃ labdhvā 
parāṃ 
śāntimacireṇād
higacchati ||4-
39||
।।4.39।। 
Įɮधावान्,  तत्
पर और 
िजतेिÛġय पुǽष 
£ान ĤाÜत 
करता है। £ान 
को ĤाÜत करके 
शीē हȣ वह 
परम शािÛत को 
ĤाÜत होता है।।
4.39 The man 
who is full of 
faith, who is 
devoted to it, 
and who has 
subdued the 
senses


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devoted to it, 
and who has 
subdued the 
senses 
obtains (this) 
knowledge; 
and having 
obtained the 
knowledge he 
attains at 
once to the 
supreme 
peace.
4.39 Įɮधावान् the man 
of faith? लभते obtains? 
£ानम् knowledge? त×परः 
devoted? संयतेिÛġयः who 
has subdued the 
senses? £ानम् 
knowledge? लÞÚवा 
having obtained? पराम् 
supreme? शािÛतम् to 
peace? अͬचरेण at once? 
अͬधगÍछǓत attains.
Commentary He who is 
full of faith? who 
constantly serves his 
Guru and hears his 
teachings? who has


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Guru and hears his 
teachings? who has 
subdued the senses 
surely gets the 
knowledge and ickly 
attains the supreme 
peace or salvation 
(Moksha). All the above 
three alifications are 
indispensable for an 
aspirant if he wants to 
attain to the supreme 
peace of the Eternal 
ickly. One alifiaction 
alone will not suffice. 
(Cf.X.10?11)


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BG4.40 4 40
अ£æचाĮ
ɮदधानश्
च 
संशया×मा 
ͪवनæयǓत 
|
नायं 
लोकोऽ
िèत न 
परो न 
सुखं 
संशया×म
नः ||४-
४०||
ajñaścāśraddad
hānaśca 
saṃśayātmā 
vinaśyati .
nāyaṃ loko.asti 
na paro na 
sukhaṃ 
saṃśayātmana
ḥ ||4-40||
।।4.40।। 
अ£ानी तथा 
ĮɮधारǑहत और 
संशययुÈत 
पुǽष नçट हो 
जाता है,  (उनमɅ 
भी) संशयी पुǽष 
के ͧलये न यह 
लोक है,  न 
परलोक और न 
सुख।।
4.40 The 
ignorant the 
faithless, the 
doubting self 
goes to 
destruction; 
there is 
neither this 
world nor the 
other, nor 
happiness for


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world nor the 
other, nor 
happiness for 
the doubting.
4.40 अ£ः the ignorant? 
च and? अĮɮदधानः the 
faithless? च and? 
संशया×मा the doubting 
self? ͪवनæयǓत goes to 
destruction? न not? 
अयम् this? लोकः world? 
अिèत is? न not? परः the 
next? न not? सुखम् 
happiness? संशया×मनः 
for the doubting self.
Commentary The 
ignorant one who has no 
knowledge of the Self. 
The man without faith 
one who has no faith in 
his own self? in the 
scriptures and the 
teachings of his Guru.A


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scriptures and the 
teachings of his Guru.A 
man of doubting mind is 
the most sinful of all. His 
condition is very 
deplorable. He is full of 
doubts as regards the 
next world. He does not 
rejoice in this world 
also? as he is very 
suspicious. He has no 
happiness.


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BG4.41 4 41
योगसंÛय
èतकमा[णं 
£ानस
िÑछÛनसं
शयम् |
आ×मवन्
तं न 
कमा[ͨण 
ǓनबÚन
िÛत 
धनÑजय 
||४-४१||
yogasaṃnyasta
karmāṇaṃ 
jñānasañchinna
saṃśayam .
ātmavantaṃ na 
karmāṇi 
nibadhnanti 
dhanañjaya ||4-
41||
।।4.41।। 
िजसने 
योगɮवारा कमɟ 
का संÛयास 
ͩकया 
है,  £ानɮवारा 
िजसके संशय 
नçट हो गये हɇ,  ऐसे 
आ×मवान् पुǽष 
को,  हे धनंजय 
! कम[ नहȣं 
बांधते हɇ।।
4.41 He who 
has 
renounced 
actions by 
Yoga, whose 
doubts are 
rent asunder 
by 
knowledge, 
and who is 
self-
possessed  
actions do not


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and who is 
self-
possessed  
actions do not 
bind him, O 
Arjuna.
4.41 योगसंÛयèतकमा[णम् 
one who has renounced 
actions by Yoga? 
£ानसंǓछÛनसंशयम् one 
whose doubts are rent 
asunder by knowledge? 
आ×मवÛतम् possessing 
the self? न not? कमा[ͨण 
actions? ǓनबÚनिÛत 
bind? धनÑजय O 
Dhananjaya.
Commentary Sri 
Madhusudana Sarasvati 
explains Atmavantam as 
always watchful.He who 
has attained to 
Selfrealisation 
renounces all actions by 
means of Yoga or the 
knowledge of Brahman.


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means of Yoga or the 
knowledge of Brahman. 
As he is established in 
the knowledge of the 
identity of the individual 
soul with the,Supreme 
Soul? all his doubts are 
cut asunder. Actions do 
not bind him as they are 
burnt in the fire of 
wisdom and as he is 
always watchful over 
himself. (Cf.II.48III.9IV.
20)


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BG4.42 4 42
तèमाद£
◌ानसàभूतं 
ǿ×èथं 
£ानाͧसन
◌ा×मनः |
Ǔछǂवैनं 
संशयं 
योगमाǓत
çठोͪƣçठ 
भारत ||४-
४२||
tasmādajñānas
ambhūtaṃ 
hṛtsthaṃ 
jñānāsinātmana
ḥ .
chittvainaṃ 
saṃśayaṃ 
yogamātiṣṭhottiṣ
ṭha bhārata ||4-
42||
।।4.42।। 
इसͧलये अपने 
ǿदय मɅ िèथत 
अ£ान से 
उ×पÛन 
आ×मͪवषयक 
संशय को £ान 
खɬग से 
काटकर,  हे 
भारत ! योग का 
आĮय लेकर 
खड़े हो जाओ।।
4.42 
Therefore 
with the 
sword of the 
knowledge (of 
the Self) cut 
asunder the 
doubt of the 
self born of 
ignorance, 
residing in thy


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self born of 
ignorance, 
residing in thy 
heart, and 
take refuge in 
Yoga. Arise, 
O Arjuna.
4.42 तèमात् therefore? 
अ£ानसंभूतम् born out of 
ignorance? ǿ×èथम् 
residing in the heart? 
£ानाͧसना by the sword 
of knowledge? आ×मनः 
of the Self? Ǔछǂवा having 
cut? एनम् this? संशयम् 
doubt? योगम् Yoga? 
आͪƣçठ take refuge? 
उͪƣçठ arise? भारत O 
Bharata.Commentary 
Doubt causes a great 
deal of mental torment. 
It is most sinful. It is 
born of ignorance. Kill it 
ruthlessly with the


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born of ignorance. Kill it 
ruthlessly with the 
knowledge of the Self. 
Now stand up and fight? 
O Arjuna.(This chapter 
is known by the names 
Jnana Yoga? Abhyasa 
Yoga and 
jnanakarmasannyasa 
Yoga also.)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 fourth 
discourse entitledThe 
Yoga of the Division of 
Wisdom. ,


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BG5.1 5 1
अजु[न 
उवाच |
संÛयासं 
कम[णां 
कृçण 
पुनयȾगं 
च शंसͧस 
|
यÍĖेय 
एतयोरेकं 
तÛमे ĦूǑह 
सुǓनिæच
तम् ||५-
१||
arjuna uvāca .
saṃnyāsaṃ 
karmaṇāṃ 
kṛṣṇa 
punaryogaṃ ca 
śaṃsasi .
yacchreya 
etayorekaṃ 
tanme brūhi 
suniścitam ||5-
1||
।।5.1।। अजु[न 
ने कहा हे 
--  कृçण ! आप 
कमɟ के संÛयास 
कȧ और ͩफर 
योग (कम[ के 
आचरण) कȧ 
Ĥशंसा करते हɇ। 
इन दोनɉ मɅ एक 
जो Ǔनæचय 
पूव[क Įेयèकर 
है, उसको मेरे 
ͧलए कǑहये।।
5.1 Arjuna 
said  
Renunciation 
of actions, O 
Krishna, Thou 
praisest, and


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of actions, O 
Krishna, Thou 
praisest, and 
again Yoga. 
Tell me 
conclusively 
that which is 
the better of 
the two.
5.1 संÛयासम् 
renunciation? कम[णाम् of 
actions? कृçण O 
Krishna? पुनः again? 
योगम् Yoga? च and? 
शंसͧस (Thou) praisest? 
यत् which? Įेयः better? 
एतयोः of these two? 
एकम् one? तत् that? मे to 
me? ĦूǑह tell? सुǓनिæचतम् 
conclusively.
Commentary Thou 
teachest renunciation of 
actions and also their 
performance. This has 
confused me. Tell 
decisively now which is


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confused me. Tell 
decisively now which is 
better. It is not possible 
for a man to resort to 
both of them at the 
same time. Yoga here 
means Karma Yoga. 
(Cf.III.2)


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BG5.2 5 2
Įीभगवा
नुवाच |
संÛयासः 
कम[योगश्
च 
Ǔनः
श
◌Yेयसकरावुभौ |
तयोèतु 
कम[संÛया
सा×कम[य
◌ोगो 
ͪवͧशçयते 
||५-२||
śrībhagavānuvā
ca .
saṃnyāsaḥ 
karmayogaśca 
niḥśreyasakarā
vubhau .
tayostu 
karmasaṃnyās
ātkarmayogo 
viśiṣyate ||5-2||
।।5.2।। 
Įीभगवान् ने 
कहा 
--  कम[संÛयास 
और कम[योग ये 
दोनɉ हȣ परम 
कãयाणकारक 
हɇ;  परÛतु उन 
दोनɉ मɅ 
कम[संÛयास से 
कम[योग Įेçठ है
।।
5.2 The 
Blessed Lord 
said  
Renunciation 
and the Yoga 
of action both 
lead to the 
highest bliss; 
but of the two,


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lead to the 
highest bliss; 
but of the two, 
the Yoga of 
action is 
superior to 
the 
renunciation 
of action.
5.2 संÛयासः 
renunciation? कम[योगः 
Yoga of action? च and? 
ǓनःĮेयसकरौ leading to 
the highest bliss? उभौ 
both? तयोः of these two? 
तु but? कम[संÛयासात् than 
renunciation of action? 
कम[योगः Yoga of action? 
ͪवͧशçयते is superior.
Commentary Sannyasa 
(renunciation of action) 
and Karma Yoga 
(performance of action) 
both lead to Moksha or 
liberation or the highest


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liberation or the highest 
bliss. Though both lead 
to Moksha? yet of the 
two means of attaining 
to Moksha? Karma 
Yoga is better than mere 
Karma Sannyasa 
(renunciation of action) 
without the knowledge 
of the Self.But 
renunciation of actions 
with the knowledge of 
the Self is decidedly 
superior to Karma Yoga.
Moreover? Karma Yoga 
is easy and is therefore 
suitable to all. (Cf.III.3V.
5VI.46)


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BG5.3 5 3
£ेयः स 
Ǔन×यसंन्
यासी यो 
न ɮवेिçट 
न 
काɨ¢Ǔत 
|
Ǔनɮ[वÛɮ
वो Ǒह 
महाबाहो 
सुखं 
बÛधा×Ĥ
मुÍयते 
||५-३||
jñeyaḥ sa 
nityasaṃnyāsī 
yo na dveṣṭi na 
kāṅkṣati .
nirdvandvo hi 
mahābāho 
sukhaṃ 
bandhātpramuc
yate ||5-3||
।।5.3।। जो 
पुǽष न ͩकसी 
से ɮवेष करता है 
और न ͩकसी 
कȧ 
आकां¢ा,  वह 
सदा संÛयासी 
हȣ समझने 
योÊय 
है;  Èयɉͩक,  हे 
महाबाहो ! 
ɮवÛɮवɉ से 
रǑहत पुǽष 
सहज हȣ बÛधन 
मुÈत हो जाता 
है।।
5.3 He should 
be known as 
a perpertual 
Sannyasi who 
neither hates 
nor desires;


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Sannyasi who 
neither hates 
nor desires; 
for, free from 
the pairs of 
opposites, O 
mighty-armed 
Arjuna, he is 
easily set free 
from 
bondage.
5.3 £ेयः should be 
known? सः he? 
Ǔन×यसंÛयासी perpetual 
ascetic? यः who? न not? 
ɮवेिçट hates? न not? 
काɨ¢Ǔत desires? 
Ǔनɮ[वÛɮवः one free from 
the pairs of opposites? 
Ǒह verily? महाबाहो O 
mightyarmed? सुखम् 
easily? बÛधात् from 
bondage? ĤमुÍयते is set 
free.Commentary A man 
does not become a 
Sannyasi by merely 
giving up actions


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Sannyasi by merely 
giving up actions 
because of laziness or 
ignorance or some 
family arrel or calamity 
or unemployment. A true 
Sannyasi is not a 
hypocritical coward.The 
Karma Yogi who neither 
hates pain and the 
objects which give him 
pain? nor desires 
pleasure and the objects 
that give him pleasure? 
who has neither 
attachment nor aversion 
to any senseobject and 
who has risen above the 
pairs of heat and cold? 
joy and sorrow? success 
and failure? victory and


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and failure? victory and 
defeat? gain and loss? 
praise and censure? 
honour and dishonour? 
should be known as a 
perpetual Sannyasi 
though he is ever 
engaged in action.One 
need not have taken 
Sannyasa formally but if 
he has the above mental 
attitutde? he is a 
perpetual Sannyasi. 
Mere ochrecoloured 
robe cannot make one a 
Sannyasi. What is 
wanted is a pure heart 
with true renunciation of 
egoism and desires. 
Physical renunciation of 
objects is no 
renunciation at all. (Cf.
VI.1)


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BG5.4 5 4
साɨÉयय
◌ोगौ 
पृथÊबाला
◌ः 
ĤवदिÛत 
न 
पिÖडताः |
एकमÜया
िèथतः 
सàयगुभ
योͪव[Ûदते 
फलम् 
||५-४||
sāṅkhyayogau 
pṛthagbālāḥ 
pravadanti na 
paṇḍitāḥ .
ekamapyāsthita
ḥ 
samyagubhayor
vindate phalam 
||5-4||
।।5.4।। बालक 
अथा[त् 
बालबुɮͬध के 
लोग सांÉय 
(संÛयास) और 
योग को परèपर 
ͧभÛन समझते 
हɇ;  ͩकसी एक 
मɅ भी सàयक् 
Ĥकार से िèथत 
हुआ पुǽष दोनɉ 
के फल को 
ĤाÜत कर लेता 
है।।
5.4 Children, 
not the wise, 
speak of 
knowledge 
and the Yoga 
of action or 
the 
performance 
of action as


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of action or 
the 
performance 
of action as 
though they 
are distinct 
and different; 
he who is 
truly 
established in 
one obtains 
the fruits of 
both.
5.4 सांÉययोगौ Sankhya 
(knowledge) and Yoga 
(Yoga of action or 
performance of action)? 
पृथक् distinct? बालाः 
children? ĤवदिÛत 
speak? न not? पिÖडताः 
the wise? एकम् one? 
अͪप even? आिèथतः 
established in? सàयक् 
truly? उभयोः of both? 
ͪवÛदते obtains? फलम् 
fruit.Commentary 
Children the ignorant 
people who have no


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Children the ignorant 
people who have no 
knowledge of the Self? 
and who have only a 
theoretical knowledge of 
the scriptures.Children 
or ignorant people only 
say that knowledge and 
the performance of 
action are different and 
produce distinct and 
opposite results. But the 
wise who have the 
knowledge of the Self 
say that they produce 
the same result only? 
viz.? Moksha or 
liberation. He who is 
duly established in,one? 
he who truly lives in 
one? Sankhya or Yoga?


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he who truly lives in 
one? Sankhya or Yoga? 
obtains the fruits of both. 
Therefore there is no 
diversity in the result or 
the fruit. This is the gist 
of this verse. (Cf.VI.2)


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BG5.5 5 5
य×साɨख्
यैः 
ĤाÜयते 
èथानं 
तɮयोगैर
ͪप गàयते 
|
एकं 
साɨÉयं 
च योगं च 
यः 
पæयǓत स 
पæयǓत 
||५-५||
yatsāṅkhyaiḥ 
prāpyate 
sthānaṃ 
tadyogairapi 
gamyate .
ekaṃ 
sāṅkhyaṃ ca 
yogaṃ ca yaḥ 
paśyati sa 
paśyati ||5-5||
।।5.5।। जो 
èथान £ाǓनयɉ 
ɮवारा ĤाÜत 
ͩकया जाता 
है,  उसी èथान 
पर कम[योगी भी 
पहुँचते हɇ। 
इसͧलए जो 
पुǽष सांÉय 
और योग को 
(फलǾप से) 
एक हȣ देखता 
है,  वहȣ 
(वाèतव मɅ) 
देखता है।।
5.5 That 
place which is 
reached by 
the Sankhyas 
or the Jnanis 
is reached by 
the Yogis


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or the Jnanis 
is reached by 
the Yogis 
(Karma 
Yogis). He 
sees, who 
sees 
knowledge 
and the 
performance 
of action 
(Karma Yoga) 
as one.
5.5 यत् which? सांÉयैः by 
the Sankhyas? ĤाÜयते is 
reached? èथानम् place? 
तत् that? योगैः by the 
Yogis (Karma Yogis)? 
अͪप also? गàयते is 
reached? एकम् one? 
सांÉयम् the Sankhya 
(knowledge)? च and? 
योगम् Yoga 
(performance of action)? 
च and? यः who? पæयǓत 
sees? सः he? पæयǓत 
sees.Commentary 
Those who have 
renounced the world


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Those who have 
renounced the world 
and are treading the 
path of Jnana Yoga or 
Vedanta are the 
Sankhyas. Through 
Sravana (hearing of the 
Srutis or Vedantic 
texts)? Manana 
(reflection on what is 
heard) and 
Nididhyasana (constant 
and profound 
meditation) they attain to 
Moksha or Kaivalya 
directly. Karma Yogis 
who do selfless service? 
who perform their duties 
without expectation of 
the fruits and who 
dedicate their actions as 
offerings unto the Lord 
also reach the same


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offerings unto the Lord 
also reach the same 
state as is attained by 
Sankhyas indirectly 
through the purification 
of their heart and 
renunciation and the 
conseent dawn of the 
knowledge of the Self. 
That man who sees that 
Sankhya and Yoga are 
one? as leading to the 
same result? sees 
rightly. (Cf.XIII.24?25V.
2)


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BG5.6 5 6
संÛयासस्
तु 
महाबाहो 
दुःखमाÜतु
मयोगतः 
|
योगयुÈत
◌ो 
मुǓनĦ[éम 
नͬचरेणा
ͬधगÍछ
Ǔत ||५-६||
saṃnyāsastu 
mahābāho 
duḥkhamāptum
ayogataḥ .
yogayukto 
munirbrahma 
nacireṇādhigac
chati ||5-6||
।।5.6।। 
परÛतु,  हे 
महाबाहो ! योग 
के ǒबना 
संÛयास ĤाÜत 
होना कǑठन है;  योगयुÈत 
मननशील पुǽष 
परमा×मा को 
शीē हȣ ĤाÜत 
होता है।।
5.6 But 
renunciation, 
O mighty-
armed Arjuna, 
is hard to 
attain without 
Yoga; the 
Yoga-
harmonised 
sage ickly 
goes to 
Brahman.
5.6 संÛयासः 
renunciation? तु but?


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Brahman.
5.6 संÛयासः 
renunciation? तु but? 
महाबाहो O mightyarmed? 
दुःखम् hard? आÜतुम् to 
attain? अयोगतः without 
Yoga? योगयुÈतः 
Yogaharmonised? मुǓनः 
Muni? Ħéम to Brahman? 
नͬचरेण ickly? अͬधगÍछǓत 
goes.Commentary Muni 
is one who does 
Manana (meditation or 
reflection). Yoga is 
performance of action 
without selfish motive as 
an offering unto the 
Lord.Brahman here 
signifies renunciation or 
Sannyasa because 
renunciation consists in 
the knowledge of the 
Self. A Muni? the sage


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the knowledge of the 
Self. A Muni? the sage 
of meditation? the 
Yogaharmonised? i.e.? 
purified by the 
performance of action? 
ickly attains Brahman? 
the true renunciation 
which is devotion to the 
knowledge of the Self. 
Therefore Karma Yoga 
is better. It is easy for a 
beginner. It prepares 
him for the higher Yoga 
by purifying his mind.


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BG5.7 5 7
योगयुÈत
◌ो 
ͪवशुɮधात्
मा 
ͪविजतात्
मा 
िजतेिÛġय
◌ः |
सव[भूतात्
मभूता×मा 
कुव[Ûनͪप 
न ͧलÜयते 
||५-७||
yogayukto 
viśuddhātmā 
vijitātmā 
jitendriyaḥ .
sarvabhūtātmab
hūtātmā 
kurvannapi na 
lipyate ||5-7||
।।5.7।। जो 
पुǽष योगयुÈत, 
ͪवशुɮध 
अÛतकरण 
वाला, शरȣर को 
वश मɅ ͩकये 
हुए, िजतेिÛġय 
तथा भूतमाğ मɅ 
िèथत आ×मा के 
साथ एक×व 
अनुभव ͩकये 
हुए है वह कम[ 
करते हुए भी 
उनसे ͧलÜत 
नहȣं होता।।
5.7 He who is 
devoted to 
the path of 
action, whose 
mind is ite 
pure, who has 
conered the


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mind is ite 
pure, who has 
conered the 
self, who has 
subdued his 
senses and 
who realises 
his Self as the 
Self in all 
beings, 
though acting, 
is not tainted.
5.7 योगयुÈतः devoted to 
the path of action? 
ͪवशुɮधा×मा a man of 
purified mind? ͪविजता×मा 
one who has conered 
the self? िजतेिÛġयः one 
who has subdued his 
senses? 
सव[भूता×मभूता×मा one 
who realises his Self as 
the Self in all beings? 
कुव[न् acting? अͪप even? 
न not? ͧलÜयते is tainted.
Commentary He who is


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न not? ͧलÜयते is tainted.
Commentary He who is 
harmonised by Yoga? i.
e.? he who has purified 
his mind by devotion to 
the performance of 
action? who has 
conered the body and 
who has subjugated the 
senses? whose Self is 
the Self of all beings? he 
will not be bound by 
actions although he 
performs actions for the 
wellbeing or protection 
of the masses in orer to 
set an example to them. 
(Cf.XVIII.17)
BG5.8 5 8
नैव 
ͩकिÑचत्
करोमीǓत 
युÈतो 
मÛयेत 
तǂवͪवत् |
पæयÑशृण्
वÛèपृश
िÑजēÛन
æनÛगÍछ


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मÛयेत 
तǂवͪवत् |
पæयÑशृण्
वÛèपृश
िÑजēÛन
æनÛगÍछ
ÛèवपÑश्
वसन् ||५-
८||
naiva 
kiñcitkaromīti 
yukto manyeta 
tattvavit .
paśyañśruṇvan
spṛśañjighranna
śnangacchansv
apañśvasan ||5-
8||
।।5.8।। 
तǂवͪवत् युÈत 
पुǽष यह 
सोचेगा (अथा[त् 
जानता है) 
ͩक  "मɇ ͩकंͬचत् 
माğ कम[ नहȣं 
करता 
हूँ"  देखता हुआ, 
सुनता हुआ, 
èपश[ करता 
हुआ, सूंघता 
हुआ, खाता 
हुआ, चलता 
हुआ, सोता 
हुआ, æवास 
लेता हुआ,।।
5.8 "I do 
nothing at all," 
thus would 
the 
harmonised 
knower of 
Truth think  
seeing, 
hearing,


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knower of 
Truth think  
seeing, 
hearing, 
touching, 
smelling, 
eating, going, 
sleeping, 
breathing.
5.8 न not? एव even? 
ͩकिÑचत् anything? करोͧम 
I do? इǓत thus? युÈतः 
centred (in the Self)? 
मÛयेत should think? 
तǂवͪवत् the knower of 
Truth? पæयन् seeing? 
ĮृÖवन् hearing? èपृशन् 
touching? िजēन् 
smelling? अæनन् eating? 
गÍछन् going? èवपन् 
sleeping? æवसन् 
breathing.No 
Commentary.


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BG5.9 5 9
ĤलपिÛव
सृजÛगृɯ
णÛनुिÛम
षिÛनͧमष
Ûनͪप |
इिÛġयाण
◌ीिÛġयाथȶ
षु वत[Ûत 
इǓत 
धारयन् 
||५-९||
pralapanvisṛjan
gṛhṇannunmiṣa
nnimiṣannapi .
indriyāṇīndriyārt
heṣu vartanta iti 
dhārayan ||5-9||
।।5.9।। बोलता 
हुआ,  ×यागता 
हुआ,  Ēहण 
करता 
हुआ  तथा 
आँखɉ को 
खोलता और 
बÛद करता हुआ 
(वह) 
Ǔनæचया×मक 
Ǿप से जानता है 
ͩक सब इिÛġयाँ 
अपने-अपने 
ͪवषयɉ मɅ 
ͪवचरण कर रहȣ 
हɇ।।
5.9 Speaking, 
letting go, 
seizing, 
opening and 
closing the 
eyes  
convinced 
that the 
senses move 
among the 
sense-


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that the 
senses move 
among the 
sense-
objects.
5.9 Ĥलपन् speaking? 
ͪवसृजन् letting go? गृéणन् 
seizing? उिÛमषन् 
opening (the eyes)? 
Ǔनͧमषन् closing (the 
eyes)? अͪप also? 
इिÛġयाͨण the senses? 
इिÛġयाथȶषु amongst the 
senseobjects? वत[Ûते 
move? इǓत thus? धारयन् 
being convinced.
Commentary The 
liberated sage or a Jnani 
always remains as a 
witness of the activities 
of the senses as he 
identifies himself with 
the Self or Brahman. He 
thinks and says? I do 
not see the eyes


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thinks and says? I do 
not see the eyes 
perceive. I do not hear 
the ears hear. I do not 
smell? the nose smells? 
etc. He beholds,inaction 
in action as he has burnt 
his actions in the fire of 
wisdom. (Cf.XIV.1923)


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BG5.10 5 10
ĦéमÖया
धाय 
कमा[ͨण 
सɨगं 
×यÈ×वा 
करोǓत यः 
|
ͧलÜयते न 
स पापेन 
पɮमपğ
ͧमवाàभ
सा ||५-
१०||
brahmaṇyādhāy
a karmāṇi 
saṅgaṃ tyaktvā 
karoti yaḥ .
lipyate na sa 
pāpena 
padmapatramiv
āmbhasā ||5-
10||
।।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 
not tainted by 
water.


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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 
results or fruits of the 
actions? which he


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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 
knowledge of the Self he 
is liberated. This is the


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BG5.11 5 11
कायेन 
मनसा 
बुɮÚया 
केवलैǐर
िÛġयैरͪप 
|
योͬगनः 
कम[ 
कुव[िÛत 
सɨगं 
×यÈ×वात्
मशुɮधये 
||५-११||
kāyena manasā 
buddhyā 
kevalairindriyair
api .
yoginaḥ karma 
kurvanti 
saṅgaṃ 
tyaktvātmaśudd
haye ||5-11||
।।5.11।। 
योगीजन, 
शरȣर, मन, 
बुɮͬध और 
इिÛġयɉ ɮवारा 
आसिÈत को 
×याग कर 
आ×मशुɮͬध 
(ͬचƣशुɮͬध) के 
ͧलए कम[ करते 
हɇ।।
5.11 Yogis, 
having 
abandoned 
attachment, 
perform 
actions only 
by the body, 
mind, 
intellect, and 
even by the 
senses, for 
the 
purification of 
the self.


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senses, for 
the 
purification of 
the self.
5.11 कायेन by the body? 
मनसा by the mind? 
बुɮÚया by the intellect? 
केवलैः only? इिÛġयैः by 
the senses? अͪप also? 
योͬगनः Yogis? कम[ 
action? कुव[िÛत perform? 
सɨगम् attachment? 
×यÈ×वा having 
abandoned? आ×मशुɮधये 
for the purification of the 
self. Commentary Yogis 
here means Karma 
Yogis who are devoted 
to the path of action? 
who are free from 
egoism and selfishness? 
who work for the 
purification of their 
hearts without the least


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purification of their 
hearts without the least 
attachment to the fruits 
or results of their 
actions? and who 
dedicate all actions to 
the Lord as their 
offerings.Kevalam only 
by (free from egoism 
and selfishness) applies 
to the body? mind? 
intellect and the senses.


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BG5.12 5 12
युÈतः 
कम[फलं 
×यÈ×वा 
शािÛतमा
ÜनोǓत 
नैिçठकȧम् 
|
अयुÈतः 
कामकारे
ण फले 
सÈतो 
ǓनबÚयते 
||५-१२||
yuktaḥ 
karmaphalaṃ 
tyaktvā 
śāntimāpnoti 
naiṣṭhikīm .
ayuktaḥ 
kāmakāreṇa 
phale sakto 
nibadhyate ||5-
12||
।।5.12।। युÈत 
पुǽष कम[फल 
का ×याग करके 
परम शािÛत को 
ĤाÜत होता 
है;  और अयुÈत 
पुǽष फल मɅ 
आसÈत हुआ 
कामना के 
ɮवारा बँधता है।
।
5.12 The 
united one 
(the well 
poised or the 
harmonised) 
having 
abandoned 
the fruit of 
action attains 
to the eternal 
peace: the


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action attains 
to the eternal 
peace: the 
non-united 
only (the 
unsteady or 
the 
unbalanced) 
impelled by 
desire, 
attached to 
the fruit, is 
bound.
5.12 युÈतः the united 
one (the well poised)? 
कम[फलम् fruit of action? 
×यÈ×वा having 
abandoned? शािÛतम् 
peace? आÜनोǓत attains? 
नैिçठकȧम् final? अयुÈतः 
the nonunited one? 
कामकारेण impelled by 
desire? फले in the fruit 
(of action)? सÈतः 
attached? ǓनबÚयते is 
bound.Commentary 
Santim naishthikim is 
interpreted as peace


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Santim naishthikim is 
interpreted as peace 
born of devotion of 
steadfastness. The 
harmonious man who 
does actions for the 
sake of the Lord without 
expectation of the fruit 
and who says? I do 
actions for my Lord 
only? not for my 
personal gain or profit? 
attains to the peace 
born of devotion? 
through the following 
four stages? viz.? purity 
of mind? the attainment 
of knowledge? 
renunciation of actions? 
and steadiness in 
wisdom. But the 
unbalanced or the 
unharmonised man who


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unbalanced or the 
unharmonised man who 
is led by desire and who 
is attached to the fruits 
of the actions and who 
says? I have done such 
and such an action I will 
get such and such a 
fruit? is firmly bound.


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BG5.13 5 13
सव[कमा[
ͨण मनसा 
संÛयèया
èते सुखं 
वशी |
नवɮवारे 
पुरे देहȣ 
नैव 
कुव[Ûन 
कारयन् 
||५-१३||
sarvakarmāṇi 
manasā 
saṃnyasyāste 
sukhaṃ vaśī .
navadvāre pure 
dehī naiva 
kurvanna 
kārayan ||5-13||
।।5.13।। सब 
कमɟ का मन से 
संÛयास करके 
संयमी पुǽष 
नवɮवार वालȣ 
शरȣर Ǿप नगरȣ 
मɅ सुख से रहता 
हुआ न कम[ 
करता है और न 
करवाता है।।
5.13 Mentally 
renouncing all 
actions and 
self-
controlled, the 
embodied 
one rests 
happily in the 
nine-gated 
city, neither 
acting nor 
causing


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nine-gated 
city, neither 
acting nor 
causing 
others (body 
and senses) 
to act.
5.13 सव[कमा[ͨण all 
actions? मनसा by the 
mind? संÛयèय having 
renounced? आèते rests? 
सुखम् happily? वशी the 
selfcontrolled? नवɮवारे in 
the ninegated? पुरे in the 
city? देहȣ the embodied? 
न not? एव even? कुव[न् 
acting? न not? कारयन् 
causing to act.
Commentary All actions 
-- (1) Nitya Karmas 
These are obligatory 
duties. Their 
performance does not 
produce any merit but 
their nonperformance


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produce any merit but 
their nonperformance 
produces demerit. 
Sandhyavandana? etc.? 
belong to this category.
(2) Naimittika Karmas 
These Karmas are 
performed on the 
occurrence of some 
special events such as 
the birth of a son? 
eclipse? etc.(3) Kamya 
Karmas These are 
optional. They are 
intended for the 
attainment of some 
special ends (for getting 
rain? son? etc.)(4) 
Nishiddha Karmas 
These are forbidden 
actions such as theft? 
drinking liour? etc.(5) 
Prayaschitta Karmas


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drinking liour? etc.(5) 
Prayaschitta Karmas 
Actions performed to 
neutralise the effects of 
evil actions or sins.The 
man who has controlled 
the senses renounces 
all actions by 
discrimination? by 
seeing inaction in action 
and rests happily in this 
body of nine openings 
(the ninegated city)? 
because he is free from 
cares? worries? 
anxieties and fear and 
his mind is ite calm and 
he enjoys the supreme 
peace of the Eternal. In 
this ninegated city the 
Self is the king. The


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this ninegated city the 
Self is the king. The 
senses? the mind? the 
subconscious mind? 
and the intellect are the 
inhabitants or subjects.
The ignorant wordly 
man says? I am resting 
in the easychair. The 
man of wisdom who has 
realised that the Self is 
distinct from the body 
which is a product of the 
five elements? says? I 
am resting in this body. 
(Cf.XVIII.17?50)


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BG5.14 5 14
न कतृ[×वं 
न कमा[ͨण 
लोकèय 
सृजǓत 
Ĥभुः |
न 
कम[फलसं
योगं 
èवभावस्
तु Ĥवत[ते 
||५-१४||
na kartṛtvaṃ na 
karmāṇi lokasya 
sṛjati prabhuḥ .
na 
karmaphalasaṃ
yogaṃ 
svabhāvastu 
pravartate ||5-
14||
।।5.14।। 
लोकमाğ के 
ͧलए Ĥभु 
(ईæवर) न 
कतृ[×व, न कम[ 
और न कम[फल 
के संयोग को 
रचता है। परÛतु 
ĤकृǓत (सब 
कुछ) करती है।।
5.14 Neither 
agency nor 
actions does 
the Lord 
create for the 
world, nor 
union with the 
fruits of 
actions. But it 
is Nature that 
acts.
5.14 न not? कतृ[×वम्


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is Nature that 
acts.
5.14 न not? कतृ[×वम् 
agency? न not? कमा[ͨण 
actions? लोकèय for this 
world? सृजǓत creates? 
Ĥभुः the Lord? न not? 
कम[फलसंयोगम् union with 
the fruits of actions? 
èवभावः nature? तु but? 
Ĥवत[ते leads to action.
Commentary The Lord 
does not create agency 
or doership. He does not 
press anyone to do 
actions. He never tells 
anyone? Do this or do 
that. He does not bring 
about the union with the 
fruit of actions. It is 
Prakritit or Nature that


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BG5.15 5 15
नादƣे 
कèयͬचत्
पापं न 
चैव सुकृतं 
ͪवभुः |
अ£ानेना
वृतं £ानं 
तेन 
मुéयिÛत 
जÛतवः 
||५-१५||
nādatte 
kasyacitpāpaṃ 
na caiva 
sukṛtaṃ vibhuḥ 
.
ajñānenāvṛtaṃ 
jñānaṃ tena 
muhyanti 
jantavaḥ ||5-15||
।।5.15।। ͪवभु 
परमा×मा न 
ͩकसी के 
पापकम[ को 
और न पुÖयकम[ 
को हȣ Ēहण 
करता 
है;  (ͩकÛतु) 
अ£ान से £ान 
ढका हुआ 
है,  इससे सब 
जीव मोǑहत 
होते हɇ।।
5.15 The Lord 
takes neither 
the demerit 
nor even the 
merit of any; 
knowledge is 
enveloped by 
ignorance, 
thery beings 
are deluded.


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ignorance, 
thery beings 
are deluded.
5.15 न not? आदƣे takes? 
कèयͬचत् of anyone? 
पापम् demerit? न not? च 
and? एव even? सुकृतम् 
merit? ͪवभुः the Lord? 
अ£ानेन by ignorance? 
आवृतम् enveloped? 
£ानम् knowledge? तेन 
by that? मुéयिÛत are 
deluded? जÛतवः beings.
Commentary Knowledge 
is enveloped by 
ignorance. Conseently 
man is deluded. He 
thinks? I act. I enjoy. I 
have done such and 
such a meritourious act. 
I will get such and such 
a fruit. I will enjoy in 
heaven. I will get a birth


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heaven. I will get a birth 
in a rich family.Of 
anyone even of His 
devotees.Man is bound 
when he is identifies 
himself with Nature and 
its effects -- body? 
mind? Prana or the 
lifeforce? and senses. 
He attains freedom or 
Moksha when he 
identifies himself with 
the immortal? actionless 
Self that dwells within 
his heart.When I does 
not act how can God 
accept good or evil 
deeds (Cf.V.29)


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BG5.16 5 16
£ानेन तु 
तद£ानं 
येषां 
नाͧशतमा
×मनः |
तेषामाǑदत्
यवÏ£ानं 
Ĥकाशय
Ǔत 
त×परम् 
||५-१६||
jñānena tu 
tadajñānaṃ 
yeṣāṃ 
nāśitamātmana
ḥ .
teṣāmādityavajj
ñānaṃ 
prakāśayati 
tatparam ||5-
16||
।।5.16।। 
परÛतु िजनका 
वह अ£ान 
आ×म£ान से 
नçट हो जाता 
है,  उनके ͧलए 
वह £ान,  सूय[ 
के 
सǺश,  परमात्
मा को Ĥकाͧशत 
करता है।।
5.16 But to 
those whose 
ignorance is 
destroyed by 
the 
knowledge of 
the Self, like 
the sun, 
knowledge 
reveals the 
Supreme 
(Brahman).
5.16 £ानेन by wisdom?


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Supreme 
(Brahman).
5.16 £ानेन by wisdom? 
तु but? तत् that? अ£ानम् 
ignorance? येषाम् 
whose? नाͧशतम् is 
destroyed? आ×मनः of 
the Self? तेषाम् their? 
आǑद×यवत् like the sun? 
£ानम् knowledge? 
ĤकाशयǓत reveals? 
त×परम् that Highest.
Commentary When 
ignorance? the root 
cause of human 
sufferings? is 
annihilated by the 
knowledge of the Self? 
this knowledge 
illuminates the Supreme 
Brahman or that highest 
immortal Being? just as 
the sun illumines all the 
objects of this gross?


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BG5.17 5 17
तɮबुɮधय
èतदा×मा
नèतिÛन
çठाèत×प
रायणाः |
गÍछÛ×य
पुनरावृͪƣं 
£ानǓनधू[
तकãमषा
◌ः ||५-१७||
tadbuddhayasta
dātmānastanniṣ
ṭhāstatparāyaṇā
ḥ .
gacchantyapun
arāvṛttiṃ 
jñānanirdhūtaka
lmaṣāḥ ||5-17||
।।5.17।। 
िजनकȧ बुɮͬध 
उस (परमा×मा) 
मɅ िèथत 
है,  िजनका मन 
तġूप हुआ 
है,  उसमɅ हȣ 
िजनकȧ Ǔनçठा 
है,  वह (Ħéम) 
हȣ िजनका परम 
लêय है,  £ान 
के ɮवारा 
पापरǑहत पुǽष 
अपुनरावृͪƣ को 
ĤाÜत होते 
हɇ,  अथा[त् 
उनका पुनज[Ûम 
नहȣं होता है।।
5.17 Their 
intellect 
absorbed in 
That, their 
self being


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intellect 
absorbed in 
That, their 
self being 
That, 
established in 
That, with 
That for their 
supreme 
goal, they go 
whence there 
is no return, 
their sins 
dispelled by 
knowledge.
5.17 तɮबुɮधयः intellect 
absorbed in That? 
तदा×मानः their self being 
That? तिÛनçठाः 
established in That? 
त×परायणाः with That for 
their supreme goal? 
गÍछिÛत go? अपुनरावृͪƣम् 
not again returning? 
£ानǓनधू[तकãमषाः,those 
whose sins have been 
dispelled by knowledge.
Commentary They fix


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dispelled by knowledge.
Commentary They fix 
their intellects on 
Brahman or the 
Supreme Self. They feel 
and realise that 
Brahman is their self. By 
constant and protracted 
meditation? they get 
established in Brahman. 
The whole world of 
names and forms 
vanishes for them. They 
live in Brahman alone. 
They have Brahman 
alone as their supreme 
goal or sole refuge. 
They rejoice in the Self 
alone. They are satisfied 
in the Self alone. They 
are contented in the Self


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are contented in the Self 
alone. Such men never 
come back to this 
Samsara? as their sins 
are dispelled by 
knowledge 
(BrahmaJnana). (Cf.IX.
34)


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BG5.18 5 18
ͪवɮयाͪव
नयसàपन्
ने 
Ħाéमणे 
गͪव 
हिèतǓन |
शुǓन चैव 
æवपाके च 
पिÖडताः 
समदͧश[न
◌ः ||५-१८||
vidyāvinayasam
panne 
brāhmaṇe gavi 
hastini .
śuni caiva 
śvapāke ca 
paṇḍitāḥ 
samadarśinaḥ 
||5-18||
।।5.18।। (ऐसे 
वे) £ानीजन 
ͪवɮया और 
ͪवनय से 
सàपÛन 
Ħाéमण,  तथा 
गाय,  हाथी,  श्
वान और 
चाÖडाल मɅ भी 
सम तǂव को 
देखते हɇ।।
5.18 Sages 
look with an 
eal eye on a 
Brahmana 
endowed with 
learning and 
humility, on a 
cow, on an 
elephant, and 
even on a 
dog and an 
outcaste.


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elephant, and 
even on a 
dog and an 
outcaste.
5.18 ͪवɮयाͪवनयसंपÛने 
upon one endowed with 
learning and humility? 
Ħाéमणे on a Brahmana? 
गͪव on a cow? हिèतǓन 
on an elephant? शुǓन on 
a dog? च and? एव 
even? æवपाके on an 
outcaste? च and? 
पिÖडताः sages? 
समदͧश[नः eal seeing.
Commentary The 
liberated sage or 
Jivanmukta or a 
Brahmana has eal vision 
as he beholds the Self 
only everywhere. This 
magnificent vision of a 
Jnani is beyond 
description. Atman or 
Brahman is not at all


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description. Atman or 
Brahman is not at all 
affected by the Upadhis 
or limiting adjuncts as 
He is extremely subtle? 
pure? formless and 
attributeless. The suns 
reflection falls on the 
river Ganga? on the 
ocean or on a dirty 
stream. The sun is not 
at all affected in any 
way. This makes no 
difference to the sun. So 
is the case with the 
Supreme Self. The 
Upadhis (limiting 
adjuncts) cannot affect 
Him. Just as the ether is 
not affected by the 
limiting adjuncts? viz.? a


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not affected by the 
limiting adjuncts? viz.? a 
pot? the walls of a 
room? cloud? etc.? so 
also the Self is not 
affected by the Upadhis.
The Brahmana is 
Sattvic. The cow is 
Rajasic. The elephant? 
the dog and the 
outcaste are Tamasic. 
The sge sees in all of 
them the one 
homogeneous immortal 
Self Who is not affected 
by the three Gunas and 
their tendencies. (Cf.VI.
8?32XIV.24)


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BG5.19 5 19
इहैव 
तैिज[तः 
सगȾ येषां 
साàये 
िèथतं 
मनः |
ǓनदȾषं Ǒह 
समं Ħéम 
तèमाɮ 
Ħéमͨण 
ते िèथताः 
||५-१९||
ihaiva tairjitaḥ 
sargo yeṣāṃ 
sāmye sthitaṃ 
manaḥ .
nirdoṣaṃ hi 
samaṃ brahma 
tasmād 
brahmaṇi te 
sthitāḥ ||5-19||
।।5.19।। 
िजनका मन 
सम×वभाव मɅ 
िèथत है,  उनके 
ɮवारा यहȣं पर 
यह सग[ जीत 
ͧलया जाता है; 
Èयɉͩक Ħéम 
ǓनदȾष और सम 
है इसͧलये वे 
Ħéम मɅ हȣ 
िèथत हɇ।।
5.19 Even 
here (in this 
world) birth 
(everything) is 
overcome by 
those whose 
minds rest in 
eality; 
Brahman is


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those whose 
minds rest in 
eality; 
Brahman is 
spotless 
indeed and 
eal; therefore 
they are 
established in 
Brahman.
5.19 इह here? एव even? 
तैः by them? िजतः is 
conered? सग[ः rirth or 
creation? येषाम् of 
whom? साàये in eality? 
िèथतम् established? मनः 
mind? ǓनदȾषम् spotless? 
Ǒह indeed? समम् eal? 
Ħéम Brahman? तèमात् 
therefore? Ħéमͨण in 
Brahman? ते they? 
िèथताः are established.
Commentary When the 
mind gets rooted in 
eanimity or evenness or 
eality? when it is always


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eality? when it is always 
in a balanced state? one 
coners birth and death. 
Bondage is annihilated 
and freedom is attained 
by him. When the mind 
is in a perfectly 
balanced state he 
overcomes Brahman 
Himself? i.e.? realises 
Brahman.Brahman is 
ever pure and 
attributeless and so He 
is not affected even 
though He dwells in an 
outcaste? dog? etc. So 
He is spotless. He is 
homogeneous and one? 
as He dwells eally in all 
beings.


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BG5.20 5 20
न 
Ĥǿçयेि×Ĥ
यं ĤाÜय 
नोɮͪवजेत्
ĤाÜय 
चाͪĤयम् |
िèथरबुɮ
ͬधरसàमू
ढो 
Ħéमͪवɮ 
Ħéमͨण 
िèथतः 
||५-२०||
na 
prahṛṣyetpriyaṃ 
prāpya 
nodvijetprāpya 
cāpriyam .
sthirabuddhiras
ammūḍho 
brahmavid 
brahmaṇi 
sthitaḥ ||5-20||
।।5.20।। जो 
िèथरबुɮͬध,  सं
मोहरǑहत 
Ħéमͪवत् पुǽष 
Ħéम मɅ िèथत 
है,  वह ͪĤय 
वèतु को ĤाÜत 
होकर हͪष[त 
नहȣं होता और 
अͪĤय को 
पाकर उɮͪवÊन 
नहȣं होता।।
5.20 Resting 
in Brahman, 
with steady 
intellect and 
undeluded, 
the knower of 
Brahman 
neither 
rejoiceth on


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the knower of 
Brahman 
neither 
rejoiceth on 
obtaining 
what is 
pleasant nor 
grieveth on 
obtaining 
what is 
unpleasant.
5.20 न not? Ĥǿçयेत् 
should rejoice? ͪĤयम् the 
pleasant? ĤाÜय having 
obtained? न not? 
उɮͪवजेत् should be 
troubled? ĤाÜय having 
obtained? च and? 
अͪĤयम् the unpleasant? 
िèथरबुɮͬधः one with 
steady intellect? 
असàमूढः undeluded? 
Ħéमͪवत् knower of 
Brahman? Ħéमͨण in 
Brahman? िèथतः 
established.
Commentary This is the 
state of a Jivanmukta or 
a liberated sage or a


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state of a Jivanmukta or 
a liberated sage or a 
Brahmana who identifies 
himself with the Self or 
Atman. He always has a 
balanced mind. He is 
never deluded. He has 
abandoned all actions 
as he rests in Brahman. 
He who has an 
unbalanced mind? who 
identifies himself with 
the body and mind feels 
pleasure and pain? 
exhilaration of spirits 
when he gets a pleasant 
object and grief when he 
obtains an unpleasant 
object. (Cf.VI.21?27?
28XIII.12XIV.20)


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BG5.21 5 21
बाéयèप
शȶçवसÈत
◌ा×मा 
ͪवÛद×यात्
मǓन 
य×सुखम् 
|
स 
Ħéमयोग
युÈता×मा 
सुखम¢य
मæनुते 
||५-२१||
bāhyasparśeṣv
asaktātmā 
vindatyātmani 
yatsukham .
sa 
brahmayogayuk
tātmā 
sukhamakṣaya
maśnute ||5-21||
।।5.21।। बाéय 
ͪवषयɉ मɅ 
आसिÈतरǑहत 
अÛत:करण 
वाला पुǽष 
आ×मा मɅ हȣ 
सुख ĤाÜत 
करता है;  Ħéम 
के Úयान मɅ 
समाǑहत ͬचƣ 
वाला पुǽष 
अ¢य सुख 
ĤाÜत करता है।
।
5.21 With the 
self 
unattached to 
external 
contacts he 
finds 
happiness in 
the Self; with 
the self 
engaged in    
the meditation


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the self 
engaged in    
the meditation 
of Brahman 
he attains to 
the endless 
happiness.
5.21 बाéयèपशȶषु in 
external contacts? 
असÈता×मा one whose 
mind is unattached? 
ͪवÛदǓत finds? आ×मǓन in,
the Self? यत् (that) 
which? सुखम् 
happiness? सः he? 
ĦéमयोगयुÈता×मा with the 
self engaged in the 
meditation of Brahman? 
सुखम् happiness? अ¢यम् 
endless? अæनुते enjoys.
Commentary When the 
mind is not attached to 
external objects of the 
senses? when one is 
deeply engaged in the


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senses? when one is 
deeply engaged in the 
contemplation of 
Brahman? he finds 
undecaying bliss in the 
Self within. If you want 
to enjoy the 
imperishable happiness 
of the Self within? you 
will have to withdraw the 
senses from their 
respective objects and 
plunge yourself in deep 
meditation on the Self 
within. This is the gist of 
this verse.


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BG5.22 5 22
ये Ǒह 
संèपश[जा 
भोगा 
दुःखयोन
य एव ते |
आɮयÛत
वÛतः 
कौÛतेय 
न तेषु 
रमते बुधः 
||५-२२||
ye hi 
saṃsparśajā 
bhogā 
duḥkhayonaya 
eva te .
ādyantavantaḥ 
kaunteya na 
teṣu ramate 
budhaḥ ||5-22||
।।5.22।। हे 
कौÛतेय 
(इिÛġय तथा 
ͪवषयɉ के) 
संयोग से 
उ×पÛन होने 
वाले जो भोग हɇ 
वे दु:ख के हȣ 
हेतु हɇ, Èयɉͩक 
वे आǑद-अÛत 
वाले हɇ। 
बुɮͬधमान् पुǽष 
उनमɅ नहȣं 
रमता।।
5.22 The 
enjoyments 
that are born 
of contacts 
are only 
generators of 
pain, for they 
have a 
beginning and


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pain, for they 
have a 
beginning and 
an end, O 
Arjuna; the 
wise man 
does not 
rejoice in 
them.
5.22 ये which? Ǒह verily? 
संèपश[जाः contactborn? 
भोगाः enjoyments? 
दुःखयोनयः generators of 
pain? एव only? ते they? 
आɮयÛतवÛतः having 
beginning and end? 
कौÛतेय O Kaunteya? न 
not? तेषु in those? रमते 
rejoices? बुधः the wise.
Commentary Man goes 
in est of joy and 
searches in the external 
perishable objects for 
his happiness. He fails 
to get it but instead he 
carries a load of sorrow


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carries a load of sorrow 
on his head.You should 
withdraw the senses 
from the senseobjects 
as there is no trace of 
happiness in them and 
fix the min on the 
immortal? blissful Self 
within. The senseobjects 
have a beginning and an 
end. Separation from 
the senseobjects gives 
you a lot of pain. During 
the interval between the 
origin and the end you 
experience a hollow? 
momentary? illusory 
pleasure. This fleeting 
pleasure is due to 
Avidya or ignorance. 
Even in the other world


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Avidya or ignorance. 
Even in the other world 
you will have the same 
experience. He who is 
endowed with 
discrimination or the 
knowledge of the Self 
will never rejoice in 
these sensual objects. 
Only ignorant persons 
who are passionate will 
rejoice in the 
senseobjects. (Cf.II.14?
XVIII.38)


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BG5.23 5 23
शÈनोतीहै
व यः सोढुं 
ĤाÈशरȣर
ͪवमो¢णा
त् |
कामĐोधो
ɮभवं वेगं 
स युÈतः 
स सुखी 
नरः ||५-
२३||
śaknotīhaiva 
yaḥ soḍhuṃ 
prākśarīravimok
ṣaṇāt .
kāmakrodhodbh
avaṃ vegaṃ sa 
yuktaḥ sa sukhī 
naraḥ ||5-23||
।।5.23।। जो 
मनुçय इसी 
लोक मɅ शरȣर 
×यागने के पूव[ 
हȣ काम और 
Đोध से उ×पÛन 
हुए वेग को 
सहन करने मɅ 
समथ[ है,  वह 
योगी (युÈत) 
और सुखी 
मनुçय है।।
5.23 He who 
is able, while 
still here (in 
this world) to 
withstand, 
before the 
liberation 
from the 
body, the 
impulse born


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liberation 
from the 
body, the 
impulse born 
out of desire 
and anger  he 
is a Yogi, he 
is a happy 
man.
5.23 शÈनोǓत is able? इह 
here (in this world)? एव 
even? यः who? सोढुम् to 
withstand? Ĥाक् before? 
शरȣरͪवमो¢णात् liberation 
from the body? 
कामĐोधोɮभवम् born out 
of desire and anger? 
वेगम् the impulse? सः 
he? युÈतः united? सः 
he? सुखी happy? नरः 
man.Commentary Yukta 
means harmonised or 
steadfast in Yoga or 
selfabiding.Desire and 
anger are powerful 
enemies of peace. It is


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anger are powerful 
enemies of peace. It is 
very difficult to annihilate 
them. You will have to 
make very strong efforts 
to destroy these 
enemies.When the word 
Kama (desire) is used in 
a general sense it 
includes all sorts of 
desires. It means lust in 
a special sense.While 
still here means while 
yet living. The impulse 
of desire is the agitation 
of the mind which is 
indicated by hairs 
standing on end and 
cheerful face. The 
impulse of anger is 
agitation of the mind


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impulse of anger is 
agitation of the mind 
which is indicated by 
fiery eyes? perspiration? 
biting of the lips and 
trembling of the body. In 
this verse you will 
clearly understand that 
he who has controlled 
desire and anger is the 
most happy man in this 
world? nor he who has 
immense wealth? a 
beautiful wife and 
beautiful children. 
Therefore you must try 
your level best to 
eradicate desire and 
anger? the dreadful 
enemies of eternal bliss.
Kama (desire) is longing


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Kama (desire) is longing 
for a pleasant and 
agreeable object which 
gives pleasure and 
which is seen? heard 
of? or remembered. 
Anger is aversion 
towards an unpleasant 
and disagreeable object 
which gives pain and 
which is seen? heard 
or? or remembered.A 
Yogi controls the 
impulse born of desire 
and anger? destroyes 
the currents of likes and 
dislikes,and attains to 
eanimity of the mind? by 
resting in the innermost 
Self? and so he is very 
happy.(Cf.VI.18)


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BG5.24 5 24
योऽÛतःसु
खोऽÛतरा
रामèतथा
ÛतÏयȾǓत
रेव यः |
स योगी 
ĦéमǓनवा[
णं 
Ħéमभूतो
ऽͬधगÍछ
Ǔत ||५-
२४||
yo.antaḥsukho.
antarārāmastat
hāntarjyotireva 
yaḥ .
sa yogī 
brahmanirvāṇa
ṃ 
brahmabhūto.
adhigacchati 
||5-24||
।।5.24।। जो 
पुǽष 
अÛतरा×मा मɅ 
हȣ सुख 
वाला,  आ×मा 
मɅ हȣ आराम 
वाला तथा 
आ×मा मɅ हȣ 
£ान वाला 
है,  वह योगी 
ĦéमǾप बनकर 
ĦéमǓनवा[ण 
अथा[त् परम 
मो¢ को ĤाÜत 
होता है।।
5.24 He who 
is happy 
within, who 
rejoices 
within, and 
who is 
illuminated 
within, that 
Yogi attains


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who is 
illuminated 
within, that 
Yogi attains 
absolute 
freedom or 
Moksha, 
himself 
becoming 
Brahman.
5.24 यः who? अÛतःसुखः 
one whose happiness is 
within? अÛतरारामः one 
who rejoices within? तथा 
also? अÛतÏयȾǓतः one 
who is illuminated 
within? एव even? यः 
who? सः that? योगी 
Yogi? ĦéमǓनवा[णम् 
absolute freedom or 
Moksha? Ħéमभूतः 
becoming Brahman? 
अͬधगÍछǓत attains.
Commentary Within 
meansin the Self. He 
attains Brahmanirvanam 
or liberation while living. 
He becomes a 
Jivanmukta.


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He becomes a 
Jivanmukta.
BG5.25 5 25
लभÛते 
ĦéमǓनवा[
णमृषयः 
¢ीणकल्
मषाः |
ǓछÛनɮवै
धा 
यता×मान
◌ः 
सव[भूतǑह
ते रताः 
||५-२५||
labhante 
brahmanirvāṇa
mṛṣayaḥ 
kṣīṇakalmaṣāḥ .
chinnadvaidhā 
yatātmānaḥ 
sarvabhūtahite 
ratāḥ ||5-25||
।।5.25।। वे 
ऋͪषगण मो¢ 
को ĤाÜत होते हɇ 
- िजनके पाप 
नçट हो गये हɇ, 
जो ǓछÛनसंशय, 
संयमी और 
भूतमाğ के Ǒहत 
मɅ रमने वाले हɇ।
।
5.25 The 
sages 
(Rishis) 
obtain 
absolute 
freedom or 
Moksha  they 
whose sins 
have been 
destroyed, 
whose 
dualities


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have been 
destroyed, 
whose 
dualities 
(perception of 
dualities or 
experience of 
the pairs of 
opposites) 
are torn 
asunder, who 
are self-
controlled, 
and intent on 
the welfare of 
all beings.
5.25 लभÛते obtain? 
ĦéमǓनवा[णम् absolute 
freedom? ऋषयः the 
Rishis? ¢ीणकãमषाः 
those whose sins are 
destroyed? ǓछÛनɮवैधाः 
whose dualities are torn 
asunder? यता×मानः 
those who are 
selfcontrolled? सव[भूतǑहते 
in the welfare of all 
beings? रताः rejoicing.
Commentary Sins are


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beings? रताः rejoicing.
Commentary Sins are 
destroyed by the 
performance of 
Agnihotra (a daily 
obligatoyr ritual) and 
other Yajnas (vide notes 
on verse III. 13) without 
expectation of their fruits 
and by other selfless 
services. The duties 
vanish by constant 
meditation on the 
nondual Brahman. He 
never hurts others in 
thought? word and 
deed? and he is devoted 
to the welfare of all 
beings as he feels that 
all beings are but his 
own Self. (Cf.XII.4)


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BG5.26 5 26
कामĐोध
ͪवयुÈतान
◌ां यतीनां 
यतचेतसा
म् |
अͧभतो 
ĦéमǓनवा[
णं वत[ते 
ͪवǑदतात्
मनाम् 
||५-२६||
kāmakrodhaviy
uktānāṃ 
yatīnāṃ 
yatacetasām .
abhito 
brahmanirvāṇa
ṃ vartate 
viditātmanām 
||5-26||
।।5.26।। काम 
और Đोध से 
रǑहत,  संयतͬच
ƣ वाले तथा 
आ×मा को 
जानने वाले 
यǓतयɉ के ͧलए 
सब ओर मो¢ 
(या ĦéमानÛद) 
ͪवɮयमान रहता 
है।।
5.26 Absolute 
freedom (or 
Brahmic bliss) 
exists on all 
sides for 
those self-
controlled 
ascetics who 
are free from 
desire and 
anger, who 
have 
controlled


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desire and 
anger, who 
have 
controlled 
their thoughts 
and who have 
realised the 
Self.
5.26 कामĐोधͪवयुÈतानाम् 
of those who are free 
from desire and anger? 
यतीनाम् of the 
selfcontrolled ascetics? 
यतचेतसाम् of those who 
have controlled their 
thoughts? अͧभतः on all 
sides? ĦéमǓनवा[णम् 
absolute freedom? वत[ते 
exists? ͪवǑदता×मनाम् of 
those who have realised 
the Self.Commentary 
Those who renounce all 
actions and practise 
Sravana (hearing of the 
scriptures)? Manana


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Sravana (hearing of the 
scriptures)? Manana 
(reflection) and 
Nididhyasana 
(meditation)? who are 
established in Brahman 
or who are steadily 
devoted to the 
knowledge of the Self 
attain liberation or 
Moksha instantaneously 
(Kaivalya Moksha). 
Karma Yoga leads to 
Moksha step by step 
(Krama Mukti). First 
comes purification of the 
mind? then knowledge? 
then renunciation of all 
actions and eventually 
Moksha.


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BG5.27 5 27
èपशा[Ûकृ
×वा 
बǑहबा[éयां
æच
क
◌्षुæचैवाÛतरे ħुवोः |
Ĥाणापानौ 
समौ 
कृ×वा 
नासाßयन्
तरचाǐरण
◌ौ ||५-२७||
sparśānkṛtvā 
bahirbāhyāṃśc
akṣuścaivāntare 
bhruvoḥ .
prāṇāpānau 
samau kṛtvā 
nāsābhyantarac
āriṇau ||5-27||
।।5.27।। बाéय 
ͪवषयɉ को बाहर 
हȣ रखकर नेğɉ 
कȧ Ǻिçट को 
भृकुǑट के बीच 
मɅ िèथत करके 
तथा नाͧसका मɅ 
ͪवचरने वाले 
Ĥाण और 
अपानवायु को 
सम करके,।।
5.27 Shutting 
out (all) 
external 
contacts and 
fixing the 
gaze between 
the eyrow, 
ealising the 
outgoing and 
incoming


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the eyrow, 
ealising the 
outgoing and 
incoming 
breaths 
moving within 
the nostrils.
5.27 èपशा[न् contacts? 
कृ×वा बǑहः shutting out? 
बाéयान् external? च¢ुः 
eye (gaze)? च and? एव 
even? अÛतरे in the 
middle? ħुवोः of the (two) 
eyrows? Ĥाणापानौ the 
outgoing and incoming 
breaths? समौ eal? कृ×वा 
having made? 
नासाßयÛतरचाǐरणौ 
moving inside the 
nostrils.Commentary 
The verses 27 and 28 
deal with the Yoga of 
meditation (Dhyana). 
External objects or 
contacts are the sound


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External objects or 
contacts are the sound 
and the other 
senseobjects. If the 
mind does not think of 
the external objects they 
are shut out from the 
mind. The senses are 
the doors or avenues 
through which sound 
and the other 
senseobjects enter the 
mind.If you fix the gaze 
between the eyrows the 
eyalls remain fixed and 
steady. Rhythmical 
breathing is described 
here. You will have to 
make the breath 
rhythmical. The mind 
becomes steady when 
the breath becomes


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becomes steady when 
the breath becomes 
rhythmical. When the 
breath becomes 
rhythmical there is 
perfect harmony in the 
mind and the whole 
system. (Cf.VI.10?
14VIII.10)


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BG5.28 5 28
यतेिÛġय
मनोबुɮ
ͬधमु[ǓनमȾ
¢परायण
◌ः |
ͪवगतेÍछ
◌ाभयĐोधो 
यः सदा 
मुÈत एव 
सः ||५-
२८||
yatendriyamano
buddhirmunirmo
kṣaparāyaṇaḥ .
vigatecchābhay
akrodho yaḥ 
sadā mukta eva 
saḥ ||5-28||
।।5.28।। िजस 
पुǽष कȧ 
इिÛġयाँ,  मन 
और बुɮͬध 
संयत हɇ, ऐसा 
मो¢ परायण 
मुǓन इÍछा, 
भय और Đोध 
से रǑहत है, वह 
सदा मुÈत हȣ है
।।
5.28 With the 
senses, the 
mind and the 
intellect (ever) 
controlled, 
having 
liberation as 
his supreme 
goal, free 
from desire, 
fear and 
anger  the 
sage is verily


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fear and 
anger  the 
sage is verily 
liberated for 
ever.
5.28 यतेिÛġयमनोबुɮͬधः 
with senses? mind and 
intellect (ever) 
controlled? मुǓनः the 
sage? मो¢परायणः 
having liberation as his 
supreme goal? 
ͪवगतेÍछाभयĐोधः free 
from desire? fear and 
anger? यः who? सदा for 
ever? मुÈतः free? एव 
verily? सः he.
Commentary If one is 
free from desire? fear 
and anger he enjoys 
perfect peace of mind. 
When the senses? the 
mind and the intellect 
are subjugated? the 
sage does constant


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are subjugated? the 
sage does constant 
contemplation and,
attains for ever to the 
absolute freedom or 
Moksha.The mind 
becomes restless when 
the modifications of 
deisre? fear and anger 
arise in it. When one 
becomes desireless? 
the mind moves towards 
the Self spontaneously 
liberation or Moksha 
becomes his highest 
goal.Muni is one who 
does Manana or 
reflection and 
contemplation.


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BG5.29 5 29
भोÈतारं 
य£तपसां 
सव[लोकम
हेæवरम् |
सुǿदं 
सव[भूतान
◌ां £ा×वा 
मां 
शािÛतमृच्
छǓत ||५-
२९||
bhoktāraṃ 
yajñatapasāṃ 
sarvalokamahe
śvaram .
suhṛdaṃ 
sarvabhūtānāṃ 
jñātvā māṃ 
śāntimṛcchati 
||5-29||
।।5.29।। 
(साधक भÈत) 
मुझे य£ और 
तपɉ का भोÈता 
और सàपूण[ 
लोकɉ का महान् 
ईæवर तथा 
भूतमाğ का 
सुǿɮ (ͧमğ) 
जानकर शािÛत 
को ĤाÜत होता 
है।।
5.29 He who 
knows Me as 
the enjoyer of 
sacrifices and 
austerities, 
the great Lord 
of all the 
worlds and 
the friend of 
all beings,


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worlds and 
the friend of 
all beings, 
attains to 
peace.
5.29 भोÈतारम् the 
enjoyer? य£तपसाम् of 
sacrifices and 
austerities? 
सव[लोकमहेæवरम् the great 
Lord of all worlds? 
सुǿदम् friend? सव[भूतानाम् 
of all beings? £ा×वा 
having known? माम् Me? 
शािÛतम् peace? ऋÍछǓत 
attains.Commentary I 
am the Lord of all 
sacrifices and 
austerities. I am their 
author? goal and their 
God. I am the friend of 
all beings? the doer of 
good to them without 
expecting any return for


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good to them without 
expecting any return for 
it. I am the dispenser of 
the fruits of all actions 
and the silent witness of 
their minds? thoughts 
and actions as I dwell in 
their hearts. On knowing 
Me? they attain peace 
and liberation or Moksha 
(deliverance from the 
round of birth and death 
and all worldly miseries 
and sorrows). (Cf.V.
15IX.24)Thus in the 
Upanishads of the 
glorious Bhagavad Gita? 
the science of the 
Eternal? the scripture of 
Yoga? the dialogue


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Eternal? the scripture of 
Yoga? the dialogue 
between Sri Krishna and 
Arjuna? ends the fifth 
discourse entitledThe 
Yoga of Renunciation of 
Action.


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BG6.1 6 1
Įीभगवा
नुवाच |
अनाͬĮतः 
कम[फलं 
कायɍ कम[ 
करोǓत यः 
|
स 
संÛयासी 
च योगी 
च न 
ǓनरिÊनन[ 
चाͩĐयः 
||६-१||
śrībhagavānuvā
ca .
anāśritaḥ 
karmaphalaṃ 
kāryaṃ karma 
karoti yaḥ .
sa saṃnyāsī ca 
yogī ca na 
niragnirna 
cākriyaḥ ||6-1||
।।6.1।। 
Įीभगवान् ने 
कहा -- जो पुǽष 
कम[फल पर 
आͬĮत न होकर 
कत[åय कम[ 
करता है, वह 
संÛयासी और 
योगी है, न ͩक 
वह िजसने 
केवल अिÊन का 
और ͩĐयायɉ 
का ×याग ͩकया 
है।।
6.1 The 
Blessed Lord 
said  He who 
performs his 
bounden duty 
without 
depending on


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bounden duty 
without 
depending on 
the fruits of 
his actions  
he is a 
Sannyasi and 
a Yogi; not he 
who is without 
fire and 
without 
action.
6.1 अनाͬĮतः not 
depending (on)? 
कम[फलम् fruit of action? 
काय[म् bounden? कम[ 
duty? करोǓत performs? 
यः who? सः he? संÛयासी 
Sannyasi (ascetic)? च 
and? योगी Yogi? च and? 
न not? ǓनरिÊनः without 
fire? न not? च and? 
अͩĐयः without action.
Commentary Actions 
such as Agnihotra? 
etc.? performed without 
the expectation of their


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the expectation of their 
fruits purify the mind and 
become the means to 
Dhyana Yoga or the 
Yoga of Meditation.
Karyam Karma bounden 
duty.Niragnih without 
fire. He who has 
renounced the daily 
rituals like Agnihotra? 
which are performed 
with the help of fire.
Akriya without action. 
He who has renounced 
austerities and other 
meritorious acts like 
building resthouses? 
charitable dispensaries? 
digging wells? feeding 
the poor? etc.Sannyasi 
he who has renounced


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the poor? etc.Sannyasi 
he who has renounced 
the fruits of his actions.
Yogi he who has a 
steady mind. These two 
terms are applied to him 
in a secondary sense 
only. They are not used 
to denote that he is in 
reality a Sannyasi and a 
Yogi.The Sannyasi 
performs neither 
Agnihotra nor other 
ceremonies. But simply 
to omit these without 
genuine renunciation will 
not make one a real 
Sannyasi. (Cf.V.3)


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BG6.2 6 2
यं 
संÛयास
ͧमǓत 
ĤाहुयȾगं 
तं ͪवɮͬध 
पाÖडव |
न 
éयसंÛयस्
तसɨकल्
पो योगी 
भवǓत 
कæचन 
||६-२||
yaṃ 
saṃnyāsamiti 
prāhuryogaṃ 
taṃ viddhi 
pāṇḍava .
na 
hyasaṃnyastas
aṅkalpo yogī 
bhavati kaścana 
||6-2||
।।6.2।। हे 
पाÖडव ! 
िजसको 
(शाèğͪवत्) 
संÛयास कहते 
हɇ, उसी को तुम 
योग समझो; 
Èयɉͩक संकãपɉ 
को न ×यागने 
वाला कोई भी 
पुǽष योगी नहȣं 
होता।।
6.2 Do thou, 
O Arjuna, 
know Yoga to 
be that which 
they call 
renunciation; 
no one verily 
becomes a 
Yogi who has 
not 
renounced


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becomes a 
Yogi who has 
not 
renounced 
thoughts.
6.2 यम् which? संÛयासम् 
renunciation? इǓत thus? 
Ĥाहुः (they) call? योगम् 
Yoga? तम् that? ͪवɮͬध 
know? पाÖडव O 
Pandava? न not? Ǒह 
verily? असंÛयèतसɨकãपः 
one who has not 
renounced thoughts? 
योगी Yogi? भवǓत 
becomes? कæचन 
anyone.Commentary 
Sankalpa is the working 
of the imagining faculty 
of the mind that makes 
plans for the future and 
guesses the results of 
plans so formed. No one 
can become a Karma 
Yogi who plans and


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can become a Karma 
Yogi who plans and 
schemes and expects 
fruits for his actions. No 
devotee of action who 
has not renounced the 
thought of the fruits of 
his actions can become 
a Yogi of steady mind. 
The thought of the fruits 
will certainly make the 
mind unsteady.Lord 
Krishna eulogises 
Karma Yoga here 
because it is the means 
or an external aid 
(Bahiranga Sadhana) to 
Dhyana Yoga. Karma 
Yoga is a steppingstone 
to Dhyana Yoga. It leads 
to the Yoga of 
Meditation in due


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to the Yoga of 
Meditation in due 
course. In order to 
encourage the practice 
of Karna Yoga it is 
stated here that Karma 
Yoga is Sannyasa. (Cf.
V.4)


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BG6.3 6 3
आǽǽ¢ो
मु[नेयȾगं 
कम[ 
कारणमुच्
यते |
योगाǾढस्
य तèयैव 
शमः 
कारणमुच्
यते ||६-
३||
ārurukṣormuner
yogaṃ karma 
kāraṇamucyate 
.
yogārūḍhasya 
tasyaiva śamaḥ 
kāraṇamucyate 
||6-3||
।।6.3।। योग मɅ 
आǾढ़ होने कȧ 
इÍछा वाले मुǓन 
के ͧलए कम[ 
करना हȣ हेतु 
(साधन) कहा है 
और योगाǾढ़ हो 
जाने पर उसी 
पुǽष के ͧलए 
शम को (शांǓत, 
संकãपसंÛयास) 
साधन कहा 
गया है।।
6.3 For a 
sage who 
wishes to 
attain to 
Yoga, action 
is said to be 
the means; 
for the same 
sage who has 
attained to 
Yoga,


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for the same 
sage who has 
attained to 
Yoga, 
inaction 
(iescence) is 
said to be the 
means.
6.3 आǽǽ¢ोः wishing to 
climb? मुनेः of a Muni or 
sage? योगम् Yoga? कम[ 
action? कारणम् the 
cause? उÍयते is said? 
योगाǾढèय of one who 
has attained to Yoga? 
तèय of him? एव even? 
शमः inaction (iescence)? 
कारणम् the cause? उÍयते 
is said.Commentary For 
a man who cannot 
practise meditation for a 
long time and who is not 
able to keep his mind 
steady in meditation? 
action is a means to get


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steady in meditation? 
action is a means to get 
himself enthroned in 
Yoga. Action purifies his 
mind and makes the 
mind fit for the practice 
of steady meditation. 
Action leads to steady 
concentration and 
meditation.For the sage 
who is enthroned in 
Yoga? Sama or 
renunciation of actions 
is said to be the means.
The more perfectly he 
abstains from actions? 
the more steady his 
mind is? and the more 
peaceful,he is? the more 
easily and thoroughly 
does his mind get fixed


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easily and thoroughly 
does his mind get fixed 
in the Self. For a 
Brahmana there is no 
wealth like unto the 
knowledge of oneness 
and homogeneity (of the 
Self in all beings)? 
truthfulness? good 
character? steadiness? 
harmlessness? 
straightforwardness and 
renunciation of all 
actions. (Mahabharata? 
Santi Parva? 175.38)


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BG6.4 6 4
यदा Ǒह 
नेिÛġयाथȶ
षु न 
कम[èवनु
षÏजते |
सव[सɨक
ãपसंÛया
सी 
योगाǾढस्
तदोÍयते 
||६-४||
yadā hi 
nendriyārtheṣu 
na 
karmasvanuṣajj
ate .
sarvasaṅkalpas
aṃnyāsī 
yogārūḍhastado
cyate ||6-4||
।।6.4।। जब 
(साधक) न 
इिÛġयɉ के 
ͪवषयɉ मɅ और 
न कमɟ मɅ 
आसÈत होता है 
तब सव[ 
संकãपɉ के 
संÛयासी को 
योगाǾढ़ कहा 
जाता है।।
6.4 When a 
man is not 
attached to 
the sense-
objects or to 
actions, 
having 
renounced all 
thoughts, 
then he is 
said to have 
attained to 
Yoga.
6.4 यदा when? Ǒह verily?


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attained to 
Yoga.
6.4 यदा when? Ǒह verily? 
न not? इÛġयाथȶषु in 
senseobjects? न not? 
कम[सु in actions? 
अनुषÏजते is attached? 
सव[सɨकãपसंÛयासी 
renouncer of all 
thoughts? योगाǾढः one 
who has attained to 
Yoga? तदा then? उÍयते 
is said.Commentary 
Yogarudha he who is 
enthroned or 
established in Yoga. 
When a Yogi? by 
keeping the mind ite 
steady? by withdrawing 
it from the objects of the 
senses? has attachment 
neither for sensual 
objects such as sound? 
nor for the actions


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objects such as sound? 
nor for the actions 
(Karmas? Cf. notes to V.
13)? knowing that they 
are of no use to him 
when he has renounced 
all thoughts which 
generate various sorts 
of desires for the objects 
of this world and of the 
next? then he is said to 
have become a 
Yogarudha.Do not think 
of senseobjects. The 
desires will die by 
themselves. How can 
you free yourself from 
thinking of the objects 
Think of God or the Self. 
Then you can avoid 
thinking of the objects.


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Then you can avoid 
thinking of the objects. 
Then you can free 
yourself from thinking of 
the objects of the 
senses.Renunciation of 
thoughts implies that all 
desires and all actions 
should be renounced? 
because all desires are 
born of thoughts. You 
think first and then act 
(strive) afterwards to 
possess the objects of 
your desire for 
enjoyment.Whatever a 
man desires? that he 
willsAnd whatever he 
wills? that he does. -- 
Brihadaranyaka 
Upanishad? 4.4.5
Renunciation of all


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Upanishad? 4.4.5
Renunciation of all 
actions necessarily 
follows from the 
renunciation of all 
desires.O desire I know 
where thy root lies. Thou 
art born of Sankalpa 
(thought). I will not think 
of thee and thou shalt 
cease to exist along with 
the root. -- 
Mahabharata? Santi 
Parva? 177.25Indeed 
desire is born of thought 
(Sankalpa)? and of 
thought? Yajnas are 
born. -- Manu Smriti? II.
2


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BG6.5 6 5
उɮधरेदात्
मना×मानं 
ना×मानम
वसादयेत् 
|
आ×मैव 
éया×मनो 
बÛधुरा×मै
व 
ǐरपुरा×म
नः ||६-५||
uddharedātman
ātmānaṃ 
nātmānamavas
ādayet .
ātmaiva 
hyātmano 
bandhurātmaiva 
ripurātmanaḥ 
||6-5||
।।6.5।। मनुçय 
को अपने ɮवारा 
अपना उɮधार 
करना चाǑहये 
और अपना 
अध: पतन नहȣं 
करना चाǑहये; 
Èयɉͩक आ×मा 
हȣ आ×मा का 
ͧमğ है और 
आ×मा (मनुçय 
èवयं) हȣ आ×मा 
का (अपना) शğु 
है।।
6.5 One 
should raise 
oneself by 
one's Self 
alone; let not 
one lower 
oneself; for 
the Self alone 
is the friend of


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oneself; for 
the Self alone 
is the friend of 
oneself, and 
the Self alone 
is the enemy 
of oneself.
6.5 उɮधरेत् should raise? 
आ×मना by the Self? 
आ×मानम् the self? न 
not? आ×मानम् the self? 
अवसादयेत् let (him) 
lower? आ×मा the Self? 
एव only? Ǒह verily? 
आ×मनः of the self? बÛधुः 
friend? आ×मा the Self? 
एव only? ǐरपुः the 
enemy? आ×मनः of the 
self.Commentary 
Practise Yog. Discipline 
the senses and the 
mind. Elevate yourself 
and become a 
Yogarudha. Attain to 
Yoga. Shine gloriously


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Yogarudha. Attain to 
Yoga. Shine gloriously 
as a dynamic Yogi. Do 
not sink into the ocean 
of Samsara 
(transmigration). Do not 
become a wordlyminded 
man. Do not become a 
slave of lust? greed and 
anger. Rise above 
worldliness? become 
divine and attain 
Godhead.You alone are 
your friend you alone 
are your enemy. The 
socalled worldly friend is 
not your real friend? 
because he gets 
attached to you? wastes 
your time and puts 
obstacles on your path 
of Yoga. He is very


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obstacles on your path 
of Yoga. He is very 
selfish and keeps 
friendship with you only 
to extract something. If 
he is not able to get 
from you the object of 
his selfish interest? he 
forsakes you. Therefore 
he is your enemy in 
reality. If you are 
attached to your friend 
on account of delusion 
or affection? this will 
become a cause of your 
bondage to Samsara.
Friends and enemies 
are not outside. They 
exist in the mind only. It 
is the mind that makes a 
friend an enemy and an


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is the mind that makes a 
friend an enemy and an 
enemy a friend. 
Therefore the Self alone 
is the friend of oneself? 
and the Self alone is the 
enemy of oneself. The 
lower mind or the 
Asuddha Manas (impure 
mind) is your real enemy 
because it binds you to 
the Samsara? and the 
higher mind or the 
Sattvic mind (Suddha 
Manas or the pure mind) 
is your real friend? 
because it helps you in 
the attainment of 
Moksha.


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BG6.6 6 6
बÛधुरा×म
◌ा×मनèत
èय 
येना×मैवा
×मना 
िजतः |
अना×मन
èतु 
शğु×वे 
वतȶता×मै
व शğुवत् 
||६-६||
bandhurātmātm
anastasya 
yenātmaivātma
nā jitaḥ .
anātmanastu 
śatrutve 
vartetātmaiva 
śatruvat ||6-6||
।।6.6।। िजसने 
आ×मा (इंǑġयɉ,
आǑद) को 
आ×मा के ɮवारा 
जीत ͧलया है, 
उस पुǽष का 
आ×मा उसका 
ͧमğ होता है, 
परÛतु 
अिजतेिÛġय के 
ͧलए आ×मा शğु 
के समान िèथत 
होता है।।
6.6 The Self 
is the friend of 
the self of him 
by whom the 
self has been 
conered by 
the Self, but 
to the 
unconered


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conered by 
the Self, but 
to the 
unconered 
self, this Self 
stands in the 
position of an 
enemy, like 
an (external) 
foe.
6.6 बÛधुः friend? आ×मा 
the Self? आ×मनः of the 
self? तèय his? येन by 
whom? आ×मा the self? 
एव even? आ×मना by the 
Self? िजतः is conered? 
अना×मनः of unconered 
self? तु but? शğु×वे in the 
place of an enemy? वतȶत 
would remain? आ×मा the 
Self? एव even? शğुवत् 
like an enemy.
Commentary Coner the 
lower mind through the 
higher mind. The lower 
mind is your enemy. The


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higher mind. The lower 
mind is your enemy. The 
higher mind is your 
friend. If you make 
friendship with the 
higher mind you can 
subdue the lower mind 
ite easily. The lower 
mind is filled with Rajas 
and Tamas (passion 
and darkness). The 
higher mind is filled with 
Sattva or purity.The Self 
is the friend of one who 
is selfcontrolled? and 
who has subjugated the 
lower mind and the 
senses. But the Self is 
an enemy of one who 
has no selfrestraint? and 
who has not subdued


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has no selfrestraint? and 
who has not subdued 
the lower mind and the 
senses. Just as an 
external enemy does 
harm to him? so also his 
own (lower) self (mind) 
does harm to him. The 
lower mind injures him 
severely. The highest 
Self or Atman is the 
primary Self. Mind also 
is self. This is the 
secondary self.


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BG6.7 6 7
िजता×म
नः 
ĤशाÛतस्
य 
परमा×मा 
समाǑहतः 
|
शीतोçण
सुखदुःखे
षु तथा 
मानापमा
नयोः ||६-
७||
jitātmanaḥ 
praśāntasya 
paramātmā 
samāhitaḥ .
śītoṣṇasukhadu
ḥkheṣu tathā 
mānāpamānayo
ḥ ||6-7||
।।6.7।। शीत-
उçण, सुख-दु:ख 
तथा मान-
अपमान मɅ जो 
ĤशाÛत रहता 
है, ऐसे 
िजता×मा पुǽष 
के ͧलये 
परमा×मा 
सàयक् Ĥकार 
से िèथत है, 
अथा[त्, 
आ×मǾप से 
ͪवɮयमान है।।
6.7 The 
Supreme Self 
of him who is 
self-controlled 
and peaceful 
is balanced in 
cold and heat, 
pleasure and 
pain, as also


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cold and heat, 
pleasure and 
pain, as also 
in honour and 
dishonour.
6.7 िजता×मनः of the 
selfcontrolled? ĤशाÛतèय 
of the peaceful? परमा×मा 
the Supreem Self? 
समाǑहतः balanced? 
शीतोçणसुखदुःखेषु in cold 
and heat? pleasure and 
pain? तथा as also? 
मानापमानयोः in honour 
and dishonour.
Commentary The 
selfcontrolled Yogi who 
is rooted in the Self 
keeps poise amidst the 
pairs of opposites 
(Dvandvas) or the 
alternating waves of 
cold and heat? pleasure 
and pain? honour and


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cold and heat? pleasure 
and pain? honour and 
dishonour. When the 
Yogi has subdued his 
senses? when his mind 
is balanced and 
peaceful under all 
conditions? when he is 
not in the least 
influenced by the pairts 
of opposites? when he 
has renounced all 
actions? then the 
Highest Self really 
becomes his own Self. 
He attains to 
Selfrealisation. As he 
rests in hiw own Self? 
he is ever serene or 
tranil he is not affected 
by the pairs of 
opposites? and he 
stands as adamant in


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BG6.8 6 8
£ानͪव£ा
नतृÜतात्
मा 
कूटèथो 
ͪविजते
िÛġयः |
युÈत 
इ×युÍयते 
योगी 
समलोçटा
æमकाÑच
नः ||६-८||
jñānavijñānatṛpt
ātmā kūṭastho 
vijitendriyaḥ .
yukta ityucyate 
yogī 
samaloṣṭāśmak
āñcanaḥ ||6-8||
।।6.8।। जो 
योगी £ान और 
ͪव£ान से तृÜत 
है, जो ͪवकार 
रǑहत (कूटèथ) 
और िजतेिÛġय 
है, िजसको 
ͧमɪटȣ, पाषाण 
और कंचन 
समान है, वह 
(परमा×मा से) 
युÈत कहलाता 
है।।
6.8 The Yogi 
who is 
satisfied with 
the 
knowledge 
and the 
wisdom (of 
the Self), who 
has conered 
the senses, 
and to whom


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has conered 
the senses, 
and to whom 
a clod of 
earth, a piece 
of stone and 
gold are the 
same, is said 
to be 
harmonied (i.
e., is said to 
have attained 
Nirvikalpa 
Samadhi).
6.8 £ानͪव£ानतृÜता×मा 
one who is satisfied with 
knowledge and wisdom 
(Selfrealisation)? कूटèथः 
unshaken? ͪविजतेिÛġयः 
who has conered the 
senses? युÈतः united or 
harmonised? इǓत thus? 
उÍयते is said? योगी 
Yogi? 
समलोçटाæमकाÑचनः one 
to whom a lump of 
earth? a stone and gold 
are the same.


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earth? a stone and gold 
are the same.
Commentary Jnana is 
ParokshaJnana or 
theoretical knowledge 
from the study of the 
scriptures. Vijnana is 
Visesha Jnana or 
Aparoksha Jnana? i.e.? 
direct knowledge of the 
Self through 
Selfrealisation (spiritual 
experience or 
Anubhava).Kutastha 
means changeless like 
the anvil. Various kinds 
of iron pieces are 
hammered and shaped 
on the anvil? but the 
anvil remains 
unchanged. Even so the 
Yogi remains unshaken 
or unchanged or


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Yogi remains unshaken 
or unchanged or 
unaffected though he 
comes in contact with 
the senseobjects. So he 
is called Kutastha. 
Kutastha is another 
name of Brahman? the 
silent witness of the 
mind. (Cf.V.18VI.18)


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BG6.9 6 9
सुǿिÛमğा
यु[दासीन
मÚयèथɮ
वेçयबÛधु
षु |
साधुçवͪप 
च पापेषु 
समबुɮͬध
ͪव[ͧशçयते 
||६-९||
suhṛnmitrāryudā
sīnamadhyasth
adveṣyabandhu
ṣu .
sādhuṣvapi ca 
pāpeṣu 
samabuddhirviśi
ṣyate ||6-9||
।।6.9।। जो 
पुǽष सुǿɮ, 
ͧमğ, शğु, 
उदासीन, 
मÚयèथ, ɮवेषी 
और बाÛधवɉ मɅ 
तथा 
धमा[×माओं मɅ 
और पाͪपयɉ मɅ 
भी समान भाव 
वाला है, वह 
Įेçठ है।।
6.9 He who is 
of the same 
mind to the 
good-hearted, 
friends, 
enemies, the 
indifferent, 
the neutral, 
the hateful, 
the relatives, 
the righteous 
and the


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the relatives, 
the righteous 
and the 
unrighteous, 
excels.
6.9 
सुéयिÛमğायु[दासीनमÚयèथ
ɮवेçयबÛधुषु in the 
goodhearted? in 
friends? in enemies? in 
the indifferent? in 
neutrals? in haters and 
in relatives? साधुषु in the 
righteous? अͪप also? च 
and? पापेषु in the 
unrighteous?,समबुɮͬधः 
one who has eal mind? 
ͪवͧशçयते excels.
Commentary He excels 
He is the best among 
the Yogarudhas.
Samabudhhi is eanimity 
or evenness of mind. A 
Yogi of Samabuddhi has 
eal vision. He is ite


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Yogi of Samabuddhi has 
eal vision. He is ite 
impartial. He is the 
same to all. He makes 
no difference with 
reference to caste? 
creed or colour. He 
loves all as his own 
self? as rooted in the 
Self.A goodhearted man 
does good to others 
without expecting any 
servie from them in 
return.Udasina is one 
who is ite indifferent.A 
neutral is one who does 
not join any of the two 
contending parties. He 
stands as a silent 
spectator or witness.The 
righteous are those who


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righteous are those who 
do righteous actions and 
follow the injunctions of 
the scriptures.The 
unrighteous are those 
who do wrong and 
forbidden actions? who 
inure others and who do 
not follow the scriptures.


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BG6.10 6 10
योगी 
युÑजीत 
सततमात्
मानं 
रहͧस 
िèथतः |
एकाकȧ 
यतͬचƣात्
मा 
Ǔनराशीरप
ǐरĒहः 
||६-१०||
yogī yuñjīta 
satatamātmāna
ṃ rahasi sthitaḥ 
.
ekākī 
yatacittātmā 
nirāśīraparigrah
aḥ ||6-10||
।।6.10।। शरȣर 
और मन को 
संयͧमत ͩकया 
हुआ योगी 
एकाÛत èथान 
पर अकेला 
रहता हुआ 
आशा और 
पǐरĒह से मुÈत 
होकर ǓनरÛतर 
मन को आ×मा 
मɅ िèथर करे।।
6.10 Let the 
Yogi try 
constantly to 
keep the mind 
steady, 
remaining in 
solitude, 
alone, with 
the mind and 
the body 
controlled, 
and free from


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the body 
controlled, 
and free from 
hope and 
covetousness
.
6.10 योगी the Yogi? 
युÑजीत let him keep the 
mind steady? सततम् 
constantly? आ×मानम् 
self? रहͧस in solitude? 
िèथतः remaining? एकाकȧ 
alone? यतͬचƣा×मा one 
with the mind and the 
body controlled? Ǔनराशीः 
free from hope? 
अपǐरĒहः 
noncovetousness.
Commentary The Yogi 
who treads the path of 
renunciation 
(NivrittiMarga) can 
practise meditation in a 
solitary cave in the 
mountains. He should 
renounce all 
possessions.A


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renounce all 
possessions.A 
householder with Yogic 
tendencies and spiritual 
inclination? can practise 
meditation in a solitary 
and iet room in his own 
house or any solitary 
place on the banks of 
any holy river (during 
the holidays or 
throughout the year if he 
is a wholetime aspirant 
or if he has retired from 
service).The practice 
must be constant. Only 
then can one attain 
Selfrealisation surely 
and ickly. He who 
practises meditation by 
fits and starts and for a


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fits and starts and for a 
few minutes daily will 
not be able to achieve 
any tangible results in 
Yoga. The Yogic 
aspirant should be free 
from hope? desire and 
greed. Only then will he 
have a steady mind. 
Hope? desire and greed 
make the mind ever 
restless and turbulent. 
They are the enemies of 
peace and 
Selfknowledge. The 
aspirant should not have 
many possessions 
either. He can only keep 
those articles which are 
absolutely necessary for 
the maintenance of his


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absolutely necessary for 
the maintenance of his 
body. If there are many 
possessions? the mind 
will be ever thinking of 
them and attempting to 
protect them.It you are 
well established in the 
practice of Pratyahara? 
Sama and Dama 
(withdrawal of the 
senses? control of mind 
and the body 
respectively)? if you 
have the senses under 
your full control? you 
can find perfect solitude 
and peace even in the 
most crowded and noisy 
place of a big city. If the 
senses are turbulent? if


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senses are turbulent? if 
you have not got the 
power to withdraw 
them? you will have no 
peace of mind even in a 
solitary cave of the 
Himalayas. A disciplined 
Yogi who has controlled 
the senses and the mind 
can enjoy peace of mind 
in a solitary cave. A 
passionate man who 
has not controlled the 
senses and the mind will 
only be building castles 
in the air if he lives in a 
solitary cave in a 
mountain.He who has 
reduced his wants? who 
has not a bit of attraction


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has not a bit of attraction 
for the world? who has,
discrimination and 
burning aspiration for 
liberation? and who has 
observed Mauna (the 
vow of silence) for 
months together will be 
able to live in a cave.
You should have perfect 
control over the body 
through the regular 
practice of Yoga Asanas 
before you take to 
serious and constant 
meditation.Aparigraha 
means 
noncovetousness? 
freedom from 
possessions.The 
spiritual aspirant need 
not bother himself about 
his bodily needs.


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not bother himself about 
his bodily needs. 
Everything is provided 
by God. Everything is 
prearranged by Mother 
Nature. She looks after 
the bodily needs of all 
very carefully in a more 
efficient manner than 
they themselves would 
do. She knows beter 
what the reirements are 
and provides them then 
and there. Understand 
the mysterious ways of 
Mother Nature and 
become wise. Be 
grateful to Her for Her 
unie kindness? grace 
and mercy.If you want to 
retire into solitue for the


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retire into solitue for the 
practice of meditation? 
and if you are a 
householder with a thirst 
for intense spiritual 
Sadhana? you cannot 
all of a sudden sever 
your connection with 
your family. Sudden 
severance of worldly ties 
may produce intense 
mental agony in you and 
shock in them. You will 
have to break the ties 
gradually. Stay for a 
week or a month in 
seclusion to begin with. 
Then gradually prolong 
the period. They will not 
feel the pangs of 
separation from you.As


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feel the pangs of 
separation from you.As 
your will has become 
very weak? as you had 
no religious discipline or 
training in schools and 
colleges when you were 
young? and as you are 
under the sway of 
materialistic influences? 
it is necessary for you to 
go in for seclusion for 
some days or weeks 
(during the Chritstmas? 
Easter or other holidays) 
to practise rigorous Japa 
and meditation and to 
develop your willpower.
Those who have fixed 
up their sons in life and


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Those who have fixed 
up their sons in life and 
who have retired from 
service? and who have 
discharged their duties 
as householders can 
remain in seclusion for 
four or five years and 
practise intense 
meditation and Tapas 
(penance) for 
selfpurification and 
Selfrealisation. This is 
like entering a university 
for higher studies or 
postgraduate course of 
study. When the Tapas 
is over? and when they 
have attained to 
Selfknowledge? they 
should come out and


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Selfknowledge? they 
should come out and 
share their knowledge of 
the Self with others 
through lectures? 
conversations? 
discourses or 
hearttoheart talks 
according to their 
capacity and disposition.
How can sensecontrol 
be tested in a lonely 
forest where there are 
no temptations The 
Yogic student living in a 
cave should test himself 
after he has sufficiently 
advanced? by coming 
into the society of 
people. But he should 
not test himself every 
now and then like the


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not test himself every 
now and then like the 
man who removed the 
young plant daily after 
watering it to see 
whether it had struck 
deep root or not.


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BG6.11 6 11
शुचौ देशे 
ĤǓतçठाप्
य 
िèथरमास
नमा×मनः 
|
ना×युिÍĖ
तं 
नाǓतनीचं 
चैलािजन
कुशोƣरम् 
||६-११||
śucau deśe 
pratiṣṭhāpya 
sthiramāsanam
ātmanaḥ .
nātyucchritaṃ 
nātinīcaṃ 
cailājinakuśottar
am ||6-11||
।।6.11।। शुɮध 
(èवÍछ) भूͧम 
मɅ कुश, 
मृगशाला और 
उस पर वèğ 
रखा हो ऐसे 
अपने आसन 
को न अǓत ऊ ँ चा 
और न अǓत 
नीचा िèथर 
èथाͪपत 
करके....৷৷.।।
6.11 In a 
clean spot, 
having 
established a 
firm seat of 
his own, 
neither too 
high nor too 
low, made of 
a cloth, a skin 
and Kusa-


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low, made of 
a cloth, a skin 
and Kusa-
grass, one 
over the 
other.
6.11 शुचौ in a clean? देशे 
spot? ĤǓतçठाÜय having 
established? िèथरम् 
firm? आसनम् seat? 
आ×मनः his own? न not? 
अ×युिÍĖतम् very high? न 
not? अǓतनीचम् very low? 
चैलािजनकुशोƣरम् a cloth? 
skin and Kusagrass? 
one over the other.
Commentary In this 
verse the Lord has 
prescribed the external 
seat for practising 
meditation. Details of 
the pose are given in 
verse 13.Spread the 
Kusagrass on the 
ground first. Over this


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Kusagrass on the 
ground first. Over this 
spread a tigerskin or 
deerskin over this 
spread a white cloth.Sit 
on a naturally clean 
spot? such as the bank 
of a river. Or? make the 
place clean? wherever 
you want to practise 
meditation.


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BG6.12 6 12
तğैकाĒं 
मनः 
कृ×वा 
यतͬच
ƣेिÛġयͩĐ
यः |
उपͪवæया
सने 
युÑÏयाɮ
योगमा×म
ͪवशुɮधये 
||६-१२||
tatraikāgraṃ 
manaḥ kṛtvā 
yatacittendriyak
riyaḥ .
upaviśyāsane 
yuñjyādyogamā
tmaviśuddhaye 
||6-12||
।।6.12।। वहाँ 
(आसन मɅ 
बैठकर) मन को 
एकाĒ करके, 
ͬचƣ और 
इिÛġयɉ कȧ 
ͩĐयाओं को वश 
मɅ ͩकये हुये 
आ×मशुɮͬध के 
ͧलए योग का 
अßयास करे।।
6.12 There, 
having made 
the mind one-
pointed, with 
the actions of 
the mind and 
the senses 
controlled, let 
him, seated 
on the seat, 
practise Yoga


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him, seated 
on the seat, 
practise Yoga 
for the 
purification of 
the self.
6.12 तğ there? एकाĒम् 
onepointed? मनः the 
mind? कृ×वा having 
made? यतͬचƣेिÛġयͩĐयः 
one who has controlled 
the actions of the mind 
and the senses? उपͪवæय 
being seated? आसने on 
the seat? युÑÏयात् let 
him practise? योगम् 
Yoga? आ×मͪवशुɮधये for 
the purification of the 
self.Commentary The 
self means the mind. 
The real Supreme Self 
is the Atma. This is 
Primary (Mukhya). Mind 
also is the self. But this


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also is the self. But this 
is used in a secondary 
sense (Gauna). Mukhya 
Atma is Brahman or the 
highest Self. Gauna 
Atma is the mind.Make 
the mind onepointed by 
collecting all its 
dissipated rays by the 
practice of Yoga. 
Withdraw it from all 
senseobjects again and 
again and try to fix it 
steadily on your 
Lakshya or point of 
meditation or centre. 
Gradually you will have 
concentration of the 
mind or onepointedness. 
You must be very 
regular in your practice. 
Only then will you


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regular in your practice. 
Only then will you 
succeed. Regularity is of 
paramount importance. 
You should know the 
ways and habits of the 
mind through daily 
introspection? 
selfanalysis or 
selfexamination. You 
should have a 
knowledge of the laws of 
the mind. Then it will be 
easy for you to check 
the wandering mind. 
When you sit for 
meditation? and when 
you deliberately attempt 
to forget the worldly 
objects? all sorts of 
worldly thoughts will 
crop up in your mind


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worldly thoughts will 
crop up in your mind 
and disturb your 
meditation. You will be 
ite astonished. Old 
thoughts that you 
entertained several 
years ago? and old 
memories of past 
enjoyments will bubble 
up and force the mind to 
wander in all directions. 
You will find that the 
trapdoor of the vast 
subconscious mind is 
opened or the lid of the 
storehouse of thoughts 
within is lifted up and the 
thoughts gush out in a 
continous stream. The 
more you attempt to still


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continous stream. The 
more you attempt to still 
them? the more they will 
bubble up with 
redoubled force and 
strength.Be not 
discouraged. Nil 
desperandum. Never 
despair. Through regular 
and constant meditation 
you can purify the 
subconscious mind and 
its constant memories. 
The fire of meditation 
will burn all thoughts. Be 
sure of this. Meditation 
is a potent antidote to 
annihilate the poisonous 
worldly thoughts. Be 
assured of this.
Meditation on the


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assured of this.
Meditation on the 
immortal Self will act like 
a dynamite and blow up 
all thoughts and 
memories in the 
conscious mind. If the 
thoughts trouble you 
much? do not try to 
suppress them by force. 
Be a silent witness as in 
a bioscope. They will 
subside gradually. Then 
try to root them out 
through regual silent 
meditation.During 
introspection you can 
clearly observe the rapid 
shifting of the mind from 
one line of thought to 
another. Herein lies a


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one line of thought to 
another. Herein lies a 
chance for you to mould 
the mind properly and 
direct the thoughts and 
the mental energy in the 
divine channel. You can 
rearrange the thoughts 
and make new 
associations on a new 
Sattvic basis. You can 
throw out wordly and 
useless thoughts. Just 
as you remove the 
weeds and throw them 
out? you can throw 
these out? and you can 
cultivate sublime? divine 
thoughts in the divine 
garden of your mind. 
This is a very patient


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garden of your mind. 
This is a very patient 
work. This is a 
stupendous task indeed. 
But for a Yogi of 
determination who has 
the grace of the Lord 
and an iron will it is 
nothing.Calm the 
bubbling emotions? 
sentiments? instincts 
and impulses gradually 
through silent 
meditation. You can give 
a new orientation to your 
feelings by gradual and 
systematic practice. You 
can entirely transmute 
your wordly nature into 
divine nature. You can 
exercise supreme 
control over the


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exercise supreme 
control over the 
nervecurrents? 
muscles? the five 
sheaths (of the Self)? 
emotions? impulses and 
instincts through 
meditation.


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BG6.13 6 13
समं 
कायͧशरो
Ēीवं 
धारयÛन
चलं 
िèथरः |
सàĤेêय 
नाͧसकाĒं 
èवं 
Ǒदशæचान
वलोकयन् 
||६-१३||
samaṃ 
kāyaśirogrīvaṃ 
dhārayannacala
ṃ sthiraḥ .
samprekṣya 
nāsikāgraṃ 
svaṃ 
diśaścānavalok
ayan ||6-13||
।।6.13।। 
काया, ͧसर और 
Ēीवा को समान 
और अचल 
धारण ͩकये हुए 
िèथर होकर 
अपनी नाͧसका 
के अĒ भाग को 
देखकर अÛय 
Ǒदशाओं को न 
देखता हुआ।।
6.13 Let him 
firmly hold his 
body, head 
and neck 
erect and still, 
gazing at the 
tip of his 
nose, without 
looking 
around.
6.13 समम् erect?


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nose, without 
looking 
around.
6.13 समम् erect? 
कायͧशरोĒीवम् body? 
head and neck? धारयन् 
holding? अचलम् still? 
िèथरः steady? संĤेêय,
gazing at? नाͧसकाĒम् tip 
of the nose? èवम् ones 
own? Ǒदशः directions? च 
and? अनवलोकयन् not 
looking.Commentary 
The Lord describes here 
the pose or Asana and 
the Drishti (gaze) in this 
verse.You cannot 
practise meditation 
without a firm seat. If the 
body is unsteady? the 
mind will also become 
unsteady. There is an 
intimate connection


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unsteady. There is an 
intimate connection 
between the body and 
the mind.You should not 
shake the body even a 
bit. You should attain 
mastery over the Asana 
(AsanaJaya) by daily 
practice. You should be 
as firm as a statue or a 
rock. If you keep the 
body? head and neck 
erect? the spinal cord 
also will be erect and 
the Kundalini will rise up 
steadily through the 
subtle nervechannel 
(Nadi) called the 
Sushumna. Sit in the 
lotus pose or the adept 
pose. This will help you


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pose. This will help you 
in maintaining the 
nervous eilibrium and 
mental poise. You 
should steadily direct 
your gaze towards the 
tip of your nose. This is 
known as the Nasikagra 
Drishti. The other gaze 
is the Bhrumadhya 
Drishti or gazing 
between the two eyrows 
where the psychic 
centre known as the 
Ajna Chakra is situated. 
This is described in 
chapter V? verse 27. In 
Bhrumadhya Drishti 
direct the gaze towards 
the Ajna Chakra with 
closed eyes. If you 
practise this with open


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closed eyes. If you 
practise this with open 
eyes? it may produce 
headache. Foreign 
particles or dust may fall 
into the eyes. There 
may be distraction of the 
mind also. Do not strain 
the eyes. Practise 
gently. When you 
practise concentration at 
the tip of the nose you 
will experience 
DivyaGandha (various 
aromas). When you 
concentrate your gaze 
at the Ajna Chakra you 
will experience 
DivyaJyotis (perception 
of supraphenomenal 
lights). This is an 
experience to give you


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lights). This is an 
experience to give you 
encouragement? push 
you up in the spiritual 
path and convince you 
of the existence of 
transcendental or 
supraphysical things. Do 
not stop your Sadhana. 
Yogins and those 
Bhaktas who meditate 
on Lord Siva 
concentrate on the Ajna 
Chakra with the 
Bhrumadhya Drishti. 
You can select 
whichever Drishti suits 
you best.Though the 
gaze is directed towards 
the tip of the nose when 
the eyes are halfclosed 
and the eyalls are


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the eyes are halfclosed 
and the eyalls are 
steady the mind should 
be fixed only on the self. 
Therefore you will have 
to gaze? as it were? at 
the tip of the nose. In 
chapter VI? verse 25? 
the Lord says Having 
made the mind abide in 
the Self? let him not 
think of anything. 
Gazing at the tip of the 
nose will soon bring 
about concentration of 
the mind.Whichever be 
the point selected? 
visualise your own 
tutelary deity there and 
feel His Living 
Presence.


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BG6.14 6 14
ĤशाÛतात्
मा 
ͪवगतभी
Ħ[éमचाǐर
ĭते 
िèथतः |
मनः 
संयàय 
मिÍचƣो 
युÈत 
आसीत 
म×परः 
||६-१४||
praśāntātmā 
vigatabhīrbrahm
acārivrate 
sthitaḥ .
manaḥ 
saṃyamya 
maccitto yukta 
āsīta matparaḥ 
||6-14||
।।6.14।। 
(साधक को) 
ĤशाÛत अÛत:
करण, Ǔनभ[य 
और Ħéमचय[ 
Ħत मɅ िèथत 
होकर, मन को 
संयͧमत करके 
ͬचƣ को मुझमɅ 
लगाकर मुझे हȣ 
परम लêय 
समझकर बैठना 
चाǑहए।।
6.14 Serene-
minded, 
fearless, firm 
in the vow of 
a 
Brahmachari, 
having 
controlled the 
mind, thinking 
of Me and 
balanced in


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mind, thinking 
of Me and 
balanced in 
mind, let him 
sit, having Me 
as his 
supreme 
goal.
6.14 ĤशाÛता×मा 
sereneminded? ͪवगतभीः 
fearless? Ħéमचाǐरĭते in 
the vow of 
Brahmacharya? िèथतः 
firm? मनः the mind? 
संयàय having 
controlled? मिÍचƣः 
thinking on Me? युÈतः 
balanced? आसीत let him 
sit? म×परः Me as the 
supreme goal.
Commentary The 
spiritual aspirant should 
possess serenity of 
mind. The Divine Light 
can descend only in a 
serene mind. Serenity is 
attained by the


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serene mind. Serenity is 
attained by the 
eradication of Vasanas 
or desires and cravings. 
He should be fearless. 
This is the most 
important alification. A 
timid man or a coward is 
very far from 
Selfrealisation.A 
Brahmachari (celibate) 
should serve his Guru or 
the spiritual preceptor 
wholeheartedly and 
should live on alms. This 
also constitutes the 
BrahmachariVrata. The 
aspirant should control 
the modifications of the 
mind. He should be 
balanced in pleasure


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mind. He should be 
balanced in pleasure 
and pain? heat and 
cold? honour and 
dishonour. He should 
ever think of the Lord 
and take Him as the 
Supreme Goal.
Brahmacharya also 
means continence. 
Semen or the vital fluid 
tones the nerves and 
the brain? and 
energises the whole 
system. That 
Brahmachari who has 
preserved this vital force 
by the vow,of celibacy 
and sublimated it into 
Ojas Sakti or radiant 
spiritual power can 
practise steady 
meditation for a long 
period. Only he can


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meditation for a long 
period. Only he can 
ascend the ladder of 
Yoga. Without 
Brahmacharya or 
celibacy not an iota or 
spiritual progress is 
possible. Continence is 
the very foundation on 
which the superstructure 
of meditation and 
Samadhi can be built 
up. Many persons waste 
this vital energy -- a 
great spiritual treasure 
indeed -- when they 
become blind and lose 
their power of reason 
under sexual 
excitement. Pitiable is 
their lot They cannot 
make substantial


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BG6.15 6 15
युÑजÛनेवं 
सदा×मानं 
योगी 
Ǔनयतमा
नसः |
शािÛतं 
Ǔनवा[णपर
मां 
म×संèथा
मͬधगÍछ
Ǔत ||६-
१५||
yuñjannevaṃ 
sadātmānaṃ 
yogī 
niyatamānasaḥ 
.
śāntiṃ 
nirvāṇaparamā
ṃ 
matsaṃsthāma
dhigacchati ||6-
15||
।।6.15।। इस 
Ĥकार सदा मन 
को िèथर करने 
का Ĥयास करता 
हुआ संयͧमत 
मन का योगी 
मुझमɅ िèथत 
परम Ǔनवा[ण 
(मो¢) èवǾप 
शांǓत को ĤाÜत 
होता है।।
6.15 Thus 
always 
keeping the 
mind 
balanced, the 
Yogi, with the 
mind 
controlled, 
attains to the 
peace abiding 
in Me, which 
culminates in


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peace abiding 
in Me, which 
culminates in 
liberation.
6.15 युÑजन्  balancing? 
एवम् thus? सदा always? 
आ×मानम् the self? योगी 
Yogi? Ǔनयतमानसः one 
with the controlled 
mind? शािÛतम् to peace? 
Ǔनवा[णपरमाम् that which 
culminates in Nirvana 
(Moksha)? म×संèथाम् 
abiding in Me? 
अͬधगÍछǓत attains.
Commentary Thus in the 
manner prescribed in 
the previous verse.The 
Supreme Self is an 
embodiment of peace. It 
is an ocean of peace. 
When one attains to the 
supreme peace of the


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When one attains to the 
supreme peace of the 
Eternal? by controlling 
the modifications of the 
mind and keeping it 
always balanced? he 
attains to liberation or 
perfection.


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BG6.16 6 16
ना×यæन
तèतु 
योगोऽ
िèत न 
चैकाÛतम
नæनतः |
न 
चाǓतèवप्
नशीलèय 
जाĒतो 
नैव 
चाजु[न 
||६-१६||
nātyaśnatastu 
yogo.asti na 
caikāntamanaś
nataḥ .
na 
cātisvapnaśīlas
ya jāgrato naiva 
cārjuna ||6-16||
।।6.16।। 
परÛतु, हे अजु[न 
! यह योग उस 
पुǽष के ͧलए 
सàभव नहȣं 
होता, जो 
अͬधक खाने 
वाला है या 
ǒबãकुल न खाने 
वाला है तथा जो 
अͬधक सोने 
वाला है या सदा 
जागने वाला है।
।
6.16 Verily 
Yoga is not 
possible for 
him who eats 
too much, nor 
for him who 
does not eat 
at all, nor for


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for him who 
does not eat 
at all, nor for 
him who 
sleeps too 
much, nor for 
him who is 
(always) 
awake, O 
Arjuna.
6.16 न not? अ×यæनतः of 
one who eats too much? 
तु verily? योगः Yoga? 
अिèत is? न not? च and? 
एकाÛतम् at all? अनæनतः 
of one who does not 
eat? न not? च and? 
अǓतèवÜनशीलèय of one 
who sleeps too much? 
जाĒतः one who is 
awake? न not? एव 
even? च and? अजु[न O 
Arjuna.Commentary In 
this verse the Lord 
prescribes the diet for 
the students of Yoga. 
You must observe


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the students of Yoga. 
You must observe 
moderation in eating 
and sleeping. If you eat 
too much you will feel 
drowsy? and sleep will 
overpower you. You will 
get indigestion? 
flatulence? diseases of 
the bowels and the liver. 
If you eat too little you 
will get weakness and 
you will not be able to sit 
for a long time in 
meditation. You should 
eat neither more nor 
less than what is 
actually necessary for 
maintaining the body in 
a healthy and strong 
state.It may mean also


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a healthy and strong 
state.It may mean also 
that success in Yoga is 
not possible for him who 
eats more than the 
antity prescribed in the 
text books on Yoga. 
They prescribe Half the 
stomach must be filled 
with food a arter with 
water and the remaining 
fourth must be empty for 
the free movement of 
air. This is the Mitahara 
or moderate diest for a 
student of Yoga.If you 
sleep too much you will 
become lethargic. The 
mind will be dull and the 
body will be heavy. You


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body will be heavy. You 
cannot meditate. If you 
sleep too little you will 
experience drowsiness. 
You will sleep during 
meditation. Keep the 
golden medium. You will 
have rapid progress in 
Yoga.


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BG6.17 6 17
युÈताहार
ͪवहारèय 
युÈतचेçट
èय कम[सु 
|
युÈतèवप्
नावबोधस्
य योगो 
भवǓत 
दुःखहा 
||६-१७||
yuktāhāravihāra
sya 
yuktaceṣṭasya 
karmasu .
yuktasvapnāvab
odhasya yogo 
bhavati 
duḥkhahā ||6-
17||
।।6.17।। उस 
पुǽष के ͧलए 
योग दु:खनाशक 
होता है, जो 
युÈत आहार 
और ͪवहार 
करने वाला है, 
यथायोÊय चेçटा 
करने वाला है 
और पǐरͧमत 
शयन और 
जागरण करने 
वाला है।।
6.17 Yoga 
becomes the 
destroyer of 
pain for him 
who is 
moderate in 
eating and 
recreation 
(such 
as walking, 
etc.), who is


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recreation 
(such 
as walking, 
etc.), who is 
moderate in 
exertion in 
actions, who 
is moderate in 
sleep and 
wakefulness.
6.17 युÈताहारͪवहारèय of 
one who is moderate in 
eating and recreation 
(such as walking? etc.)? 
युÈतचेçटèय कम[सु of one 
who is moderate in 
exertion in actions? 
युÈतèवÜनावबोधèय of one 
who is moderate in 
sleep and wakefulness? 
योगः Yoga? भवǓत 
becomes? दुःखहा the 
destroyer of pain.
Commentary In this 
verse the Lord 
prescribes for the 
student of Yoga? diet?


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prescribes for the 
student of Yoga? diet? 
recreation and th like. 
The student of Yoga 
should always adopt the 
happy medium or the 
middle course. Lord 
Buddha went to the 
extremes in the 
beginning in matters of 
food? drink? etc. He 
was very abstemious 
and became extremely 
weak. He tortured his 
body very much. 
Therefore he was not 
able to attain to success 
in Yoga. Too much of 
austerity is not 
necessary for 
Selfrealisation. This is 
condemned by the Lord


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Selfrealisation. This is 
condemned by the Lord 
in chapter XVII? verses 
5 and 6. Austerity 
should not mean 
selftorture. Then it 
becomes diabolical. The 
Buddi Yoga of Krishna is 
a wise approach to 
austerity. Some 
aspirants take 
asceticism as the goal it 
is only the means but 
not the end. The 
nervous system is 
extremely,sensitive. It 
responds even to very 
slight changes and 
causes distraction of the 
mind. It is? therefore? 
very necessary that you 
should lead a very


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very necessary that you 
should lead a very 
regulated and 
disciplined life and 
should be moderate in 
food? sleep and 
recreation. Take 
measured food. Sleep 
and wake up at the 
prescribed time. Sleeo 
at 9 or 10 p.m. and get 
up at 3 or 4 a.m. Only 
then will you attain to 
success in Yoga which 
will kill all sorts or pains 
and sorrows of this life.


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BG6.18 6 18
यदा 
ͪवǓनयतं 
ͬचƣमा×म
ÛयेवावǓत
çठते |
Ǔनःèपृहः 
सव[कामेभ्
यो युÈत 
इ×युÍयते 
तदा ||६-
१८||
yadā viniyataṃ 
cittamātmanyev
āvatiṣṭhate .
niḥspṛhaḥ 
sarvakāmebhyo 
yukta ityucyate 
tadā ||6-18||
।।6.18।। वश 
मɅ ͩकया हुआ 
ͬचƣ िजस 
कालमɅ अपने 
èवǽपमɅ हȣ 
िèथत हो जाता 
है और èवयं 
सàपूण[ पदाथɟ 
Ǔन: èपृह हो 
जाता है, उस 
कालमɅ वह 
योगी कहा जाता 
है।
6.18 When 
the perfectly 
controlled 
mind rests in 
the Self only, 
free from 
longing for all 
the objects of 
desires, then


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longing for all 
the objects of 
desires, then 
it is said, 'He 
is united'.
6.18 यदा when? 
ͪवǓनयतम् perfectly 
controlled? ͬचƣम् mind? 
आ×मǓन in the Self? एव 
only? अवǓतçठते rests? 
Ǔनःèपृहः free from 
longing? सव[कामेßयः 
from all (objects of) 
desires? युÈतः united? 
इǓत thus? उÍयते is said? 
तदा then.Commentary 
Perfectly controlled mind 
The mind with 
onepointedness.When 
all desires for the 
objects of pleasure seen 
or unseen die? the mind 
becomes very peaceful


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or unseen die? the mind 
becomes very peaceful 
and rests steadily in the 
Supreme Self within. As 
the Yogi is perfectly 
harmonised? as he has 
attained to oneness with 
the Self and as he has 
become identical with 
Brahman? sense 
phenomena and bodily 
affections do not disturb 
him. He is conscious of 
his immortal? 
imperishable and 
invincible nature.Yukta 
means united (with the 
Self) or harmonised or 
balanced. Without union 
with the Self neither 
harmony nor balance


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BG6.19 6 19
यथा दȣपो 
Ǔनवातèथ
◌ो नेɨगते 
सोपमा 
èमृता |
योͬगनो 
यतͬचƣस्
य 
युÑजतो 
योगमा×म
नः ||६-
१९||
yathā dīpo 
nivātastho 
neṅgate 
sopamā smṛtā .
yogino 
yatacittasya 
yuñjato 
yogamātmanaḥ 
||6-19||
।।6.19।। जैसे 
èपÛदनरǑहत 
वायुके èथानमɅ 
िèथत दȣपककȧ 
लौ चेçटारǑहत 
हो जाती है, 
योगका अßयास 
करते हुए 
यतͬचƣवाले 
योगीके ͬचƣकȧ 
वैसी हȣ उपमा 
कहȣ गयी है।।
6.19 As a 
lamp placed 
in a windless 
spot does not 
flicker  to 
such is 
compared the 
Yogi of 
controlled 
mind, 
practising


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Yogi of 
controlled 
mind, 
practising 
Yoga in the 
Self (or 
absorbed in 
the Yoga of 
the Self).
6.19 यथा as? दȣपः lamp? 
Ǔनवातèथः placed in a 
windless place? न not? 
इɨगते flicker? सा that? 
उपमा simile? èमृता is 
thought? योͬगनः of the 
Yogi? यतͬचƣèय of one 
with controlled mind? 
युÑजतः of the practising? 
योगम् the Yoga? आ×मनः 
of the Self.Commentary 
This is a beautiful simile. 
Yogins ote this simile 
very often when they 
talk of concentration or 
steadiness or


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talk of concentration or 
steadiness or 
onepointedness of the 
mind. A steady mind will 
serve as a powerful 
searchlight to find out 
the hidden spiritual 
treasures of the Self.
BG6.20 6 20
यğोपरम
ते ͬचƣं 
Ǔनǽɮधं 
योगसेवय
◌ा |
यğ 
चैवा×मना
×मानं 
पæयÛनात्
मǓन 
तुçयǓत 
||६-२०||
yatroparamate 
cittaṃ 
niruddhaṃ 
yogasevayā .
yatra 
caivātmanātmā
naṃ 
paśyannātmani 
tuṣyati ||6-20||
।।6.20।। 
योगका सेवन 
करनेसे िजस 
अवèथामɅ 
ǓनǽÚद ͬचƣ 
उपराम हो जाता 
है तथा िजस 
अवèथामɅ èवयं 
अपने-आपमɅ


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है तथा िजस 
अवèथामɅ èवयं 
अपने-आपमɅ 
अपने-आपको 
देखता हुआ 
अपने-आपमɅ 
सÛतुçट हो 
जाता है।।
6.20 When 
the mind, 
restrained by 
the practice of 
Yoga attains 
to quietude 
and when 
seeing the 
Self by the 
self, he is 
satisfied in his 
own Self.
6.20 यğ where? उपरमते 
attains ietude? ͬचƣम् 
mind? Ǔनǽɮधम् 
restrained? योगसेवया by 
the practice of Yoga? यğ 
where? च and? एव only? 
आ×मना by the Self? 
आ×मानम् the Self? पæयन् 
seeing? आ×मǓन in the 
Self? तुçयǓत is satisfied.


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seeing? आ×मǓन in the 
Self? तुçयǓत is satisfied.
Commentary The verses 
20? 21? 22 and 23 must 
be taken together.When 
the mind is completely 
withdrawn from the 
objects of the senses? 
supreme peace reigns 
within the heart. When 
the mind becomes ite 
steady by constant and 
protracted practice of 
concentration the Yogi 
beholds the Supreme 
Self by the mind which 
is rendered pure and 
onepointed and attains 
to supreme satisfaction 
in the Self within.


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BG6.21 6 21
सुखमा×य
िÛतकं 
यƣɮ 
बुɮͬधĒाɯ
यमतीिÛġ
यम् |
वेͪƣ यğ 
न चैवायं 
िèथतæच
लǓत 
तǂवतः 
||६-२१||
sukhamātyantik
aṃ yattad 
buddhigrāhyam
atīndriyam .
vetti yatra na 
caivāyaṃ 
sthitaścalati 
tattvataḥ ||6-21||
।।6.21।। जो 
सुख 
आ×यिÛतक, 
अतीिÛġय और 
बुिÚदĒाéम है, 
उस सुखका 
िजस अवèथामɅ 
अनुभव करता है 
और िजस 
सुखमɅ िèथत 
हुआ यह 
Úयानयोगी ͩफर 
कभी त×वसे 
ͪवचͧलत नहȣं 
होता है।।
6.21 When he 
(the Yogi) 
feels that 
Infinite Bliss 
which can be 
grasped by 
the (pure) 
intellect and 
which


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grasped by 
the (pure) 
intellect and 
which 
transcends 
the senses, 
and 
established 
wherein he 
never moves 
from the 
Reality.
6.21 सुखम् bliss? 
आ×यिÛतकम् infinite? यत् 
which? तत् that? 
बुɮͬधĒाéयम् that which 
can be grasped by 
reason? अतीिÛġयम् 
transcending the 
senses? वेͪƣ knows? यğ 
where? न not? च and? 
एव even? अयम् this? 
िèथतः established? 
चलǓत moves? तǂवतः 
from the Reality.
Commentary The Infinite 
Bliss of the Self (which 
is beyond the reach of 
the senses) can be


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is beyond the reach of 
the senses) can be 
grasped (realised) by 
the pure intellect 
independently of the 
senses. During deep 
meditation the senses 
cease to function? as 
they are involved into 
their cause? the mind. 
The intellect is rendered 
pure by the practice of 
Yama (selfrestriant) and 
Niyama (observances 
and disciplinary 
practices) and constant 
meditation.


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BG6.22 6 22
यं लÞÚवा 
चापरं 
लाभं 
मÛयते 
नाͬधकं 
ततः |
यिèम
िÛèथतो 
न दुःखेन 
गुǽणाͪप 
ͪवचाãयते 
||६-२२||
yaṃ labdhvā 
cāparaṃ 
lābhaṃ 
manyate 
nādhikaṃ tataḥ 
.
yasminsthito na 
duḥkhena 
guruṇāpi 
vicālyate ||6-22||
।।6.22।। िजस 
लाभकȧ ĤािÜत 
होनेपर उससे 
अͬधक कोई 
दूसरा लाभ 
उसके माननेमɅ 
भी नहȣं आता 
और िजसमɅ 
िèथत होनेपर 
वह बड़े भारȣ दु:
ख से भी 
ͪवचͧलत नहȣं 
होता है।।
6.22 Which, 
having 
obtained, he 
thinks there is 
no other gain 
superior to it; 
wherein 
estabished, 
he is not


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superior to it; 
wherein 
estabished, 
he is not 
moved even 
by heavy 
sorrow.
6.22 यम् which? लÞÚवा 
having obtained? च 
and? अपरम् other? लाभम् 
gain? मÛयते thinks? न 
not? अͬधकम् greater? 
ततः than that? यिèमन् in 
which? िèथतः 
established? न not? 
दुःखेन by sorrow? गुǽणा 
(by) heavy? अͪप even? 
ͪवचाãयते is moved.
Commentary Which the 
gain or the realisation of 
the Self or the immortal 
Soul.Wherein in the 
allblissful Self which is 
free from delusion and 
sorrow. The Self is allfull


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sorrow. The Self is allfull 
and selfcontained. All 
the desires are fulfilled 
when one attains 
Selfrealisation. That is 
the reason why the Lord 
says There is no other 
acisition superior to 
Selfrealisation. If one 
gets himself established 
in the Supreme Self 
within? he cannot be 
shaken every by heavy 
sorrow and pain? 
because he is mindless 
and he is identifying 
himself with the 
sorrowless and painless 
Brahman. One can 
experience pain and 
sorrow when he


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experience pain and 
sorrow when he 
identifies himself with 
the body and the mind. 
If there is no mind there 
cannot be any pain. 
When one is under 
chloroform he feels no 
pian even when his 
hand is amputated? 
because the mind is 
withdrawn from the 
body.


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BG6.23 6 23
तं 
ͪवɮयाɮ 
दुःखसंयो
गͪवयोगं 
योगसंͯ£
तम् |
स 
Ǔनæचयेन 
योÈतåयो 
योगोऽǓन
ͪव[Öणचेत
सा ||६-
२३||
taṃ vidyād 
duḥkhasaṃyog
aviyogaṃ 
yogasaṃjñitam 
.
sa niścayena 
yoktavyo yogo.
anirviṇṇacetasā 
||6-23||
।।6.23।। दु:ख 
के संयोग से 
ͪवयोग है, 
उसीको 'योग' 
नामसे जानना 
चाǑहये । (वह 
योग िजस 
Úयानयोग 
लêय है,) उस 
Úयानयोका 
अßयास न 
उकताये हुए 
ͬचƣसे   Ǔनæचय
पूव[क करना 
चाǑहये।।
6.23 Let that 
be known by 
the name of 
Yoga, the 
severance 
from union 
with pain. 
This Yoga 
should be


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from union 
with pain. 
This Yoga 
should be 
practised with 
determination 
and with an 
undesponding 
mind.
6.23 तम् that? ͪवɮयात् let 
(him) know? 
दुःखसंयोगͪवयोगम् a state 
of severnace from union 
with pain? योगसंͯ£तम् 
called by the name of 
Yoga? सः that? Ǔनæचयेन 
with determination? 
योÈतåयः should be 
practised? योगः Yoga? 
अǓनͪव[Öणचेतसा with 
undesponding mind.
Commentary In verses 
20? 21 and 22 the Lord 
describes the benefits of 
Yoga? viz.? perfect 
satisfaction by resting in


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Yoga? viz.? perfect 
satisfaction by resting in 
the Self? infinite 
unending bliss? freedom 
from sorrow and pain? 
etc. He further adds that 
this Yoga should be 
practised with a firm 
conviction and iron 
determination and with 
nondepression of heart. 
A spiritual aspirant with 
a wavering mind will not 
able to attain success in 
Yoga. He will leave the 
practice when he meets 
with some obstacles on 
the path. The 
practitioner must also be 
bold? cheerful and 
selfreliant.


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BG6.24 6 24
सɨकãप
ĤभवाÛका
मांè×यÈत्
वा 
सवा[नशेष
तः |
मनसैवे
िÛġयĒामं 
ͪवǓनयàय 
समÛततः 
||६-२४||
saṅkalpaprabha
vānkāmāṃstyak
tvā 
sarvānaśeṣataḥ 
.
manasaivendriy
agrāmaṃ 
viniyamya 
samantataḥ ||6-
24||
।।6.24।। 
संकãप से 
उ×पÛन समèत 
कामनाओं को 
Ǔन:शेष Ǿप से 
पǐर×याग कर 
मन के ɮवारा 
इिÛġय समुदाय 
को सब ओर से 
सàयक् Ĥकार 
वश मɅ करके।।
6.24 
Abandoning 
without 
reserve all 
desires born 
of Sankalpa 
(thought and 
imagination) 
and 
completely 
restraining 
the whole 
group of the


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completely 
restraining 
the whole 
group of the 
senses by the 
mind from all 
sides.
6.24 सɨकãपĤभवान् born 
of Sankalpa 
(imagination)? कामान् 
desires? ×यÈ×वा having 
abandoned? सवा[न् all? 
अशेषतः without reserve? 
मनसा by the mind? एव 
even? इिÛġयĒामम् the 
whole group of senses? 
ͪवǓनयàय completely 
restraining? समÛततः 
from all sides.
Commentary Without 
reserve The mind is so 
diplomatic that it keeps 
certain desires for its 
secret gratification. 
Therefore you should


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secret gratification. 
Therefore you should 
completely abandon all 
desires without 
reservation.Desire is 
born of imagination 
(Sankalpa). Therefore 
destroy the Sankalpa 
first. If the imagination is 
annihilated first then the 
desires will die by 
themselves. Mark here 
All the senses must be 
controlled from all sides 
by the mind. Even if one 
sense is turbulent in one 
direction it will distract 
the mind often and 
often. The senses will 
be absorbed in the mind


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often. The senses will 
be absorbed in the mind 
by the constant practice 
of abstraction 
(Pratyahara). Then the 
mind will not think of the 
objects of 
sensepleasure and will 
become perfectly calm.
That mind which is 
endowed with a strong 
discrimination and 
dispassion will be able 
to control the whole 
ground (or group) of the 
senses from their 
objects in all directions. 
Therefore cultivate 
strong Viveka or 
discrimination between 
the Real and the unreal 
and also Vairagya or


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BG6.25 6 25
शनैः 
शनैǽपरमे
ɮ बुɮÚया 
धृǓतगृहȣ
तया |
आ×मसंस्
थं मनः 
कृ×वा न 
ͩकिÑचद
ͪप 
ͬचÛतयेत् 
||६-२५||
śanaiḥ 
śanairuparamed 
buddhyā 
dhṛtigṛhītayā .
ātmasaṃsthaṃ 
manaḥ kṛtvā na 
kiñcidapi 
cintayet ||6-25||
।।6.25।। शनै: 
शनै: धैय[युÈत 
बुɮͬध के ɮवारा 
(योगी) 
उपरामता 
(शांǓत) को 
ĤाÜत होवे;  मन 
को आ×मा मɅ 
िèथत करके 
ͩफर अÛय कुछ 
भी ͬचÛतन न 
करे।।
6.25 Little by 
little let him 
attain to 
ietude by the 
intellect held 
firmly; having 
made the 
mind 
establish itself


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firmly; having 
made the 
mind 
establish itself 
in the Self, let 
him not think 
of anything.
6.25 शनैः gradually? शनैः 
gradually? उपरमेत् let 
him attain to ietude? 
बुɮÚया by the intellect? 
धृǓतगृहȣतया held in 
firmness? आ×मसंèथम् 
placed in the Self? मनः 
the mind? कृ×वा having 
made? न not? ͩकिÑचत् 
anything? अͪप even? 
ͬचÛतयेत् let him think.
Commentary The 
practitioner of Yoga 
should attain tranillity 
gradually or by 
degrees? by,means of 
the intellect controlled


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degrees? by,means of 
the intellect controlled 
by steadiness. The 
peace of the Eternal will 
fill the heart gradually 
with thrill and bliss 
through the constant 
and protracted practice 
of steady conentration. 
He should make the 
mind constantly abide in 
the Self within through 
ceaseless practice. If 
anyone constantly thinks 
of the immortal Self 
within? the mind will 
cease to think of the 
objects of 
sensepleasure. The 
mental energy should be 
directed along the


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mental energy should be 
directed along the 
spiritual channel by 
Atmachintana or 
constant contemplation 
on the Self.


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BG6.26 6 26
यतो यतो 
ǓनæचरǓत 
मनæचÑच
लमिèथर
म् |
ततèततो 
Ǔनयàयैत
दा×मÛयेव 
वशं नयेत् 
||६-२६||
yato yato 
niścarati 
manaścañcala
masthiram .
tatastato 
niyamyaitadātm
anyeva vaśaṃ 
nayet ||6-26||
।।6.26।। यह 
चंचल और 
अिèथर मन 
िजन कारणɉ से 
(ͪवषयɉ मɅ) 
ͪवचरण करता 
है, उनसे 
संयͧमत करके 
उसे आ×मा के 
हȣ वश मɅ लावे 
अथा[त् आ×मा 
मɅ िèथर करे।।
6.26 From 
whatever 
cause the 
restless and 
unsteady 
mind wanders 
away, from 
that let him 
restrain it and 
bring it under 
the control of 
the Self


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bring it under 
the control of 
the Self 
alone.
6.26 यतःयतः from 
whatever cause? 
ǓनæचरǓत wanders away? 
मनः mind? चÑचलम् 
restless? अिèथरम् 
unsteady? ततःततः from 
that? Ǔनयàय having 
restrained? एतत् this? 
आ×मǓन in the Self? एव 
alone? वशम् (under) 
control? नयेत् let (him) 
bring.Commentary In 
this verse the Lord gives 
the method to control 
the mind. Just as you 
drag the bull again and 
again to your house 
when it runs out? so 
also you will have to 
drag the mind to your


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also you will have to 
drag the mind to your 
point or centre or 
Lakshya again and 
again when it runs 
towards the external 
objects. If you give good 
cotton seed extract? 
sugar? plantains? etc.? 
to the bull? it will not 
turn away but will 
remain in your house. 
Even so if you make the 
mind taste the eternal 
bliss of the Self within 
little by little by the 
practice of 
concentration? it will 
gradually abide in the 
Self only and will not run 
towards the external


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Self only and will not run 
towards the external 
objects of the senses. 
Sound and the other 
objects only make the 
mind restless and 
unsteady. By knowing 
the defects of the 
objects of sensual 
pleasure? by 
understanding their 
illusory nature? by the 
cultivation of 
discrimination between 
the Real and the unreal 
and also dispassion? 
and by making the mind 
understand the glory 
and the splendour of the 
Self you can wean the 
mind entirely away from 
sensual objects and fix it


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BG6.27 6 27
ĤशाÛतम
नसं éयेनं 
योͬगनं 
सुखमुƣम
म् |
उपैǓत 
शाÛतरज
सं 
Ħéमभूत
मकãमष
म् ||६-
२७||
praśāntamanas
aṃ hyenaṃ 
yoginaṃ 
sukhamuttama
m .
upaiti 
śāntarajasaṃ 
brahmabhūtam
akalmaṣam ||6-
27||
।।6.27।। 
िजसका मन 
ĤशाÛत है, जो 
पापरǑहत 
(अकãमषम्) है 
और िजसका 
रजोगुण 
(ͪव¢ेप) शांत 
हुआ है, ऐसे 
ĦéमǾप हुए 
इस योगी को 
उƣम सुख ĤाÜत 
होता है।।
6.27 Supreme 
Bliss verily 
comes to this 
Yogi whose 
mind is ite 
peaceful, 
whose 
passion is 
ieted, who 
has become 
Brahman and 
who is free


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ieted, who 
has become 
Brahman and 
who is free 
from sin.
6.27 ĤशाÛतमनसम् one of 
peaceful mind? Ǒह 
verily? एनम् this? 
योͬगनम् Yogi? सुखम् 
bliss? उƣमम् supreme? 
उपैǓत comes? 
शाÛतरजसम् one whose 
passion is ieted? 
Ħéमभूतम् one who has 
become Brahman? 
अकãमषम् one who is 
free from sin.
Commentary In this 
verse and in the next 
also the Lord describes 
the benefits of Yoga.
Supreme (eternal? 
unalloyed and 
uninterrupted) bliss 
comes to the Yogi 
whose mind is perfectly


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comes to the Yogi 
whose mind is perfectly 
serene? who has 
calmed his passionate 
nature? who has 
destroyed all sorts of 
attachments? who has 
attained knowledge of 
the Self and thus 
become a Jivanmukta or 
one who is liberated 
while living? who feels 
that all is Brahman only? 
and who is taintless? i.
e.? who is not affected 
by Dharma or Adharma 
(good or evil).


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BG6.28 6 28
युÑजÛनेवं 
सदा×मानं 
योगी 
ͪवगतकल्
मषः |
सुखेन 
Ħéमसंèप
श[म×यÛतं 
सुखमæनु
ते ||६-
२८||
yuñjannevaṃ 
sadātmānaṃ 
yogī 
vigatakalmaṣaḥ 
.
sukhena 
brahmasaṃspar
śamatyantaṃ 
sukhamaśnute 
||6-28||
।।6.28।। इस 
Ĥकार मन को 
सदा आ×मा मɅ 
िèथर करने का 
योग करने वाला 
पापरǑहत योगी 
सुखपूव[क 
Ħéमसंèपश[ का 
परम सुख ĤाÜत 
करता है।।
6.28 The 
Yogi, always 
engaging the 
mind thus (in 
the practice of 
Yoga), freed 
from sins, 
easily enjoys 
the Infinite 
Bliss of 
contact with 
Brahman (the


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Bliss of 
contact with 
Brahman (the 
Eternal).
6.28 युÑजन् practising 
Yoga? एवम् thus? सदा 
always? आ×मानम् the 
self? योगी Yogi? 
ͪवगतकãमषः freed from 
sin? सुखेन easily? 
Ħéमसंèपश[म् caused by 
contact with Brahman? 
अ×यÛतम् infinite? सुखम् 
bliss? अæनुते enjoys.
Commentary By Yogic 
practices such as the 
withdrawal of the 
senses? concentration 
and meditation he loses 
contact with the objects 
of the senses and 
comes into contact with 
Brahman or the 
immortal Self within and


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Brahman or the 
immortal Self within and 
thus enjoys the Infinite 
Bliss of Brahman.
Sensual pleasures are 
transitory or fleeting but 
the bliss of Brahman is 
uninterrupted? 
undecaying and 
everlasting. That is the 
reason why one should 
attempt to realise the 
Self within.The Yogi 
removes the obstacles 
that stand in the way of 
obtaining union with the 
Lord and thus always 
keeps the mind steady 
in the Self.


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BG6.29 6 29
सव[भूतस्
थमा×मानं 
सव[भूता
Ǔन 
चा×मǓन |
ई¢ते 
योगयुÈत
◌ा×मा 
सव[ğ 
समदश[नः 
||६-२९||
sarvabhūtastha
mātmānaṃ 
sarvabhūtāni 
cātmani .
īkṣate 
yogayuktātmā 
sarvatra 
samadarśanaḥ 
||6-29||
।।6.29।। 
योगयुÈत 
अÛत:करण 
वाला और सव[ğ 
समदशȸ योगी 
आ×मा को सब 
भूतɉ मɅ और 
भूतमाğ को 
आ×मा मɅ 
देखता है।।
6.29 With the 
mind 
harmonised 
by Yoga he 
sees the Self 
abiding in all 
beings and all 
beings in the 
Self; he sees 
the same 
everywhere.
6.29 सव[भूतèथम् abiding


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the same 
everywhere.
6.29 सव[भूतèथम् abiding 
in all beings? आ×मानम् 
the Self? सव[भूताǓन all 
beings? च and? आ×मǓन 
in the Self?,ई¢ते sees? 
योगयुÈता×मा one who is 
harmonised by Yoga? 
सव[ğ everywhere? 
समदश[नः one who sees 
the same everywhere.
Commentary The Yogi 
beholds through the eye 
of intuition 
(JnanaChakshus or 
DivyaChakshus) 
oneness or unity of the 
Self everywhere. This is 
a sublime and 
magnanimous vision 
indeed. He feels? All 
indeed is Brahman. He


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indeed. He feels? All 
indeed is Brahman. He 
beholds that all beings 
are one with Brahman 
and that the Self and 
Brahman are identical.
BG6.30 6 30
यो मां 
पæयǓत 
सव[ğ सवɍ 
च मǓय 
पæयǓत |
तèयाहं न 
Ĥणæया
ͧम स च 
मे न 
ĤणæयǓत 
||६-३०||
yo māṃ paśyati 
sarvatra sarvaṃ 
ca mayi paśyati 
.
tasyāhaṃ na 
praṇaśyāmi sa 
ca me na 
praṇaśyati ||6-
30||
।।6.30।। जो 
पुǽष मुझे सव[ğ 
देखता है और 
सबको मुझमɅ 
देखता है, उसके 
ͧलए मɇ नçट 
नहȣं होता 
(अथा[त् उसके 
ͧलए मɇ दूर नहȣं 
होता) और वह 
मुझसे ͪवयुÈत


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ͧलए मɇ दूर नहȣं 
होता) और वह 
मुझसे ͪवयुÈत 
नहȣं होता।।
6.30 He who 
sees Me 
everywhere 
and sees 
everything in 
Me, he never 
becomes 
separated 
from Me, nor 
do I become 
separated 
from him.
6.30 यः who? माम् Me? 
पæयǓत sees? सव[ğ 
everywhere? सव[म् all? च 
and? मǓय in Me? पæयǓत 
sees? तèय of him? अहम् 
I? न not? Ĥणæयाͧम 
vanish? सः he? च and? 
मे to Me? न not? 
ĤणæयǓत vanishes.
Commentary In this 
verse the Lord describes 
the effect of the vision of 
the unity of the Self or


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the unity of the Self or 
oneness.He who sees 
Me? the Self of all? in all 
beings? and everything 
(from Brahma the 
Creator down to the 
blade of grass) in Me? I 
am not lost to him? nor 
is he lost to Me. I and 
the sage or seer of unity 
of the Self become 
identical or one and the 
same. I never leave his 
presence nor does he 
leave My presence. I 
never lose hold of him 
nor does he lose hold of 
Me. I dwell in him and 
he dwells in Me.


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BG6.31 6 31
सव[भूत
िèथतं यो 
मां 
भज×येक
×वमािèथ
तः |
सव[था 
वत[मानोऽ
ͪप स 
योगी 
मǓय 
वत[ते ||६-
३१||
sarvabhūtasthit
aṃ yo māṃ 
bhajatyekatvam
āsthitaḥ .
sarvathā 
vartamāno.api 
sa yogī mayi 
vartate ||6-31||
।।6.31।। जो 
पुǽष एक×वभाव 
मं◌े िèथत हुआ 
सàपूण[ भूतɉ मɅ 
िèथत मुझे 
भजता है, वह 
योगी सब Ĥकार 
से वत[ता हुआ 
(रहता हुआ) 
मुझमɅ िèथत 
रहता है।।
6.31 He who, 
being 
established in 
unity, 
worships Me 
Who dwells in 
all beings, 
that Yogi 
abides in Me, 
whatever may 
be his mode


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abides in Me, 
whatever may 
be his mode 
of living.
6.31 सव[भूतिèथतम् 
abiding in all beings? यः 
who? माम् Me? भजǓत 
worships? एक×वम् unity? 
आिèथतः established? 
सव[था in every way? 
वत[मानः remaining? अͪप 
also? सः that? योगी 
Yogi? मǓय in Me? वत[ते 
abides.Commentary He 
who has dissolved all 
duality in the underlying 
unity? who is thus 
established in unity? 
who worships Me? i.e.? 
who has realised Me as 
the Self of all? dwells 
always in Me? whatever 
his mode of living may


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always in Me? whatever 
his mode of living may 
be. He is ever liberated.
Sadana lived in God 
though he was a butcher 
because his mind was 
ever fixed at the lotus 
feet of the Lord.


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BG6.32 6 32
आ×मौपम्
येन सव[ğ 
समं 
पæयǓत 
योऽजु[न |
सुखं वा 
यǑद वा 
दुःखं स 
योगी 
परमो 
मतः ||६-
३२||
ātmaupamyena 
sarvatra samaṃ 
paśyati yo.
arjuna .
sukhaṃ vā yadi 
vā duḥkhaṃ sa 
yogī paramo 
mataḥ ||6-32||
।।6.32।। हे 
अजु[न ! जो 
पुǽष अपने 
समान सव[ğ 
सम देखता है, 
चाहे वह सुख हो 
या दु:ख, वह 
परम योगी 
माना गया है।।
6.32 He who, 
through the 
likeness of 
the Self, O 
Arjuna, sees 
eality 
everywhere, 
be it pleasure 
or pain, he is 
regarded as 
the highest 
Yogi.


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or pain, he is 
regarded as 
the highest 
Yogi.
6.32 आ×मौपàयेन through 
the likeness of the Self? 
सव[ğ everywhere? समम् 
eality? पæयǓत sees? यः 
who? अजु[न O Arjuna? 
सुखम् pleasure? वा and? 
यǑद if? वा or? दुःखम् 
pain? सः he? योगी Yogi? 
परमः highest? मतः is 
regarded.Commentary 
He sees that whatever is 
pleasure or pain to 
himself is also pleasure 
or pain to all other 
beings. He does not 
harm anyone. He is ite 
harmless. He wishes 
good to all. He is 
compassionate to all


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good to all. He is 
compassionate to all 
creatures. He has a very 
soft and large heart. He 
sees thus eality 
everywhere as he is 
endowed with the right 
knowlede of the Self? as 
he beholds the Self only 
everywhere? and as he 
is established in the 
unity of the Self. 
Therefore he is 
considered as the 
highest among all Yogis. 
(Cf.VI.47)
BG6.33 6 33
अजु[न 
उवाच |
योऽयं 
योगè×व
या ĤोÈतः 
साàयेन 
मधुसूदन 
|
एतèयाहं 
न 
पæयाͧम 
चÑचल×व
◌ाि×èथǓतं 
िèथराम् 
||६-३३||
arjuna uvāca .
yo.ayaṃ


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िèथराम् 
||६-३३||
arjuna uvāca .
yo.ayaṃ 
yogastvayā 
proktaḥ 
sāmyena 
madhusūdana .
etasyāhaṃ na 
paśyāmi 
cañcalatvātsthiti
ṃ sthirām ||6-
33||
।।6.33।। 
अजु[न ने कहा 
--  हे मधुसूदन ! 
जो यह साàय 
योग आपने 
कहा, मɇ मन के 
चंचल होने से 
इसकȧ 
ͬचरèथायी 
िèथǓत को नहȣं 
देखता हूं।।
6.33 Arjuna 
said  This 
Yoga of 
eanimity 
taught by 
Thee, O 
Krishna, I do 
not see its 
steady 
continuance, 
because of 
the 
restlessness 
(of the mind).
6.33 यः which? अयम् 
this? योगः Yoga? ×वया


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6.33 यः which? अयम् 
this? योगः Yoga? ×वया 
by Thee? ĤोÈतः taught? 
साàयेन by eanimity? 
मधुसूदन O slayer of 
Madhu? एतèय its? अहम् 
I? न not? पæयाͧम see? 
चÑचल×वात् from 
restlessness? िèथǓतम् 
continuance? िèथराम् 
steady.Commentary As 
the mind is restless? 
impetuous and unsteady 
I find it difficult to 
practise this Yoga of 
eanimity declared by 
Thee. O my Lord? I 
cannot have steady 
concentration of the 
mind? as it wanders 
here and there in the 
twinkling of an eye.


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BG6.34 6 34
चÑचलं Ǒह 
मनः 
कृçण 
Ĥमाͬथ 
बलवɮ 
Ǻढम् |
तèयाहं 
ǓनĒहं 
मÛये 
वायोǐरव 
सुदुçकरम् 
||६-३४||
cañcalaṃ hi 
manaḥ kṛṣṇa 
pramāthi 
balavad dṛḍham 
.
tasyāhaṃ 
nigrahaṃ 
manye vāyoriva 
suduṣkaram ||6-
34||
।।6.34।। 
Èयɉͩक हे कृçण 
! यह मन चंचल 
और Ĥमथन 
èवभाव का तथा 
बलवान् और 
Ǻढ़ है; उसका 
ǓनĒह करना मɇ 
वायु के समान 
अǓत दुçकर 
मानता हूँ ।।
6.34 The 
mind verily is 
restless, 
turbulent, 
strong and 
unyielding, O 
Krishna: I 
deem it as 
difficult to 
control it as to 
control the


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difficult to 
control it as to 
control the 
wind.
6.34 चÑचलम् restless? 
Ǒह verily? मनः the mind? 
कृçण O Krishna? Ĥमाͬथ 
turbulent? बलवत् strong? 
Ǻढम् unyielding? तèय of 
it? अहम् I? ǓनĒहम् 
control? मÛये think? 
वायोः of the wind? इव 
as? सुदुçकरम् difficult to 
do.Commentary The 
mind constantly 
changes its objects and 
so it is ever restless.
Krishna is derived from 
Krish which means to 
scrape. He scrapes all 
the sins? evils? and the 
causes of evil from the 
hearts of His devotees.


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causes of evil from the 
hearts of His devotees. 
Therefore He is called 
Krishna.The mind is not 
only restless but also 
turbulent or impetuous? 
strong and obstinate. It 
produces violent 
agitation in the body and 
the senses. The mind is 
drawn by the objects in 
all directions. It works 
always in conjunction 
with the five senses. It is 
drawn by them to the 
five kinds of objects. 
Therefore it is ever 
restless. It enjoys the 
five kinds of sensobjects 
with the help of these


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with the help of these 
senses and the body. 
Therefore it makes them 
subject to external 
influences. It is even 
more difficult to control it 
than to control the wind. 
The mind is born of 
Vayutanmatra (wind 
rootelement). That is the 
reason why it is as 
restless as the wind.


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BG6.35 6 35
Įीभगवा
नुवाच |
असंशयं 
महाबाहो 
मनो 
दुǓन[Ēहं 
चलम् |
अßयासेन 
तु 
कौÛतेय 
वैराÊयेण 
च गृéयते 
||६-३५||
śrībhagavānuvā
ca .
asaṃśayaṃ 
mahābāho 
mano 
durnigrahaṃ 
calam .
abhyāsena tu 
kaunteya 
vairāgyeṇa ca 
gṛhyate ||6-35||
।।6.35।। 
Įीभगवान् 
कहते हɇ --  हे 
महबाहो ! Ǔन:
सÛदेह मन 
चंचल और 
कǑठनता से वश 
मɅ होने वाला है; 
परÛतु, हे 
कुÛतीपुğ ! उसे 
अßयास और 
वैराÊय के ɮवारा 
वश मɅ ͩकया जा 
सकता है।।
6.35 The 
Blessed Lord 
said  
Undoubtedly, 
O mighty-
armed Arjuna,


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said  
Undoubtedly, 
O mighty-
armed Arjuna, 
the mind is 
difficult to 
control and 
restless; but 
by practice 
and by 
dispassion it 
may be 
restrained.
6.35 असंशयम् 
undoubtedly? महाबाहो O 
mightyarmed? मनः the 
mind? दुǓन[Ēहम् difficult 
to control? चलम् 
restless? अßयासेन by 
practice? तु but? कौÛतेय 
O Kaunteya? वैराÊयेण by 
dispassion? च and? 
गृéयते is restrained. 
Commentary The 
constant or repeated 
effort to keep the 
wandering mind steady 
by constant meditation


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wandering mind steady 
by constant meditation 
on the Lakshya (centre? 
ideal? goal or object of 
meditation) is Abhyasa 
or practice. The same 
idea or thought of the 
Self or God is constantly 
repeated. This constant 
repetition destroys 
Vikshepa or the 
vacillation of the mind 
and desires? and makes 
it steady and 
onepointed.Vairagya is 
dispassion or 
indifference to 
senseobjects in this 
world or in the other? 
here or hereafter? seen 
or unseen? heard or 
unheard? achieved


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or unseen? heard or 
unheard? achieved 
through constantly 
looking into the evil in 
them (DoshaDrishti). 
You will have to train the 
mind by constant 
reflection on the 
immortal? allblissful 
Self. You must make the 
mind realise the 
transitory nature of the 
wordly enjoyments. You 
must suggest to the 
mind to look for its 
enjoyment not in the 
perishable and changing 
external objects but in 
the immortal? 
changeless Self within. 
Gradually the mind will 
be withdrawn from the


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BG6.36 6 36
असंयतात्
मना योगो 
दुçĤाप 
इǓत मे 
मǓतः |
वæया×म
ना तु 
यतता 
शÈयोऽवा
Üतुमुपाय
तः ||६-
३६||
asaṃyatātmanā 
yogo duṣprāpa 
iti me matiḥ .
vaśyātmanā tu 
yatatā śakyo.
avāptumupāyat
aḥ ||6-36||
।।6.36।। 
असंयत मन के 
पुǽष ɮवारा 
योग ĤाÜत होना 
कǑठन है, परÛतु 
èवाधीन मन 
वाले Ĥय×नशील 
पुǽष ɮवारा 
उपाय से योग 
ĤाÜत होना 
संभव है, यह 
मेरा मत है।।
6.36 I think 
Yoga is hard 
to be attained 
by one of 
uncontrolled 
self, but the 
self-controlled 
and striving 
one can attain


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self-controlled 
and striving 
one can attain 
to it by the 
(proper) 
means.
6.36 असंयता×मना by a 
man of uncontrolled 
self? योगः Yoga? दुçĤापः 
hard to attain? इǓत thus? 
मे My? मǓतः opinion? 
वæया×मना by the 
selfcontrolled one? तु 
but? यतता by the striving 
one? शÈयः possible? 
अवाÜतुम् to obtain? 
उपायतः by (proper) 
means.Commentary 
Uncontrolled self he who 
has not controlled the 
senses and the mind by 
the constant practice of 
dispassion and 
meditation. 
Selfcontrolled he who


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meditation. 
Selfcontrolled he who 
has controlled the mind 
by the constant practice 
of dispassion and 
meditation. He can 
attain Selfrealisation by 
the right means and 
constant endeavour.
BG6.37 6 37
अजु[न 
उवाच |
अयǓतः 
Įɮधयोपे
तो 
योगाÍच
ͧलतमान
सः |
अĤाÜय 
योगसंͧस
ɮͬधं कां 
गǓतं 
कृçण 
गÍछǓत 
||६-३७||
arjuna uvāca .
ayatiḥ 
śraddhayopeto 
yogāccalitamān
asaḥ .
aprāpya 
yogasaṃsiddhi
ṃ kāṃ gatiṃ 
kṛṣṇa gacchati 
||6-37||
।।6.37।। 
अजु[न ने कहा -- 
हे कृçण ! 
िजसका मन 
योग से 
चलायमान हो


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हे कृçण ! 
िजसका मन 
योग से 
चलायमान हो 
गया है, ऐसा 
अपूण[ Ĥय×न 
वाला (अयǓत) 
ĮɮधायुÈत 
पुǽष योग कȧ 
ͧसɮͬध को न 
ĤाÜत होकर 
ͩकस गǓत को 
ĤाÜत होता है?
6.37 Arjuna 
said  He who 
is unable to 
control 
himself 
though he 
has the faith, 
and whose 
mind wanders 
away from 
Yoga, what 
end does he, 
having failed 
to attain 
perfection in 
Yoga, mee,t 
O Krishna?
6.37 अयǓतः 
uncontrolled? Įɮधया by 
faith? उपेतः possessed? 
योगात् from Yoga? 
चͧलतमानसः one whose 
mind wanders away?


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चͧलतमानसः one whose 
mind wanders away? 
अĤाÜय not having 
attained? योगसंͧसɮͬधम् 
perfection in Yoga? काम् 
which? गǓतम् end? कृçण 
O Krishna? गÍछǓत 
meets.Commentary He 
has faith in the efficacy 
of Yoga but he is not 
able to control the 
senses and the mind. 
He has no concentration 
of mind. His mind 
wanders away when the 
last breath departs from 
his body and he loses 
the memory also. 
Having failed to achieve 
perfection in Yoga? i.e.? 
Selfrealisation or the 
knowledge of the Self?


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Selfrealisation or the 
knowledge of the Self? 
what path will he tread? 
and what end will such a 
man,meet


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BG6.38 6 38
किÍचÛनो
भयͪवħष्
टिæछÛना
ħͧमव 
नæयǓत |
अĤǓतçठो 
महाबाहो 
ͪवमूढो 
Ħéमणः 
पͬथ ||६-
३८||
kaccinnobhayav
ibhraṣṭaśchinnā
bhramiva 
naśyati .
apratiṣṭho 
mahābāho 
vimūḍho 
brahmaṇaḥ 
pathi ||6-38||
।।6.38।। हे 
महबाहो ! Èया 
वह Ħéम के 
माग[ मɅ मोǑहत 
तथा 
आĮयरǑहत 
पुǽष ǓछÛन-
ͧभÛन मेघ के 
समान दोनɉ 
ओर से ħçट 
हुआ नçट तो 
नहȣं हो जाता 
है?
Swami 
Sivananda 
did not 
comment on 
this sloka
Swami Sivananda did 
not comment on this 
sloka
BG6.39 6 39
एतÛमे 
संशयं 
कृçण 
छे
त
◌्तुमह[èयशेषतः |


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एतÛमे 
संशयं 
कृçण 
छे
त
◌्तुमह[èयशेषतः |
×वदÛयः 
संशयèया
èय छेƣा 
न 
éयुपपɮय
ते ||६-
३९||
etanme 
saṃśayaṃ 
kṛṣṇa 
chettumarhasya
śeṣataḥ .
tvadanyaḥ 
saṃśayasyāsya 
chettā na 
hyupapadyate 
||6-39||
।।6.39।। हे 
कृçण ! मेरे इस 
संशय को Ǔन:
शेष Ǿप से 
छेदन 
(Ǔनराकरण) 
करने के ͧलए 
आप हȣ योÊय 
है; Èयɉͩक 
आपके 
अǓतǐरÈत 
अÛय कोई इस 
संशय का छेदन 
करन वाला 
(छेƣा) ͧमलना 
संभव नहȣं है।।
6.39 This 
doubt of 
mine, O 
Krishna, do 
Thou dispel 
completely; 
because it is 
not possible 
for any but


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because it is 
not possible 
for any but 
Thee to dispel 
this doubt.
6.39 एतत् this? मे my? 
संशयम् doubt? कृçण O 
Krishna? छेƣुम् to dispel? 
अह[ͧस oughtest? अशेषतः 
completely? ×वत् than 
Thou? अÛयः another? 
संशयèय of doubt? अèय 
of this? छेƣा dispeller? न 
not? Ǒह verily? उपपɮयते 
is fit.Commentary There 
can be no better teacher 
than Thee for Thou art 
the omniscient Lord. 
Thou alone canst dispel 
this doubt. A Rishi 
(seer)? a Deva (god)? or 
a Muni (sage) will not be


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BG6.40 6 40
Įीभगवा
नुवाच |
पाथ[ नैवेह 
नामुğ 
ͪवनाशèत
èय 
ͪवɮयते |
न Ǒह 
कãयाण
कृ×किæच
ɮ दुग[Ǔतं 
तात 
गÍछǓत 
||६-४०||
śrībhagavānuvā
ca .
pārtha naiveha 
nāmutra 
vināśastasya 
vidyate .
na hi 
kalyāṇakṛtkaści
d durgatiṃ tāta 
gacchati ||6-40||
।।6.40।। 
Įीभगवान् ने 
कहा -- हे पाथ[ ! 
उस पुǽष का, न 
तो इस लोक मɅ 
और न हȣ 
परलोक मɅ हȣ 
नाश होता है; हे 
तात ! कोई भी 
शुभ कम[ करने 
वाला दुग[Ǔत को 
नहȣं ĤाÜत होता 
है।।
6.40 The 
Blessed Lord 
said  O 
Arjuna, 
neither in this 
world, nor in


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said  O 
Arjuna, 
neither in this 
world, nor in 
the next world 
is there 
destruction 
for him; none, 
verily, who 
does good, O 
My son, ever 
comes to 
grief.
6.40 पाथ[ O Partha, न 
not, एव verily, इह here, न 
not, अमुğ in the next 
world, ͪवनाशः 
destruction, तèय of him, 
ͪवɮयते is, न not, Ǒह 
verily, कãयाणकृत् he who 
does good, किæचत् 
anyone, दुग[Ǔतम् bad 
state or grief, तात O My 
son, गÍछǓत goes.
Commentary He who 
has not succeeded in 
attaining to perfection in


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has not succeeded in 
attaining to perfection in 
Yoga in this birth will not 
be destroyed in this 
world or in the next 
world. Surely he will not 
take a birth lower than 
the present one. What 
will he attain, then? This 
is described by the Lord 
in verses 41, 42, 43 and 
44.
Tata: son. A disciple is 
regarded as a son.


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BG6.41 6 41
ĤाÜय 
पुÖयकृतां 
लोकानुͪष
×वा 
शाæवतीः 
समाः |
शुचीनां 
Įीमतां 
गेहे 
योगħçटो
ऽͧभजाय
ते ||६-
४१||
prāpya 
puṇyakṛtāṃ 
lokānuṣitvā 
śāśvatīḥ samāḥ 
.
śucīnāṃ 
śrīmatāṃ gehe 
yogabhraṣṭo.
abhijāyate ||6-
41||
।।6.41।। 
योगħçट पुǽष 
पुÖयवानɉ के 
लोकɉ को ĤाÜत 
होकर वहाँ 
दȣघ[काल तक 
वास करके 
शुɮध आचरण 
वाले ĮीमÛत 
(धनवान) पुǽषɉ 
के घर मɅ जÛम 
लेता है।।
6.41 Having 
attained to 
the worlds of 
the righteous 
and having 
dwelt there 
for everlasting 
years, he who 
fell from Yoga


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for everlasting 
years, he who 
fell from Yoga 
is rorn in a 
house of the 
pure and 
wealthy.
6.41 ĤाÜय having 
attained? पुÖयकृताम् of 
the righteous? लोकान् 
worlds? उͪष×वा having 
dwelt? शाæवतीः 
everlasting? समाः years? 
शुचीनाम् of the pure? 
Įीमताम् of the wealty? 
गेहे in the house? 
योगħçटः one fallen from 
Yoga? अͧभजायते is born.
Commentary 
Yogabhrashta one who 
has fallen from Yoga? i.
e.? one who was not 
able to attain perfection 
in Yoga? or one who 
climbed a certain height


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in Yoga? or one who 
climbed a certain height 
on the ladder of Yoga 
but fell down on account 
of lack of dispassion or 
slackness in the practice 
(by becoming a victim to 
Maya or his turbulent 
senses).The righteous 
Those who tread the 
path of truth? who do 
virtuous actions such as 
charity? Yajna? rituals? 
worship of the Lord? 
and who act in 
accordance with the 
prescribed rules of the 
scriptures.Everlasting 
years means only a 
considerably long period 
but not absolutely


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considerably long period 
but not absolutely 
everlasting.The pure 
those who lead a pure? 
moral life those who 
have a pure heart (free 
from jealousy? hatred? 
pride? greed? etc.). (Cf.
IX.20?21)


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BG6.42 6 42
अथवा 
योͬगनामे
व कुले 
भवǓत 
धीमताम् 
|
एतɮͬध 
दुल[भतरं 
लोके 
जÛम 
यदȣǺशम् 
||६-४२||
athavā 
yogināmeva 
kule bhavati 
dhīmatām .
etaddhi 
durlabhataraṃ 
loke janma 
yadīdṛśam ||6-
42||
।।6.42।। 
अथवा, (साधक) 
£ानवान् 
योͬगयɉ के हȣ 
कुल मɅ जÛम 
लेता है, परÛतु 
इस Ĥकार का 
जÛम इस लोक 
मɅ Ǔन:संदेह 
अǓत दुल[भ है।।
6.42 Or he is 
born in a 
family of even 
the wise 
Yogis; verily a 
birth like this 
is very difficult 
to obtain in 
this world.
6.42 अथवा or? योͬगनाम्


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to obtain in 
this world.
6.42 अथवा or? योͬगनाम् 
of Yogis? एव even? कुले 
in the family? भवǓत is 
born? धीमताम् of the 
wise? एतत् this?,Ǒह 
verily? दुल[भतरम् very 
difficult? लोके in the 
world? जÛम birth? यत् 
which? ईǺशम् like this.
Commentary A birth in a 
family of wise Yogis is 
more difficult to obtain 
than the one mentioned 
in the preceding verse.


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BG6.43 6 43
तğ तं 
बुɮͬधसंय
◌ोगं लभते 
पौव[देǑहक
म् |
यतते च 
ततो भूयः 
संͧसɮधौ 
कुǽनÛदन 
||६-४३||
tatra taṃ 
buddhisaṃyoga
ṃ labhate 
paurvadehikam 
.
yatate ca tato 
bhūyaḥ 
saṃsiddhau 
kurunandana 
||6-43||
।।6.43।। हे 
कुǽनÛदन ! वह 
पुǽष वहाँ पूव[ 
देह मɅ ĤाÜत 
ͩकये गये £ान 
से सàपÛन 
होकर 
योगसंͧसɮͬध के 
ͧलए उससे भी 
अͬधक Ĥय×न 
करता है।।
6.43 Thee he 
comes in 
touch with the 
knowledge 
acired in his 
former body 
and strives 
more than 
before for 
perfection, O 
Arjuna.


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more than 
before for 
perfection, O 
Arjuna.
6.43 तğ there? तम् that? 
बुɮͬधसंयोगम् union with 
knowledge? लभते 
obtains? पौव[देǑहकम् 
acired in his fomer 
body? यतते strives? च 
and? ततः than that? भूयः 
more? संͧसɮधौ for 
perfection? कुǽनÛदन O 
son of the Kurus.
Commentary When he 
takes a human body 
again in this world his 
previous exertions and 
practice in the path of 
Yoga are not wasted. 
They bear full fruit now? 
and hasten his moral 
and spiritual evolution.
Our thoughts and


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and spiritual evolution.
Our thoughts and 
actions are left in our 
subconscious minds in 
the form of subtle 
Samskaras or 
impressions. Our 
experiences in the 
shape of Samskaras? 
habits and tendencies 
are also stored up in our 
subconscious mind. 
These Samskaras of the 
past birth are revivified 
and reenergised in the 
next birth. The 
Samskaras of Yogic 
practices and meditation 
and the Yogic 
tendencies will compel 
the spiritual aspirant to 
strive with greater vigour


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strive with greater vigour 
than that with which he 
attempted in the former 
birth. He will endeavour 
more strenuously to get 
more spiritual 
experiences and to 
attain to higher planes of 
realisation than those 
acired in his previous 
birth.


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BG6.44 6 44
पूवा[ßयासे
न तेनैव 
Ǒıयते 
éयवशोऽ
ͪप सः |
िज£ासुर
ͪप 
योगèय 
शÞदĦéम
◌ाǓतवत[ते 
||६-४४||
pūrvābhyāsena 
tenaiva hriyate 
hyavaśo.api saḥ 
.
jijñāsurapi 
yogasya 
śabdabrahmātiv
artate ||6-44||
।।6.44।। उसी 
पूवा[ßयास के 
कारण वह 
अवश हुआ योग 
कȧ ओर 
आकͪष[त होता 
है। योग का जो 
केवल िज£ासु 
है वह शÞदĦéम 
का अǓतĐमण 
करता है।।
6.44 By that 
very former 
practice he is 
borne on in 
spite of 
himself. Even 
he who 
merely 
wishes to 
know Yoga 
goes beyond 
the Brahmic 
word.


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know Yoga 
goes beyond 
the Brahmic 
word.
6.44 पूवा[ßयासेन former 
practice? तेन by that? एव 
verily? Ǒıयते is borne? Ǒह 
indeed? अवशः helpless? 
अͪप even? सः he? 
िज£ासुः he who wishes 
to know Yoga? अͪप 
even? योगèय of Yoga? 
शÞदĦéम wordBrahman? 
अǓतवत[ते goes beyond.
Commentary The man 
who fell from Yoga is 
carried to the goal which 
he intended to reach in 
his previous birth? by 
the force of the 
Samskaras of the 
practice of Yoga though 
he may not be 
conscious of them and


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he may not be 
conscious of them and 
even if he may not be 
willing to adopt the 
course of Yogic 
discipline on account of 
the force of some evil 
Karma. If he had not 
done any great evil 
action which could 
overwhelm his Yogic 
tendencies he will 
certainly continue his 
Yogic practices in this 
birth very vigorously 
through the force of the 
Yogic Samskaras 
created by his Yogic 
practices in his previous 
birth. If the force of the 
evil action is stronger? 
the Yogic tendencies will


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the Yogic tendencies will 
be overpowered or 
suppressed for some 
time. As soon as the 
fruits of the evil actions 
are exhausted? the 
force of the Yogic 
Samskaras will begin to 
manifest itself. He will 
start his Yogic practices 
vigorously and attain the 
final beatitude of life.
Even an enirer in whom 
a desire for information 
about Yoga is kindled 
goes beyond the 
Brahmic word? i.e.? the 
Vedas. He rises superior 
to the performer of the 
Vedic rituals and 
ceremonies. He is


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Vedic rituals and 
ceremonies. He is 
beyond the 
entanglement of forms 
and ceremonies. He is 
not satisfied with mere 
ritualism. He thirsts for a 
satisfaction higher than 
that given by the 
sensual objects. He who 
simply wishes to know 
the nature of the 
principles of Yoga frees 
himself from the 
SabdaBrahma? i.e.? 
from the effects of the 
Vedic rituals and 
ceremonies. If this be 
the case of a simple 
enirer? how much more 
exalted should be the 
condition of a real


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exalted should be the 
condition of a real 
practitioner or knower of 
Yoga or of one who is 
established in Nirvikalpa 
Samadhi He will be 
absolutely free from the 
effects of the Vedic 
rituals and ceremonies. 
He will enjoy the eternal 
bliss and the everlasting 
peace of the Eternal.An 
aspirant who is desirous 
of obtaining Moksha 
alone is not affected by 
the sin of 
nonperformance of 
action even if he 
renounces all the 
obligatory and optional 
or occasional duties. He


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or occasional duties. He 
goes beyond the word of 
Brahman (the scripture 
or the Vedas).When 
such is the case of an 
aspirant who is without 
any spiritual inclinations 
or Samskaras of the 
previous birth? how 
much more exalted will 
be the state of that 
student who has done 
Yogic practices in his 
previous birth? who has 
fallen from Yoga in his 
previous birth? and who 
has taken up Yoga in 
this birth? renouncing all 
the worldly 
activitiesImpelled by the 
strong desire for


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activitiesImpelled by the 
strong desire for 
liberation he practises 
rigorous Sadhana in this 
birth. He is constrained? 
as it were? by the force 
of the good Samskaras 
of his previous birth to 
take to Yogic practices 
in spite of himself.In this 
verse the Lord lays 
stress on the fact that no 
effort in the practice of 
Yoga goes in vain. Even 
the smallest effor will 
have its effect sooner or 
later in this birth or 
another. Therefore there 
is no cause for 
disappointment even for


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BG6.45 6 45
Ĥय×नाɮ
यतमानस्
तु योगी 
संशुɮधͩक
िãबषः |
अनेकजन्
मसंͧसɮध
èततो 
याǓत परां 
गǓतम् 
||६-४५||
prayatnādyatam
ānastu yogī 
saṃśuddhakilbi
ṣaḥ .
anekajanmasa
ṃsiddhastato 
yāti parāṃ 
gatim ||6-45||
।।6.45।। 
परÛतु 
Ĥय×नपूव[क 
अßयास करने 
वाला योगी 
सàपूण[ पापɉ से 
शुɮध होकर 
अनेक जÛमɉ से 
(शनै: शनै:) 
ͧसɮध होता 
हुआ, तब परम 
गǓत को ĤाÜत 
होता है।।
6.45 But the 
Yogi who 
strives with 
assiduity, 
purified of 
sins and 
perfected 
gradually 
through many 
births, 
reaches the


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gradually 
through many 
births, 
reaches the 
highest goal.
6.45 Ĥय×नात् with 
assiduity? यतमानः 
striving? तु but? योगी the 
Yogi? संशुɮधͩकिãबषः 
purified from sins? 
अनेकजÛमसंͧसɮधः 
perfected through many 
births? ततः then? याǓत 
reaches? पराम् the 
highest? गǓतम् path.
Commentary He gains 
experiences little by little 
in the course of many 
births and eventually 
attains to perfection. 
Then he gets the 
knowledge of the Self 
and attains to the final 
beatitude of life.
BG6.46 6 46


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beatitude of life.
BG6.46 6 46
तपिèवभ्
योऽͬधको 
योगी 
£ाǓनßयो
ऽͪप 
मतोऽͬध
कः |
कͧम[ßयश्
चाͬधको 
योगी 
तèमाɮयो
गी 
भवाजु[न 
||६-४६||
tapasvibhyo.
adhiko yogī 
jñānibhyo.api 
mato.adhikaḥ .
karmibhyaścād
hiko yogī 
tasmādyogī 
bhavārjuna ||6-
46||
।।6.46।। 
Èयɉͩक योगी 
तपिèवयɉ से 
Įेçठ है और 
(केवल शाèğ 
के) £ान वालɉ 
से भी Įेçठ 
माना गया है 
तथा कम[ करने 
वालɉ से भी 
योगी Įेçठ है, 
इसͧलए हे 
अजु[न तुम 
योगी बनो।।
6.46 The Yogi 
is thought to 
be superior to 
the ascetics 
and even 
superior to


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the ascetics 
and even 
superior to 
men of 
knowledge 
(obtained 
through the 
study of 
scriptures); 
he is also 
superior to 
men of action; 
therefore be 
thou a Yogi, 
O Arjuna.
6.46 तपिèवßयः than 
ascetics? अͬधकः 
superior? योगी the Yogi? 
£ाǓनßयः than the wise? 
अͪप even? मतः thought? 
अͬधकः superior? 
कͧम[ßयः than the men of 
action? च and? अͬधकः 
superior? योगी the Yogi? 
तèमात् therefore? योगी a 
Yogi? भव be? अजु[न O 
Arjuna.Commentary 
Tapasvi One who 
observes the austerities


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Tapasvi One who 
observes the austerities 
of speech? mind and 
body prescribed in 
chapter XVII. 14? 15 
and 16.Jnani One who 
has a knowledge of the 
scriptures (an indirect 
knowledge or theoretical 
knowledge of the Self).
Karmi He who performs 
the Vedic rituals.To all 
these the Yogi is 
superior? for he has the 
direct knowledge of the 
Self through intuition or 
direct cognition through 
Nirvikalpa Samadhi. (Cf.
V.2XII.12XIII.24)


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BG6.47 6 47
योͬगनाम
ͪप सवȶषां 
मɮगतेना
Ûतरा×मन
◌ा |
Įɮधावान्
भजते यो 
मां स मे 
युÈततमो 
मतः ||६-
४७||
yogināmapi 
sarveṣāṃ 
madgatenāntar
ātmanā .
śraddhāvānbhaj
ate yo māṃ sa 
me yuktatamo 
mataḥ ||6-47||
।।6.47।। 
समèत योͬगयɉ 
मɅ जो भी 
Įɮधावान् योगी 
मुझ मɅ युÈत 
हुये अÛतरा×मा 
से (अथा[त् 
एक×व भाव से 
मुझे भजता है, 
वह मुझे 
युÈततम 
(सव[Įेçठ) 
माÛय है।।
6.47 And 
among all the 
Yogis he who, 
full of faith 
and with his 
inner self 
merged in 
Me, worships 
Me is deemed 
by Me to be


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Me, worships 
Me is deemed 
by Me to be 
the most 
devout.
6.47 योͬगनाम् of Yogis? 
अͪप even? सवȶषाम् of all? 
मɮगतेन merged in Me? 
अÛतरा×मना with inner 
Self? Įɮधावान् endowed 
with faith? भजते 
worships? यः who? माम् 
Me? सः he? मे to Me? 
युÈततमः most devout? 
मतः is deemed.
Commentary Among all 
Yogis He who worships 
Me? the Absolute? is 
superior to those who 
worship the lesser gods 
such as the Vasus? 
Rudra? Aditya? etc.The 
inner self merged in Me 
The mind absorbed in


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inner self merged in Me 
The mind absorbed in 
Me? (Cf.VI.32)?(This 
chapter is known by the 
names Atmasamyama 
Yoga and Adhyatma 
Yoga also.)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 sixth 
discourse entitledThe 
Yoga of Meditation.


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BG7.1 7 1
Įीभगवा
नुवाच |
मáयासक्
तमनाः 
पाथ[ योगं 
युÑजÛमद
◌ाĮयः |
असंशयं 
समĒं मां 
यथा 
£ाèयͧस 
तÍछृणु 
||७-१||
śrībhagavānuvā
ca .
mayyāsaktama
nāḥ pārtha 
yogaṃ 
yuñjanmadāśra
yaḥ .
asaṃśayaṃ 
samagraṃ māṃ 
yathā jñāsyasi 
tacchṛṇu ||7-1||
।।7.1।। हे पाथ[ 
! मुझमɅ असÈत 
हुए मन वाले 
तथा मदाͬĮत 
होकर योग का 
अßयास करते 
हुए िजस Ĥकार 
तुम मुझे 
समĒǾप से, 
ǒबना ͩकसी 
संशय के, 
जानोगे वह सुनो
।।
7.1 The 
Blessed Lord 
said  O 
Arjuna, hear 
how you shall 
without doubt 
know Me 
fully, with the


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without doubt 
know Me 
fully, with the 
mind intent on 
Me, practising 
Yoga and 
taking refuge 
in Me.
7.1 मǓय on Me? 
आसÈतमनाः with mind 
intent? पाथ[ O Partha? 
योगम् Yoga? युÑजन् 
practising? मदाĮयः 
taking refuge in Me? 
असंशयम् without doubt? 
समĒम् wholly? माम् Me? 
यथा how? £ाèयͧस shall 
know? तत् that? Įृणु 
hear.Commentary He 
who wishes to attain 
some result or reward 
performs the ritual 
known as Agnihotra or 
does charity? sinks 
wells? builds hospitals? 
resting places? etc.?


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wells? builds hospitals? 
resting places? etc.? 
with Sakama Bhavana 
(with an inner profit 
motive) and attains 
them. But the Yogi on 
the contrary practises 
Yoga with a steadfast 
mind and takes refuge in 
the Lord alone? with the 
mind wholly fixed on 
Him? on His lofty 
attributes such as 
omnipotence? 
omniscience? 
omnipresence? infinite 
love? beauty? grace? 
strength? mercy? 
inexhaustible wealth? 
ineffable splendour? 
pristine glory and purity.
The servant of a king?


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The servant of a king? 
though he constantly 
serves the king? has not 
got his mind fixed on 
him. The mind is ever 
fixed on his wife and 
children. Unlike the 
servant? fix your mind 
on Me? (the 
allpervading One)? and 
take refuge in Me alone. 
Practise control of the 
mind in accordance with 
the instructions given in 
chapter VI. Then you will 
know Me and My infinite 
attributes in full.If you 
sing the glory and the 
attributes of the Lord? 
you will develop love for


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you will develop love for 
Him and then your mind 
will be fixed on Him. 
Intense love for the Lord 
is real devotion. You 
must get full knowledge 
of the Self without any 
doubt.He who has taken 
refuge in the Lord? and 
he who is trying to fix or 
has fixed his mind on 
the Lord cannot bear the 
separation from the Lord 
even for a second.


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BG7.2 7 2
£ानं तेऽहं 
सͪव£ान
ͧमदं 
वêयाàय
शेषतः |
यÏ£ा×वा 
नेह 
भूयोऽÛय
Ï£ातåय
मवͧशçय
ते ||७-२||
jñānaṃ te.ahaṃ 
savijñānamidaṃ 
vakṣyāmyaśeṣa
taḥ .
yajjñātvā neha 
bhūyo.
anyajjñātavyam
avaśiṣyate ||7-
2||
।।7.2।। मɇ 
तुàहारे ͧलए 
ͪव£ान सǑहत 
इस £ान को 
अशेष Ǿप से 
कहूँगा िजसको 
जानकर यहाँ 
(जगत् मɅ) ͩफर 
और कुछ जानने 
योÊय (£ातåय) 
शेष नहȣं रह 
जाता है।।
7.2 I shall 
declare to 
thee in full 
this 
knowledge 
combined 
with 
realisation, 
after knowing 
which nothing 
more here 
remains to be


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which nothing 
more here 
remains to be 
known.
7.2 £ानम् indirect 
knowledge of Sastras? 
ते to thee? अहम् I? 
सͪव£ानम् combined with 
realisation (direct 
knowledge of the Atman 
through experience)? 
इदम् this? वêयाͧम will 
declare? अशेषतः in full? 
यत् which? £ा×वा having 
known? न not? इह here? 
भूयः more? अÛयत् 
anything else? £ातåयम् 
what ought to be 
known? अवͧशçयते 
remains.Commentary 
Jnanam is Paroksha 
Jnanam or indirect 
knowledge of Brahman 
obtained through the 
study of the


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obtained through the 
study of the 
Upanishads. Vijnanam 
is Visesha Jnanam? i.
e.? Aparoksha Jnanam 
obtained through direct 
Selfrealisation 
(intuitional wisdom).In 
this verse the Lord 
praises knowledge in 
order to make Arjuna 
follow His instruction 
closely with rapt 
attention? faith and 
interest. The Lord says I 
shall teach thee in full. 
You will attain to 
omniscience or perfect 
knowledge of the Self? 
after knowing which 
nothing more remains to 
be known here. If


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nothing more remains to 
be known here. If 
anyone attains the 
knowledge of the Self? 
he will know everything. 
That is the reason why 
Saunaka? the great 
householder? 
approacehd Angirasa 
respectfully and asked 
What is that? O Lord? 
which being known all 
this becomes known (Cf.
XIII.11)


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BG7.3 7 3
मनुçयाण
◌ां सहİेषु 
किæचɮय
तǓत 
ͧसɮधये |
यतताम
ͪप 
ͧसɮधानां 
किæचÛमां 
वेͪƣ 
तǂवतः 
||७-३||
manuṣyāṇāṃ 
sahasreṣu 
kaścidyatati 
siddhaye .
yatatāmapi 
siddhānāṃ 
kaścinmāṃ vetti 
tattvataḥ ||7-3||
।।7.3।। सहİɉ 
मनुçयɉ मɅ कोई 
हȣ मनुçय 
पूण[×व कȧ 
ͧसɮͬध के ͧलए 
Ĥय×न करता है 
और उन 
Ĥय×नशील 
साधकɉ मɅ भी 
कोई हȣ पुǽष 
मुझे तǂव से 
जानता है।।
7.3 Among 
thousands of 
men, one 
perchance 
strives for 
perfection; 
even among 
those 
successful 
strivers, only 
one 
perchance 
knows Me in


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strivers, only 
one 
perchance 
knows Me in 
essence.
7.3 मनुçयाणाम् of men? 
सहİेषु among 
thousands? किæचत् 
some one? यतǓत 
strives? ͧसɮधये for 
perfection? यतताम् of 
the striving ones? अͪप 
even? ͧसɮधानाम् of the 
successful ones? किæचत् 
some one? माम् Me? वेͪƣ 
knows? तǂवतः in 
essence.Commentary 
Mark how difficult it is to 
attain to the knowledge 
of the Self or to how 
Brahman in essence. 
Siddhanam literally 
means those who have 
attained to perfection 
(the perfected ones) but


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attained to perfection 
(the perfected ones) but 
here it means only those 
who strive to attain 
perfection.Those who 
purchase diamonds? 
rubies or pearls are few. 
Those who study the 
postgraduate course are 
few. Even so those who 
attempt for 
Selfrealisation and who 
actually know the Truth 
in essence are few only. 
The liberated ones 
(Jivanmuktas) are rare. 
Real Sadhakas are also 
rare. The,knowledge of 
the Self bestows 
incalculable fruits on 
man? viz.? immortality?


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incalculable fruits on 
man? viz.? immortality? 
eternal bliss? perennial 
joy and everlasting 
peace. It is very difficult 
to attain to this 
knowledge of the Self. 
But a good and earnest 
spiritual aspirant 
(Sadhaka) who is 
endowed with a strong 
determination and iron 
resolve? and who is 
eipped with the four 
means to salvation can 
easily obtain the 
knowledge of the Self.


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BG7.4 7 4
भूͧमरापोऽ
नलो वायुः 
खं मनो 
बुɮͬधरेव 
च |
अहंकार 
इतीयं मे 
ͧभÛना 
ĤकृǓतरçट
धा ||७-४||
bhūmirāpo.
analo vāyuḥ 
khaṃ mano 
buddhireva ca .
ahaṃkāra 
itīyaṃ me 
bhinnā 
prakṛtiraṣṭadhā 
||7-4||
।।7.4।। पृØवी, 
जल, अिÊन, 
वायु और 
आकाश तथा 
मन, बुɮͬध और 
अहंकार - यह 
आठ Ĥकार से 
ͪवभÈत हुई मेरȣ 
ĤकृǓत है।।
7.4 Earth, 
water, fire, 
air, ether, 
mind, intellect 
and egoism  
thus is My 
Nature 
divided 
eightfold.
7.4 भूͧमः earth? आपः 
water? अनलः fire? वायुः 
air? खम् ether? मनः


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water? अनलः fire? वायुः 
air? खम् ether? मनः 
mind? बुɮͬधः intellect? 
एव even? च and? 
अहɨकारः egoism? इǓत 
thus? इयम् this? मे My? 
ͧभÛना divided? ĤकृǓतः 
Nature? अçटधा eightfold.
Commentary This 
eightfold Nature 
constitutes the inferior 
Nature or Apara Prakriti. 
The five gross elements 
are formed out of the 
Tanmatras or 
rootelements through 
the process of 
Pancikarana or fivefold 
mixing. Tanmatras are 
the subtle rootelements. 
In this verse? earth? 
water? etc.? represent


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In this verse? earth? 
water? etc.? represent 
the subtle or 
rudimentary elements 
out of which the five 
gross elements are 
formed.Mind stands 
here for its cause 
Ahamkara intellect for its 
cause the Mahat 
Ahamkara for the 
Avyaktam or the 
unmanifested 
(MulaPrakriti) united 
with Avidya which is 
conjoined with all kinds 
of Vasanas or latent 
tendencies. As 
Ahamkara (Iness) is the 
cause for all the actions 
of every individual and 
as Ahamkara is the 
most vital principle in


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as Ahamkara is the 
most vital principle in 
man on which all the 
other Tattvas or 
principles depend? the 
Avyaktam combined 
with the Ahamkara is 
itself called here 
Ahamkara? just as food 
which is mixed with 
poison is itself called 
poison.


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BG7.5 7 5
अपरेयͧम
तè×वÛयां 
ĤकृǓतं 
ͪवɮͬध मे 
पराम् |
जीवभूतां 
महाबाहो 
ययेदं 
धाय[ते 
जगत् ||७-
५||
apareyamitastv
anyāṃ prakṛtiṃ 
viddhi me 
parām .
jīvabhūtāṃ 
mahābāho 
yayedaṃ 
dhāryate jagat 
||7-5||
।।7.5।। हे 
महाबाहो ! यह 
अपरा ĤकृǓत है। 
इससे ͧभÛन 
मेरȣ जीवǾपी 
पराĤकृǓत को 
जानो, िजससे 
यह जगत् 
धारण ͩकया 
जाता है।।
7.5 This is the 
inferior 
Prakriti, O 
mighty-armed 
(Arjuna); 
know thou as 
different from 
it My higher 
Prakriti 
(Nature), the 
very life-
element, by 
which this


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very life-
element, by 
which this 
world is 
upheld.
7.5 अपरा lower? इयम् 
this? इतः from this? तु 
but? अÛयाम् different? 
ĤकृǓतम् nature? ͪवɮͬध 
know? मे My? पराम् 
higher? जीवभूताम् the 
very lifeelement? 
महाबाहो O mightyarmed? 
यया by which? इदम् this? 
धाय[ते is upheld? जगत् 
world.Commentary The 
eightfold Nature 
described in the 
previous verse is the 
inferior Nature. It 
constitutes the Kshetra 
or the field or matter. It 
is impure. It generates 
evil and causes 
bondage. But the


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evil and causes 
bondage. But the 
superior Nature is pure. 
It is My very Self? 
Kshetrajna (knower of 
the field or Spirit) by 
which life is sustained? 
and that which enters 
within the whole world 
and upholds it. It is the 
very lifeelement or the 
principle of 
Selfconsciousness? by 
which this universe is 
sustained.


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BG7.6 7 6
एतɮयोनी
Ǔन 
भूताǓन 
सवा[णी×यु
पधारय |
अहं 
कृ×èनèय 
जगतः 
Ĥभवः 
Ĥलयèत
था ||७-६||
etadyonīni 
bhūtāni 
sarvāṇītyupadh
āraya .
ahaṃ kṛtsnasya 
jagataḥ 
prabhavaḥ 
pralayastathā 
||7-6||
।।7.6।। यह 
जानो ͩक 
समàपूण[ भूत 
इन दोनɉ 
ĤकृǓतयɉ से 
उ×पͪƣ वाले हɇ। 
(अत:) मɇ 
सàपूण[ जगत् 
का उ×पͪƣ तथा 
Ĥलय èथान हूँ।
।
7.6 Know that 
these two 
(Natures) are 
the womb of 
all beings. So 
I am the 
source and 
dissolution of 
the whole 
universe.
7.6 एतɮयोनीǓन those of 
which these two


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7.6 एतɮयोनीǓन those of 
which these two 
(Prakritis) are the 
womb? भूताǓन beings? 
सवा[ͨण all? इǓत thus? 
उपधारय know? अहम् I? 
कृ×èनèय of the whole? 
जगतः of the world? Ĥभवः 
source? Ĥलयः 
dissolution? तथा also.
Commentary These two 
Natures? the inferior 
and the superior? are 
the womb of all beings. 
As I am the source of 
these two Prakritis or 
Natures also? I am the 
cause of this universe. 
The whole universe 
originates from Me and 
dissolves in Me.In the 
Brahma Sutras (chapter


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dissolves in Me.In the 
Brahma Sutras (chapter 
1? section 1? aphorism 
2) it is said? 
Janmadyasya yatah 
meaning that Brahman 
is that omniscient and 
omnipotent cause from 
which proceed the 
origin? subsistence and 
dissolution of this world.
Just as the mind is the 
material cause and also 
the seer (Drashta) for 
the objects seen in a 
dream? so also Isvara is 
the material cause of 
this world 
(UpadanaKarana) and 
also the seer (Drashta). 
He is also the efficient or


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BG7.7 7 7
मƣः 
परतरं 
नाÛयि×क
िÑचदिèत 
धनÑजय 
|
मǓय 
सव[ͧमदं 
Ĥोतं सूğे 
मͨणगणा 
इव ||७-७||
mattaḥ 
parataraṃ 
nānyatkiñcidasti 
dhanañjaya .
mayi 
sarvamidaṃ 
protaṃ sūtre 
maṇigaṇā iva 
||7-7||
।।7.7।। हे 
धनंजय ! मुझसे 
Įेçठ (परे) अÛय 
ͩकͬचÛमाğ 
वèतु नहȣं है। 
यह सàपूण[ 
जगत् सूğ मɅ 
मͨणयɉ के 
सǺश मुझमɅ 
ͪपरोया हुआ है।
।
7.7 There is 
nothing 
whatsoever 
higher than 
Me, O Arjuna. 
All this is 
strung on Me, 
as clusters of 
gems on a 
string.
7.7 मƣः than Me? परतरम् 
higher? न not? अÛयत्


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7.7 मƣः than Me? परतरम् 
higher? न not? अÛयत् 
other? ͩकिÑचत् anyone? 
अिèत is? धनÑजय O 
Dhananjaya? मǓय in 
Me? सव[म् all? इदम् this? 
Ĥोतम् is strung? सूğे on a 
string? मͨणगणाः clusters 
of gems? इव like.
Commentary There is 
no other cause of the 
universe but Me. I alone 
am the the cause of the 
universe. This 
illustration of gems and 
thread illustrates only 
the idea that all beings 
and the whole world are 
threaded on the Lord. 
The thread is not the 
cause of the gems. As


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The thread is not the 
cause of the gems. As 
Brahman is all in all 
there is nothing 
whatever higher than It.
BG7.8 7 8
रसोऽहमप्
सु 
कौÛतेय 
Ĥभािèम 
शͧशसूय[
योः |
Ĥणवः 
सव[वेदेषु 
शÞदः खे 
पौǽषं नृषु 
||७-८||
raso.ahamapsu 
kaunteya 
prabhāsmi 
śaśisūryayoḥ .
praṇavaḥ 
sarvavedeṣu 
śabdaḥ khe 
pauruṣaṃ nṛṣu 
||7-8||
।।7.8।। हे 
कौÛतेय ! जल 
मɅ मɇ रस हूँ, 
चÛġमा और 
सूय[ मɅ Ĥकाश 
हूँ, सब वेदɉ मɅ 
Ĥणव (◌ँ◌़कार) 
हूँ तथा आकाश 
मɅ शÞद और 
पुǽषɉ मɅ 
पुǽष×व हूँ।।
7.8 I am the 
sapidity in


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पुǽषɉ मɅ 
पुǽष×व हूँ।।
7.8 I am the 
sapidity in 
water, O 
Arjuna; I am 
the light in the 
moon and the 
sun; I am the 
syllable Om in 
all the Vedas, 
sound in 
ether and 
virility in men.
7.8 रसः sapidity? अहम् I? 
अÜसु in water? कौÛतेय O 
Kaunteya (son of 
Kunti)? Ĥभा light? अिèम 
am (I)? शͧशसूय[योः in the 
moon and the sun? 
Ĥणवः the syllable Om? 
सव[वेदेषु in all the Vedas? 
शÞदः sound? खे in ether? 
पौǽषम् virility? नृषु in 
men.Commentary In Me 
all beings and the whole


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men.Commentary In Me 
all beings and the whole 
world are woven as a 
cloth in the warp. In Me 
as sapidity the water is 
woven in Me as light? 
the sun and the moon 
are woven in Me as the 
sacred syllable Om all 
the Vedas are woven in 
Me as virility all men are 
woven.The 
manifestations of the 
Lord are described in 
the verses 8? 9? 10 and 
11. (Cf.XV.12)


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BG7.9 7 9
पुÖयो 
गÛधः 
पृͬथåयां 
च 
तेजæचा
िèम 
ͪवभावसौ 
|
जीवनं 
सव[भूतेषु 
तपæचा
िèम 
तपिèवषु 
||७-९||
puṇyo gandhaḥ 
pṛthivyāṃ ca 
tejaścāsmi 
vibhāvasau .
jīvanaṃ 
sarvabhūteṣu 
tapaścāsmi 
tapasviṣu ||7-9||
।।7.9।। पृØवी 
मɅ पͪवğ गÛध 
हूँ और अिÊन मɅ 
तेज हूँ; सàपूण[ 
भूतɉ मɅ जीवन 
हूँ और 
तपिèवयɉ मɅ मɇ 
तप हूँ।।
7.9 I am the 
sweet 
fragrance in 
the earth and 
the brilliance 
in the fire, the 
life in all 
beings, and I 
am the 
austerity in 
ascetics.
7.9 पुÖयः sweet? गÛधः


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austerity in 
ascetics.
7.9 पुÖयः sweet? गÛधः 
fragrance? पृͬथåयाम् in 
earth? च and? तेजः 
brilliance? च and? अिèम 
am (I)? ͪवभावसौ in fire? 
जीवनम् life? सव[भूतेषु in 
all beings? तपः 
austerity? च and? अिèम 
am (I)? तपिèवषु in 
ascetics.Commentary In 
Me as odour in the earth 
woven in Me as 
brilliance is the fire 
woven in Me as life all 
beings are woven in Me 
as austerity all ascetics 
are woven. I am the 
support (Adhishthanam 
or Asraya) for 
everything.I am the 
power or Sakti which


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everything.I am the 
power or Sakti which 
helps the ascetics to 
control the mind and the 
senses.Krishna says? I 
am the agreeable odour. 
If Arjuna had asked 
Him? Then who is the 
disagreeable odour? He 
would have replied? It is 
also I.
BG7.10 7 10
बीजं मां 
सव[भूतान
◌ां ͪवɮͬध 
पाथ[ 
सनातनम् 
|
बुɮͬधबु[ɮ
ͬधमताम
िèम 
तेजèतेज
िèवनामह
म् ||७-
१०||
bījaṃ māṃ 
sarvabhūtānāṃ 
viddhi pārtha 
sanātanam .
buddhirbuddhim
atāmasmi 
tejastejasvinām
aham ||7-10||
।।7.10।। हे 
पाथ[ ! सàपूण[ 
भूतɉ का


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।।7.10।। हे 
पाथ[ ! सàपूण[ 
भूतɉ का 
सनातन बीज 
(कारण) मुझे हȣ 
जानो; मɇ 
बुɮͬधमानɉ कȧ 
बुɮͬध और 
तेजिèवयɉ का 
तेज हूँ।।
7.10 Know 
Me, O Arjuna, 
as the eternal 
seed of all 
beings; I am 
the 
intelligence of 
the intelligent; 
the splendour 
of the 
splendid 
objects am I.
7.10 बीजम् seed? माम् 
Me? सव[भूतानाम् of all 
beings? ͪवɮͬध know? 
पाथ[ O Partha? सनातनम् 
eternal? बुɮͬधः 
intelligence? बुɮͬधमताम् 
of the intelligent? अिèम 
am (I)? तेजः splendour? 
तेजिèवनाम् of the 
splendid? अहम् I.


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तेजिèवनाम् of the 
splendid? अहम् I.
Commentary Seed 
means cause.Tejas also 
means heroism or 
bravery.Had Arjuna 
asked? Who is the seed 
for Thee? the Lord 
would have replied? 
There is no seed for Me. 
There is no cause for 
Me. I am the source of 
everything. I am the 
causeless Cause. I am 
the primeval Being.


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BG7.11 7 11
बलं 
बलवतां 
चाहं 
कामराग
ͪवविज[त
म् |
धमा[ͪवǽɮ
धो भूतेषु 
कामोऽ
िèम 
भरतष[भ 
||७-११||
balaṃ 
balavatāṃ 
cāhaṃ 
kāmarāgavivarji
tam .
dharmāviruddho 
bhūteṣu kāmo.
asmi 
bharatarṣabha 
||7-11||
।।7.11।। हे 
भरत Įेçठ ! मɇ 
बलवानɉ का 
कामना तथा 
आसिÈत से 
रǑहत बल हूँ 
और सब भूतɉ मɅ 
धम[ के 
अͪवǽɮध 
अथा[त् अनुकूल 
काम हूँ।।
7.11 Of the 
strong, I am 
the strength 
devoid of 
desire and 
attachment, 
and in (all) 
beings, I am 
the desire 
unopposed to 
Dharma, O 
Arjuna.


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the desire 
unopposed to 
Dharma, O 
Arjuna.
7.11 बलम् strength? 
बलवताम् of the strong? 
अिèम am (I)? 
कामरागͪवविज[तम् devoid 
of desire and 
attachment? धमा[ͪवǽɮधः 
unopposed to Dharma? 
भूतेषु in beings? कामः 
desire? अिèम am (I)? 
भरतष[भ O Lord of the 
Bharatas.Commentary 
Kama Desire for those 
objects that come in 
contact with the senses.
Raga attachment for 
those objects that come 
in contact with the 
senses.I am that 
strength which is 
necessary for the bare


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strength which is 
necessary for the bare 
sustenance of the body. 
I am not the strength 
which generates desire 
and attachment for 
sensual objects as in the 
case of worldlyminded 
persons. I am the desire 
which is in accordance 
with the teachings of the 
scriptures or the code 
prescribing the duties of 
life. I am the desire for 
moderate eating and 
drinking? etc.? which 
are,necessary for the 
sustenance of the body 
and which help one in 
the practice of Yoga.


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BG7.12 7 12
ये चैव 
सािǂवका 
भावा 
राजसाèत
◌ामसाæच 
ये |
मƣ एवेǓत 
तािÛवɮ
ͬध न ×वहं 
तेषु ते 
मǓय ||७-
१२||
ye caiva 
sāttvikā bhāvā 
rājasāstāmasāś
ca ye .
matta eveti 
tānviddhi na 
tvahaṃ teṣu te 
mayi ||7-12||
।।7.12।। जो 
भी सािǂवक 
(शुɮध), 
राजͧसक 
(ͩĐयाशील) 
और तामͧसक 
(जड़) भाव हɇ, 
उन सबको तुम 
मेरे से उ×पÛन 
हुए जानो; 
तथाͪप मɇ उनमɅ 
नहȣं हूँ, वे मुझमɅ 
हɇ।।
7.12 
Whatever 
beings (and 
objects) that 
are pure, 
active and 
inert, know 
that they 
proceed from 
Me. They are


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that they 
proceed from 
Me. They are 
in Me, yet I 
am not in 
them.
7.12 ये whatever? च 
and? एव even? सािǂवकाः 
pure? भावाः natures? 
राजसाः active? तामसाः 
inert? च and? ये 
whatever? मƣः from 
Me? एव even? इǓत thus? 
तान् them? ͪवɮͬध know? 
न not? तु indeed? अहम् 
I? तेषु in them? ते they? 
मǓय in Me.Commentary 
This is a world of the 
three Gunas? viz.? 
Sattva (purity)? Rajas 
(passion) and Tamas 
(inertia). All sentient and 
insentient objects are 
the aggregate of these


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insentient objects are 
the aggregate of these 
three alities of Nature. 
One ality predominates 
in them and the 
predominant ality 
imparts to the object its 
distinctive character or 
definite properties.In the 
gods? sages milk and 
green gram? Sattva is 
predominant. In 
Gandharvas (a class of 
celestials)? kings? 
warriors and chillies? 
Rajas is predominant. In 
demons? Sudras? 
garlic? onion and meat? 
Tamas is predominant.
Though these beings 
and objects proceed 
from Me? I am not in


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and objects proceed 
from Me? I am not in 
them they are in Me. I 
am independent. I am 
the support for them 
they depend on Me just 
as the superimposed 
snake depends on the 
rope. The snake is in the 
rope? but the rope is 
never in the snake. The 
waves belong to the 
ocean but the ocean 
does not belong to the 
waves. (Cf.IX.4and6)


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BG7.13 7 13
ǒğͧभगु[ण
मयैभा[वैरे
ͧभः 
सव[ͧमदं 
जगत् |
मोǑहतं 
नाͧभजान
◌ाǓत 
मामेßयः 
परमåयय
म् ||७-
१३||
tribhirguṇamaya
irbhāvairebhiḥ 
sarvamidaṃ 
jagat .
mohitaṃ 
nābhijānāti 
māmebhyaḥ 
paramavyayam 
||7-13||
।।7.13।। 
ǒğगुणɉ से 
उ×पÛन इन 
भावɉ (ͪवकारɉ) 
से सàपूण[ 
जगत् (लोग) 
मोǑहत हुआ इन 
(गुणɉ) से परे 
अåयय èवǾप 
मुझे नहȣं 
जानता है।।
7.13 Deluded 
by these 
Natures 
(states or 
things) 
composed of 
the three 
alities of 
Nature all this 
world does 
not know Me 
as distinct 
from them


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world does 
not know Me 
as distinct 
from them 
and 
immutable.
7.13 ǒğͧभः by three? 
गुणमयैः composed of 
Gunas? भावैः by 
natures? एͧभः by these? 
सव[म् all? इदम् this? जगत् 
world? मोǑहतम् deluded? 
न not? अͧभजानाǓत 
knows? माम् Me? एßयः 
from them? परम् higher? 
अåययम् immutable.
Commentary Persons of 
this world are deluded 
by the three alities of 
Nature or Maya. 
Affection? attachment 
and infatuated love are 
all modifications of these 
alities. On account of 
delusion created by


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alities. On account of 
delusion created by 
these three alities they 
are not able to break the 
worldly ties and to turn 
the mind towards the 
Supreme Soul? the Lord 
of the three alities.
Avyayam Immutable or 
unchangeable or 
inexhaustible or 
imperishable. The Self is 
of one homogeneous 
essence. It has not got 
the six changes or 
modifications (Shad 
Bhava Vikaras) which 
the body has? viz.? 
existence? birth? 
growth? modification? 
decay and death. (Cf.
VII.25)


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BG7.14 7 14
दैवी éयेषा 
गुणमयी 
मम माया 
दुर×यया |
मामेव ये 
ĤपɮयÛते 
मायामेतां 
तरिÛत ते 
||७-१४||
daivī hyeṣā 
guṇamayī 
mama māyā 
duratyayā .
māmeva ye 
prapadyante 
māyāmetāṃ 
taranti te ||7-14||
।।7.14।। यह 
दैवी ǒğगुणमयी 
मेरȣ माया बड़ी 
दुèतर है। परÛतु 
जो मेरȣ शरण मɅ 
आते हɇ, वे इस 
माया को पार 
कर जाते हɇ।।
7.14 Verily, 
this divine 
illusion of 
Mine, made 
up of the 
(three) alities 
(of Nature) is 
difficult to 
cross over; 
those who 
take refuge in 
Me alone, 
cross over


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those who 
take refuge in 
Me alone, 
cross over 
this illusion.
7.14 दैवी divine? Ǒह 
verily? एषा this? गुणमयी 
made of Gunas? मम 
My? माया illusion? 
दुर×यया difficult to cross 
over? माम् to Me? एव 
even? ये who? ĤपɮयÛते 
take refuge? मायाम् 
illusion? एताम् this? 
तरिÛत cross over? ते 
they.Commentary Maya 
is the Upadhi or the 
causal body (Karana 
Sarira) of Isvara. It is the 
material cause of this 
universe. It is inherent in 
the Lord. It is constituted 
of the three alities? viz.?


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of the three alities? viz.? 
Sattva? Rajas and 
Tamas. Those who 
completely devote 
themselves to the Lord 
alone after renouncing 
all formal religion 
(Dharma) cross over this 
illusion which deludes all 
beings. They attain 
liberation or Moksha.
Isvara is the Lord of 
Maya (illusion). He has 
perfect control over it. 
Avidya is the Upadhi 
(limiting adjunct) of the 
Jiva (individual soul). 
The Jiva is a slave of 
this ignorance. 
Ignorance is the veil that 
has screened the Jiva


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has screened the Jiva 
from Satchidananda 
Brahman or the 
ExistenceKnowledgeBlis
s Absolute. When the 
veil is removed by the 
dawn of knowledge of 
the Self the Jiva loses 
his characteras a Jiva or 
an individual soul and 
becomes identical with 
Brahman. (Cf.XV.3and4)


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BG7.15 7 15
न मां 
दुçकृǓतनो 
मूढाः 
ĤपɮयÛते 
नराधमाः 
|
माययापǿ
त£ाना 
आसुरं 
भावमाͬĮ
ताः ||७-
१५||
na māṃ 
duṣkṛtino 
mūḍhāḥ 
prapadyante 
narādhamāḥ .
māyayāpahṛtajñ
ānā āsuraṃ 
bhāvamāśritāḥ 
||7-15||
।।7.15।। 
दुçकृ×य करने 
वाले, मूढ, 
नराधम पुǽष 
मुझे नहȣं भजते 
हɇ; माया के 
ɮवारा िजनका 
£ान हर ͧलया 
गया है, वे 
आसुरȣ भाव को 
धारण ͩकये 
रहते हɇ।।
7.15 The evil-
doers and the 
deluded who 
are the lowest 
of men do not 
seek Me; they 
whose 
knowledge is 
destroyed by 
illusion follow


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knowledge is 
destroyed by 
illusion follow 
the ways of 
demons.
7.15 न not? माम् to Me? 
दुçकृǓतनः evildoers? मूढाः 
the deluded? ĤपɮयÛते 
seek? नराधमाः the 
lowest of men?,मायया by 
Maya? अपǿत£ानाः 
deprived of knowledge? 
आसुरम् belonging to 
demons? भावम् nature? 
आͬĮताः having taken to.
Commentary These 
three kinds of people 
have no discrimination 
between right and 
wrong? the Real and the 
unreal. They commit 
murder? robbery? theft 
and other kinds of 
atrocious actions. They


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and other kinds of 
atrocious actions. They 
speak untruth and injure 
others in a variety of 
ways. Those who follow 
the ways of the demons 
take the body as the 
Self like Vivochana and 
worship it with flowers? 
scents? unguents? nice 
clothes and palatable 
foods of various sorts. 
They are deluded souls. 
They try to nourish their 
body and do various 
sorts of evil actions to 
attain this end. 
Therefore they do not 
worship Me. Ignorance 
is the root cause of all 
these evils. (Cf.XVI.


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BG7.16 7 16
चतुͪव[धा 
भजÛते 
मां जनाः 
सुकृǓतनो
ऽजु[न |
आतȾ 
िज£ासुर
था[थȸ 
£ानी च 
भरतष[भ 
||७-१६||
caturvidhā 
bhajante māṃ 
janāḥ sukṛtino.
arjuna .
ārto 
jijñāsurarthārthī 
jñānī ca 
bharatarṣabha 
||7-16||
।।7.16।। हे 
भरत Įेçठ 
अजु[न ! उƣम 
कम[ करने वाले 
(सुकृǓतन:) 
आत[, िज£ासु, 
अथा[थȸ और 
£ानी ऐसे चार 
Ĥकार के लोग 
मुझे भजते हɇ।।
7.16 Four 
kinds of 
virtuous men 
worship Me, 
O Arjuna, and 
they are the 
distressed, 
the seekr of 
knowledge, 
the seekr of 
wealth and 
the wise, O


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the seekr of 
wealth and 
the wise, O 
lord of the 
Bharatas.
7.16 चतुͪव[धाः four kinds? 
भजÛते worship? माम् 
Me? जनाः people? 
सुकृǓतनः virtuous? अजु[न 
O Arjuna? आत[ः the 
distressed? िज£ासुः the 
seeker of knowledge? 
अथा[थȸ the seeker of 
wealth? £ानी the wise? 
च and? भरतष[भ O lord of 
the Bharatas.
Commentary The 
distressed is he who is 
suffering from a chronic 
and incurable disease? 
he whose life is in 
jeopardy on account of 
earthake? volcanic 
eruption? thunder?


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earthake? volcanic 
eruption? thunder? 
attack by a dacoit or 
enemy or tiger? etc. 
When Draupadi and 
Gajendra were in great 
distress they 
worshipped the Lord. 
These are the instances 
of Aarta Bhakti.Jijnasu is 
the enirer. He is 
dissatisfied with this 
world. There is a void in 
his life. He always feels 
that sensual pleasure is 
not the highest form of 
happiness and there is 
yet pure eternal bliss 
unmixed with grief and 
pain? which is to be 
found within. Janaka 
and Uddhava were


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found within. Janaka 
and Uddhava were 
devotees of this type.
Seeker of wealth is he 
who craves for money? 
wife? children? position? 
name and fame. 
Sugriva? Vibhishana? 
Upamanyu and Dhruva 
were all devotees of this 
type.The wise are the 
men of knowledge who 
have attained to 
Selfillumination. 
Sukadeva was a 
JnaniBhakta.Kamsa? 
Sishupala and Ravana 
thought of the Lord 
constantly on account of 
fear and hatred 
(VairaBhakti). Hence 
they are also regarded 
as devotees.Be devoted


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they are also regarded 
as devotees.Be devoted 
to God? whatever be 
your motive. Devotion 
will purify the motive in 
due course.


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BG7.17 7 17
तेषां £ानी 
Ǔन×ययुक्
त 
एकभिÈत
ͪव[ͧशçयते 
|
ͪĤयो Ǒह 
£ाǓननोऽ
×यथ[महं 
स च मम 
ͪĤयः ||७-
१७||
teṣāṃ jñānī 
nityayukta 
ekabhaktirviśiṣy
ate .
priyo hi jñānino.
atyarthamahaṃ 
sa ca mama 
priyaḥ ||7-17||
।।7.17।। उनमɅ 
भी मुझ से 
Ǔन×ययुÈत, 
अनÛय भिÈत 
वाला £ानी 
Įेçठ है, Èयɉͩक 
£ानी को मɇ 
अ×यÛत ͪĤय हूँ 
और वह मुझे 
अ×यÛत ͪĤय है
।।
7.17 Of them 
the wise, ever 
steadfast and 
devoted to 
the One, 
excels (is the 
best); for I am 
exceedingly 
dear to the 
wise and he 
is dear to Me.


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dear to the 
wise and he 
is dear to Me.
7.17 तेषाम् of them? £ानी 
the wise? Ǔन×ययुÈतः 
ever steadfast? 
एकभिÈतः whose 
devotion is to the One? 
ͪवͧशçयते excels? ͪĤयः 
dear? Ǒह verily? £ाǓननः 
of the wise? अ×यथ[म् 
exceedingly? अहम् I? सः 
he? च and? मम of Me? 
ͪĤयः dear.Commentary 
Ekabhaktih means 
unswerving? 
singleminded devotion 
to the Supreme Being.
The JnaniBhakta is 
beyond all cults or 
creeds or formal religion 
or rules of society. As 
the wise man is 
constantly harmonised


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the wise man is 
constantly harmonised 
and as he is devoted to 
the One? he is regarded 
as superior to all the 
other devotees. As I am 
his very Self or 
Antaratma? I am 
extremely dear to him. 
Everybody loves his 
own Self most. The Self 
is very dear to 
everybody. The wise 
man is My very Self and 
he is ear to Me also. (Cf.
II.49IX.29XII.14?
17and19)


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BG7.18 7 18
उदाराः 
सव[ एवैते 
£ानी 
×वा×मैव 
मे मतम् |
आिèथतः 
स Ǒह 
युÈता×मा 
मामेवानु
ƣमां 
गǓतम् 
||७-१८||
udārāḥ sarva 
evaite jñānī 
tvātmaiva me 
matam .
āsthitaḥ sa hi 
yuktātmā 
māmevānuttam
āṃ gatim ||7-
18||
।।7.18।। 
(यɮयͪप) ये सब 
उ×कृçट हɇ, 
परÛतु £ानी तो 
मेरा èवǾप हȣ है 
ऐसा मेरा मत 
है, Èयɉͩक वह 
िèथर बुɮͬध 
£ानी अǓत 
उƣम 
गǓतèवǾप 
मुझमɅ अÍछȤ 
Ĥकार िèथत है।
।
7.18 Noble 
indeed are all 
these; but I 
deem the 
wise man as 
My very Self; 
for, steadfast 
in mind he is


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My very Self; 
for, steadfast 
in mind he is 
established in 
Me alone as 
the supreme 
goal.
7.18 उदाराः noble? सवȶ 
all? एव surely? एते 
these? £ानी the wise? तु 
but? आ×मा Self? एव 
very? मे My? मतम् 
opinion? आिèथतः is 
established? सः he? Ǒह 
verily? युÈता×मा 
steadfastminded? माम् 
Me? एव verily? अनुƣमाम्,
the supreme? गǓतम् 
goal.Commentary Are 
not the other three kinds 
of devotees dear to the 
Lord They are. They are 
all noble souls. But the 
wise man is exceedingly


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wise man is exceedingly 
dear because he has a 
steady mind he has 
fixed his mind on 
Brahman. He does not 
want any worldly object? 
but only the Supreme 
Being. He seeks 
Brahman alone as the 
supreme goal. He 
practises Ahamgraha 
Upasana (meditation on 
the Self as the all). He 
tries to realise that he is 
identical with the 
Supreme Self. Therefore 
I regard a wise man as 
My very Self. (Cf.II.49)


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BG7.19 7 19
बहूनां 
जÛमनाम
Ûते 
£ानवान्
मां 
Ĥपɮयते |
वासुदेवः 
सव[ͧमǓत 
स 
महा×मा 
सुदुल[भः 
||७-१९||
bahūnāṃ 
janmanāmante 
jñānavānmāṃ 
prapadyate .
vāsudevaḥ 
sarvamiti sa 
mahātmā 
sudurlabhaḥ ||7-
19||
।।7.19।। बहुत 
जÛमɉ के अÛत 
मɅ (ͩकसी एक 
जÛम ͪवशेष मɅ) 
£ान को ĤाÜत 
होकर ͩक 'यह 
सब वासुदेव है' 
£ानी भÈत 
मुझे ĤाÜत होता 
है; ऐसा महा×मा 
अǓत दुल[भ है।।
7.19 At the 
end of many 
births the 
wise man 
comes to Me, 
realising that 
all this is 
Vaasudeva 
(the 
innermost 
Self); such a


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Vaasudeva 
(the 
innermost 
Self); such a 
great soul 
(Mahatma) is 
very hard to 
find.
7.19 बहूनाम् of many? 
जÛमनाम् of births? अÛते 
in the end? £ानवान् the 
wise? माम् to Me? 
Ĥपɮयते approaches? 
वासुदेवः Vaasudeva? 
सव[म् all? इǓत thus? सः 
he? महा×मा the great 
soul? सुदुल[भः (is) very 
hard to find.
Commentary 
Vaasudeva is a name of 
Lord Krishna as He is 
the son of Vasudeva. He 
is the allpervading 
Brahman.The aspirant 
gradually evolves 
through Yogic 
practices? selfless


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through Yogic 
practices? selfless 
service? devotion and 
constant meditation in 
many births and 
ultimately attains the 
inner Self. He realises 
that all is Vaasudeva. It 
is very difficult to find 
such a great soul? who 
has attained to 
perfection. No one is eal 
to him. That is the 
reason why the Lord has 
said? One in a thousand 
perchance strives for 
perfection even among 
those successful 
strivers? only one 
perchance knows Me in 
essence. (Cf.VII.3.)


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BG7.20 7 20
कामैèतैस्
तैǿ[त£ान
◌ाः 
ĤपɮयÛते
ऽÛयदेवता
◌ः |
तं तं 
Ǔनयममा
èथाय 
Ĥकृ×या 
Ǔनयताः 
èवया ||७-
२०||
kāmaistaistairhṛ
tajñānāḥ 
prapadyante.
anyadevatāḥ .
taṃ taṃ 
niyamamāsthāy
a prakṛtyā 
niyatāḥ svayā 
||7-20||
।।7.20।। 
भोगͪवशेष कȧ 
कामना से 
िजनका £ान 
हर ͧलया गया 
है, ऐसे पुǽष 
अपने èवभाव 
से Ĥेǐरत हुए 
अÛय देवताओं 
को ͪवͧशçट 
Ǔनयम का 
पालन करते हुए 
भजते हɇ।।
7.20 Those 
whose 
wisdom has 
been rent 
away by this 
or that desire, 
go to other 
gods, 
following this 
or that rite,


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gods, 
following this 
or that rite, 
led by their 
own nature.
7.20 कामैः by desires? तैः 
तैः by this or that? 
ǿत£ानाः those whose 
wisdom has been rent 
away? ĤपɮयÛते 
approach? अÛयदेवताः 
other gods? तम् तम् this 
or that? Ǔनयमम् rite? 
आèथाय having followed? 
Ĥकृ×या by nature? Ǔनयताः 
led? èवया by ones own.
Commentary Those who 
desire wealth? children? 
the (small) Siddhis? 
etc.? are deprived of 
discrimination. They 
devote themselves to 
other minor gods such 
as Indra? Mitra?


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other minor gods such 
as Indra? Mitra? 
Varuna? etc.? impelled 
or driven by their own 
nature or Samskaras 
acired in their previous 
births. They perform 
some kinds of rites to 
propitiate these lower 
deities. (Cf.IX.23)
BG7.21 7 21
यो यो यां 
यां तनुं 
भÈतः 
Įɮधया
ͬच[तुͧमच्
छǓत |
तèय 
तèयाचल
◌ां Įɮधां 
तामेव 
ͪवदधाàय
हम् ||७-
२१||
yo yo yāṃ yāṃ 
tanuṃ bhaktaḥ 
śraddhayārcitu
micchati .
tasya 
tasyācalāṃ 
śraddhāṃ 
tāmeva 
vidadhāmyaha
m ||7-21||
।।7.21।। जो-
जो (सकामी) 
भÈत िजस-


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m ||7-21||
।।7.21।। जो-
जो (सकामी) 
भÈत िजस-
िजस (देवता के) 
Ǿप को Įɮधा 
से पूजना चाहता 
है, उस-उस 
(भÈत) कȧ मɇ 
उस हȣ देवता के 
ĤǓत Įɮधा को 
िèथर करता हूँ।
।
7.21 
Whatsoever 
form any 
devotee 
desires to 
worship with 
faith  that 
(same) faith 
of his I make 
firm and 
unflinching.
7.21 यः who? यः who? 
याम् which? याम् which? 
तनुम् form? भÈतः 
devotee? Įɮधया with 
faith? अͬच[तुम् to 
worship? इÍछǓत 
desires? तèय तèय of 
him? अचलाम् 
unflinching? Įɮधाम् 
faith? ताम् that? एव


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unflinching? Įɮधाम् 
faith? ताम् that? एव 
surely? ͪवदधाͧम make? 
अहम् I.Commentary 
Tanu or body is used 
here in the sense of a 
Devata (god).The Lord? 
the indweller of all 
beings? makes the faith 
of that devotee who 
worships the lesser 
divinities? which is born 
of the Samskaras of his 
previous birth? steady 
and unswerving. (Cf.IV.
11IX.22and23)


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BG7.22 7 22
स तया 
Įɮधया 
युÈतèतस्
याराधनम
◌ीहते |
लभते च 
ततः 
कामाÛम
यैव 
ͪवǑहता
िÛह तान् 
||७-२२||
sa tayā 
śraddhayā 
yuktastasyārād
hanamīhate .
labhate ca tataḥ 
kāmānmayaivav
ihitānhi tān ||7-
22||
।।7.22।। वह 
(भÈत) उस 
Įɮधा से युÈत 
होकर उस देवता 
का पूजन करता 
है और उससे 
मेरे ɮवारा 
ͪवधान ͩकये 
हुये इिÍछत 
भोगɉ को Ǔन:
सÛदेह ĤाÜत 
करता है।।
7.22 
Endowed with 
that faith, he 
engages in 
the worship of 
that (form) 
and from it he 
obtains his 
desire, these 
being verily 
ordained by


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desire, these 
being verily 
ordained by 
Me (alone).
7.22 सः he? तया with 
that? Įɮधया with faith? 
युÈतः endowed? तèय of 
it? आराधनम् worship? 
ईहते engages in? लभते 
obtains? च and? ततः 
from that? कामान् 
desires? मया by Me? एव 
surely? ͪवǑहतान् 
ordained? Ǒह verily? तान् 
those.Commentary The 
last two words Hi and 
Tan are taken as one 
word? Hitan meaning 
benefits. This is another 
interpretation. The 
devotee who worships 
the lesser gods attains 
the objects of his desire


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the objects of his desire 
(minor psychic powers? 
etc.). Those objects are 
ordained by the Lord 
only as He alone knows 
exactly the relation 
between the actions and 
their results or rewards 
and as He is the Inner 
Ruler of all beings. 
Unwise or 
undiscriminating people 
only take recourse to the 
means of getting these 
finite rewards which can 
hardly give entire 
satisfaction. Pitiable 
indeed is their lot They 
have,no power of eniry 
(VicharaSakti) or right 
understanding. They get


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(VicharaSakti) or right 
understanding. They get 
hold of pieces of glass 
instead of attaining the 
jewel of the Self? of 
incalculabe value.


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BG7.23 7 23
अÛतवƣु 
फलं तेषां 
तɮभव×य
ãपमेधसा
म् |
देवाÛदेवय
जो यािÛत 
मɮभÈता 
यािÛत 
मामͪप 
||७-२३||
antavattu 
phalaṃ teṣāṃ 
tadbhavatyalpa
medhasām .
devāndevayajo 
yānti 
madbhaktā 
yānti māmapi 
||7-23||
।।7.23।। 
परÛतु उन अãप 
बुɮͬध पुǽषɉ का 
वह फल 
नाशवान् होता है
। देवताओं के 
पूजक देवताओं 
को ĤाÜत होते हɇ 
और मेरे भÈत 
मुझे हȣ ĤाÜत 
होते हɇ।।
7.23 Verily 
the reward 
(fruit) that 
accrues to 
those men of 
small 
intelligence is 
finite. The 
worshippers 
of the gods 
go to them,


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worshippers 
of the gods 
go to them, 
but My 
devotees 
come to Me.
7.23 अÛतवत् finite? तु 
verily? फलम् the fruit? 
तेषाम् of them? तत् that? 
भवǓत is? अãपमेधसाम् 
those of small 
intelligence? देवान् to the 
gods? देवयजः the 
worshippers of the 
gods? यािÛत go to? 
मɮभÈताः My devotees? 
यािÛत go to? माम् Me? 
अͪप also.Commentary 
The exertion in the two 
kinds is the same and 
yet people do not 
attempt to worship the 
Supreme Being in order 
to attain the maximum 
benefits or the infinite


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to attain the maximum 
benefits or the infinite 
reward (liberation or 
Moksha). The reward 
obtained by men of 
small understandng and 
petty intellect who 
worship the minor 
deities is small? 
perishable and 
temporary.Yajnas (Vedic 
rituals)? Homas (rituals 
in which oblations are 
offered into the sacred 
fire) and Tapas 
(penance) of various 
sorts can bestow only 
temporary rewards on 
the performer. Liberation 
from the wheel of 
transmigration alone will 
give everlasting bliss


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give everlasting bliss 
and eternal peace.
Those who worship 
Indra and others are 
Sattvic devotees those 
who worship Yakshas 
and Rakshasas 
(demoniacal beings) are 
Rajasic devotees and 
those who worship the 
Bhutas and Pretas 
(discarnate spirits) are 
Tamasic devotees.The 
knowledge of those who 
worship the small deities 
is partial and 
incomplete. It cannot 
lead to liberation. (Cf.IX.
25)


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BG7.24 7 24
अåयÈतं 
åयिÈतमा
पÛनं 
मÛयÛते 
मामबुɮध
यः |
परं 
भावमजा
नÛतो 
ममाåयय
मनुƣमम् 
||७-२४||
avyaktaṃ 
vyaktimāpanna
ṃ manyante 
māmabuddhaya
ḥ .
paraṃ 
bhāvamajānant
o 
mamāvyayama
nuttamam ||7-
24||
।।7.24।। 
बुɮͬधहȣन पुǽष 
मेरे अनुƣम 
(सवȾƣम) 
अåयय परम 
भाव को न 
जानते हुए मुझ 
अåयÈत को 
åयÈत मानते हɇ
।।
7.24 The 
foolish think 
of Me, the 
Unmanifest, 
as having 
manifestation, 
knowing not 
My higher, 
immutable 
and most 
excellent 
nature.
7.24 अåयÈतम् the 
unmanifested? åयिÈतम्


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nature.
7.24 अåयÈतम् the 
unmanifested? åयिÈतम् 
to manifestation? 
आपÛनम् come to? 
मÛयÛते think? माम् Me? 
अबुɮधयः the foolish? 
परम् the highest? भावम् 
nature? अजानÛतः not 
knowing? मम My? 
अåययम् immutable? 
अनुƣमम् most excellent.
Commentary The 
ignorant take Lord 
Krishna as a common 
mortal. They think that 
He has taken a body like 
ordinary human beings 
from the unmanifested 
state on account of the 
force of Karma of the 
previous birth. They 
have no knowledge of 
His higher?


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have no knowledge of 
His higher? 
imperishable and 
selfluminous nature as 
the Highest Self. They 
think that He has just 
now come into 
manifestation? though 
He is selfexistent? 
eternal? beginningless? 
endless? birthless? 
deathless? changeless? 
infinite and unmanifest.


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BG7.25 7 25
नाहं 
Ĥकाशः 
सव[èय 
योगमाया
समावृतः |
मूढोऽयं 
नाͧभजान
◌ाǓत लोको 
मामजमव्
ययम् ||७-
२५||
nāhaṃ 
prakāśaḥ 
sarvasya 
yogamāyāsamā
vṛtaḥ .
mūḍho.ayaṃ 
nābhijānāti loko 
māmajamavyay
am ||7-25||
।।7.25।। 
अपनी 
योगमाया से 
आवृƣ मɇ सबको 
Ĥ×य¢ नहȣं 
होता हूँ। यह 
मोǑहत लोक 
(मनुçय) मुझ 
जÛमरǑहत, 
अͪवनाशी को 
नहȣं जानता है।।
7.25 I am not 
manifest to all 
(as I am) 
veiled by the 
Yoga-Maya. 
This deluded 
world does 
not know Me, 
the unborn 
and 
imperishable.
7.25 न not? अहम् I?


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and 
imperishable.
7.25 न not? अहम् I? 
Ĥकाशः manifest? सव[èय 
of all? योगमायासमावृतः 
veiled by YogaMaya? 
मूढः deluded? अयम् this? 
न not? अͧभजानाǓत 
knows? लोकः world? माम् 
Me? अजम् unborn? 
अåययम् imperishable.
Commentary I am not 
manifest to all the 
people? but I am 
certainly manifest to the 
chosen few who are My 
devotees? who have 
taken sole refuge in Me 
alone. I am not visible to 
those who are deluded 
by the three Gunas and 
the pairs of opposites? 
and who are screened


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the pairs of opposites? 
and who are screened 
off by this universe 
which is a manifestation 
of the alities of Nature? 
My YogaMaya or My 
creative illusion. This 
veils the understanding 
of the worldlyminded 
people. So they are not 
able to behold the Lord 
Who keeps Maya under 
His perfect control.
YogaMaya is the union 
of the three alities of 
Nature. The illusion or 
veil spread thery is 
called YogaMaya. The 
worldly people are 
deluded by the illusion 
born of the union of the


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born of the union of the 
three alities. Therefore? 
they are not able to 
know the Lord Who is 
unborn and immutable.
This YogaMaya is under 
the perfect control of the 
Lord. Isvara is the 
wielder of Maya. 
Therefore it cannot 
obscure His own 
knowledge? just as the 
illusion created by the 
juggler cannot obstruct 
his,own knowledge or 
deceive him. The illusion 
which binds the worldly 
people cannot in the 
least affect the Lord 
Who has kep Maya 
under his perfect 
subjugation. (Cf.VII.


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BG7.26 7 26
वेदाहं 
समतीता
Ǔन 
वत[माना
Ǔन चाजु[न 
|
भͪवçया
ͨण च 
भूताǓन 
मां तु वेद 
न कæचन 
||७-२६||
vedāhaṃ 
samatītāni 
vartamānāni 
cārjuna .
bhaviṣyāṇi ca 
bhūtāni māṃ tu 
veda na 
kaścana ||7-26||
।।7.26।। हे 
अजु[न ! पूव[ मɅ 
åयतीत हुए और 
वत[मान मɅ 
िèथत तथा 
भͪवçय मɅ होने 
वाले भूतमाğ 
को मɇ जानता 
हूँ, परÛतु मुझे 
कोई भी पुǽष 
नहȣं जानता हɇ।।
7.26 I know, 
O Arjuna, the 
beings of the 
past, the 
present and 
the future, but 
no one knows 
Me.
7.26 वेद know? अहम् I?


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no one knows 
Me.
7.26 वेद know? अहम् I? 
समतीताǓन the past? 
वत[मानाǓन the present? 
च and? अजु[न O Arjuna? 
भͪवçयाͨण the future? च 
and? भूताǓन beings? माम् 
Me? तु verily? वेद 
knows? न not? कæचन 
any one.Commentary 
Persons who are 
deluded by the three 
alities of Nature do not 
know the Lord. As they 
lack in the knowledge of 
His real nature? they do 
not adore Hi. But the 
Lord knows through His 
omniscience the beings 
of the past? the present 
and the future. He who


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of the past? the present 
and the future. He who 
worships the Lord with 
singleminded devotion 
knows Him in essence. 
He has knowledge of 
His real nature.


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BG7.27 7 27
इÍछाɮवे
षसमु×थे
न 
ɮवÛɮवम
◌ोहेन 
भारत |
सव[भूता
Ǔन 
सàमोहं 
सगȶ 
यािÛत 
परÛतप 
||७-२७||
icchādveṣasam
utthena 
dvandvamohen
a bhārata .
sarvabhūtāni 
sammohaṃ 
sarge yānti 
parantapa ||7-
27||
।।7.27।। हे 
परÛतप भारत ! 
इÍछा और ɮवेष 
से उ×पÛन 
ɮवÛɮवमोह से 
भूतमाğ उ×पͪƣ 
काल मɅ हȣ 
संमोह 
(अͪववेक) को 
ĤाÜत होते हɇ।।
7.27 By the 
delusion of 
the pairs of 
opposites 
arising from 
desire and 
aversion, O 
Bharata, all 
beings are 
subject to 
delusion at 
birth, O 
Parantapa.


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subject to 
delusion at 
birth, O 
Parantapa.
7.27 इÍछाɮवेषसमु×थेन 
arisen from desire and 
aversion? ɮवÛɮवमोहेन 
by the delusion of the 
pairs of opposites? भारत 
O Bharata? सव[भूताǓन all 
beings? संमोहम् to 
delusion? सगȶ at birth? 
यािÛत are subject? 
परÛतप O Parantapa 
(scorcher of the foes).
Commentary Where 
there is pleasure there is 
Raga or attachment 
where there is pain 
there is Dvesha or 
aversion. There is the 
instinct in man to 
preserve his body. Man 
wishes to attain those


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preserve his body. Man 
wishes to attain those 
objects which help the 
preservation of the 
body. He wishes to get 
rid of those objects 
which give pain to the 
body and the mind. On 
account of delusion 
caused by the pairs of 
opposites? desire and 
aversion spring up and 
man cannot get the 
knowledge of the things 
as they are? even of this 
external universe of 
senseexperience and it 
needs no saying that in 
a man whose intellect is 
overwhelmed by desire 
and aversion there


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overwhelmed by desire 
and aversion there 
cannot arise the 
transcendental 
knowledge of the 
innermost Self.Raga 
(attraction) and Dvesha 
(repulsion)? pleasure 
and pain? heat and 
cold? happiness and 
misery? joy and sorrow? 
success and failure? 
censure and priase? 
honour and dishonour 
are the Dvandvas or the 
pairs of opposites. 
Desire and aversion (or 
attraction and repulsion) 
induce delusion in all 
beings and serve as 
obstacles to the dawn of 
the knowledge of the


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obstacles to the dawn of 
the knowledge of the 
Self.He whose intellect 
is obscured by the 
delusion caused by the 
pairs of opposites is not 
able to realise I am the 
Self. Therefore he does 
not adore Me as the 
Self.He who is a victim 
of RagaDvesha loses 
the power of 
discrimination. He 
wishes that pleasant 
objects should last for 
ever and that 
disagreeable or 
unpleasant objects 
should disappear 
immediately. How could 
this be Objects that are 
conditioned in time?


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this be Objects that are 
conditioned in time? 
space and causation will 
perish. That which is 
agreeable and pleasant 
now will become 
disagreeable and 
unpleasant after some 
time. The mind is ever 
fluctuating. It demands 
variety and gets 
disgusted with 
monotony.


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BG7.28 7 28
येषां 
×वÛतगतं 
पापं 
जनानां 
पुÖयकम[
णाम् |
ते 
ɮवÛɮवम
◌ोहǓनमु[Èत
◌ा भजÛते 
मां 
Ǻढĭताः 
||७-२८||
yeṣāṃ 
tvantagataṃ 
pāpaṃ janānāṃ 
puṇyakarmaṇā
m .
te 
dvandvamohani
rmuktā bhajante 
māṃ 
dṛḍhavratāḥ ||7-
28||
।।7.28।। 
परÛतु िजन 
पुÖयकमȸ पुǽषɉ 
का पाप नçट हो 
गया है, वे 
ɮवÛɮवमोह से 
Ǔनमु[Èत और 
Ǻढ़वती पुǽष 
मुझे भजते हɇ।।
7.28 But 
those men of 
virtuous 
deeds whose 
sins have 
come to an 
end, and who 
are freed from 
the delusion 
of the pairs of 
opposites, 
worship Me,


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of the pairs of 
opposites, 
worship Me, 
steadfast in 
their vows.
7.28 येषाम् of whom? तु 
but? अÛतगतम् is at the 
end? पापम् sin? जनानाम् 
of men? पुÖयकम[णाम् of 
men of virtuous deeds? 
ते they? 
ɮवÛɮवमोहǓनमु[Èताः freed 
from the delusion of the 
pairs of opposites? 
भजÛते worship? माम् 
Me? Ǻढĭताः men 
steadfast in vows.
Commentary By the 
performance of good 
deeds the heart is slowly 
purified Sattva increases 
Rajas and Tamas are 
gradually thinned out. 
The mind becomes


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gradually thinned out. 
The mind becomes 
serene and calm. The 
little selfarrogating 
personality slowly dies. 
You grow in spirituality. 
The divine flame 
becomes brighter and 
brighter. You become 
impersonal.Sin To forget 
ones identity with the 
Supreme Soul is the 
greatest sin. To see 
difference is sin. To take 
the body as the Self? to 
believe that this world is 
real is sin. Selfishness is 
sin. Egoism is sin. 
Ignorance is sin.
Steadfast in vows The 
man steadfast in vows


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Steadfast in vows The 
man steadfast in vows 
entertains a firm resolve 
I must realise the Self 
now I will not budge an 
inch from my seat till I 
attain Selfrealisation. He 
has the firm conviction 
that Brahman is the only 
Reality. This world is 
unreal. It is like a 
mirage. I can attain 
immortality and eternal 
bliss if I realise the Self 
only. There is not an iota 
of happiness in the 
sensual objects. 
Therefore the Lord 
says? Those persons of 
pure deeds worship Me


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BG7.29 7 29
जरामरण
मो¢ाय 
मामाͬĮत्
य यतिÛत 
ये |
ते Ħéम 
तɮͪवदुः 
कृ×èनमध्
या×मं 
कम[ 
चाͨखलम् 
||७-२९||
jarāmaraṇamok
ṣāya 
māmāśritya 
yatanti ye .
te brahma 
tadviduḥ 
kṛtsnamadhyāt
maṃ karma 
cākhilam ||7-
29||
।।7.29।। जो 
मेरे शरणागत 
होकर जरा और 
मरण से मुिÈत 
पाने के ͧलए 
य×न करते हɇ, वे 
पुǽष उस Ħéम 
को, सàपूण[ 
अÚया×म को 
और सàपूण[ 
कम[ को जानते 
हɇ।।
7.29 Those 
who strive for 
liberation 
from old age 
and death, 
taking refuge 
in Me, realise 
in full ï1thatï1 
Brahman, the 
whole


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in full ï1thatï1 
Brahman, the 
whole 
knowledge of 
the Self and 
all action.
7.29 जरामरणमो¢ाय for 
liberation from old age 
and death? माम् Me? 
आͬĮ×य having taken 
refuge in? यतिÛत strive? 
ये who? ते they? Ħéम 
Brahman? तत् that? ͪवदुः 
know? कृ×èनम् the 
whole? अÚया×मम् 
knowledge of the Self? 
कम[ action? च and? 
अͨखलम् whole.
Commentary They attain 
to the full knowledge of 
the Self or perfect 
knowledge of Brahman. 
They attain to the 
Bhuma or the Highest or 
the Unconditioned. All


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Bhuma or the Highest or 
the Unconditioned. All 
their doubts are totally 
destroyed. They fully 
realise now? All is 
Vaasudeva. All indeed is 
Brahman. There is no 
such thing as diversity.
They are not rorn here 
and have thus conered 
old age and death. They 
are liberated here and 
now.


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BG7.30 7 30
साͬधभूता
ͬधदैवं मां 
साͬधय£ं 
च ये ͪवदुः 
|
Ĥयाणका
लेऽͪप च 
मां ते 
ͪवदुयु[Èत
चेतसः 
||७-३०||
sādhibhūtādhid
aivaṃ māṃ 
sādhiyajñaṃ ca 
ye viduḥ .
prayāṇakāle.api 
ca māṃ te 
viduryuktacetas
aḥ ||7-30||
।।7.30।। जो 
पुǽष अͬधभूत 
और अͬधदैव 
तथा अͬधय£ 
के सǑहत मुझे 
जानते हɇ, वे 
युÈतͬचƣ वाले 
पुǽष अÛतकाल 
मɅ भी मुझे 
जानते हɇ।।
7.30 Those 
who know Me 
with the 
Adhibhuta 
(pertaining to 
the 
elements), 
Adhidaiva 
(pertaining to 
the gods) and 
the Adhiyajna 
(pertaining to


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the gods) and 
the Adhiyajna 
(pertaining to 
the sacrifice) 
know Me 
even at the 
time of death, 
steadfast in 
mind.
7.30 साͬधभूताͬधदैवम् with 
the Adhibhuta and the 
Adhidaiva together? माम् 
Me? साͬधय£म् with the 
Adhiyajna? च and? ये 
who? ͪवदुः know? 
Ĥयाणकाले at the time of 
death? अͪप even? च 
and? माम् Me? ते they? 
ͪवदुः know? युÈतचेतसः 
steadfast in mind.
Commentary They who 
are steadfast in mind? 
who have taken refuge 
in Me? who know Me as 
the knowledge of


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in Me? who know Me as 
the knowledge of 
elements in the physical 
plane? as the 
knowledge of the gods 
in the celestial or mental 
plane? as the 
knowledge of the 
sacrifice in the realm of 
sacrifice? are not 
affected by death. They 
do not lose their 
memory. They continue 
to keep up the 
consciousness of Me 
even at the time of their 
departure from this 
world. Those who 
worship Me along with 
these three know Me 
even at the time of 
death. (Cf.VIII.25)(This 
chapter is known by the


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chapter is known by the 
names Vijnana Yoga 
and Jnana Yoga also.)
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 seventh 
discourse entitledThe 
Yoga of Wisdom and 
Realisation.    ,


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BG8.1 8 1
अजु[न 
उवाच |
ͩकं तɮ 
Ħéम 
ͩकमÚयात्
मं ͩकं 
कम[ 
पुǽषोƣम 
|
अͬधभूतं 
च ͩकं 
ĤोÈतम
ͬधदैवं 
ͩकमुÍयते 
||८-१||
arjuna uvāca .
kiṃ tad brahma 
kimadhyātmaṃ 
kiṃ karma 
puruṣottama .
adhibhūtaṃ ca 
kiṃ 
proktamadhidai
vaṃ kimucyate 
||8-1||
।।8.1।। अजु[न 
ने कहा -हे 
पुǽषोƣम ! वह 
Ħéम Èया है 
अÚया×म Èया 
है? तथा कम[ 
Èया है? और 
अͬधभूत नाम 
से Èया कहा 
गया है? तथा 
अͬधदैव नाम से 
Èया कहा जाता 
है,
Swami 
Sivananda 
did not 
comment on 
this sloka
Swami Sivananda did 
not comment on this


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BG8.2 8 2
अͬधय£ः 
कथं 
कोऽğ 
देहेऽिèमन्
मधुसूदन 
|
Ĥयाणका
ले च कथं 
£ेयोऽͧस 
Ǔनयता×म
ͧभः ||८-
२||
adhiyajñaḥ 
kathaṃ ko.atra 
dehe.
asminmadhusū
dana .
prayāṇakāle ca 
kathaṃ jñeyo.
asi 
niyatātmabhiḥ 
||8-2||
।।8.2।। और हे 
मधुसूदन ! यहाँ 
अͬधय£ कौन 
है? और वह इस 
शरȣर मɅ कैसे 
है? और संयत 
ͬचƣ वाले पुǽषɉ 
ɮवारा अÛत 
समय मɅ आप 
ͩकस Ĥकार 
जाने जाते हɇ,
8.2 Who and 
how is 
Adhiyajna 
here in this 
body, O 
destroyer of 
Madhu 
(Krishna)? 
And how at 
the time of 
death, art 
Thou to be


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And how at 
the time of 
death, art 
Thou to be 
known by the 
self-
controlled?
8.2 अͬधय£ः Adhiyajna? 
कथम् how? कः who? अğ 
here? देहे in body? 
अिèमन् this? मधुसूदन O 
Madhusudana? 
Ĥयाणकाले at the time of 
death? च and? कथम् 
how? £ेयः knowable? 
अͧस art? Ǔनयता×मͧभः by 
the selfcontrolled.
Commentary Arjuna put 
seven estions to the 
Lord1. What is that 
Brahman Is it Brahman 
with the Upadhis 
(limiting adjuncts) or 
Brahman without them2. 
Is it the aggregate of the 
senses or individual


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Is it the aggregate of the 
senses or individual 
consciousness 
(PratyakChaitanya) or 
distinct? pure 
consciousness3. What 
is Karma Is it Yajna Or? 
is it distinct from Yajna4. 
Adhibhuta is knowledge 
of the Bhutas. Is this the 
knowledge of the 
elements or something 
else5. Adhidaiva is that 
which is associated with 
the gods. Is this the 
meditation on the gods 
Or? is it the 
consciousness 
associated with the 
Suryamandala? etc.6. 
Adhiyajna is that which 
is associated with


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Adhiyajna is that which 
is associated with 
Yajnas or Vedic rituals. 
Is this the Para 
Brahman (Supreme 
Being) or any special 
god Is it of the same 
form (Tadatmyarupa) or 
is it entirely nondifferent 
(Abheda) Does it exist in 
the body or outside it If it 
exists in the body? is it 
the intellect (Buddhi) or 
distinct from it7. At the 
time of death? when the 
memory is lost and 
when the senses 
become cold (i.e.? 
whenthey lose their 
vitality) how can the 
man of onepointedness


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vitality) how can the 
man of onepointedness 
and of steadfast mind 
know the LordO Lord 
Madhusudana Thou art 
allmerciful. Thou hast 
killed Madhu and 
removed the miseries of 
the people. Even so 
Thou canst remove my 
difficulties and doubts 
very easily. This is 
nothing for Thee? the 
omniscient Lord. (This is 
the reason why Arjuna 
addresses the Lord by 
the name 
Madhusudana.)


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BG8.3 8 3
Įीभगवा
नुवाच |
अ¢रं 
Ħéम 
परमं 
èवभावोऽ
Úया×ममु
Íयते |
भूतभावोɮ
भवकरो 
ͪवसग[ः 
कम[संͯ£
तः ||८-३||
śrībhagavānuvā
ca .
akṣaraṃ 
brahma 
paramaṃ 
svabhāvo.
adhyātmamucy
ate .
bhūtabhāvodbh
avakaro 
visargaḥ 
karmasaṃjñitaḥ 
||8-3||
।।8.3।। 
Įीभगवान् ने 
कहा -- परम 
अ¢र 
(अͪवनाशी) 
तǂव Ħéम है; 
èवभाव (अपना 
èवǾप) 
अÚया×म कहा 
जाता है; भूतɉ के 
भावɉ को 
उ×पÛन करने 
वाला ͪवसग[ 
(य£, Ĥेरक 
बल) कम[ नाम 
से जाना जाता है
।।
8.3 The 
Blessed Lord 
said  
Brahman is 
the 
Imperishable,


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said  
Brahman is 
the 
Imperishable, 
the Supreme; 
Its essential 
nature is 
called Self-
knowledge; 
the offering 
(to the gods) 
which causes 
existence and 
manifestation 
of beings and 
which also 
sustains them 
is called 
action.
8.3 अ¢रम् imperishable? 
Ħéम Brahman? परमम् 
Supreme? èवभावः (His) 
Nature? अÚया×मम् 
Selfknowledge? उÍयते is 
called? भूतभावोɮभवकरः 
that which causes the 
origin and growth of 
beings? ͪवसग[ः offering 
(to gods)? कम[संͯ£तः is 
called action.


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(to gods)? कम[संͯ£तः is 
called action.
Commentary Brahman 
is imperishable? 
immutable? eternal? 
selfexistent? 
selfluminous? 
unchanging and 
allpervading. It is the 
source? root and womb 
of everything. In It all 
beings that are 
manifested live? move 
and have their very 
being. Hence? It is 
Paramam? the Supreme 
and Akshara.Its 
essential nature or 
Svabhava is Adhyatma. 
Brahmans dwelling in 
each individual body as 
the innermost Self (the 
Pratyagatma) is called


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the innermost Self (the 
Pratyagatma) is called 
Adhyatma. Yajnavalkya 
(a great sage of the 
Upanishadic period) 
said O Gargi Heaven 
and earth stand upheld 
in their places. The 
Brahmanas call this 
(Brahman) the Akshara 
(the imperishable). It is 
neither red nor white It is 
not shadow? not 
darkness? nor air? not 
ehter? without 
adhesion? without 
smell? without eyes? 
without ears? without 
speech? without mind? 
without light? without 
breath? without a mouth 
or door? without


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breath? without a mouth 
or door? without 
measures? having 
nothing within and 
nothing outside It. It 
does not consume 
anything? nor does 
anyone consume It. 
Akshara is the Supreme 
Brahman only.Akshara 
here does not mean the 
holy word Om? or the 
Avyakta (the 
unmanifested source of 
all that is in Nature). 
There is Laya 
(absorption) for Om. 
There is destruction for 
the unmanifested Nature 
also. Therefore 
Brahman is the 
Akshara? the 
Imperishable? the 
Supreme Being.Offering


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Imperishable? the 
Supreme Being.Offering 
All virtuous work.The 
sacrificial act which 
consists of offering 
cooked rice? cakes? 
etc.? to the gods and 
which causes the 
genesis and support of 
beings is called Karma. 
The oblations in the 
sacrifice assume a 
subtle form and reach 
the sphere of the sun. 
Through the sun there is 
rain? and various sorts 
of grains? vegetables 
and fruits crop up. The 
living beings (Bhutas) 
live and develop on 
account of rice and 
other foodstuffs.


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account of rice and 
other foodstuffs. 
Therefore Yajnas are 
the cause of the genesis 
and support of all 
beings.


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BG8.4 8 4
अͬधभूतं 
¢रो भावः 
पुǽषæचा
ͬधदैवतम् 
|
अͬधय£ो
ऽहमेवाğ 
देहे 
देहभृतां 
वर ||८-४||
adhibhūtaṃ 
kṣaro bhāvaḥ 
puruṣaścādhida
ivatam .
adhiyajño.
ahamevātra 
dehe 
dehabhṛtāṃ 
vara ||8-4||
।।8.4।। हे 
देहधाǐरयɉ मɅ 
Įेçठ अजु[न ! 
नæवर वèतु 
(पंचमहाभूत) 
अͬधभूत और 
पुǽष अͬधदैव 
है; इस शरȣर मɅ 
मɇ हȣ अͬधय£ 
हूँ।।
8.4 Adhibhuta 
(knowledge of 
the elements) 
pertains to My 
perishable 
Nature and 
the Purusha 
or the Soul is 
the 
Adhidaiva; I 
alone am the 
Adhiyajna 
here in this


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alone am the 
Adhiyajna 
here in this 
body, O best 
among the 
embodied 
(men).
8.4 अͬधभूतम् Adhibhuta? 
¢रः perishable? भावः 
nature? पुǽषः the soul? 
च and? अͬधदैवतम् 
Adhidaivata? अͬधय£ः 
Adhiyajna? अहम् I? एव 
alone? अğ here? देहे in 
the body? देहभृताम् of the 
embodied? वर O best.
Commentary Adhibhuta 
the perishable nature 
the changing universe of 
the five elements with all 
its objects all the 
material objects 
everything that has birth 
the changing world of 
names and forms.


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the changing world of 
names and forms.
Adhidaiva Purusha 
literally means that by 
which everything is filled 
(pur to fill). It may also 
mean that which lies in 
this body. It is 
Hiranyagarbha or the 
universal soul or the 
sustainer from whom all 
living beings derive their 
sensepower. It is the 
witnessing 
consciousness.
Adhiyajna 
Consciousness the 
presiding deity of 
sacrifice. The Lord of all 
works and sacrifice 
isVishnu. Lord Vishnu 
identifies Himself with all


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identifies Himself with all 
sacrificial acts. Yajna is 
verily Vishnu? says the 
Taittiriya Samhita of the 
Veda. Lord Krishna 
says? I am the presiding 
deity in all acts of 
sacrifice in the body. All 
sacrifices are done by 
the body and so it may 
be said that they rest in 
the body.


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BG8.5 8 5
अÛतकाले 
च मामेव 
èमरÛमुक्
×वा 
कलेवरम् 
|
यः ĤयाǓत 
स 
मɮभावं 
याǓत 
नाè×यğ 
संशयः 
||८-५||
antakāle ca 
māmeva 
smaranmuktvā 
kalevaram .
yaḥ prayāti sa 
madbhāvaṃ 
yāti nāstyatra 
saṃśayaḥ ||8-
5||
।।8.5।। और 
जो कोई पुǽष 
अÛतकाल मɅ 
मुझे हȣ èमरण 
करता हुआ 
शरȣर को ×याग 
कर जाता है, वह 
मेरे èवǾप को 
ĤाÜत होता है, 
इसमɅ कुछ भी 
संशय नहȣं।।
8.5 And 
whosoever, 
leaving the 
body, goes 
forth 
remembering 
Me alone, at 
the time of 
death, he 
attains My 
Being: there 
is no doubt


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BG8.6 8 6
यं यं वाͪप 
èमरÛभा
वं 
×यज×यन्
ते 
कलेवरम् 
|
तं 
तमेवैǓत 
कौÛतेय 
सदा 
तɮभावभा
ͪवतः ||८-
६||
yaṃ yaṃ vāpi 
smaranbhāvaṃ 
tyajatyante 
kalevaram .
taṃ tamevaiti 
kaunteya sadā 
tadbhāvabhāvit
aḥ ||8-6||
।।8.6।। हे 
कौÛतेय ! (यह 
जीव) अÛतकाल 
मɅ िजस ͩकसी 
भी भाव को 
èमरण करता 
हुआ शरȣर को 
×यागता है, वह 
सदैव उस भाव 
के ͬचÛतन के 
फलèवǾप उसी 
भाव को हȣ 
ĤाÜत होता है।।
8.6 
Whosoever at 
the end 
leaves the 
body, thinking 
of any being, 
to that being 
only does he 
go, O son of 
Kunti


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to that being 
only does he 
go, O son of 
Kunti 
(Arjuna), 
because of 
his constant 
thought of 
that being.
8.6 यम् which? यम् 
which? वा or? अͪप even? 
èमरन् remembering? 
भावम् nature (idea of 
object)? ×यजǓत leaves? 
अÛते in the end? कलेवरम् 
the body? तम् to that? 
तम् to that? एव only? 
एǓत goes? कौÛतेय O 
Kaunteya? सदा 
constantly? 
तɮभावभाͪवतः thinking of 
that object.Commentary 
The last thoughts 
determine the next birth. 
The most prominent 
thought of ones life


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The most prominent 
thought of ones life 
occupies the mind at the 
time of death. The 
predominant idea at the 
time of death is what in 
normal life has occupied 
his attention most. The 
last thought determines 
the nature or character 
of the body to be 
attained next. As a man 
thinketh? so shall he 
becometh.The force of 
Samskaras which one 
has created by his 
previous practice is the 
cause of their 
remembrance at death. 
Those who have 
practised worship of


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Those who have 
practised worship of 
God throughout their life 
can have remembrance 
of their tutelary deity at 
the time of death.The 
analogy of the wasp and 
the caterpillar 
(BhramaraKitaNyaya) 
can be applied here. 
The caterpillar 
constantly remembers 
the wasp and becomes 
eventually transformed 
into a wasp. Even so he 
who constantly 
remembers his tutelary 
deity becomes identical 
with that deity. 
Nandikesvara is an 
example. He constantly 
thought of his Lord and


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example. He constantly 
thought of his Lord and 
assumed a form eal to 
that of the Lord.If you 
constantly think of the 
immortal Self during 
your lifetime? you will 
entertain the thought of 
the Self only even at the 
time of death and will 
attain immortality. If you 
always think of your 
body and identify 
yourself with the 
perishable body you will 
be born again and 
again. If you think of you 
pet dog at the time of 
death you will be born 
as a dog. Raja 
Jadabharata thought of


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as a dog. Raja 
Jadabharata thought of 
his pet deer at the time 
of his death and so he 
took the birth of a deer.
Every man has a 
definite outlook on life? 
definite mode of 
thinking? definite 
cravings? desires and 
hopes? definite 
character? 
temperament? taste? 
disposition and attitude.
This is all due to the 
impressions which have 
become part and parcel 
of his 
subconsciousness. This 
is all due to experiences 
which have left their 
indelible impressions on 
his mind.He always


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indelible impressions on 
his mind.He always 
thinks of his body and 
physical needs. He 
searches for his 
happiness in the 
external? perishable 
objects. He identifies 
himself with the 
perishable body. He 
ignores his innermost? 
allblissful? immortal 
Self? the source of 
everything. He trains his 
body? senses? mind 
and intellect in worldly 
pursuits. He ignores the 
Yogic discipline of the 
mind and the senses. 
Therefore he always 
thinks of his body? 
bread? drink and


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thinks of his body? 
bread? drink and 
clothing. He forgets all 
about God and the Self? 
the indweller? an 
embodiment of bliss and 
knowledge? fountain of 
joy and happiness.
Desires are endless. 
Therefore man cannot 
gratify them in one birth. 
At the time of death the 
whole storehouse of 
impressions and desires 
is churned out and the 
most prominent? the 
strongest and cherished 
desire comes to the 
surface of the mind or 
the field of mental 
consciousness. This 
churned up butter or


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consciousness. This 
churned up butter or 
cream (cherished 
desire) arrests his 
attention for immediate 
gratification. He thinks of 
only that at the time of 
death. Just as the most 
vital mango plant shoots 
up prominently in the 
nursery? so also the 
strongest desire shoots 
up on the surface of the 
mind. If the desire is not 
gratified his mind gets 
saturated with it and it is 
gratified in his nextbirth. 
This desire will become 
very promenent in his 
next birth.You yourself


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very promenent in his 
next birth.You yourself 
are the author of your 
own destiny. You 
yourself are responsible 
for your thoughts? 
character? feelings? 
actions and 
experiences. You 
planted certain worldly 
desires and Samskaras 
in your subconscious 
mind? and allowed them 
to germinate and grow. 
If you had planted 
spiritual aspiration? the 
desire for liberation and 
spiritual Samskaras? 
you would reap the fruit 
of immortality and 
eternal bliss. As you 
sow so shall you reap.


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eternal bliss. As you 
sow so shall you reap.
He who practises 
constant and profound 
meditation on the Self of 
his own tutelary deity 
throughout his life will be 
able to meet death with 
an unruffled mind. He 
alone would go to the 
Supreme? thinking of It 
at the time of his 
departure from this 
world? too. You should 
have exclusive devotion 
to God. Your whole 
mind must be absorbed 
in Him. You should not 
allow any outside 
worldly impressions? 
wherein there is an iota


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worldly impressions? 
wherein there is an iota 
of selfish desire? to sink 
into your subconscious 
mind. Then you can 
think of the Lord 
exclusively at the time of 
death and enter His very 
Being.


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BG8.7 8 7
तèमा×स
वȶषु 
कालेषु 
मामनुèम
र युÚय च 
|
मáयͪप[त
मनोबुɮ
ͬधमा[मेवैष्
यèयसंश
यः 
(orसंशय
म्) ||८-७||
tasmātsarveṣu 
kāleṣu 
māmanusmara 
yudhya ca .
mayyarpitaman
obuddhirmāmev
aiṣyasyasaṃśa
yaḥ ||8-7||
।।8.7।। 
इसͧलए, तुम 
सब काल मɅ 
मेरा ǓनरÛतर 
èमरण करो; 
और युɮध करो 
मुझमɅ अप[ण 
ͩकये मन, 
बुɮͬध से युÈत 
हुए ǓनःसÛदेह 
तुम मुझे हȣ 
ĤाÜत होओगे।।
8.7 Therefore 
at all times 
remember Me 
only and fight. 
With mind 
and intellect 
fixed (or 
absorbed) in 
Me, thou shalt 
doubtessly


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absorbed) in 
Me, thou shalt 
doubtessly 
come to Me 
alone.
8.7 तèमात् therefore? 
सवȶषु in all? कालेषु (in) 
times? माम् Me? अनुèमर 
remember? युÚय fight? च 
and? मáयͪप[तमनोबुɮͬधः 
with mind and intellect 
fixed (or absorbed) in 
Me? माम् to Me? एव 
alone? एçयͧस (thou) 
shalt come to? असंशयम् 
doubtless.Commentary 
The whole mental 
machinery should be 
dedicated to the Lord. 
You must work with the 
mind and intellect 
devoted to Him.Fight 
Perform your own 
Dharma? the duty of a


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Perform your own 
Dharma? the duty of a 
Kshatriya. It will purify 
your heart and you will 
attain to knowledge and 
come to Me. The term 
fight is Upalakshana 
(suggestive). It means 
Do your duties 
according to your caste 
and order of life. 
VarnashramaDharmas 
(the duties pertaining to 
the various castes and 
orders of life) and 
NityaNaimittika Karmas 
are the Upalakshanas 
(factors suggested or 
alluded to).The 
ChittaVritti which is of 
the form of the object 
meditated upon is the


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the form of the object 
meditated upon is the 
Bhavana. (ChittaVrittis is 
mental modification). 
The Bhavana is for 
those who practise 
Saguna Upasana. 
Bhavana at the time of 
separtion of the body is 
not necessary for a sage 
or a Jnani who has 
attained to the 
knowledge of the Self or 
Selfrealisation. (Cf.IX.
34XII.8?11)


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BG8.8 8 8
अßयासय
◌ोगयुÈतेन 
चेतसा 
नाÛयगा
ͧमना |
परमं 
पुǽषं 
Ǒदåयं 
याǓत 
पाथा[नुͬच
Ûतयन् 
||८-८||
orsaṃśayama 
abhyāsayogayu
ktena cetasā 
nānyagāminā .
paramaṃ 
puruṣaṃ 
divyaṃ yāti 
pārthānucintaya
n ||8-8||
।।8.8।। हे पाथ[ 
! अßयासयोग 
से युÈत अÛयğ 
न जाने वाले 
ͬचƣ से ǓनरÛतर 
ͬचÛतन करता 
हुआ (साधक) 
परम Ǒदåय 
पुǽष को ĤाÜत 
होता है।।
8.8 With the 
mind not 
moving 
towards any 
other thing, 
made 
steadfast by 
the method of 
habitual 
meditation, 
and 
constantly 
meditating, 
one goes to


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and 
constantly 
meditating, 
one goes to 
the Supreme 
Person, the 
Resplendent, 
O Arjuna.
8.8 अßयासयोगयुÈतेन 
(with the mind made) 
steadfast by the method 
of habitual meditation? 
चेतसा with the mind? न 
not? अÛयगाͧमना moving 
towards any other thing? 
परमम् Supreme? पुǽषम् 
Purusha? Ǒदåयम् the 
resplendent? याǓत goes? 
पाथ[ O Partha? 
अनुͬचÛतयन् meditating.
Commentary Abhyasa 
means practice. Practice 
is the constant repetition 
of one idea of God. In 
the practice of


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of one idea of God. In 
the practice of 
meditation Vijatiya Vrittis 
(worldly thoughts or 
thoughts of a type 
different from the object 
of meditation) are shut 
out and there is Sajatiya 
Vrittipravaha (continous 
flow of thoughts of the 
Self or the Absolute 
alone). This is Abhyasa. 
Abhyasa is Yoga. This 
will terminate in 
Nirvikalpa Samadhi. The 
Yogi with Samahita 
Chitta (eanimity of mind) 
attains Paramatman or 
the Supreme Soul. Just 
as the rivers abandoning 
their names and forms


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as the rivers abandoning 
their names and forms 
because one with the 
ocean? so also the sage 
or the Vidvan? being 
liberated from names 
and forms? and virtue 
and vice? becomes 
identical with the 
Supreme Self.The most 
vital factor in this 
practice is regularity. Be 
regular in your 
meditation. You will 
soon reach the goal.
Purusham Divyam The 
resplendent? 
transcendental Being or 
the Inner Ruler 
(Antaryamin) in the solar 
orb.He who meditates 
constantly without


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orb.He who meditates 
constantly without 
allowing the mind to 
wander among the 
sensual objects? in 
accordance with the 
instructions of the 
scriptures and the 
perceptor reaches the 
Supreme Purusha.


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BG8.9 8 9
कͪवं 
पुराणमनु
शाͧसतार-
मणोरणी
यंसमनुस्
मरेɮयः |
सव[èय 
धातारम
ͬचÛ×यǾ
प-
माǑद×यव
णɍ तमसः 
परèतात् 
||८-९||
kaviṃ 
purāṇamanuśās
itāraṃ 
aṇoraṇīyaṃsam
anusmaredyaḥ .
sarvasya 
dhātāramacinty
arūpaṃ 
ādityavarṇaṃ 
tamasaḥ 
parastāt ||8-9||
।।8.9।। जो 
पुǽष सव[£, 
Ĥाचीन (पुराण), 
सबके ǓनयÛता, 
सूêम से भी 
सूêमतर, सब 
के धाता, 
अͬचÛ×यǾप, 
सूय[ के समान 
Ĥकाश Ǿप और 
(अͪवɮया) 
अÛधकार से परे 
तǂव का 
अनुèमरण 
करता है।।
8.9 
Whosoever 
meditates on 
the 
Omniscient, 
the Ancient,


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meditates on 
the 
Omniscient, 
the Ancient, 
the Ruler (of 
the whole 
world), 
minuter than 
an atom, the 
supporter of 
all, of 
inconceivable 
form, 
effulgent like 
the sun and 
beyond the 
darkness of 
ignorance.
8.9 कͪवम् Omniscient? 
पुराणम् Ancient? 
अनुशाͧसतारम् the Ruler 
(of the whole world)? 
अणोः than atom? 
अणीयांसम् minuter? 
अनुèमरेत् remembers? 
यः who? सव[èय of all? 
धातारम् supporter? 
अͬचÛ×यǾपम् one whose 
form is inconceivable? 
आǑद×यवण[म् effulgent


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form is inconceivable? 
आǑद×यवण[म् effulgent 
like the sun? तमसः from 
the darkness (of 
ignorance)? परèतात् 
beyond.Commentary 
Kavim The sage? seer 
or poet? the omniscient.
The Lord dispenses the 
fruits of actions of the 
Jivas (individual souls). 
He is the Ruler of the 
world. It is very difficult 
to conceive the form of 
the Lord. He is 
selfluminous and He 
illumies everything like 
the sun.


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BG8.10 8 10
Ĥयाणका
ले 
मनसाऽच
लेन
भÈ×या 
युÈतो 
योगबलेन 
चैव |
ħुवोम[Úये 
Ĥाणमावेश्
य सàयक्
स तं परं 
पुǽषमुपै
Ǔत 
Ǒदåयम् 
||८-१०||
prayāṇakāle 
manasā.
acalena 
bhaktyā yukto 
yogabalena 
caiva .
bhruvormadhye 
prāṇamāveśya 
samyak sa taṃ 
paraṃ 
puruṣamupaiti 
divyam ||8-10||
।।8.10।। वह 
(साधक) 
अÛतकाल मɅ 
योगबल से Ĥाण 
को ħकुǑट के 
मÚय सàयक् 
Ĥकार èथापन 
करके Ǔनæचल 
मन से भिÈत 
युÈत होकर उस 
परम Ǒदåय 
पुǽष को ĤाÜत 
होता है।।
8.10 At the 
time of death, 
with 
unshaken 
mind, 
endowed with


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with 
unshaken 
mind, 
endowed with 
devotio, by 
the power of 
Yoga, fixing 
the whole life-
breath in the 
middle of the 
two eyrows, 
he reaches 
that 
resplendent 
Supreme 
Person.
8.10 Ĥयाणकाले at the 
time of death? मनसा 
with mind? अचलेन 
unshaken? भÈ×या with 
devotion? युÈतः joined? 
योगबलेन by the power of 
Yoga? च and? एव only? 
ħुवोः of the two eyrows? 
मÚये in the middle? 
Ĥाणम् Prana (breath)? 
आवेæय having placed? 
सàयक् thoroughly? सः 
he? तम् that? परम् 
Supreme? पुǽषम्


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he? तम् that? परम् 
Supreme? पुǽषम् 
Purusha? उपैǓत 
reaches? Ǒदåयम् 
resplendent.
Commentary The Yogi 
gets immense inner 
strength and power of 
concentration. His mind 
becomes ite steady 
through constant 
practice of concentration 
and meditation. He 
practises concentration 
first on the lower 
Chakras? viz.? 
Muladhara? 
Svadhishthana and 
Manipura. He then 
concentrates on the 
lotus of the heart 
(Anahata Chakra). Then 
he takes the lifreath 
(Prana) through the


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he takes the lifreath 
(Prana) through the 
Sushumna and fixes it in 
the middle of the two 
eyrows. He eventually 
attains the resplendent 
Supreme Purusha 
(Person) by the above 
Yogic practice.This is 
possible for one who 
has devoted his whole 
life to the practice of 
Yoga.


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BG8.11 8 11
यद¢रं 
वेदͪवदो 
वदिÛत
ͪवशिÛत 
यɮयतयो 
वीतरागाः 
|
यǑदÍछन्
तो 
Ħéमचयɍ 
चरिÛत
तƣे पदं 
संĒहेण 
Ĥवêये 
||८-११||
yadakṣaraṃ 
vedavido 
vadanti viśanti 
yadyatayo 
vītarāgāḥ .
yadicchanto 
brahmacaryaṃ 
caranti tatte 
padaṃ 
saṃgraheṇa 
pravakṣye ||8-
11||
।।8.11।। वेद 
के जानने वाले 
ͪवɮवान िजसे 
अ¢र कहते हɇ; 
रागरǑहत 
य×नशील पुǽष 
िजसमɅ Ĥवेश 
करते हɇ; 
िजसकȧ इÍछा 
से (साधक गण) 
Ħéमचय[ का 
पालन करते हɇ - 
उस पद (लêय) 
को मɇ तुàहɅ 
सं¢ेप मɅ कहूँगा
।।
8.11 That 
which is 
declared


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सं¢ेप मɅ कहूँगा
।।
8.11 That 
which is 
declared 
Imperishable 
by those who 
know the 
Vedas, that 
which the 
self-controlled 
(ascetics or 
Sannyasins) 
and passion-
free enter, 
that desiring 
which 
celibacy is 
practised  that 
goal I will 
declare to 
thee in brief.
8.11 यत् which? अ¢रम् 
imperishable? वेदͪवदः 
knowers of the Vedas? 
वदिÛत declare? ͪवशिÛत 
enter? यत् which? यतयः 
the selfcontrolled 
(ascetics or 
Sannyasins)? वीतरागाः 
freed from attachment? 
यत् which? इÍछÛतः


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freed from attachment? 
यत् which? इÍछÛतः 
desiring? Ħéमचय[म् 
celibacy? चरिÛत 
practise? तत् that? ते to 
thee? पदम् goal? संĒहेण 
in brief? Ĥवêये (I) will 
declare.Commentary 
The Supreme Being 
which is symbolised by 
the sacred monosyllable 
Om or the Pranava is 
the highest step or the 
supreme goal of man.
The same ideas are 
expressed in the 
Kathopanishad. Yama 
(the God of Death) said 
to Nachiketas? The goal 
which all the Vedas 
speak of? which all 
penances proclaim and


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speak of? which all 
penances proclaim and 
wishing for which they 
lead the life of celibacy? 
that goal (world) I will 
briefly tell thee. It is Om. 
Satyakama the son of 
Sibi estioned 
Pippalada? O 
Bhagavan? if some one 
among men meditates 
here until death on the 
syllable Om? what world 
does he obtain by that 
Pippalada replied? O 
Satyakama? the syllable 
Om is indeed the higher 
and the lower Brahman. 
He who meditates on 
the higher Purusha with 
this syllable Om of three


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this syllable Om of three 
Matras (units) is led up 
by the Samaverses to 
the Brahmaloka or the 
world of Brahma. 
(Prasnopanishad)
Pranava or Om is 
considered either as an 
expression of the 
Supreme Self or Its 
symbol like anidol 
(Pratika). It serves 
persons of dull and 
middling intellects as a 
means for realising the 
Supreme Self.Chant Om 
three times at the 
commencement of your 
meditation you will find 
concentration of mind 
easier.


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BG8.12 8 12
सव[ɮवारा
ͨण 
संयàय 
मनो ǿǑद 
ǓनǽÚय च 
|
मूÚÛयाधा[
या×मनः 
Ĥाणमा
िèथतो 
योगधार
णाम् ||८-
१२||
sarvadvārāṇi 
saṃyamya 
mano hṛdi 
nirudhya ca .
mūdhnyā^^rdhā
yātmanaḥ 
prāṇamāsthito 
yogadhāraṇām 
||8-12||
।।8.12।। सब 
(इिÛġयɉ के) 
ɮवारɉ को 
संयͧमत कर 
मन को ǿदय मɅ 
िèथर करके 
और Ĥाण को 
मèतक मɅ 
èथाͪपत करके 
योगधारणा मɅ 
िèथत हुआ।।
8.12 Having 
closed all the 
gates, 
confined the 
mind in the 
heart and 
fixed the life-
breath in the 
head, 
engaged in 
the practice of


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head, 
engaged in 
the practice of 
concentration.
8.12 सव[ɮवाराͨण all 
gates? संयàय having 
controlled? मनः mind? 
ǿǑद in the heart? ǓनǽÚय 
having confined? ट and? 
मूिÚन[ in the head? 
आधाय having placed? 
आ×मनः of the self? 
Ĥाणम् breath? आिèथतः 
established (in)? 
योगधारणाम् practice of 
concentration.
Commentary The gates 
are the senses of 
knowledge. Closing the 
gates means control of 
all senses by the 
practice of Pratyahara or 
withdrawal of the 
consciousness from


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withdrawal of the 
consciousness from 
them. Even if the senses 
are controlled? the mind 
will be dwelling on the 
sensual objects. 
Therefore the mind is 
confined or fixed in the 
lotus of the heart and 
thery all the thoughts or 
mental modifications are 
also controlled. The 
whole lifreath is now 
taken up and fixed at the 
crown of the head 
(Brahmarandhra or the 
hole of Brahman).


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BG8.13 8 13
ओͧम×ये
का¢रं 
Ħéम 
åयाहरÛम
◌ामनुèमर
न् |
यः ĤयाǓत 
×यजÛदेहं 
स याǓत 
परमां 
गǓतम् 
||८-१३||
omityekākṣara
ṃ brahma 
vyāharanmāma
nusmaran .
yaḥ prayāti 
tyajandehaṃ sa 
yāti paramāṃ 
gatim ||8-13||
।।8.13।। जो 
पुǽष ओऽम् इस 
एक अ¢र Ħéम 
का उÍचारण 
करता हुआ और 
मेरा èमरण 
करता हुआ 
शरȣर का ×याग 
करता है, वह 
परम गǓत को 
ĤाÜत होता है।।
8.13 Uttering 
the one-
syllabled Om  
the Brahman  
and 
remembering 
Me, he who 
departs, 
leaving the 
body, attains 
to the 
Supreme 
Goal.


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body, attains 
to the 
Supreme 
Goal.
8.13  Om? इǓत thus? 
एका¢रम् onesyllabled? 
Ħéम Brahman? åयाहरन् 
uttering? माम् Me? 
अनुèमरन् remembering? 
यः who? ĤयाǓत departs? 
×यजन् leaving? देहम् the 
body? सः he? याǓत 
attains? परमाम् 
supreme? गǓतम् goal.
Commentary Having 
controlled the thoughts 
the Yogi ascends by the 
Sushumna? the Nadi 
(subtle psychic 
nervechannel) which 
passes upwards from 
the heart. He fixes his 
whole Prana or lifreath 
in the crown of the head


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in the crown of the head 
in the Brahmarandhra or 
the hole of Brahman. He 
utters the sacred 
monosyllable Om? 
meditates on Me and 
leaves the body.


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BG8.14 8 14
अनÛयचे
ताः सततं 
यो मां 
èमरǓत 
Ǔन×यशः |
तèयाहं 
सुलभः 
पाथ[ 
Ǔन×ययुक्
तèय 
योͬगनः 
||८-१४||
ananyacetāḥ 
satataṃ yo 
māṃ smarati 
nityaśaḥ .
tasyāhaṃ 
sulabhaḥ pārtha 
nityayuktasya 
yoginaḥ ||8-14||
।।8.14।। हे 
पाथ[ ! जो 
अनÛयͬचƣ 
वाला पुǽष मेरा 
èमरण करता 
है, उस 
Ǔन×ययुÈत 
योगी के ͧलए मɇ 
सुलभ हूँ अथा[त् 
सहज हȣ ĤाÜत 
हो जाता हूँ।।
8.14 I am 
easily 
attainable by 
that ever-
steadfast 
Yogi who 
constantly 
and daily 
remembers 
Me (for a long 
time), not 
thinking of


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Me (for a long 
time), not 
thinking of 
anything else 
(with a single 
mind or one-
pointed 
mind), O 
Partha 
(Arjuna).
8.14 अनÛयचेताः with the 
mind not thinking of any 
other object? सततम् 
constantly? यः who? माम् 
Me? èमरǓत remembers? 
Ǔन×यशः daily? तèय of 
him? अहम् I? सुलभः 
easily attainable? पाथ[ O 
Partha? Ǔन×ययुÈतèय 
eversteadfast? योͬगनः of 
Yogi.Commentary I am 
easily attainable by that 
eversteadfast Yogi who 
constantly and daily 
remembers Me (for a 
long time)? not thinking


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remembers Me (for a 
long time)? not thinking 
of anything else (with a 
single mind or 
onepointed mind)? O 
Partha (Arjuna).
Commentary Constantly 
remembering the Lord 
throughout the life is the 
most easy way of 
attaining Him.
Ananyachetah He has 
no attachment for any 
other object. He will not 
think of any other object 
save his IshtaDevata or 
tutelary deity.Nityasah 
For a long time? i.e.? till 
the end of life.He who 
remembers the Lord by 
fits and starts or he who


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remembers the Lord by 
fits and starts or he who 
remembers Him for six 
montsh and then leaves 
the practice and then 
again remembers Him 
for six months and so on 
cannot attain Him. (Cf.
IX.22?34)


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BG8.15 8 15
मामुपे×य 
पुनज[Ûम 
दुःखालय
मशाæवत
म् |
नाÜनुव
िÛत 
महा×मान
◌ः 
संͧसɮͬधं 
परमां 
गताः ||८-
१५||
māmupetya 
punarjanma 
duḥkhālayamaś
āśvatam .
nāpnuvanti 
mahātmānaḥ 
saṃsiddhiṃ 
paramāṃ gatāḥ 
||8-15||
।।8.15।। परम 
ͧसɮͬध को 
ĤाÜत हुये 
महा×माजन 
मुझे ĤाÜत कर 
अǓन×य दुःख के 
आलयǾप 
(गृहǾप) 
पुनज[Ûम को 
नहȣं ĤाÜत होते 
हɇ।।
8.15 Having 
attained Me 
these great 
souls do not 
again take 
birth (here) 
which is the 
place of pain 
and is non-
eternal: they 
have reached 
the highest


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eternal: they 
have reached 
the highest 
perfection 
(liberation).
8.15 माम् to Me? उपे×य 
having attained? पुनज[Ûम 
rirth? दुःखालयम् the 
place of pain? अशाæवतम् 
noneternal? न not? 
आÜनुविÛत get? महा×मानः 
Mahatmas or the great 
souls? संͧसɮͬधम् to 
perfection? परमाम् 
highest? गताः having 
reached.Commentary 
Birth is the home of pain 
or seat of sorrow arising 
from the body. Study the 
Garbhopanishad. There 
the nature of pain? i.e.? 
how the child is confined 
in the womb? and how it


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in the womb? and how it 
is pressed during its 
passage along the 
vaginal canal and the 
neck of the womb or 
uterus? is described. 
Further it is much 
affected by the 
PrasutiVayu (the vital air 
which is responsible for 
the delivery of the child).
Mahatmas (great souls) 
are free from Rajas and 
Tamas.Having attained 
Me This denotes 
KramaMukti or gradual 
liberation. The devotees 
who pass along the 
Devayana through the 
force of their Upasana? 
attain to Brahmaloka


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force of their Upasana? 
attain to Brahmaloka 
(the world of Brahma the 
Creator) or Satyaloka 
(the world of truth? the 
highest of the seven 
worlds) and there enjoy 
all the divine wealth and 
glory of the Lord and 
then attain to Kaivalya 
Moksha (final liberation) 
through the knowledge 
of Brahman? along with 
Brahma during the 
cosmic dissolution.
Mahatmas or great 
souls who have attained 
Moksha do not come 
again to birth. Those 
who have not attained 
Me? take birth again in


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BG8.16 8 16
आĦéमभु
वनाãलो
काः 
पुनरावǓत[
नोऽजु[न |
मामुपे×य 
तु 
कौÛतेय 
पुनज[Ûम 
न ͪवɮयते 
||८-१६||
ābrahmabhuvan
āllokāḥ 
punarāvartino.
arjuna .
māmupetya tu 
kaunteya 
punarjanma na 
vidyate ||8-16||
।।8.16।। हे 
अजु[न ! Ħéम 
लोक तक के 
सब लोग 
पुनरावतȸ 
èवभाव वाले हɇ। 
परÛतु, हे 
कौÛतेय ! मुझे 
ĤाÜत होने पर 
पुनज[Ûम नहȣं 
होता।।
8.16 (All) the 
worlds 
including the 
world of 
Brahma are 
subject to 
return again, 
O Arjuna; but 
he who 
reaches Me, 
O son of 
Kunti, has no 
rirth.


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reaches Me, 
O son of 
Kunti, has no 
rirth.
8.16 आĦéमभुवनात् up to 
the world of Brahma? 
लोकाः worlds? पुनरावǓत[नः 
subject to return? अजु[न 
O Arjuna? माम् Me? 
उपे×य having attained? तु 
but? कौÛतेय O 
Kaunteya? पुनज[Ûम rirth? 
न not? ͪवɮयते is.
Commentary Those 
devotees who practise 
Daharopasana (a kind of 
meditation on the mystic 
space in the heart) and 
other devotees who 
reach Brahmaloka 
through the path of the 
gods (Devayana) and 
attain gradual liberation


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gods (Devayana) and 
attain gradual liberation 
(KramaMukti) will not 
return again to this 
world. But those who 
reach Brahmaloka 
through the practice of 
the Panchagni Vidya (a 
ritual) will enjoy life in 
Brahmaloka and come 
back to this world.All the 
worlds are subjected to 
return because they are 
limited or conditioned by 
time.


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BG8.17 8 17
सहİयुग
पय[Ûतमह
य[ɮ 
Ħéमणो 
ͪवदुः |
राǒğं 
युगसहİा
Ûतां 
तेऽहोराğ
ͪवदो 
जनाः ||८-
१७||
sahasrayugapar
yantamaharyad 
brahmaṇo viduḥ 
.
rātriṃ 
yugasahasrāntā
ṃ te.
ahorātravido 
janāḥ ||8-17||
।।8.17।। जो 
लोग Ħéमा जी 
के एक Ǒदन कȧ 
अवͬध जानते हɇ 
जो ͩक सहİ 
वष[ कȧ है तथा 
एक सहİ वष[ 
कȧ अवͬध कȧ 
एक राǒğ को 
जानते हɇ वे Ǒदन 
और राǒğ को 
जानने वाले 
पुǽष हɇ।।
8.17 Those 
people who 
know the day 
of Brahma 
which is of a 
duration of a 
thousand 
Yugas (ages) 
and the night


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thousand 
Yugas (ages) 
and the night 
which is also 
of a thousand 
Yugas 
duration, they 
know day and 
night.
8.17 सहİयुगपय[Ûतम् 
ending in a thousand 
Yugas (ages)? अहः day? 
यत् which? Ħéमणः of 
Brahma? ͪवदुः know? 
राǒğम् the night? 
युगसहİाÛताम् ending in a 
thousand Yugas (ages)? 
ते they? अहोराğͪवदः 
knowers of day and 
night? जनाः people.
Commentary Day 
means evolution or 
projection or 
manifestation of the 
universe. Night means 
involution of the 
universe or Pralaya. The


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involution of the 
universe or Pralaya. The 
worlds are limited or 
conditioned in time. 
Therefore they return 
again. The world of 
Brahma (Brahmaloka or 
Sattyaloka) is also 
transient? although it 
lasts for a thousand 
ages. When the four 
great Yugas have gone 
round a thousan times? 
it make a daytime of 
Brahma and when an 
eal number of Yugas 
pass again it makes a 
night. Those who can 
see and live through the 
day and night of Brahma 
can really know what is 
a day and what is a


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can really know what is 
a day and what is a 
night.The 
Suryasiddhanta speaks 
of the same division of 
time.According to it
YearsKaliyuga (with its 
Sandhya 
andSandhyamsa) 
consists of 432?
000Dvapara Yuga (do)
864?000Tretayuga (do)    
          1?296?
000Kritayuga (do)           
          1?728?000Thus a 
Mahayuga consisting 
ofthese four Yugas 
comprises                4?
320?00071 such 
Mahayugas with an 
additionalSandhya? at 
the close of 1?728?
000years make one


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the close of 1?728?
000years make one 
Manvantara of           
308?448?00014 such 
Manvantaras with 
anotherSandhya? at the 
close of 1?728?
000years constitute one 
Kalpa of      4?320?000?
000Two Kalpas make a 
day and nightof Brahma 
of      8?640?000?
000360 such days and 
nights make oneyear of 
Brahma consisting of  
3?110?400?000?
000100 such years 
constituteHis lifetime of  
311?040?000?000?
000The world is 
absorbed in the Avyakta 
or the Unmanifested or 
Mulaprakriti during the


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or the Unmanifested or 
Mulaprakriti during the 
cosmic Pralaya 
(involution of the world). 
Just as the tree remains 
in a latent state in the 
seed? so also this whole 
universe remains in a 
latent state in a 
seedform in the 
Mulaprakriti during 
Pralaya. This is the night 
of Brahma. This is the 
cosmic night. Again the 
world is projected at the 
beginning of the 
Mahakalpa (evolution). 
There comes the cosmic 
dawn or cosmic day. 
This eternal rhythm of 
cosmic day and night


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This eternal rhythm of 
cosmic day and night 
(evolution and 
involution) is kept up in 
the macrocosm.Nothing 
that comes under this 
everrevolving wheel of 
cosmic day and night 
lasts for ever. That is the 
reason why the seers of 
the Upanishads? the 
sages of yore? lived in 
the transcendental 
Supreme being? the 
imperishable Self? the 
indestructible Purusha? 
the supreme goal of life? 
the highest end of man? 
which is beyond the 
cosmic day and night. 
Just as the seeds that


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cosmic day and night. 
Just as the seeds that 
are fried can hardly 
germinate? so also 
those who have attained 
to the imperishable 
Brahman? the 
Absolute? the Eternal? 
cannot return to this 
world of sorrow? pain 
and misery. They know 
neither day nor night. 
They are one with 
Existence Absolute.The 
manifested and the 
unmanifested dwell in 
Brahman. Brahman is 
beyond the manifested 
and the unmanifested. 
When the world and the 
body are destroyed 
Brahman is not


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body are destroyed 
Brahman is not 
destroyed. The waves 
come out and subside? 
but the ocean remains 
unaffected. So also the 
worlds come and 
subside? but Brahman 
the source of 
everything? the source 
of Mulaprakriti? ever 
remains unaffected. Just 
as ornaments come out 
of gold and then go back 
to gold when they are 
melted? so also all the 
worlds come out of 
Brahman and go back to 
Brahman. Gold is in no 
way affected by the 
various forms such as 
earning? bracelets?


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various forms such as 
earning? bracelets? 
anklets? etc.? that have 
been made of it. Even 
so Brahman is not in the 
least affected by the 
projection and 
destruction (dissolution) 
of the worlds and the 
bodies of beings. It 
remains always as It is.


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BG8.18 8 18
अåयÈता
ɮ 
åयÈतयः 
सवा[ः 
ĤभवÛ×य
हरागमे |
राŧयागमे 
ĤलȣयÛते 
त
त
◌YैवाåयÈतसं£के ||८-१८||
avyaktād 
vyaktayaḥ 
sarvāḥ 
prabhavantyaha
rāgame .
rātryāgame 
pralīyante 
tatraivāvyaktasa
ṃjñake ||8-18||
।।8.18।। 
(Ħéमाजी के) 
Ǒदन का उदय 
होने पर 
अåयÈत से 
(यह) åयÈत 
(चराचर जगत्) 
उ×पÛन होता है; 
और (Ħéमाजी 
कȧ) राǒğ के 
आगमन पर 
उसी अåयÈत मɅ 
लȣन हो जाता है
।।
8.18 From the 
Unmanifested 
all the 
manifested 
(worlds) 
proceed at 
the coming of 
the 'day'; at 
the coming of 
the 'night'


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the 'day'; at 
the coming of 
the 'night' 
they dissolve 
verily into 
ï1thatï1 alone 
which is 
called the 
Unmanifested
.
8.18 अåयÈतात् from the 
Unmanifested? åयÈतयः 
the manifested? सवा[ः 
all? ĤभविÛत proceed? 
अहरागमे at the coming of 
day? राŧयागमे at the 
coming of night? 
ĤलȣयÛते dissolve? तğ 
there? एव verily? 
अåयÈतसं£के in that 
which is called the 
Unmanifested.
Commentary When 
Brahma awakes? all 
manifestations? moving 
and unmoving (animate 
and inanimate) stream


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and unmoving (animate 
and inanimate) stream 
forth at the coming of 
the day from the 
Avyakta or the 
Unmanifested. When 
Brahma goes to sleep? 
all the manifestations 
merge in the 
Unmanifested? for the 
cosmic night has set in.
Coming of the day 
Commencement of 
creation.Coming of the 
night Commencement of 
dissolution. (Cf.IX.
7and8)


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BG8.19 8 19
भूतĒामः 
स एवायं 
भू×वा 
भू×वा 
Ĥलȣयते |
राŧयागमे
ऽवशः 
पाथ[ 
Ĥभव×यह
रागमे ||८-
१९||
bhūtagrāmaḥ sa 
evāyaṃ bhūtvā 
bhūtvā pralīyate 
.
rātryāgame.
avaśaḥ pārtha 
prabhavatyahar
āgame ||8-19||
।।8.19।। हे 
पाथ[ ! वहȣ यह 
भूतसमुदाय, है 
जो पुनः पुनः 
उ×पÛन होकर 
लȣन होता है। 
अवश हुआ (यह 
भूतĒाम) राǒğ 
के आगमन पर 
लȣन तथा Ǒदन 
के उदय होने पर 
åयÈत होता है।
।
8.19 This 
same 
multitude of 
beings, being 
born again 
and again, is 
dissolved, 
helplessly, O 
Arjuna (into 
the


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dissolved, 
helplessly, O 
Arjuna (into 
the 
Unmanifested
) at the 
coming of the 
night and 
comes forth 
at the coming 
of the day.
8.19 भूतĒामः multitude 
of beings? सः that? एव 
verily? अयम् this? भू×वा 
भू×वा being born again 
and again? Ĥलȣयते 
dissolves? राŧयागमे at 
the coming of night? 
अवशः helpless? पाथ[ O 
Partha? ĤभवǓत comes 
forth? अहरागमे at the 
coming of day.
Commentary Avidya 
(ignorance)? Kama 
(desire) and Karma 
(action) are the three 
knots that bind the


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(action) are the three 
knots that bind the 
individual to Samsara. 
Desire is born of Avidya. 
Man exerts to attain and 
enjoy the objects of his 
desires. During this 
activity he favours some 
and injures others 
through the force of 
RagaDvesha (love and 
hatred or attraction and 
repulsion). Therefore he 
is caught in the wheel of 
Samsara or 
transmigration. He has 
to take birth again and 
again to reap the fruits 
of his own actions. He 
repeatedly comes forths 
and dissolves through


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repeatedly comes forths 
and dissolves through 
the force of his own 
Karma.The individual 
souls have lost their 
independence as they 
are bound by 
ignorance? desire and 
activity. Therefore they 
are subject to the 
sorrows? miseries and 
pains of this Samsara. 
In order to create 
dispassion in their minds 
and a longing for 
liberation in their hearts? 
and to remove the 
fallacious belief that a 
man reaps the fruits of 
what he has not done or 
that he does not reap


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what he has not done or 
that he does not reap 
the fruits of what he has 
done? the Lord has said 
that all creatures 
involuntarily come into 
being again and again at 
the coming of the day 
and dissolve at the 
coming of the night (on 
account of the actions or 
Karmas caused by 
desire born of 
ignorance).


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BG8.20 8 20
परèतèम
◌ाƣु 
भावोऽÛयो
ऽåयÈतोऽ
åयÈता×स
नातनः |
यः स 
सवȶषु 
भूतेषु 
नæय×सु 
न 
ͪवनæयǓत 
||८-२०||
parastasmāttu 
bhāvo.anyo.
avyakto.
avyaktātsanāta
naḥ .
yaḥ sa sarveṣu 
bhūteṣu 
naśyatsu na 
vinaśyati ||8-20||
।।8.20।। 
परÛतु उस 
अåयÈत से परे 
अÛय जो 
सनातन 
अåयÈत भाव 
है, वह समèत 
भूतɉ के नçट 
होने पर भी नçट 
नहȣं होता।।
8.20 But 
verily there 
exists, higher 
than this 
Unmanifested
, another 
unmanifested 
Eternal, which 
is not 
destroyed 
when all 
beings are 
destroyed.


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destroyed 
when all 
beings are 
destroyed.
8.20 परः higher? तèमात् 
than that? तु but? भावः 
existence? अÛयः 
another? अåयÈतः 
unmanifested? अåयÈतात् 
than the unmanifested? 
सनातनः Eternal? यः 
who? सः that? सवȶषु all? 
भूतेषु beings? नæय×सु 
when destroyed? न not? 
ͪवनæयǓत is destroyed.
Commentary Another 
unmanifested in the 
ancient or eternal Para 
Brahman Who is distinct 
from the Unmanifested 
(Avyakta or Primordial 
Nature)? Who is of ite a 
different nature. It is 
superior to


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different nature. It is 
superior to 
Hiranyagarbha (the 
Cosmic Creative 
Intelligence) and the 
Unmanifested Nature 
because It is their 
cause. It is not 
destroyed when all the 
beings from Brahma 
down to the ants or the 
blade of grass are 
destroyed. (Cf.XV.17)


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BG8.21 8 21
अåयÈतो
ऽ¢र 
इ×युÈतस्
तमाहुः 
परमां 
गǓतम् |
यं ĤाÜय 
न 
Ǔनवत[Ûते 
तɮधाम 
परमं मम 
||८-२१||
avyakto.akṣara 
ityuktastamāhu
ḥ paramāṃ 
gatim .
yaṃ prāpya na 
nivartante 
taddhāma 
paramaṃ 
mama ||8-21||
।।8.21।। जो 
अåयÈत अ¢र 
कहा गया है, 
वहȣ परम गǓत 
(लêय) है। िजसे 
ĤाÜत होकर 
(साधकगण) 
पुनः (संसार को) 
नहȣं लौटते, वह 
मेरा परम धाम 
है।।
8.21 What is 
called the 
Unmanifested 
and the 
Imperishable, 
That they say 
is the highest 
goal. They 
who reach It 
do not return 
(to this


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who reach It 
do not return 
(to this 
Samsara). 
That is My 
highest abode 
(place or 
state).
8.21 अåयÈतः 
unmanifested? अ¢रः 
imperishable? इǓत thus? 
उÈतः called? तम् That? 
आहुः (they) say? परमाम् 
the highest? गǓतम् goal 
(path)? यम् which? ĤाÜय 
having reached? न not? 
Ǔनवत[Ûते return? तत् that? 
धाम abode (place or 
state)? परमम् highest? 
मम My.Commentary 
Para Brahman is called 
the Unmanifested 
because It cannot be 
perceived by the 
senses. It is called the


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perceived by the 
senses. It is called the 
Imperishable also. It is 
allpervading? 
allpermeating and 
interpenetrating. Para 
Brahman is the highest 
Goal. There is nothing 
higher than It. This is the 
true nondual state free 
from all sorts of limiting 
adjuncts. The attainment 
of Brahmaloka (the 
region of the Creator) 
etc.? is inferior to this. 
Only by realising the 
Self is one liberated 
from Samsara. (Cf.XII.
3?XV.6)


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BG8.22 8 22
पुǽषः स 
परः पाथ[ 
भÈ×या 
लßयè×व
नÛयया |
यèयाÛतः
èथाǓन 
भूताǓन 
येन 
सव[ͧमदं 
ततम् ||८-
२२||
puruṣaḥ sa 
paraḥ pārtha 
bhaktyā 
labhyastvanany
ayā .
yasyāntaḥsthāni 
bhūtāni yena 
sarvamidaṃ 
tatam ||8-22||
।।8.22।। हे 
पाथ[ ! िजस 
(परमा×मा) के 
अÛतग[त 
समèत भूत हɇ 
और िजससे यह 
सàपूण[ (जगत्) 
åयाÜत है, वह 
परम पुǽष 
अनÛय भिÈत 
से हȣ ĤाÜत 
करने योÊय है।।
8.22 That 
highest 
Purusha, O 
Arjuna, is 
attainable by 
unswerving 
devotion to 
Him alone 
within Whom 
all beings


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devotion to 
Him alone 
within Whom 
all beings 
dwell and by 
Whom all this 
is pervaded.
8.22 पुǽषः Purusha? सः 
that? परः highest? पाथ[ O 
Partha? भÈ×या by 
devotion? लßयः is 
attainable? तु verily? 
अनÛयया without another 
object (unswerving)? 
यèय of whom? 
अÛतःèथाǓन dwelling 
within? भूताǓन beings? 
येन by whom? सव[म् all? 
इदम् this? ततम् 
pervaded.Commentary 
All the beings (effects) 
dwell within the Purusha 
(the Supreme Person? 
the cause) because 
every effect rests within


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the cause) because 
every effect rests within 
its cause. Just as the 
effect? pot? rests within 
its cause? the clay? so 
also all beings and the 
worlds rest within their 
cause? the Purusha. 
Therefore the whole 
world is pervaded by the 
Purusha.Sri Sankara 
explains exclusive 
devotion as Jnana or 
knowledge of the Self.
Purusha is so called 
because everything is 
filled by It (derived from 
the Sanskrit root pur 
which means to fill) or 
because It rests in the


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which means to fill) or 
because It rests in the 
body of all (derived from 
the Sanskrit root pur). 
None is higher than It 
and so It is the Supreme 
Person. (Cf.IX.4XI.
38XV.6and7)


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BG8.23 8 23
यğ काले 
×वनावृͪƣ
मावृͪƣं 
चैव 
योͬगनः |
Ĥयाता 
यािÛत तं 
कालं 
वêयाͧम 
भरतष[भ 
||८-२३||
yatra kāle 
tvanāvṛttimāvṛtti
ṃ caiva yoginaḥ 
.
prayātā yānti 
taṃ kālaṃ 
vakṣyāmi 
bharatarṣabha 
||8-23||
।।8.23।। हे 
भरतĮेçठ ! 
िजस काल मɅ 
(माग[ मɅ) शरȣर 
×याग कर गये 
हुए योगीजन 
अपुनरावृͪƣ को, 
और (या) 
पुनरावृͪƣ को 
ĤाÜत होते हɇ, 
वह काल (माग[) 
मɇ तुàहɅ 
बताऊ ँ गा।।
8.23 Now I 
will tell thee, 
O chief of 
Bharatas, the 
times 
departing at 
which the 
Yogis will 
return or not 
return.


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which the 
Yogis will 
return or not 
return.
8.23 यğ where? काले in 
time? तु verily? अनावृͪƣम् 
nonreturn? आवृͪƣम् 
return? च and? एव 
even? योͬगनः Yogis? 
Ĥयाताः departing? यािÛत 
go to? तम् that? कालम् 
time? वêयाͧम (I) will tell? 
भरतष[भ O chief of 
Bharatas.Commentary I 
shall declare to you? O 
Prince of the Bharatas? 
the time at which if the 
Yogis leave their body 
they will not be born 
again and also when if 
they die they will be 
born again.To return 
means to be born again.


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BG8.24 8 24
अिÊनजȾ
Ǔतरहः 
शुÈलः 
षÖमासा 
उƣरायण
म् |
तğ 
Ĥयाता 
गÍछिÛत 
Ħéम 
Ħéमͪवदो 
जनाः ||८-
२४||
agnirjotirahaḥ 
śuklaḥ ṣaṇmāsā 
uttarāyaṇam .
tatra prayātā 
gacchanti 
brahma 
brahmavido 
janāḥ ||8-24||
।।8.24।। जो 
Ħéमͪवɮ 
साधकजन 
मरणोपराÛत 
अिÊन, ÏयोǓत, 
Ǒदन, शुÈलप¢ 
और उƣरायण 
के छः मास वाले 
माग[ से जाते हɇ, 
वे Ħéम को 
ĤाÜत होते हɇ।।
8.24 Fire, 
light daytime, 
the bright 
fortnight, the 
six months of 
the northern 
path of the 
sun (the 
northern 
solstice)  
departing 
then (by


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northern 
solstice)  
departing 
then (by 
these) men 
who know 
Brahman go 
to Brahman.
8.24 अिÊनः fire? ÏयोǓतः 
light? अहः day? शुÈलः 
the bright fortnight? 
षÖमासाः six months? 
उƣरायणम् the northern 
path of the sun? तğ 
there? Ĥयाताः departed? 
गÍछिÛत go? Ħéम to 
Brahman? Ħéमͪवदः 
knowers of Brahman? 
जनाः people.
Commentary This is the 
UttaraMarga or 
Devayana? the northern 
path or the path of light? 
by which the Yogis go to 
Brahman. This path 
leads to salvation. It


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Brahman. This path 
leads to salvation. It 
takes the devotee to 
Brahmaloka. The six 
months of the northern 
solstice is from the 
middle of January to the 
middle of July. It is 
regarded as the better 
period for death. There 
is a vivid description in 
the Chhandogya 
Upanishad? the 
Kaushitaki Upanishad 
and the Brahma Sutras? 
chapter IV.3 and 4? ii. 
18 and 21.On the road 
beginning with light (the 
departed soul 
proceeds)? on account 
of that being widely 
known.Having reached


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of that being widely 
known.Having reached 
the path of the gods he 
comes to the world of 
Agni (fire)? to the world 
of Vayu (air)? to the 
world of Varuna (rain)? 
to the world of Indra 
(king of the gods)? to 
the world of Prajapati 
(the Creator)? to the 
world of Brahman.They 
go to the light? from the 
light to day? from day to 
the waxing half of the 
moon? from the waxing 
half of the moon to the 
six months when the 
sun goes to the north? 
from those months to


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sun goes to the north? 
from those months to 
the year? from the year 
to the sun.When the 
person goes away from 
this world he comes to 
Vayu (air). Then Vayu 
room for him like the 
hole of a wheel and 
through it he mounts 
higher. He comes to the 
sun.From the moon to 
the lightning there a 
person that is not 
human leads him to 
Brahman.Time is here 
used in the sense of the 
path or the stage on the 
path. Fire and light are 
the deities who preside 
over time. Daytime is


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the deities who preside 
over time. Daytime is 
the deity who presides 
over the day. The bright 
fortnight is the deity 
presiding over it. The six 
months of the northern 
solstice are the deity 
who presides over the 
northern path.This is the 
path of illumination that 
leads to liberation.The 
lifreaths of the liberated 
sages who have 
attained knowledge of 
the Self do not depart. 
They are absorbed in 
Brahman. The 
Jivanmuktas who attain 
KaivalyaMoksha or 
immediate,salvation or


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KaivalyaMoksha or 
immediate,salvation or 
liberation have no place 
to go to or return from. 
They become one with 
the allpervading 
Brahman.Each step may 
mean a plane or a state 
of consciousness or the 
degree of purity or 
illumination. The more 
the purity the more the 
divine light. There are 
bright objects 
throughout the course of 
the path. There is 
illumination or 
knowledge when one 
passes along this path. 
Hence it is called the 
path of light.After 
Bhishma was mortally


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path of light.After 
Bhishma was mortally 
wounded? he lay on the 
bed of arrows till the 
onset of the northern 
solstice and then 
departed from here to 
the Abode of the Lord.


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BG8.25 8 25
धूमो 
राǒğèतथा 
कृçणः 
षÖमासा 
दͯ¢णाय
नम् |
तğ 
चाÛġमसं 
ÏयोǓतयȾ
गी ĤाÜय 
Ǔनवत[ते 
||८-२५||
dhūmo 
rātristathā 
kṛṣṇaḥ 
ṣaṇmāsā 
dakṣiṇāyanam .
tatra 
cāndramasaṃ 
jyotiryogī 
prāpya nivartate 
||8-25||
।।8.25।। धूम, 
राǒğ, कृçणप¢ 
और दͯ¢णायन 
के छः मास वाले 
माग[ से चÛġमा 
कȧ ÏयोǓत को 
ĤाÜत कर, योगी 
(संसार को) 
लौटता है।।
8.25 Attaining 
to the lunar 
light by 
smoke, night 
time, the dark 
fortnight also, 
the six 
months of the 
southern path 
of the sun 
(the southern


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southern path 
of the sun 
(the southern 
solstice), the 
Yogi returns.
8.25 धूमः smoke? राǒğः 
night? तथा also? कृçणः 
the dark (fortnight)? 
षÖमासाः the six months? 
दͯ¢णायनम् the southern 
path of the sun? तğ 
there? चाÛġमसम् lunar? 
ÏयोǓतः light? योगी the 
Yogi? ĤाÜय having 
attained? Ǔनवत[ते returns.
Commentary This is the 
Pitriyana or the path of 
darkness or the path of 
the ancestors which 
leads to rirth. Those who 
do sacrifices to the gods 
and other charitable


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do sacrifices to the gods 
and other charitable 
works with expectation 
of reward go to the 
Chandraloka through 
this path and come back 
to this world when the 
fruits of the Karmas are 
exhausted.Smoke? 
night time? the dark 
fortnight and the six 
months of the southern 
solstice are all deities 
who preside over them. 
They may denote the 
degree of ignorance? 
attachment and passion. 
There are smoke and 
darkcoloured objects 
throughout the course. 
There is no illumination


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throughout the course. 
There is no illumination 
when one passes along 
this path. It is reached 
by ignorance. Hence it is 
called the path of 
darkness or smoke.


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BG8.26 8 26
शुÈलकृष्
णे गती 
éयेते 
जगतः 
शाæवते 
मते |
एकया 
या×यनावृ
ͪƣमÛयया
वत[ते पुनः 
||८-२६||
śuklakṛṣṇe gatī 
hyete jagataḥ 
śāśvate mate .
ekayā 
yātyanāvṛttiman
yayāvartate 
punaḥ ||8-26||
।।8.26।। जगत् 
के ये दो Ĥकार 
के शुÈल और 
कृçण माग[ 
सनातन माने 
गये हɇ । इनमɅ 
एक (शुÈल) के 
ɮवारा (साधक) 
अपुनरावृͪƣ को 
तथा अÛय 
(कृçण) के 
ɮवारा पुनरावृͪƣ 
को ĤाÜत होता 
है।।
8.26 The 
bright and the 
dark paths of 
the world are 
verily thought 
to be eternal; 
by the one 
(the bright


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to be eternal; 
by the one 
(the bright 
path) a man 
goes not to 
return and by 
the other (the 
dark path) he 
returns.
8.26 शुÈलकृçणे bright 
and dark? गती (two) 
paths? Ǒह verily? एते 
these? जगतः of the 
world? शाæवते eternal? 
मते are thought? एकया 
by one? याǓत (he) goes? 
अनावृͪƣम् to nonreturn? 
अÛयया by another? 
आवत[ते (he) returns? पुनः 
again.Commentary The 
bright path is the path to 
the gods taken by the 
devotees. The dark path 
is of the manes taken by 
those who perform


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is of the manes taken by 
those who perform 
sacrifices or charitable 
acts with the expectation 
of rewards. These two 
paths are not open to 
the whole world. The 
bright path is open to 
the devotees and the 
dark one to those who 
are devoted to the 
rituals. These paths are 
as eternal as the 
Samsara.World here 
means devotees or 
people devoted to ritual.
Pitriloka or Chandraloka 
is Svarga or heaven.


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BG8.27 8 27
नैते सृती 
पाथ[ 
जानÛयो
गी 
मुéयǓत 
कæचन |
तèमा×स
वȶषु 
कालेषु 
योगयुÈत
◌ो भवाजु[न 
||८-२७||
naite sṛtī pārtha 
jānanyogī 
muhyati 
kaścana .
tasmātsarveṣu 
kāleṣu 
yogayukto 
bhavārjuna ||8-
27||
।।8.27।। हे 
पाथ[ इन दो 
मागɟ को (तǂव 
से) जानने वाला 
कोई भी योगी 
मोǑहत नहȣं 
होता। इसͧलए, 
हे अजु[न ! तुम 
सब काल मɅ 
योगयुÈत बनो।
।
8.27 Knowing 
these paths, 
O Arjuna, no 
Yogi is 
deluded; 
therefore at 
all times be 
steadfast in 
Yoga.
8.27 न not? एते these?


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steadfast in 
Yoga.
8.27 न not? एते these? 
सृती two paths? पाथ[ O 
Partha? जानन् knowing? 
योगी the Yogi? मुéयǓत is 
deluded? कæचन 
anyone? तèमात् 
therefore? सवȶषु in all? 
कालेषु times? योगयुÈतः 
steadfast in Yoga? भव 
(be) thou? अजु[न O 
Arjuna.Commentary 
Knowing the nature of 
the two paths and the 
conseences they lead 
to? a Yogi never loses 
his discrimination. The 
Yogi who knows that the 
path of the gods or the 
path of light leads to 
Moksha (gradual 
liberation)? and the path


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Moksha (gradual 
liberation)? and the path 
of darkness to Samsara 
or the world or region of 
birth and death? is no 
longer deluded. 
Knowledge of these two 
paths serves as a 
compass or a 
beaconlight to guide the 
Yogis steps at every 
moment. He strives to 
stick to the path of light.


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BG8.28 8 28
वेदेषु 
य£ेषु 
तपःसु 
चैव
दानेषु 
य×पुÖयफ
लं 
ĤǑदçटम् |
अ×येǓत 
त×सव[ͧम
दं 
ͪवǑद×वा
योगी परं 
èथानमुपै
Ǔत 
चाɮयम् 
||८-२८||
vedeṣu yajñeṣu 
tapaḥsu caiva 
dāneṣu 
yatpuṇyaphala
ṃ pradiṣṭam .
atyeti 
tatsarvamidaṃ 
viditvā yogī 
paraṃ 
sthānamupaiti 
cādyam ||8-28||
।।8.28।। योगी 
पुǽष यह सब 
(दोनɉ मागɟ के 
तǂव को) 
जानकर 
वेदाÚययन, 
य£, तप और 
दान करने मɅ जो 
पुÖय फल कहा 
गया है, उस 
सबका उãलंघन 
कर जाता है 
और आɮय 
(सनातन), परम 
èथान को ĤाÜत 
होता है।।
8.28 
Whatever fruit


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èथान को ĤाÜत 
होता है।।
8.28 
Whatever fruit 
of merit is 
declared (in 
the 
scriptures) to 
accrue from 
(the study of) 
the Vedas, 
(the 
performance 
of) sacrifices, 
(the practice 
of) austerities, 
and gifts  
beyond all 
this goes the 
Yogi, having 
known this; 
and he attains 
to the 
Supreme 
Primeval (first 
or ancient) 
Abode.
8.28 वेदेषु in the Vedas? 
य£ेषु in sacrifices? तपःसु 
in austerities? च and? 
एव also? दानेषु in gifts? 
यत् whatever? पुÖयफलम् 
fruit of merit? ĤǑदçटम् is


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fruit of merit? ĤǑदçटम् is 
declared? अ×येǓत goes 
beyond? तत् that? सव[म् 
all? इदम् this? ͪवǑद×वा 
having known? योगी the 
Yogi? परम् Supreme? 
èथानम् abode? उपैǓत 
attains? च and? आɮयम् 
primeval (first? ancient).
Commentary The glory 
of Yoga is described in 
this verse. Whatever 
meritorious effect is 
declared in the 
scriptures to accrue 
from the proper study of 
the Vedas? from the 
performance of 
sacrifices properly? from 
the practice of 
austerities -- above all


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the practice of 
austerities -- above all 
these rises the Yogi who 
rightly understands and 
follows the teaching 
imparted by Lord 
Krishna in His answers 
to the seven estions put 
by Arjuna? and who 
meditates on Brahman. 
He attains to the 
Supreme Abode of 
Brahman Which existed 
even in the beginning 
(primeval)? and is the 
first or ancient.Idam 
Viditva Having known 
this. Having known 
properly the answers 
given by the Lord to the 
seven estions put by 
Arjuna at the beginning


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seven estions put by 
Arjuna at the beginning 
of this chapter.(This 
chapter is known by the 
name Abhyasa Yoga 
also.)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 eighth 
discourse entitledThe 
Yoga of the 
Imperishable Brahman.   
,


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BG9.1 9 1
Įीभगवा
नुवाच |
इदं तु ते 
गुéयतमं 
Ĥवêयाम्
यनसूयवे 
|
£ानं 
ͪव£ानस
Ǒहतं 
यÏ£ा×वा 
मोêयसेऽ
शुभात् 
||९-१||
śrībhagavānuvā
ca .
idaṃ tu te 
guhyatamaṃ 
pravakṣyāmyan
asūyave .
jñānaṃ 
vijñānasahitaṃ 
yajjñātvā 
mokṣyase.
aśubhāt ||9-1||
।।9.1।। 
Įीभगवान् ने 
कहा -- तुम 
अनसूयु (दोष 
Ǻिçट रǑहत) के 
ͧलए मɇ इस 
गुéयतम £ान 
को ͪव£ान के 
सǑहत कहूँगा, 
िजसको 
जानकर तुम 
अशुभ (संसार 
बंधन) से मुÈत 
हो जाओगे।।
9.1 The 
Blessed Lord 
said  I shall 
now declare 
to thee who 
does not 
cavil, the


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now declare 
to thee who 
does not 
cavil, the 
greatest 
secret, the 
knowledge 
combined 
with 
experience 
(Self-
realisation). 
Having known 
this thou shalt 
be free evil.
9.1 इदम् this? तु indeed? 
ते to thee? गुéयतमम् 
greatest secret? 
Ĥवêयाͧम (I) shall 
declare? अनसूयवे to one 
who does not cavil? 
£ानम् knowledge? 
ͪव£ानसǑहतम् combined 
with experience? यत् 
which? £ा×वा having 
known? मोêयसे thou 
shalt be free? अशुभात् 
from evil.Commentary 
Idam (this) alludes to


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from evil.Commentary 
Idam (this) alludes to 
knowledge of the Self.
Jnana Theoretical 
knowledge of Brahman 
through the study of the 
Upanishads? also 
known as Paroksha 
Brahma Jnana.Vijnana 
Direct intuitive 
perception of Brahman 
or AtmaSakshatkara? 
also known as 
Aparoksha Brahma 
Jnana.This alone forms 
the direct means of 
attaining to liberation 
from evil or the bondage 
of Samsara? freedom 
from birth and death.The 
knowledge of the Self is 
the most profound


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knowledge of the Self is 
the most profound 
secret. It can hardly be 
described in words. It 
can be realised only 
through direct 
experience or spiritual 
intuition. Atman or 
Brahman or the 
selfluminous? eternal? 
Supreme Purusha is 
ever shining in the 
chambers of the hearts 
of men. Throughout the 
ages there have always 
been a few who have 
trodden the spiritual 
path and found out this 
secret or the spiritual 
treasure of the precious 
pearl of the Self. 
Knowledge of the Self is


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pearl of the Self. 
Knowledge of the Self is 
the only direct means for 
attaining liberation? 
Karma Yoga purifies the 
heart and leads to the 
dawn of the knowledge 
of the Self.Lord Krishna 
says? O Arjuna? I shall 
teach you this 
profoundest secret 
knowledge combined 
with realisation as you 
are free from jealousy. 
From this we can clearly 
understand that freedom 
from jealousy is an 
important alification for 
an aspirant. Knowledge 
can only dawn in a mind 
which is free from all


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can only dawn in a mind 
which is free from all 
forms of jealousy which 
causes great distraction 
of the mind and 
produces intense 
heartburning. Matsarya 
(malicious envy)? Irshya 
(jealous of others 
prosperity or happiness) 
and Asuya (envious or 
indignant over the merits 
of another) are all 
varieties of jealousy. If 
you superimpose evil 
alities on a virtuous man 
who really does not 
possess these alities on 
a virtuous man who 
really does not possess 
these alities and speak


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really does not possess 
these alities and speak 
ill of him? this is 
jealousy (Asuya). To 
behold evil or to look at 
a person with the 
faultfinding evil eye? 
and to see evil in him 
who is free from any 
kind of fault and who is 
virtuous is Asyua. 
Jealousy is only 
pettymindedness. This 
is a modification of 
ignorance. It can be 
eradicated by eniry of 
the nature of the Self 
and cultivating its 
opposite alities? viz.? 
nobility? broad and 
universal tolerance? 
magnanimity and


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universal tolerance? 
magnanimity and 
largeheartedness.To 
thee who does not carp 
or cavil This implies that 
Arjuna was endowed 
with all the virtues of a 
disciple such as 
straightforwardness? 
selfcontrol? restraint of 
the senses? serenity of 
mind? discrmination? 
dispassion? etc. This is 
the Upalakshana (the 
truth alluded to where 
only a part is stated) and 
Asuya is the 
Upalakshaka (the hint 
which alludes to the 
Upalakshana).


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BG9.2 9 2
राजͪवɮय
◌ा 
राजगुéयं 
पͪवğͧमद
मुƣमम् |
Ĥ×य¢ाव
गमं धàयɍ 
सुसुखं 
कतु[मåय
यम् ||९-
२||
rājavidyā 
rājaguhyaṃ 
pavitramidamutt
amam .
pratyakṣāvaga
maṃ dharmyaṃ 
susukhaṃ 
kartumavyayam 
||9-2||
।।9.2।। यह 
£ान राजͪवɮया 
(ͪवɮयाओं का 
राजा) और 
राजगुéय (सब 
गुéयɉ अथा[त् 
रहèयɉ का 
राजा) एवं 
पͪवğ, उƣम, 
Ĥ×य¢ 
£ानवाला और 
धम[युÈत है, 
तथा करने मɅ 
सरल और 
अåयय है।।
9.2 This is the 
kingl science, 
the kingly 
secret, the 
supreme 
purifier, 
realisable by 
direct 
intuitional 
knowledge,


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realisable by 
direct 
intuitional 
knowledge, 
according to 
righteousness
, very easy to 
perform and 
imperishable.
9.2 राजͪवɮया the king of 
sciences? राजगुéयम् 
kingly secret? पͪवğम् 
purifier? इदम् this? 
उƣमम् highest? 
Ĥ×य¢ावगमम् realisable 
by direct? intuitional 
knowledge? धàय[म् 
according to 
righteousness? सुसुखम् 
very easy? कतु[म् to 
perform? अåययम् 
imperishable.
Commentary In this 
verse Lord Krishna 
eulogies the knowledge 
of Brahman very highly 
in order to create a great


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in order to create a great 
interest in the spiritual 
aspirants for attaining It 
ickly.There is neither 
blind faith nor 
faithmongering in this 
royal science. The truth? 
the sovereign,secret 
(the Self or the 
Absolute) can be directly 
realised by intuition or 
immediate perception. 
The science of the 
Absolute is the most 
splendid of all sciences. 
It is the science of 
sciences. Of sciences 
the highest? of secrets 
the most profoun? of 
purifiers the supreme is


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the most profoun? of 
purifiers the supreme is 
this. The knowledge of 
Brahman is the best 
purifier. It reduces the 
roots of all Karmas and 
all the Karmas 
themselves which have 
been stored up in the 
course of many 
thousands of births? into 
ashes in the twinkling of 
an eye. It destroys 
Avidya along with its 
effects. An expiatory act 
(Prayaschitta) cannot 
destroy all sins. It 
removes the effect of a 
single sin? only to some 
extent. Even if it is 
removed the effect of


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extent. Even if it is 
removed the effect of 
that sin remains in a 
subtle state in the mind 
and forces him to do 
sinful acts in his next 
birth. But the knowledge 
of the Self destroys ickly 
all the sins in their gross 
and subtle states that 
are accumulated in the 
course of several 
thousands of births 
along with Avidya? their 
cause. That is the 
reason why it is a 
supreme purifier. The 
causal body of the Jiva 
is called MulaAvidya 
(rootignorance). The 
Avidya or the veil of


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(rootignorance). The 
Avidya or the veil of 
ignorance that envelops 
the visible objects of this 
world is called Sthula 
Avidya or gross 
ignorance.The 
knowledge of the Self is 
not opposed to Dharma. 
It is the fruit of all 
actions done in many 
births without 
expectation of fruits. 
Further? the knowledge 
of the Absolute can very 
easily be attained. One 
may think that this 
knowledge will perish 
soon as it is easily 
obtained? when its 
effect is exhausted. It is 
not so. It is


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effect is exhausted. It is 
not so. It is 
imperishable. It is 
everlasting. It shines for 
ever by its own 
Selfeffulgence. He who 
has tasted this nectar 
even once becomes 
immortal. Therefore the 
knowledge of the 
Absolute is certainly 
worth aciring. You will 
have to strive very hard 
to attain it anyhow in this 
birth? as it is very 
difficult to get a human 
birth. Strive hard every 
moment? for life is 
uncertain and the prize 
(final liberation) is great.


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BG9.3 9 3
अĮɮदधा
नाः पुǽषा 
धम[èयास्
य परÛतप 
|
अĤाÜय 
मां 
Ǔनवत[Ûते 
मृ×युसंसा
रव×म[Ǔन 
||९-३||
aśraddadhānāḥ 
puruṣā 
dharmasyāsya 
parantapa .
aprāpya māṃ 
nivartante 
mṛtyusaṃsārav
artmani ||9-3||
।।9.3।। हे 
परÛतप ! इस 
धम[ मɅ 
ĮɮधारǑहत 
पुǽष मुझे ĤाÜत 
न होकर 
मृ×युǾपी संसार 
मɅ रहते हɇ 
(ħमण करते हɇ)
।।
9.3 Those 
who have no 
faith in this 
Dharma 
(knowledge of 
the Self), O 
Parantapa 
(Arjuna), 
return to the 
path of this 
world of death 
without 
attaining Me.
9.3 अĮɮदधानाः without


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without 
attaining Me.
9.3 अĮɮदधानाः without 
faith? पुǽषाः men? धम[èय 
of duty? अèय of this? 
परÛतप O scorcher of 
foes? अĤाÜय without 
attaining? माम् Me? 
Ǔनवत[Ûते return? 
मृ×युसंसारव×म[Ǔन in the 
path of this world of 
death.Commentary 
Arjuna asks? O Lord? 
why do people not 
attempt to attain this 
knowledge of the Self 
when it can be easily 
attained? when it is the 
highest of all things? 
and when it gives the 
greatest benefits All 
should certainly attain 
this knowledge. The


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should certainly attain 
this knowledge. The 
Lord replies? O My 
beloved disciple? people 
have no faith in this 
Dhrama or knowledge 
and so return to the path 
of this world of death. 
Even if they strive with 
the help of the means of 
their own imagination 
they cannot attain Me as 
they are not endowed 
with the right means 
prescribed by the 
scriptures.Dharma 
means law? religion? 
knowledge of the Self.
This faith is not mere 
intellectual belief in 
certain dogmas or


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intellectual belief in 
certain dogmas or 
principles. It is not 
merely belief in the 
statement of another. It 
is unshakable firm inner 
conviction that the 
knowledge of the Self 
alone can give one 
supreme peace? 
immortality and eternal 
bliss. It was this strong 
and unflinching faith of 
Sri Sankara that goaded 
him to leave his mother 
and take shelter under 
the kind protection of his 
Guru Sri Govindapada 
for attaining this 
knowledge which is the 
supreme purifier?


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knowledge which is the 
supreme purifier? 
intuitional? accordig to 
righteousness? very 
easy to perform? and 
imperishable. It was the 
strong faith of Lord 
Buddha that induced 
him to have that iron 
determination which he 
expressed in these 
words? I will not budge 
an inch from my seat till 
I get illumination. Faith 
goes hand in hand with 
fiery determination.The 
Lord has eulogies the 
knowledge of the Self in 
the first two verses by 
the positive method 
(Vidhi Mukhastuti). He


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the positive method 
(Vidhi Mukhastuti). He 
has extolled it in the 
third verse by the 
negative method 
(Nishedha Mukhastuti). 
The benefits of obtaining 
knowledge of the Self 
are described in the first 
and the second verses. 
This is Vidhi Mukhastuti. 
The disastrous effects 
that result from not 
obtaining the knowledge 
of the Self are described 
in the third verse. This is 
Nishedha Mukhastuti.
The greedy? lustful and 
sinful persons who are 
the followers of the


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sinful persons who are 
the followers of the 
philosophy of the flesh? 
who lead the life of the 
demons? who worship 
the body taking it to be 
the Self? and who have 
no faith in the 
knowledge of the Self? 
do not reach Me. They 
do not even possess an 
iota of devotion which is 
also one of the paths 
that lead men to Me. 
They remain in the path 
of the world of death 
which leads to hell and 
the lower births of 
animals? worms? etc.


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BG9.4 9 4
मया 
ततͧमदं 
सवɍ 
जगदåयक्
तमूǓत[ना 
|
म×èथाǓन 
सव[भूता
Ǔन न चाहं 
तेçवव
िèथतः 
||९-४||
mayā 
tatamidaṃ 
sarvaṃ 
jagadavyaktam
ūrtinā .
matsthāni 
sarvabhūtāni na 
cāhaṃ 
teṣvavasthitaḥ 
||9-4||
।।9.4।। यह 
सàपूण[ जगत् 
मुझ (परमा×मा) 
के अåयÈत 
èवǾप से 
åयाÜत है; 
भूतमाğ मुझमɅ 
िèथत है, परÛतु 
मɇ उनमɅ िèथत 
नहȣं हूं।।
9.4 All this 
world is 
pervaded by 
Me in My 
unmanifest 
aspect; all 
beings exist 
in Me, but I 
do not dwell 
in them.
9.4 मया by Me? ततम् 
pervaded? इदम् this?


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9.4 मया by Me? ततम् 
pervaded? इदम् this? 
सव[म् all? जगत् world? 
अåयÈतमूǓत[ना by the 
unmanifested form? 
म×èथाǓन exist in Me? 
सव[भूताǓन all beings? न 
not? च and? अहम् I? तेषु 
in them? अविèथतः 
placed.Commentary 
Avyaktamurti is Para 
Brahman or the 
Supreme Unmanifested 
Being invisible to the 
senses but cognisable 
through intuition. All 
beings from Brahma? 
the Creator? down to 
the blade of grass or an 
ant? dwell in the 
transcendental Para 
Brahman. They have no


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transcendental Para 
Brahman. They have no 
independent existence 
they exist through the 
Self which is the support 
for everythin? which 
underlies them all.
Nothing here contains It. 
As Brahman is the Self 
of all beings? one may 
imagine that It dwells in 
them. But it is not so. 
How could it be How 
can the Infinite be 
contained in a finite 
object Brahman has no 
connection or contact 
with any material 
object? just as a chair or 
a table has contact with 
the ground or a man or


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a table has contact with 
the ground or a man or 
a book. So It does not 
dwell in those beings. 
That which has no 
connection or contact 
with objects or beings 
cannot be contained 
anywhere as if in a 
vessel? trunk? room or 
receptacle. The Self is 
not rooted in all these 
forms. It is not contained 
by any of these forms 
just as the ether is not 
contained in any form 
though all forms are 
derived from the ether.
All beings appear to be 
living in Brahman? but


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All beings appear to be 
living in Brahman? but 
this is an illusion. If this 
illusion vanishes? 
nothing remains 
anywhere except 
Brahman. When 
ignorance? the cause of 
this illusion? 
disappears? the very 
idea of the existence of 
these beings also will 
vanish.In verses 4 and 5 
the Lord uses a paradox 
or an apparent 
contradiction All beings 
dwell in Me and yet do 
not dwell in Me I do not 
dwell in them. For a 
thinker there is no real 
contradiction at all. Just


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contradiction at all. Just 
as space contains all 
beings and yet is not 
touched by them? so 
also Para Brahman 
contains everything and 
yet is not touched by 
them. Even 
Mulaprakriti? the source 
or womb of this world? 
is supported by 
Brahman. Brahman has 
no support or root. It 
rests in Its own pristine 
glory. (Cf.VII.12?24VIII.
22)


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BG9.5 9 5
न च 
म×èथाǓन 
भूताǓन 
पæय मे 
योगमैæव
रम् |
भूतभृÛन 
च 
भूतèथो 
ममा×मा 
भूतभावन
◌ः ||९-५||
na ca matsthāni 
bhūtāni paśya 
me 
yogamaiśvaram 
.
bhūtabhṛnna ca 
bhūtastho 
mamātmā 
bhūtabhāvanaḥ 
||9-5||
।।9.5।। और 
(वèतुत:) 
भूतमाğ मुझ मɅ 
िèथत नहȣं है; 
मेरे ईæवरȣय 
योग को देखो 
ͩक भूतɉ को 
धारण करने 
वालȣ और भूतɉ 
को उ×पÛन 
करने वालȣ मेरȣ 
आ×मा उन भूतɉ 
मɅ िèथत नहȣं है
।।
9.5 Nor do 
beings exist 
in Me (in 
reality); 
behold My 
divine Yoga, 
supporting all 
beings, but


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divine Yoga, 
supporting all 
beings, but 
not dwelling 
in them, is My 
Self, the 
efficient 
cause of 
beings.
9.5 न not? च and? 
म×èथाǓन dwelling in Me? 
भूताǓन beings? पæय 
behold? मे My? योगम् 
Yoga? ऐæवरम् Divine? 
भूतभृत् supporting the 
beings? न not? च and? 
भूतèथः dwelling in the 
beings? मम My? आ×मा 
Self? भूतभावनः bringing 
forth beings.
Commentary Brahman 
or the Self no 
connection with any 
object as It is very subtle 
and attributes and 
formless and so It is


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and attributes and 
formless and so It is 
unattached (Asanga). 
There cannot be any 
real connection between 
matter and Spirit. 
Saakara (an object with 
form) can have no 
connection with Nirakara 
(the formless). How 
could this be Devoid of 
attachment It is never 
attached. 
(Brihadaranyaka 
Upanishad? III.9.26) 
Though unattached? It 
supports all beings It is 
the efficient or 
instrumental cause It 
brings forth all beings 
but It does not dwell in 
them? because It is


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but It does not dwell in 
them? because It is 
unconnected with any 
object. This is a great 
mystery. Just as the 
dreamer has no 
connection with the 
dream object? just as 
ether or air has no 
connection with the 
vessel? so also 
Brahman has no 
connection with the 
objects or the body. The 
connection between the 
Self and the physical 
body is illusory.The 
Adhishthana or support 
(Brahman) for the 
illusory object (Kalpitam) 
superimposed on,
Brahman has no 
connection whatsoever


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Brahman has no 
connection whatsoever 
with the alities or the 
defects of the objects 
that are superimposed 
on the Absolute. The 
snake is superimposed 
on a rope. The rope is 
the support 
(Adhishthana) for the 
illusory snake 
(Kalpitam). This is an 
example of 
superimposition or 
Adhyasa. (Cf.VII.25X.7.
XI.8)


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BG9.6 9 6
यथाकाश
िèथतो 
Ǔन×यं 
वायुः 
सव[ğगो 
महान् |
तथा 
सवा[ͨण 
भूताǓन 
म×èथानी
×युपधारय 
||९-६||
yathākāśasthito 
nityaṃ vāyuḥ 
sarvatrago 
mahān .
tathā sarvāṇi 
bhūtāni 
matsthānītyupa
dhāraya ||9-6||
।।9.6।। जैसे 
सव[ğ ͪवचरण 
करने वालȣ 
महान् वायु सदा 
आकाश मɅ 
िèथत रहती हɇ, 
वैसे हȣ सàपूण[ 
भूत मुझमɅ 
िèथत हɇ, ऐसा 
तुम जानो।।
9.6 As the 
mighty wind, 
moving 
everywhere, 
rests always 
in the ether, 
even so, 
know thou 
that all beings 
rest in Me.
9.6 यथा as? आकाशिèथतः


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rest in Me.
9.6 यथा as? आकाशिèथतः 
rests in the Akasa? 
Ǔन×यम् always? वायुः the 
air? सव[ğगः moving 
everywhere? महान् 
great? तथा so? सवा[ͨण 
all? भूताǓन beings? 
म×èथाǓन rest in Me? इǓत 
thus? उपधारय know.
Commentary The Lord 
gives a beautiful 
illustration or simile in 
this verse to explain 
what He has said in the 
previous two verses. 
Just as the wind ever 
rests in the ether 
(space) without any 
contact or attachment? 
so also all beings and 
objects rest in Brahman


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so also all beings and 
objects rest in Brahman 
without any attachment 
or contact at all. These 
objects cannot produce 
any effect on It.What 
sort of relationship is 
there between Brahman 
and the objects of this 
universe Is it Samyoga? 
Samavaya or Tadatmya 
Sambandha The 
relationship of the stick 
with the drum is 
Samyaoga Sambandha. 
Let us assume that 
there is such a 
Sambandha 
(relationship or 
connection). There 
cannot be connection 
between all the parts 
because Brahman is


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between all the parts 
because Brahman is 
infinite and the elements 
are finite. You may say 
that there is connection 
of the Ekadesa type. 
This is also not 
possible? because there 
can be such relationship 
only between objects 
which possess members 
or parts like the tree and 
monkey. (Ekadesa is 
partial). Brahman has no 
parts.If you say that 
there is Samavaya 
Sambandha between 
Brahman and the 
objects or the elements? 
this is also not possible. 
The relationship


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this is also not possible. 
The relationship 
between the attribute 
and the possessors of 
that attribute is called 
Samavaya Sambandha. 
The relationship 
between an individual 
Brahmin and the whole 
Brahmin caste is also 
Samavaya Sambandha. 
The relationship 
between hand and 
man? between the leg 
and the man is also 
Samavaya Sambandha. 
Such relationship does 
not exist between 
Brahman and the 
objects or the elements.
The third kind of 
relationship? viz.? 
Tadatmya Sambandha


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relationship? viz.? 
Tadatmya Sambandha 
is seen to exist between 
milk and water? fire and 
the iron ball. Milk shares 
its alities of sweetness 
and whiteness with 
water. Fire shares its 
alities of brilliance? heat 
and redness with the hot 
iron ball. This too is not 
possible between 
Brahman and the 
objects or the elements? 
because Brahman is 
ExistenceKnowledgeBlis
s Absolute and allfull 
and perfect whereas the 
elements are insentient? 
finite and painful. How 
can they with ite


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finite and painful. How 
can they with ite 
contrary alities have 
Tadatmya Sambandha 
with BrahmanTherefore 
it can be admitted that 
the elemtns have only 
got Kalpita Sambandha 
(superimposition) with 
Brahman. That object 
which is superimposed 
on the substratum or 
support exists in name 
only. It does not exist in 
reality. Brahman is the 
support or the 
substratum for this world 
of names and forms. 
World here includes all 
beings and their three 
kinds of bodies


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beings and their three 
kinds of bodies 
(physical? mental and 
causal). Therefore? the 
elements or the beings 
in this world are not 
really rooted in 
Brahman. They do not 
really dwell in Brahman. 
It is all in name only.
Vayu also means 
Sutratman or 
Hiranyagarbha. Bhuta 
also means the 
individual 
consciousness. Just as 
the ether in the pot is 
not distinct from the 
universal ether before 
the origin and after the 
destruction of the pot 
and even when the pot


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destruction of the pot 
and even when the pot 
exists? and it is of the 
nature of the universal 
soul is of the nature of 
Brahman during the 
three periods of time? 
past? present and 
future.Just as all efects 
exist in a state of 
nondifference in their 
material cause before 
they appear? during 
their period of existence 
and after their 
destruction? so also the 
individual souls are not 
different from Brahman 
before the origin of the 
various limiting adjuncts 
like mind? intellect?


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various limiting adjuncts 
like mind? intellect? 
etc.?,during the period 
of their existence and 
after their destruction.


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BG9.7 9 7
सव[भूता
Ǔन 
कौÛतेय 
ĤकृǓतं 
यािÛत 
माͧमकाम् 
|
कãप¢ये 
पुनèताǓन 
कãपादौ 
ͪवसृजाम्
यहम् ||९-
७||
sarvabhūtāni 
kaunteya 
prakṛtiṃ yānti 
māmikām .
kalpakṣaye 
punastāni 
kalpādau 
visṛjāmyaham 
||9-7||
।।9.7।। हे 
कौÛतेय ! (एक) 
कãप के अÛत 
मɅ समèत भूत 
मेरȣ ĤकृǓत को 
ĤाÜत होते हɇ; 
और (दूसरे) 
कãप के Ĥारàभ 
मɅ उनको मɇ 
ͩफर रचता हूँ।।
9.7 All beings, 
O Arjuna, go 
into My 
Nature at the 
end of a 
Kalpa; I send 
them forth 
again at the 
beginning of 
(the next) 
Kalpa.


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again at the 
beginning of 
(the next) 
Kalpa.
9.7 सव[भूताǓन all beings? 
कौÛतेय O Kaunteya? 
ĤकृǓतम् to Nature? यािÛत 
go? माͧमकाम् My? 
कãप¢ये at the end of the 
Kalpa? पुनः again? ताǓन 
them? कãपादौ at the 
beginning of the Kalpa? 
ͪवसृजाͧम send forth? 
अहम् I.Commentary 
Prakriti The inferior one 
or the lower Nature 
composed of the three 
alities? Sattva? Rajas 
and Tamas.Just as the 
grass grows from the 
earth and dries up in the 
earth? just as the ripples 
and waves rise from the


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and waves rise from the 
ocean and disappear in 
the ocean itself? just as 
the dreams proceed 
from the mind and melt 
away in the mind itself 
when the dreamer 
comes back to the 
waking state? so also 
the beings which arise 
from Nature merge into 
it during dissolution or 
Pralaya.Pralaya is the 
period of dissolution. 
MahaUtpatti is the time 
of creation. (Cf.VIII.18?
19)


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BG9.8 9 8
ĤकृǓतं 
èवामवçट
ßय 
ͪवसृजाͧम 
पुनः पुनः 
|
भूतĒाम
ͧममं 
कृ×èनमव
शं 
Ĥकृतेव[शा
त् ||९-८||
prakṛtiṃ 
svāmavaṣṭabhy
a visṛjāmi 
punaḥ punaḥ .
bhūtagrāmamim
aṃ 
kṛtsnamavaśaṃ 
prakṛtervaśāt 
||9-8||
।।9.8।। ĤकृǓत 
को अपने वश मɅ 
करके (अथा[त् 
उसे चेतनता 
Ĥदान कर) 
èवभाव के वश 
से परतÛğ 
(अवश) हुए इस 
सàपूण[ भूत 
समुदाय को मɇ 
पुन:-पुन: रचता 
हूँ।।
9.8 Animating 
My Nature, I 
again and 
again send 
forth all this 
multitude of 
beings, 
helpless by 
the force of 
the Nature.


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beings, 
helpless by 
the force of 
the Nature.
9.8 ĤकृǓतम् Nature? 
èवाम् My own? अवçटßय 
having animated? 
ͪवसृजाͧम (I) send forth? 
पुनः again? पुनः again? 
भूतĒामम् multitude of 
beings? इमम् this? 
कृ×èनम् all? अवशम् 
helpless? Ĥकृतेः of 
Nature? वशात् by force.
Commentary The Lord 
leans on? presses or 
embraces Nature. He 
invigorates and fertilises 
Nature which had gone 
to sleep at the end of 
the Mahakalpa or 
universal dissolution and 
projects again and again


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projects again and again 
this whole multitude of 
beings. He gazes at 
each level and plane 
after plane comes into 
being.The term Prakriti 
denotes or indicates the 
five Kleshas or 
afflictions? viz.? Avidya 
(ignorance)? Asmita 
(egoism)? Raga (likes)? 
Dvesha (dislikes) and 
Abhinivesa (clinging to 
earthly life). (Cf.IV.6)


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BG9.9 9 9
न च मां 
ताǓन 
कमा[ͨण 
ǓनबÚन
िÛत 
धनÑजय 
|
उदासीनव
दासीनम
सÈतं तेषु 
कम[सु 
||९-९||
na ca māṃ tāni 
karmāṇi 
nibadhnanti 
dhanañjaya .
udāsīnavadāsīn
amasaktaṃ 
teṣu karmasu 
||9-9||
।।9.9।। हे 
धनंजय ! उन 
कमɟ मɅ 
आसिÈत रǑहत 
और उदासीन के 
समान िèथत 
मुझ (परमा×मा) 
को वे कम[ नहȣं 
बांधते हɇ।।
9.9 These 
acts do not 
bind Me, O 
Arjuna, sitting 
like one 
indifferent, 
unattached to 
those acts.
9.9 न not? च and? माम् 
Me? ताǓन these? कमा[ͨण 
acts? ǓनबÚनिÛत bind? 
धनÑजय O Dhananjaya?


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acts? ǓनबÚनिÛत bind? 
धनÑजय O Dhananjaya? 
उदासीनवत् like one 
indifferent? आसीनम् 
sitting? असÈतम् 
unattached? तेषु in 
those? कम[सु acts.
Commentary These acts 
Creation and dissolution 
of the universe. I am the 
only cause of dissolution 
of the universe. I am the 
only cause of Nature 
and its activities and 
yet? being indifferent to 
everythin? I do nothing. 
Nor do I cause anything 
to be done.I remain as 
one neutral or indifferent 
or unconcerned. I have 
no attachment for the


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or unconcerned. I have 
no attachment for the 
fruits of those actions. 
Further I have not go the 
egoistic feeling of 
agency I do this. I know 
that the Self is 
actionless. Therefore 
the actions involved in 
creation and dissolution 
do not bind Me.As in the 
case of Isvara so in the 
case of others also the 
absence of the egoistic 
feeling of agency and 
the absense of 
attachment to the fruits 
of action is the cause of 
freedom (from Dharma 
and Adharma? virtue 
and evil) The ignorant


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and Adharma? virtue 
and evil) The ignorant 
man who works with 
egoism and who 
expects rewards for his 
action is bound by his 
own actions like the 
silkworm in the cocoon.
Just as the neutral 
referee or umpire in a 
cricket or football match 
is not affected by the 
victory or defeat of the 
parties? so also the Lord 
is not affected by the 
creation and destruction 
of this world as He 
remains unconcerned or 
indifferent and as He is 
a silent and changeless 
witness. (Cf.IV.14)


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BG9.10 9 10
मयाÚय
¢ेण 
ĤकृǓतः 
सूयते 
सचराचर
म् |
हेतुनानेन 
कौÛतेय 
जगɮͪवप
ǐरवत[ते 
||९-१०||
mayādhyakṣeṇ
a prakṛtiḥ 
sūyate 
sacarācaram .
hetunānena 
kaunteya 
jagadviparivarta
te ||9-10||
।।9.10।। हे 
कौÛतेय ! मुझ 
अÚय¢ के 
कारण ( अथा[त् 
मेरȣ अÚय¢ता 
मɅ) ĤकृǓत 
चराचर जगत् 
को उ×पÛन 
करती है; इस 
कारण यह 
जगत् घूमता 
रहता है।।
9.10 Under 
Me as 
supervisor, 
Nature 
produces the 
moving and 
the unmoving; 
because of 
this, O 
Arjuna, the 
world 
revolves.
9.10 मया by Me?


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Arjuna, the 
world 
revolves.
9.10 मया by Me? 
अÚय¢ेण as supervisor? 
ĤकृǓतः Nature? सूयते 
produces? सचराचरम् the 
moving and the 
unmoving? हेतुना by 
cause? अनेन by this? 
कौÛतेय O Kaunteya? 
जगत् the world? 
ͪवपǐरवत[ते revolves.
Commentary The Lord 
presides only as a 
witness. Nature does 
everything. By reason of 
His proximity or 
presence? Nature sends 
forth the moving and the 
unmoving. The prime 
cause of this creation is 
Nature. For the movable 
and the immovable? and


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Nature. For the movable 
and the immovable? and 
for the whole universe? 
the root cause is Nature 
itself.Although all 
actions are done with 
the help of the light of 
the sun? yet? the sun 
cannot become the doer 
of actions. Even so the 
Lord cannot become the 
doer of actions even 
though Nature does all 
actions with the help of 
the light of the Lord.As 
Brahman illumines 
Avidya (ignorance)? the 
material cause of this 
world? It is regarded as 
the cause of this world.


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the cause of this world. 
The magnet is ite 
indifferent although it 
makes the iron pieces 
move on account of its 
proximity. Even so the 
Lord remains indifferent 
although He makes 
Nature create the world.
As the Lord and the 
Witness? He presides 
over this world which 
consists of moving and 
unmoving objects the 
manifested and the 
unmanifested wheel 
round and round.What is 
the purpose of creation 
Why has God created 
this world when He has 
really no concern with 
any enjoyment


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really no concern with 
any enjoyment 
whatsoever This is a 
transcendental estion or 
Atiprasna. It is therefore 
irrelevant to ask or to 
answer this estion. You 
cannot say that God 
created this world for 
His own enjoyment 
because He really does 
not enjoy anything. He is 
a mere witness only. 
(Cf.X.8)


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BG9.11 9 11
अवजान
िÛत मां 
मूढा 
मानुषीं 
तनुमाͬĮ
तम् |
परं 
भावमजा
नÛतो 
मम 
भूतमहेæव
रम् ||९-
११||
avajānanti māṃ 
mūḍhā 
mānuṣīṃ 
tanumāśritam .
paraṃ 
bhāvamajānant
o mama 
bhūtamaheśvar
am ||9-11||
।।9.11।। 
समèत भूतɉ के 
महान् ईæवर 
Ǿप मेरे परम 
भाव को नहȣं 
जानते हुए मूढ़ 
लोग मनुçय 
शरȣरधारȣ मुझ 
परमा×मा का 
अनादर करते हɇ
।।
9.11 Fools 
disregard Me, 
clad in human 
form, not 
knowing My 
higher Being 
as the great 
Lord of (all) 
beings.
9.11 अवजानिÛत 
disregard? माम् Me?


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beings.
9.11 अवजानिÛत 
disregard? माम् Me? 
मूढाः fools? मानुषीम् 
human? तनुम् form? 
आͬĮतम् assumed? परम् 
higher? भावम् state or 
nature? अजानÛतः not 
knowing? मम My? 
भूतमहेæवरम् the Great 
Lord of beings.
Commentary Fools only 
find fault with My pure 
nature? just as a man 
with jaundiced eyes 
finds all objects to be 
yellow. The man who is 
suffering from fever 
finds even milk as bitter 
as the essence of neem. 
Those who wish to 
behold Me by means of 
the physical eyes cannot


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behold Me by means of 
the physical eyes cannot 
know Me. If anyone 
takes the mirage for the 
Ganga? can he find any 
water thereFools who do 
not have discrimination 
and right understanding 
despise Me? dwelling in 
the human form. I have 
taken this body to bless 
My devotees. These 
fools have no 
knowledge of My higher 
Being. They do not 
know that I am the great 
Lord? the Supreme 
SElf? the luminous? 
omniscient? pure? ever 
free? immortal? wise? 
the Self of all. These


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free? immortal? wise? 
the Self of all. These 
fools take Me for an 
ordinary mortal and 
despise Me always. The 
wise know both My 
transcendental nature 
and the glory of My 
manifestation.I pervade? 
permeate and 
interpenetrate the 
universe. I am the 
support of this world? 
body? mind? lifeforce 
and the senses and yet 
there are some 
miserable fools? who 
say that I do not exist. 
There is thus not a place 
anywhere where I am 
not? and yet these 
people are not able to


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not? and yet these 
people are not able to 
see Me. Look at the 
misfortune of these 
people. Pitiable is their 
lot (Cf.IV.6VII.24)


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BG9.12 9 12
मोघाशा 
मोघकमा[
णो 
मोघ£ाना 
ͪवचेतसः 
|
रा¢सीमा
सुरȣं चैव 
ĤकृǓतं 
मोǑहनीं 
ͬĮताः 
||९-१२||
moghāśā 
moghakarmāṇo 
moghajñānā 
vicetasaḥ .
rākṣasīmāsurīṃ 
caiva prakṛtiṃ 
mohinīṃ śritāḥ 
||9-12||
।।9.12।। वृथा 
आशा, वृथा कम[ 
और वृथा £ान 
वाले 
अͪवचारȣजन 
रा¢सɉ के और 
असुरɉ के 
मोǑहत करने 
वाले èवभाव को 
धारण ͩकये 
रहते हɇ।।
9.12 Of vain 
hopes, of vain 
actions, of 
vain 
knowledge 
and 
senseless, 
they verily are 
possessed of 
the deceitful 
nature of 
demons and 
undivine


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the deceitful 
nature of 
demons and 
undivine 
beings.
9.12 मोघाशाः of vain 
hopes? मोघकमा[णः of 
vain actions? मोघ£ानाः 
of vain knowledge? 
ͪवचेतसः senseless? 
रा¢सीम् devilish? आसुरȣम् 
undivine? च and? एव 
verily? ĤकृǓतम् nature? 
मोǑहनीम् deceitful? ͬĮताः 
(are) possessed of.
Commentary They 
entertain vain hopes? 
for there can be no hope 
in perishable forms. It is 
vain hope because they 
run after transient 
objects and miss the 
Eternal. It is vain action? 
because it is not


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Eternal. It is vain action? 
because it is not 
performed by them as 
sacrifice unto the Lord. 
The Agnihotra (a ritual) 
and other actions 
performed by them are 
fruitless? because they 
insult the Lord. They are 
senseless. They have 
no,discrimination. They 
have no idea of the 
eternal Self. They 
worship their body only. 
They behold no self 
beyond the body. They 
neglect their own Self. 
They do atrocious 
crimes and cruel 
actions. They rob others 
property and murder


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actions. They rob others 
property and murder 
people. They partake of 
the nature of the 
demons and the 
undivine beings.The 
Rakshasa are Tamasic 
and the Asuras are 
Rajasic.Prakriti means 
here Svabhava (ones 
own nature).They see 
the external human 
body only. They have no 
knowledge of the Self 
that dwells within the 
body. They do not 
behold God in the 
universe. They life for 
eating and drinking only.
He who entertains hope 
of getting the rewards of 
actions through mere


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of getting the rewards of 
actions through mere 
Karma alone? without 
the grace of the Lord is 
one of empty hope and 
empty deed. Karmas are 
insentient. They cannot 
give rewards 
independently. The 
omniscient Lord Who 
knows the relationship 
between Karmas and 
their fruits can dispense 
them. He who has 
obtained knowledge 
from books which do not 
admit of the existence of 
the Self and which do 
not speak of the Self is 
one of empty 
knowledge. This will not 
give any reward. That


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knowledge. This will not 
give any reward. That 
knowledge obtained 
through the study of 
spiritual books which 
treat of Brahman alone 
can give the reward. (Cf.
VII.15XVI.6?20)


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BG9.13 9 13
महा×मान
èतु मां 
पाथ[ दैवीं 
ĤकृǓतमा
ͬĮताः |
भजÛ×यन
Ûयमनसो 
£ा×वा 
भूताǑदमव्
ययम् ||९-
१३||
mahātmānastu 
māṃ pārtha 
daivīṃ 
prakṛtimāśritāḥ .
bhajantyananya
manaso jñātvā 
bhūtādimavyay
am ||9-13||
।।9.13।। हे 
पाथ[ ! परÛतु 
दैवी ĤकृǓत के 
आͬĮत महा×मा 
पुǽष मुझे 
समèत भूतɉ का 
आǑदकारण और 
अåययèवǾप 
जानकर 
अनÛयमन से 
युÈत होकर 
मुझे भजते हɇ।।
9.13 But the 
great souls, O 
Arjuna, 
partaking of 
My divine 
nature, 
worship Me 
with a single 
mind (with the 
mind devoted 
to nothing


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mind (with the 
mind devoted 
to nothing 
else), 
knowing Me 
as the 
imperishable 
source of 
beings.
9.13 महा×मानः great 
souls? तु but? माम् Me? 
पाथ[ O Partha? दैवीम् 
divine? ĤकृǓतम् nature? 
आͬĮताः refuged (in)? 
भजिÛत worship? 
अनÛयमनसः with a mind 
devoted to nothing else? 
£ा×वा having known? 
भूताǑदम् the source of 
beings? अåययम् 
imperishable.
Commentary Jnatva 
Bhutadimavyayam 
There is another 
interpretation -- knowing 
Me to be the source or 
the origin of beings and


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Me to be the source or 
the origin of beings and 
imperishable.Daivim 
Prakritim Divine or 
Sattvic nature. Those 
who are endowed with 
divine nature? and who 
possess selfrestraint? 
mercy? faith? purity? 
etc.Mahatmanah Or? 
the highsouled ones are 
those whose pure minds 
have been made by 
Me? as My special 
abode. I dwell in the 
pure minds of the 
highsouled ones. They 
have sincere devotion to 
Me. Those who possess 
divine Sattvic nature? 
who are endowed with a 
pure mind? and who


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who are endowed with a 
pure mind? and who 
have knowledge of the 
Self are Mahatmas.
Bhutas All living beings? 
as well as the five 
elements.


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BG9.14 9 14
सततं 
कȧत[यÛतो 
मां 
यतÛतæच 
Ǻढĭताः |
नमèयन्
तæच मां 
भÈ×या 
Ǔन×ययुक्
ता 
उपासते 
||९-१४||
satataṃ 
kīrtayanto māṃ 
yatantaśca 
dṛḍhavratāḥ .
namasyantaśca 
māṃ bhaktyā 
nityayuktā 
upāsate ||9-14||
।।9.14।। सतत 
मेरा कȧत[न 
करते हुए, 
Ĥय×नशील, 
दढ़ĭती पुǽष 
मुझे नमèकार 
करते हुए, 
Ǔन×ययुÈत 
होकर 
भिÈतपूव[क मेरȣ 
उपासना करते 
हɇ।।
9.14 Always 
glorifying Me, 
striving,firm in 
vows, 
prostrating 
themselves 
before Me, 
they worship 
Me with 
devotion 
always 
steadfast.


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Me with 
devotion 
always 
steadfast.
9.14 सततम् always? 
कȧत[यÛतः glorifying? माम् 
Me? यतÛतः striving? च 
and? Ǻढĭताः firm in 
vows? नमèयÛतः 
prostrating? च and? माम् 
Me? भÈ×या with 
devotion? Ǔन×ययुÈताः 
always steadfast? 
उपासते worship.
Commentary These 
great souls sing My 
glory. They do Japa 
(repetition) of Pranava 
(Om). They study and 
recite the Upanishads. 
They hear the Srutis 
(the Vedas) from their 
spiritual preceptor? 
reflect and meditate on 
the attributeless


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reflect and meditate on 
the attributeless 
Absolute (Nirguna 
Brahman). They 
cultivate the Sattvic 
virtues such as 
patience? mercy? 
cosmic love? tolerance? 
forbearance? 
truthfulness? purity? etc. 
They control the senses 
and steady the mind. 
They are firm in their 
vows of nonviolence? 
truthfulness and purity in 
thought? word and 
deed. They worship Me 
with great faith and 
devotion as the inner 
Self hidden in their 
heart. As a neophyte 
cannot see God face to


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heart. As a neophyte 
cannot see God face to 
face? he will have to 
worship his Guru 
(spiritual preceptor) firt 
and regard him as God 
or Brahman Himself.


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BG9.15 9 15
£ानय
£ेन 
चाÜयÛये 
यजÛतो 
मामुपास
ते |
एक×वेन 
पृथÈ×वेन 
बहुधा 
ͪवæवतोमु
खम् ||९-
१५||
jñānayajñena 
cāpyanye 
yajanto 
māmupāsate .
ekatvena 
pṛthaktvena 
bahudhā 
viśvatomukham 
||9-15||
।।9.15।। कोई 
मुझे £ानय£ 
के ɮवारा पूजन 
करते हुए 
एक×वभाव से 
उपासते हɇ, कोई 
पृथक भाव से, 
कोई बहुत Ĥकार 
से मुझ ͪवराट 
èवǾप (ͪवæवतो 
मुखम्) को 
उपासते हɇ।।
9.15 Others 
also 
sacrificing 
with the 
wisdom-
sacrifice 
worship Me, 
the All-faced, 
as one, as 
distinct, and 
as manifold.


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as one, as 
distinct, and 
as manifold.
9.15 £ानय£ेन with the 
wisdomsacrifice? च 
and? अͪप also? अÛये 
others? यजÛतः 
sacrificing? माम् Me?,
उपासते worhsip? एक×वेन 
as one? पृथÈ×वेन as 
different? बहुधा in 
various ways? 
ͪवæवतोमुखम् the Allfaced.
Commentary Others too 
sacrificing by the 
wisdomsacrifice? i.e.? 
seeing the Self in all? 
adore Me the One and 
the manifold? present 
everywhere. They 
regard all the forms they 
see as the forms of 
God? all sounds they 
hear as the names of


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God? all sounds they 
hear as the names of 
God. They give all 
objects they eat as 
offerings unto the Lord 
in vaious ways.Some 
adore Him with the 
knowledge that there is 
only one Reality? the 
Supreme Being Who is 
ExistenceKnowledgeBlis
s. They identify 
themselves with the 
Truth or Brahman. This 
is the Monistic view of 
the Vedantins. Some 
worship Him making a 
distinction between the 
Lord and themselves 
with the attitude of 
master and servant. 
This is the view of the


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master and servant. 
This is the view of the 
Dualistic School of 
philosophy. Some 
worship Him with the 
knowledge that He 
exists as the various 
divinities? Brahma? 
Vishnu? Rudra? Siva? 
etc.Visvatomukham 
Others worship Him who 
has assumed all the 
manifold forms in the 
world? Who exists in all 
the forms as the 
Allfaced (the one Lord 
exists in all the different 
forms with His face on 
all sides? as it were). 
(Cf.IV.33)


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BG9.16 9 16
अहं 
Đतुरहं 
य£ः 
èवधाहम
हमौषधम् 
|
मÛğोऽहम
हमेवाÏय
महमिÊन
रहं हुतम् 
||९-१६||
ahaṃ 
kraturahaṃ 
yajñaḥ 
svadhāhamaha
mauṣadham .
mantro.
ahamahamevāj
yamahamagnira
haṃ hutam ||9-
16||
।।9.16।। मɇ 
ऋĐतु हूँ; मɇ 
य£ हूँ; èवधा 
और औषध मɇ 
हूँ, मɇ मÛğ हूँ, 
घी हूँ, मɇ अिÊन 
हूँ और हुतं 
अथा[त् हवन 
कम[ मɇ हूँ।।
9.16 I am the 
Kratu; I am 
the Yajna; I 
am the 
offering (food) 
to the manes; 
I am the 
medicinal 
herbs and all 
the plants; I 
am the 
Mantra; I am 
also the Ghee


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am the 
Mantra; I am 
also the Ghee 
or the melted 
butter; I am 
the fire; I am 
the oblation.
9.16 अहम् I? Đतुः 
sacrifice? अहम् I? य£ः 
the sacrifice? èवधा the 
offering to Pitris or 
ancestors? अहम् I? अहम् 
I? औषधम् the medicinal 
herbs and all plants? 
मÛğः sacred syllable? 
अहम् I? अहम् I? एव also? 
आÏयम् ghee or clarified 
butter? अहम् I? अिÊनः 
the fire? अहम् I? हुतम् the 
offering.Commentary 
Kratu is a kind of Vedic 
sacrifice.Yajna is the 
worship enjoined in the


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sacrifice.Yajna is the 
worship enjoined in the 
Smriti or the holy books 
laying down lay and the 
code of conduct.I am the 
Mantra? the chant with 
which the oblation is 
offered to the manes or 
ancestors? and the 
shining ones (the 
Devatas or gods).Hutam 
also means the act of 
offering.Aushadham All 
plants including rice and 
barley or medicine that 
can cure diseases. (Cf.
IV.24)


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BG9.17 9 17
ͪपताहमस्
य जगतो 
माता 
धाता 
ͪपतामहः 
|
वेɮयं 
पͪवğमɉ
कार 
ऋÈसाम 
यजुरेव च 
||९-१७||
pitāhamasya 
jagato mātā 
dhātā 
pitāmahaḥ .
vedyaṃ 
pavitramoṃkāra 
ṛksāma 
yajureva ca ||9-
17||
।।9.17।। मɇ हȣ 
इस जगत् का 
ͪपता, माता, 
धाता (धारण 
करने वाला) 
और ͪपतामह 
हूँमɇ वेɮय 
(जानने योÊय) 
वèतु हूँ, पͪवğ, 
ओंकार, ऋÊवेद, 
सामवेद और 
यजुवȶद भी मɇ हȣ 
हूँ।।
9.17 I am the 
father of this 
world, the 
mother, the 
dispenser of 
the fruits of 
actions and 
the 
grandfather; 
the (one)


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actions and 
the 
grandfather; 
the (one) 
thing to be 
known, the 
purifier, the 
sacred 
monosyllable 
(Om), and 
also the Rik-, 
the Sama-and 
the Yajur-
Vedas.
9.17 ͪपता father? अहम् I? 
अèय of this? जगतः 
world? माता mother? 
धाता the dispenser of the 
fruits of actions? ͪपतामहः 
grandfather? वेɮयम् the 
(one) thing to be 
known? पͪवğम् the 
purifier? ओंकारः the 
Omkara? ऋक् Rik? साम 
Sama? यजुः Yajus? एव 
also? च and.
Commentary Dhata 
Supporter or sustainer 
by dispenser of the fruits


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by dispenser of the fruits 
of actions.Isvara or the 
Saguna Brahman is the 
father. MulaPrakriti or 
the primordial Nature is 
the mother. The pure 
Satchidananda Para 
Brahman 
(ExistenceKnowledgeBli
ss Absolute) is the 
grandfather.Vedyam 
The one thing to be 
known. This is the 
Supreme Being.
Pavitram Purifier. I am 
of the form of a bath in 
the holy river Ganga and 
the Gayatri Japa which 
purify the aspirants 
externally and internally.
Cha and. This includes 
the AtharvanaVeda also.


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BG9.18 9 18
गǓतभ[ता[ 
Ĥभुः 
सा¢ी 
Ǔनवासः 
शरणं 
सुǿत् |
Ĥभवः 
Ĥलयः 
èथानं 
Ǔनधानं 
बीजमåय
यम् ||९-
१८||
gatirbhartā 
prabhuḥ sākṣī 
nivāsaḥ 
śaraṇaṃ suhṛt .
prabhavaḥ 
pralayaḥ 
sthānaṃ 
nidhānaṃ 
bījamavyayam 
||9-18||
।।9.18।। गǓत 
(लêय), भरण-
पोषण करने 
वाला, Ĥभु 
(èवामी), सा¢ी, 
Ǔनवास, 
शरणèथान 
तथा ͧमğ और 
उ×पͪƣ, 
ĤलयǾप तथा 
èथान (आधार), 
Ǔनधान और 
अåयय कारण 
भी मɇ हूँ।।
9.18 I am the 
goal, the 
supporter, the 
Lord, the 
witness, the 
abode, the 
shelter, the 
friend, the 
origin, the


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shelter, the 
friend, the 
origin, the 
dissolution, 
the 
foundation, 
the treasure-
house and 
the seed 
which is 
imperishable.
9.18 गǓतः the goal? भता[ 
the supporter? Ĥभुः the 
Lord? सा¢ी the witness? 
Ǔनवासः the abode? 
शरणम् the shelter? सुǿत् 
the friend? Ĥभवः the 
origin? Ĥलयः the 
dissolution? èथानम् the 
foundation? Ǔनधानम् the 
treasurehouse? बीजम् 
the seed? अåययम् 
imperishable.
Commentary I am the 
goal? the fruit of action. 
He who nourishes and 
supports is the huand. I


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He who nourishes and 
supports is the huand. I 
am the witness of the 
good and evil actions 
done by the Jivas 
(individuals). I am the 
abode wherein all living 
beings dwell. I am the 
shelter or refuge for the 
distressed. I relieve the 
sufferings of those who 
take shelter under Me. I 
am the friend? i.e.? I do 
good without expecting 
any return. I am the 
source of this universe. 
In Me the whole world is 
dissolved. I am the 
mainstay or the 
foundation of this world.


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mainstay or the 
foundation of this world. 
I am the treasurehouse 
which living beings shall 
enjoy in the future. I am 
the imperishable see? i.
e.? the cause of the 
origin of all beings. 
Therefore? take shelter 
under My feet.


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BG9.19 9 19
तपाàयह
महं वषɍ 
Ǔनगृéणा
àयु×सृजा
ͧम च |
अमृतं चैव 
मृ×युæच 
सदसÍचा
हमजु[न 
||९-१९||
tapāmyahamah
aṃ varṣaṃ 
nigṛhṇāmyutsṛjā
mi ca .
amṛtaṃ caiva 
mṛtyuśca 
sadasaccāham
arjuna ||9-19||
।।9.19।। हे 
अजु[न ! मɇ हȣ 
(सूय[ Ǿप मɅ) 
तपता हूँ; मɇ वषा[ 
का ǓनĒह और 
उ×सज[न करता 
हूँ। मɇ हȣ अमृत 
और मृ×यु एवं 
सत् और असत् 
हूँ।।
9.19 (As the 
sun) I give 
heat; I 
withhold and 
send forth the 
rain; I am 
immortality 
and also 
death, 
existence and 
non-
existence, O 
Arjuna.


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death, 
existence and 
non-
existence, O 
Arjuna.
9.19 तपाͧम give heat? 
अहम् I? अहम् I? वष[म् 
rain? Ǔनगृéणाͧम 
withhold? उ×सृजाͧम send 
forth? च and? अमृतम् 
immortality? च and? एव 
also? मृ×युः death? च 
and? सत् existence? 
असत् nonexistence? च 
and? अहम् I? अजु[न O 
Arjuna.Commentary I 
radiate heat in the form 
of the sun. I send forth 
the rain in the form of 
Indra in the rainy season 
and I take it back during 
the rest of the year.Sat 
Existence? the 
manifested world (the


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Existence? the 
manifested world (the 
effect).Asat 
Nonexistence? the 
unmanifested (the 
cause).Nonexistence 
does not mean 
nothingness. The 
subtle? unmanifested 
cause is spoken of as 
nonexitence. The Self or 
Brahman or the Eternal 
can never be altogether 
nonexistence. It always 
exists. It is Existence 
Absolute. If you say that 
the subtle unmanifested 
cause is nothing? it is 
impossible to conceive 
existence coming out of 
nothing. The 
Chhandogya Upanishad 
asks? How can


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Chhandogya Upanishad 
asks? How can 
existence come out of 
nonexistence It is simply 
absurd to conceive that 
existence has arisen out 
of nonexistence 
(nothing).For a Vedantin 
( student or follower of 
Vedanta) Brahman (the 
Absolute) is Sat 
(existence) because It 
always exists and 
because It is 
unchanging. This 
manifested world is Asat 
or unreal. For the 
worldlyminded people 
who have neither 
understanding nor 
knowledge of Brahman? 
who are endowed with 
gross and impure mind?


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who are endowed with 
gross and impure mind? 
who do not have a sharp 
and subtle intellect? and 
who ca perceive the 
gross forms only? this 
manifested world is the 
Sat and the subtle 
unmanifested 
MulaPrakriti (the 
primordial Nature)? the 
cause of this manifested 
world? is Asat. For them 
Brahman also is Asat. 
The unmanifested refers 
to MulaPrakriti and Para 
Brahman also because 
both are hidden.Every 
object has three states? 
viz.? the gross (Sthula)? 
the subtle (Sukshma)


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viz.? the gross (Sthula)? 
the subtle (Sukshma) 
and the causal (Karana). 
Mahakarana (the great 
causeless cause) is 
Para Brahman. The 
gross and the subtle 
states are the effects of 
Karana. What you see 
outside is the physical 
body. This physical body 
is moved by the astral 
(the subtle) body made 
up of the mind? liferoce 
and the senses. The 
causal body is the 
seedbody. From this 
seedbody have sprung 
the subtle and the gross 
bodies. Take the case of 
an orange. The outer


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bodies. Take the case of 
an orange. The outer 
skin is its physical body 
the inner pulp or 
essence is the subtle 
body the innermost 
causal body which gives 
rise to the pulp and the 
outer skin is the seed. 
This is only a gross 
illustration. The orange 
has got another kind of 
subtle and causal 
bodies. The 
worldlyminded man 
beholds the physical 
body only and takes this 
as the Truth. For him? 
the astral and the causal 
bodies are unreal.


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BG9.20 9 20
ğैͪवɮया 
मां 
सोमपाः 
पूतपापा
य
£ैǐरçɪवा 
èवग[Ǔतं 
Ĥाथ[यÛते 
|
ते 
पुÖयमासा
ɮय 
सुरेÛġलो
क-
मæनिÛत 
ǑदåयािÛद
ͪव 
देवभोगान् 
||९-२०||
traividyā māṃ 
somapāḥ 
pūtapāpā 
yajñairiṣṭvā 
svargatiṃ 
prārthayante .
te 
puṇyamāsādya 
surendralokaṃ 
aśnanti 
divyāndivi 
devabhogān ||9-
20||
।।9.20।। तीनɉ 
वेदɉ के £ाता 
(वेदोÈत सकाम 
कम[ करने 
वाले), सोमपान 
करने वाले एवं 
पापɉ से पͪवğ 
हुए पुǽष मुझे 
य£ɉ के ɮवारा 
पूजकर èवग[ 
ĤािÜत चाहते हɇ; 
वे पुǽष अपने 
पुÖयɉ के 
फलǾप 
इÛġलोक को


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वे पुǽष अपने 
पुÖयɉ के 
फलǾप 
इÛġलोक को 
ĤाÜत कर èवग[ 
मɅ Ǒदåय 
देवताओं के 
भोग भोगते हɇ।।
9.20 The 
knowers of 
the three 
Vedas, the 
drinkers of 
Soma, 
purified of all 
sins, 
worshipping 
Me by 
sacrifices, 
pray for the 
way to 
heaven; they 
reach the holy 
world of the 
Lord of the 
gods and 
enjoy in 
heavn the 
divine 
pleasures of 
the gods.
9.20 ğैͪवɮयाः the 
knowers of the three 
Vedas? माम् Me? सोमपाः 
the drinkers of Soma? 
पूतपापाः purified from 
sin? य£ैः by sacrifices?


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पूतपापाः purified from 
sin? य£ैः by sacrifices? 
इçɪवा worshipping? 
èवग[Ǔतम् way to heaven? 
Ĥाथ[यÛते pray? ते they? 
पुÖयम् holy? आसाɮय 
having reached? 
सुरेÛġलोकम् the world of 
the Lord of gods? 
अæनिÛत eat (enjoy)? 
Ǒदåयान् divine? Ǒदͪव in 
heaven? देवभोगान् the 
divine pleasures.
Commentary May 
aspirants climb up to a 
certain height on the 
ladder of Yoga. They 
are irresistibly swept 
away by the temptation 
of the higher planes (the 
heaven? and the plane 
of the celestial beings?


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heaven? and the plane 
of the celestial beings? 
etc.). They lose their 
power of discrimination 
and right understanding 
and thery lose 
themselves in heavenly 
enjoyments. The 
dwellers of the higher 
planes? the shining 
ones? tempt the 
aspirants in a variety of 
ways. They say unto 
them? O Yogi? we are 
very much pleased with 
your austerities and 
dispassion? spiritual 
practices and divine 
alities. This is the plane 
for your final resting 
which you have 
obtained through your


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which you have 
obtained through your 
merit and your 
austerities. We are all 
your servants to obey 
your orders and carry 
out your ?nds or 
behests. Here is the 
celestial car for you. You 
can move about 
anywhere you like. Here 
are the celestial 
damsels to attend on 
you. They will please 
you with their celestial 
music. Here is the 
wishfulfilling ree which 
will give you whatever 
you want. Here is the 
celestial nectar in the 
golden cup? which will 
make you immortal.


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golden cup? which will 
make you immortal. 
Here is the celestial lake 
of supreme joy. You can 
swim freely in this lake. 
The uncautious Yogi is 
easily carried away by 
the invitations of the 
gods and the sweet 
flowery speeches. He 
gets false satisfaction or 
contentment. He thinks 
that he has reached the 
highest goal of Yoga. He 
yields to the templations 
and his energy is 
dissipated in various 
directions. As soon as 
his merits are exhausted 
he comes down to this


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his merits are exhausted 
he comes down to this 
earthplane. He will have 
to start his upward climb 
on the spiritual lader 
once more. But that 
dispassionate Yogi who 
is endowed with strong 
discrimination rejects 
ruthlessly these 
invitations from the 
gods? marches boldly 
on his spiritual path and 
stops not till he attains 
the highest rung on the 
ladder of Yoga or the 
highest summit on the 
hill of knowledge or 
Nirvikalpa Samadhi. He 
is fully conscious that 
enjoyments in heaven


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is fully conscious that 
enjoyments in heaven 
are as much worthless 
as those of this illusory 
world. The pleasures of 
heaven are subtle? 
exceedingly intense and 
extremely intoxicating. 
That is the reason why 
the uncautious? 
nonvigilant and less 
dispassionate aspirant 
yields easily to the 
temptations of the 
higher planes. Even in 
this physical plane? in 
the West and in America 
where there is 
abundance of wealth? 
plenty of dollars and 
gold? people enjoy 
subtle and intense


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gold? people enjoy 
subtle and intense 
sensual pleasures. 
Every day scientists 
bring out new 
inventions? new forms 
of sensual pleasures for 
the gratification of the 
mischievous and 
revolting senses. Even 
an abstemious man of 
simple habits of India 
becomes a changed 
man when he lives in 
America or Europe for 
some time. He yields to 
the temptations. Such is 
the power of Maya. 
Such is the influence of 
temptation. Such is the 
strength of the senses. 
That man who is


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strength of the senses. 
That man who is 
endowed with strong 
discrimination? 
sustained dispassion? 
good selfanalytic 
power? and burning 
yearning for liberation? 
can resist temptations 
and he aloen can be 
really happy. He alone 
can attain the highest 
goal of life? the final 
beatitude or the sublime 
vision of the Infinite.
Those who drink the 
Soma juice are purified 
from sin.Sacrifices Such 
as the Agnistoma? 
Jyotistoma. They 
worship Me as the 
Vasus and other deities


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worship Me as the 
Vasus and other deities 
(Rudras and Adityas) by 
sacrifices such as the 
Agnistoma.Indra is the 
Lord of the gods. He is 
called Satakratu 
because he had 
performed a hundred 
sacrifices. The divine 
pleasures are the 
supernatural pleasures 
of the heaven.
DivyaBhoga An 
enjoyment that is 
beyond the reach of 
man or an enjoyment 
that can be had only by 
the celestial body of the 
gods or an enjoyment 
given by the gods in the 
heaven. The term 
Bhoga indicates sensual


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heaven. The term 
Bhoga indicates sensual 
pleasures. Though the 
heavenly pleasuresare 
of a very subtle nature? 
yet,they are sensual 
pleasures only. (Cf.II.45)


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BG9.21 9 21
ते तं 
भुÈ×वा 
èवग[लोकं 
ͪवशालं
¢ीणे 
पुÖये 
म×य[लोकं 
ͪवशिÛत |
एवं 
ğयीधम[म
नुĤपÛना
गतागतं 
कामकामा 
लभÛते 
||९-२१||
te taṃ bhuktvā 
svargalokaṃ 
viśālaṃ kṣīṇe 
puṇye 
martyalokaṃ 
viśanti .
evaṃ 
trayīdharmama
nuprapannā 
gatāgataṃ 
kāmakāmā 
labhante ||9-21||
।।9.21।। वे उस 
ͪवशाल 
èवग[लोक को 
भोगकर, 
पुÖय¢ीण होने 
पर, मृ×युलोक 
को ĤाÜत होते हɇ
। इस Ĥकार 
तीनɉ वेदɉ मɅ 
कहे गये कम[ के 
शरण हुए और 
भोगɉ कȧ 
कामना वाले 
पुǽष आवागमन 
(गतागत) को 
ĤाÜत होते हɇ।।
9.21 They, 
having


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(गतागत) को 
ĤाÜत होते हɇ।।
9.21 They, 
having 
enjoyed the 
vast heaven, 
enter the 
world of 
mortals when 
their merit is 
exhausted; 
thus abiding 
by the 
injunctions of 
the ï1threeï1 
(Vedas) and 
desiring 
(objects of) 
desires, they 
attain to the 
state of going 
and returning.
9.21 ते they? तम् that? 
भुÈ×वा having enjoyed? 
èवग[लोकम् heavenworld? 
ͪवशालम् vast? ¢ीणे at the 
exhaustion of? पुÖये 
merit? म×य[लोकम् the 
world of mortals? 
ͪवशिÛत enter? एवम् 
thus? ğयीधम[म् of the


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ͪवशिÛत enter? एवम् 
thus? ğयीधम[म् of the 
three Vedas? अनुĤपÛनाः 
abiding by? गतागतम् the 
state of goind and 
returning? कामकामाः 
desiring desires? लभÛते 
attain.Commentary 
When the accumulated 
merit (the cause of 
heavenly pleasures) is 
exhausted? they 
descend to this world. 
They come and go. 
They have no 
independence.The 
Dharma of the three 
Mere Vedic ritual? 
enjoined by the three 
Vedas. KamaKamah 
The people whose 
minds are filled with 
Vasanas or worldly 
tendencies.


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BG9.22 9 22
अनÛया
िæचÛतय
Ûतो मां ये 
जनाः 
पयु[पासते 
|
तेषां 
Ǔन×याͧभ
युÈतानां 
योग¢ेमं 
वहाàयह
म् ||९-
२२||
ananyāścintaya
nto māṃ ye 
janāḥ 
paryupāsate .
teṣāṃ 
nityābhiyuktānā
ṃ yogakṣemaṃ 
vahāmyaham 
||9-22||
।।9.22।। 
अनÛय भाव से 
मेरा ͬचÛतन 
करते हुए जो 
भÈतजन मेरȣ 
हȣ उपासना 
करते हɇ, उन 
Ǔन×ययुÈत 
पुǽषɉ का 
योग¢ेम मɇ 
वहन करता हूँ।।
9.22 For 
those men 
who worship 
Me alone, 
thinking of no 
other, for 
those ever-
united, I 
secure what 
is not already 
possessed 
and preserve


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is not already 
possessed 
and preserve 
what they 
already 
possess.
9.22 अनÛयाः without 
others? ͬचÛतयÛतः 
thinking? माम् Me? ये 
who? जनाः men? 
पयु[पासते worship? तेषाम् 
of them? 
Ǔन×याͧभयुÈतानाम् of the 
everunited? योग¢ेमम् 
the supply of what is not 
already possessed? and 
the preservation of what 
is already possessed? 
वहाͧम carry? अहम् I.
Commentary Ananyah 
Nonseparate. This is 
another interpretation. 
Persons who? 
meditating on Me as 
nonseparate? worship


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meditating on Me as 
nonseparate? worship 
Me in all beings -- to 
them who are ever 
devout? I secure gain 
and safety. They 
consider themselves as 
nonseparate? i.e.? they 
look upon the Supreme 
Being as nonseparate 
from their own Self they 
look upon the Supreme 
Being as their own Self.
Those devotees who 
behold nothing as 
separate from 
themselves have no 
selfish interests of their 
own. They certainly do 
not look for their own 
gain and safety. They 
have no desire for life or


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have no desire for life or 
death. They have taken 
sole refuge in the Lord. 
They have nothing to 
lose? because there is 
nothing they call their 
own. Their very bodies 
become Gods. They 
have no desire for 
acisition because all 
their desires are 
gratified by their 
communion with the 
Lord. They have eternal 
satisfaction as they 
possess all the divine 
Aisvarya? the supreme 
wealth of the Lord.They 
entertain no other 
thoughts than those of 
the Lord. Conseently the


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thoughts than those of 
the Lord. Conseently the 
Lord Himself looks after 
their bodily wants? such 
as food and clothing 
(this is known as Yoga)? 
and preserves what they 
already possess (this is 
known as Kshema). He 
does these two acts. 
Just as the father and 
mother attend to the 
bodily needs of their 
children? so also the 
Lord attends to the 
needs of His devotees.
They direct their whole 
mind with full faith 
towards the Lord. They 
make the Lord alone the 
sole object of their


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make the Lord alone the 
sole object of their 
thought. For them 
nothing is dearer in this 
world than the Lord. 
They live for the Lord 
alone. They think of Him 
only with singeleness of 
purpose and onepointed 
devotion. They behold 
nothing but the Lord. 
They love Him in all 
creatures. When they 
lead such a life? the 
Lord takes the whole 
burden of securing gain 
(Yoga) and safety 
(Kshema) for them upto 
Himself.Nityayuktah 
Those who constantly 
meditate on the Lord


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Those who constantly 
meditate on the Lord 
with intense devotion 
and onepointed mind. 
(Cf.VIII.14XVIII.66)


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BG9.23 9 23
येऽÜयÛय
देवता 
भÈता 
यजÛते 
Įɮधया
िÛवताः |
तेऽͪप 
मामेव 
कौÛतेय 
यजÛ×य
ͪवͬधपूव[
कम् ||९-
२३||
ye.
apyanyadevatā
bhaktā yajante 
śraddhayānvitā
ḥ .
te.api māmeva 
kaunteya 
yajantyavidhipūr
vakam ||9-23||
।।9.23।। हे 
कौÛतेय ! Įɮधा 
से युÈत जो 
भÈत अÛय 
देवताओं को 
पूजते हɇ, वे भी 
मुझे हȣ 
अͪवͬधपूव[क 
पूजते हɇ।।
9.23 Even 
those 
devotees 
who, 
endowed with 
faith, worship 
other gods, 
worship Me 
alone, O 
Arjuna, b the 
wrong 
method.
9.23 ये who? अͪप even?


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wrong 
method.
9.23 ये who? अͪप even? 
अÛयदेवताः other gods? 
भÈताः devotees? यजÛते 
worship? Įɮधया with 
faith? अिÛवताः 
endowed? ते they? अͪप 
also? माम् Me? एव 
alone? कौÛतेय O 
Kaunteya? यजिÛत 
worship? अͪवͬधपूव[कम् 
by the wrong method.
Commentary They 
worship Me in 
ignorance. Their mode 
of worship is contrary to 
the ancient,rule. Hence 
they return to this world.
People worship Agni? 
Indra? Surya? Varuna? 
the Vasus? etc. Even 
they attain Me? because 
I am everywhere. But


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they attain Me? because 
I am everywhere. But 
their devotion is not 
pure. It is vicarious. 
Water should be given 
to the root and not to the 
branches. If the root is 
satisfied? the whole tree 
must be and is satisfied. 
Even so? if I (the root of 
this world and all the 
gods) am satisfied? all 
the gods must be and 
are satisfied. Though 
the messages from the 
five organs of 
knowledge reach the 
one consciousness? will 
it be right and useful to 
place a sweetmeat in


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it be right and useful to 
place a sweetmeat in 
the ear and a flower in 
the eyes The function of 
eating must be done by 
the mouth alone and the 
function of smelling by 
the nose alone. 
Therefore I should be 
worshipped in My own 
nature. They should 
know Me as the Self in 
all beings. They should 
recognise Me in other 
worship. I am the root. I 
am the source of all the 
gods and of this whole 
world. (Cf.IV.11VII.20)


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BG9.24 9 24
अहं Ǒह 
सव[य£ान
◌ां भोÈता 
च Ĥभुरेव 
च |
न तु 
मामͧभजा
निÛत 
तǂवेनातश्
ÍयविÛत 
ते ||९-
२४||
ahaṃ hi 
sarvayajñānāṃ 
bhoktā ca 
prabhureva ca .
na tu 
māmabhijānanti 
tattvenātaścyav
anti te ||9-24||
।।9.24।। 
Èयɉͩक सब 
य£ɉ का भोÈता 
और èवामी मɇ 
हȣ हूँ, परÛतु वे 
मुझे तǂवत: 
नहȣं जानते हɇ, 
इसͧलए वे 
ͬगरते हɇ, अथा[त् 
संसार को ĤाÜत 
होते हɇ।।
9.24 (For) I 
alone am the 
enjoyer and 
also the Lord 
of all 
sacrifices; but 
they do not 
know Me in 
essence (in 
reality), and


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know Me in 
essence (in 
reality), and 
hence they 
fall (return to 
this mortal 
world).
9.24 अहम् I? Ǒह verily? 
सव[य£ानाम् of all 
sacrifices? भोÈता 
enjoyer? च and? Ĥभुः 
Lord? एव alone? च and? 
न not? तु but? माम् Me? 
अͧभजानिÛत know? तǂवेन 
in essence (or in 
reality)? अतः hence? 
ÍयविÛत fall? ते they.
Commentary They do 
not know that I? the 
Supreme Self? am the 
enjoyer of all sacrifices 
enjoined in the Vedas 
and the Smritis (the 
codes of right conduct) 
and the Lord of all


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codes of right conduct) 
and the Lord of all 
sacrifices. As I am the 
inner Ruler of this world 
I am the Lord of all 
sacrifices (Vide chapter 
VIII. 4 -- 
Adhiyajnohamevatra I 
am the presiding deity of 
the sacrifice). I am at the 
beginning and at the 
end of every sacrifice 
and yet these people 
worship other gods. 
Therefore they worship 
in ignorance. As they 
worhsip other gods 
without recognising Me? 
and as they have not 
consecrated their 
actions to Me? they


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consecrated their 
actions to Me? they 
return to this mortal 
world after their merits 
are exhausted from the 
plane to which they had 
attained as the result of 
their sacrifices.Those 
who are devoted to 
other gods and who 
worship Me in ignorance 
(Avidhipurvakam) also 
get the fruit of sacrifice. 
How (Cf.V.29XV.9)


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BG9.25 9 25
यािÛत 
देवĭता 
देवािÛपतॄ
ÛयािÛत 
ͪपतृĭताः 
|
भूताǓन 
यािÛत 
भूतेÏया 
यािÛत 
मɮयािज
नोऽͪप 
माम् ||९-
२५||
yānti devavratā 
devānpitṝnyānti 
pitṛvratāḥ .
bhūtāni yānti 
bhūtejyā yānti 
madyājino.api 
mām ||9-25||
।।9.25।। 
देवताओं के 
पूजक देवताओं 
को ĤाÜत होते 
हɇ, ͪपतरपूजक 
ͪपतरɉ को जाते 
हɇ, भूतɉ का 
यजन करने 
वाले भूतɉ को 
ĤाÜत होते हɇ 
और मुझे पूजने 
वाले भÈत मुझे 
हȣ ĤाÜत होते हɇ।
।
9.25 The 
worshippers 
of the gods 
go to them; to 
the manes go 
the ancestor-
worshippers;


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the manes go 
the ancestor-
worshippers; 
to the deities 
who preside 
over the 
elements go 
their 
worshippers; 
but My 
devotees 
come to Me.
9.25 यािÛत go? देवĭताः 
worshippers of the 
gods? देवान् to the gods? 
ͪपतृ ़ न् to the Pitris or 
ancestors? यािÛत go? 
ͪपतृĭताः worshippers of 
the Pitris? भूताǓन to the 
Bhutas? यािÛत go? 
भूतेÏयाः the worshippers 
of the Bhutas? यािÛत 
go? मɮयािजनः My 
worshippers? अͪप also? 
माम् to Me.Commentary 
The worshippers of the 
manes such as the


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The worshippers of the 
manes such as the 
Agnisvattas who 
perform Sraaddha and 
other rites in devotion to 
their ancestors go to the 
manes. Those who 
worship the gods with 
devotion and vows go to 
them.Bhutas are 
elemental beings lower 
than the gods but higher 
than human beigns they 
are the Vinayakas? the 
hosts of Matris? the four 
Bhaginis and the like.
Those who devote 
themselves to the gods 
attain the form of those 
gods at death. Similar is 
the fate of those who


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gods at death. Similar is 
the fate of those who 
worship the manes (their 
own ancestors) or the 
Bhutas. The fruit of the 
worship is in accordance 
with the knowledge? 
faith? offering and 
nature of worship of the 
devotee.Though the 
exertion is the same? 
people do not worship 
Me on account of their 
ignorance. Conseently 
they get very little 
reward.My devotees 
obtain endless fruit. 
They do not come back 
to this mortal world. It is 
also easy for them to 
worship Me. How (Cf.


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BG9.26 9 26
पğं पुçपं 
फलं तोयं 
यो मे 
भÈ×या 
ĤयÍछǓत 
|
तदहं 
भÈ×युपǿ
तमæनाͧम 
Ĥयता×म
नः ||९-
२६||
patraṃ puṣpaṃ 
phalaṃ toyaṃ 
yo me bhaktyā 
prayacchati .
tadahaṃ 
bhaktyupahṛtam
aśnāmi 
prayatātmanaḥ 
||9-26||
।।9.26।। जो 
कोई भी भÈत 
मेरे ͧलए पğ, 
पुçप, फल, जल 
आǑद भिÈत से 
अप[ण करता है, 
उस शुɮध मन 
के भÈत का वह 
भिÈतपूव[क 
अप[ण ͩकया 
हुआ (पğ 
पुçपाǑद) मɇ 
भोगता हूँ 
अथा[त् èवीकार 
करता हूँ।।
9.26 Whoever 
offers Me with 
devotion a 
leaf, a flower, 
a fruit or a 
little water  
that, so


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a fruit or a 
little water  
that, so 
offered 
devotedly by 
the pure-
minded, I 
accept.
9.26 पğम् a leaf? पुçपम् a 
flower? फलम् a fruit? 
तोयम् water? यः who? मे 
to Me? भÈ×या with 
devotion? ĤयÍछǓत,
offers? तत् that? अहम् I? 
भÈ×युपǿतम् offered with 
devotion? अæनाͧम eat 
(accept)? Ĥयता×मनः of 
the pureminded.
Commentary A gift? 
however small? is 
accepted by the Lord? 
when it is offered with 
profound faith. The Lord 
is ite satisfied even with 
a leaf? a flower? a fruit


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a leaf? a flower? a fruit 
or water? when it is 
offered with 
singleminded devotion 
and pure heart. Was He 
not satisfied with the 
little parched rice from 
the bundle of Sudama 
and the small berries 
offered by Sabari You 
need not build a golden 
temple for Him. Build a 
golden temple in your 
heart. Enthrone Him 
there. He wants only 
your devoted heart. But 
it is difficult to please 
Indra. You wll have to 
offer valuable (material) 
objects to him.A leaf? a 
flower of a fruit are


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objects to him.A leaf? a 
flower of a fruit are 
merely symbols. The 
true means of attaining 
the Lord is pure 
unflinching devotion. All 
the objects of the state 
belong to the king. If the 
servants of the state 
offer with devotion some 
objects to the king he is 
highly satisfied. Even so 
all the objects of the 
whole world belong to 
Him. Yet? He is highly 
pleased if you offer even 
a little thing with 
devotion.Asnami? 
literally means eat. The 
indicative meaning or


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BG9.27 9 27
य×करोͪष 
यदæनाͧस 
यÏजुहोͪष 
ददाͧस 
यत् |
यƣपèय
ͧस 
कौÛतेय 
त×कुǽçव 
मदप[णम् 
||९-२७||
yatkaroṣi 
yadaśnāsi 
yajjuhoṣi dadāsi 
yat .
yattapasyasi 
kaunteya 
tatkuruṣva 
madarpaṇam 
||9-27||
।।9.27।। हे 
कौÛतेय ! तुम 
जो कुछ कम[ 
करते हो, जो 
कुछ खाते हो, 
जो कुछ हवन 
करते हो, जो 
कुछ दान देते हो 
और जो कुछ 
तप करते हो, 
वह सब तुम 
मुझे अप[ण करो
।।
9.27 
Whatever 
thou doest, 
whatever thou 
eatest, 
whatever thou 
offerest in 
sacrifice, 
whatever thou 
givest, 
whatever thou


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whatever thou 
givest, 
whatever thou 
practisest as 
austerity, O 
Arjuna, do it 
as an offering 
unto Me.
9.27 यत् whatever? 
करोͪष thou doest? यत् 
whatever? अæनाͧस thou 
eatest? यत् whatever? 
जुहोͪष thou offerest in 
sacrifice? ददाͧस thou 
givest? यत् whatever? 
यत् whatever? तपèयͧस 
thou practisest as 
austerity? कौÛतेय O 
Kaunteya? तत् that? 
कुǽçव do? मदप[णम् 
offering unto Me.
Commentary 
Consecrate all acts to 
the Lord. Then you will 
be freed from the 
bondage of Karma. You


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be freed from the 
bondage of Karma. You 
will have freedom in 
action. He who tries to 
live in the spirit of this 
verse will be able to do 
selfsurrender unto the 
Lord. Gradually he 
ascends the spiritual 
path step by step. His 
greedy nature is slowly 
dissolved now. He 
always gives. He is not 
eager to take. His whole 
life with all its actions? 
thoughts and feelings? 
is dedicated to the 
service of the Lord 
eventually. He lives for 
the Lord only. He works 
for the Lord only. There


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for the Lord only. There 
is not a bit of egoism 
now. His whole nature is 
transformed into divinity. 
When actions are 
dedicated to the Lord? 
there is no rirth for you. 
This is the simplest 
method of Yoga. Do not 
waste your time any 
longer. Take it up from 
today.All actions? all 
results and all rewards 
will go to the Lord. 
There is no separte 
living for the individual. 
Just as the river joins 
the sea abandoning its 
own name and form so 
also the individual soul


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own name and form so 
also the individual soul 
joins the Supreme Soul 
giving up his own name 
and form? his own 
egoistic desires and 
egoism. The individual 
will has become one 
with the cosmic will.
Whatever thou doest of 
thy own sweet will? 
whatever thou offerest in 
sacrifice as enjoined in 
the scriptures? whatever 
thou givest -- such 
things as gold? rice? 
ghee? clothes? etc.? to 
the Brahmins and others 
-- whatever austerity 
such as the 
ChandrayanaVrata (to


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such as the 
ChandrayanaVrata (to 
destroy sin)? control of 
the senses? etc.? thou 
doest? do thou all these 
as an offering unto Me. 
(Cf.V.32XII.6and8)Now 
listen to what you will 
gain by doing thus.


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BG9.28 9 28
शुभाशुभ
फलैरेवं 
मोêयसे 
कम[बÛध
नैः |
संÛयासय
◌ोगयुÈतात्
मा 
ͪवमुÈतो 
मामुपैçय
ͧस ||९-
२८||
śubhāśubhapha
lairevaṃ 
mokṣyase 
karmabandhana
iḥ .
saṃnyāsayogay
uktātmā 
vimukto 
māmupaiṣyasi 
||9-28||
।।9.28।। इस 
Ĥकार तुम 
शुभाशुभ 
फलèवǾप 
कम[बÛधनɉ से 
मुÈत हो 
जाओगे; और 
संÛयासयोग से 
युÈतͬचƣ हुए 
तुम ͪवमुÈत 
होकर मुझे हȣ 
ĤाÜत हो 
जाओगे।।
9.28 Thus 
shalt thou be 
freed from the 
bonds of 
actions 
yielding good 
and evil fruits; 
with the mind 
steadfast in 
the Yoga of


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with the mind 
steadfast in 
the Yoga of 
renunciation, 
and liberated, 
thou shalt 
come unto 
Me.
9.28 शुभाशुभफलैः from 
good and evil fruits? 
एवम् thus? मोêयसे (thou) 
shalt be freed? 
कम[बÛधनैः from the 
bonds of actions? 
संÛयासयोगयुÈता×मा with 
the mind steadfast in the 
Yoga of renunciation? 
ͪवमुÈतः liberated? माम् 
to Me? उपैçयͧस (thou) 
shalt come.Commentary 
Evam Thus -- when you 
thus offer everything to 
Me.Renunciation of the 
fruits of all works is 
Sannyasa. He who is


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fruits of all works is 
Sannyasa. He who is 
eipped with the mind 
steadfast in the Yog of 
renunciation is 
Sannyasayogayuktatma. 
The act of offering 
everything unto the 
Lord,constitutes the 
Yoga of renunciation. It 
is also Yoga as it is an 
action. With the mind 
endowed with 
renunciation and Yoga 
thou shalt be freed from 
good and evil results 
while yet living and thou 
shalt come unto Me 
when this body falls.An 
objector says? Then the 
Lord has love and 
hatred as He confers


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Lord has love and 
hatred as He confers 
His grace on His 
devotees only and not 
on others.The answer 
is? Not so. The Lord is 
impartial and is beyond 
love and hatred. His 
grace flows towards all. 
But the devotee 
recieves it freely as he 
has opened his heart to 
the reception of His 
grace.This is explained 
in the next verse.


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BG9.29 9 29
समोऽहं 
सव[भूतेषु 
न मे 
ɮवेçयोऽ
िèत न 
ͪĤयः |
ये 
भजिÛत 
तु मां 
भÈ×या 
मǓय ते 
तेषु 
चाÜयहम् 
||९-२९||
samo.ahaṃ 
sarvabhūteṣu 
na me dveṣyo.
asti na priyaḥ .
ye bhajanti tu 
māṃ bhaktyā 
mayi te teṣu 
cāpyaham ||9-
29||
।।9.29।। मɇ 
समèत भूतɉ मɅ 
सम हूँ; न कोई 
मुझे अͪĤय है 
और न ͪĤय; 
परÛतु जो मुझे 
भिÈतपूव[क 
भजते हɇ, वे 
मुझमɅ और मɇ 
भी उनमɅ हूँ।।
9.29 The 
same am I to 
all beings; to 
Me there is 
none hateful 
or dear; but 
those who 
worship Me 
with devotion


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those who 
worship Me 
with devotion 
are in Me and 
I am also in 
them.
9.29 समः the same? 
अहम् I? सव[भूतेषु in all 
beings? न not? मे to 
Me? ɮवेçयः hateful? 
अिèत is? न not? ͪĤयः 
dear? ये who? भजिÛत 
worship? तु but? माम् 
Me? भÈ×या with 
devotion? मǓय in Me? ते 
they? तेषु in them? च 
and? अͪप also? अहम् I.
Commentary The Lord 
has an even outlook 
towards all. He regards 
all living beings alike. 
None He has 
condemned? none has 
He favoured. He is the 
enemy of none. He is


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He favoured. He is the 
enemy of none. He is 
the partial lover of none. 
He does not favour 
some and frown on 
others. The egoistic man 
only has created a wide 
gulf between himself 
and the Supreme Being 
by his wrong attitude. 
The Lord is closer to him 
that his own breath? 
nearer than his hands 
and feet.I am like fire. 
Just as fire removes 
cold from those who 
draw near it but does 
not remove the cold 
from those who keep 
away from it? even so I 
bestow My grace on My


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away from it? even so I 
bestow My grace on My 
devotees? but not owing 
to any sort of 
attachment on My part. 
Just as the light of the 
sun? though pervading 
everywhere? is reflected 
only in a clean mirror but 
not in a pot? so also I? 
the Supreme Lord? 
present everywhere? 
manifest Myself only in 
those persons from 
whose minds all kinds of 
impurities (which have 
accumulated there on 
account of ignorance) 
have been removed by 
their devotion.The sun 
has neither attachment


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their devotion.The sun 
has neither attachment 
for the mirror nor hatred 
for the pot. The 
Kalpavriksha has neither 
hatred nor love for 
people. It bestows the 
desired objects only on 
those who go near it. 
(Cf.VII.17XII.14and20)
Now hear the glory of 
devotion to Me.


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BG9.30 9 30
अͪप 
चे×सुदुरा
चारो 
भजते 
मामनÛय
भाक् |
साधुरेव स 
मÛतåयः 
सàयÊåय
वͧसतो Ǒह 
सः ||९-
३०||
api 
cetsudurācāro 
bhajate 
māmananyabhā
k .
sādhureva sa 
mantavyaḥ 
samyagvyavasit
o hi saḥ ||9-30||
।।9.30।। यǑद 
कोई अǓतशय 
दुराचारȣ भी 
अनÛयभाव से 
मेरा भÈत 
होकर मुझे 
भजता है, वह 
साधु हȣ मानने 
योÊय है, 
Èयɉͩक वह 
यथाथ[ Ǔनæचय 
वाला है।।
9.30 Even if 
the most 
sinful 
worships Me, 
with devotion 
to none else, 
he too should 
indeed by 
regarded as 
righteous for 
he has rightly


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regarded as 
righteous for 
he has rightly 
resolved.
9.30 अͪप even? चेत् if? 
सुदुराचारः a very wicked 
person? भजते worships? 
माम् Me? अनÛयभाक् with 
devotion to none else? 
साधुः righteous? एव 
verily? सः he? मÛतåयः 
should be regarded? 
सàयक् rightly? åयवͧसतः 
resolved? Ǒह indeed? सः 
he.Commentary Even if 
the most sinful worships 
Him with undivided 
heart? he too must 
indeed be deemed 
righteous for he has 
made the holy resolution 
to give up the evil ways 
of his life. Rogue


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to give up the evil ways 
of his life. Rogue 
Ratnakar became 
Valmiki by his holy 
resolution. Jagai and 
Madhai also became 
righteous devotees. 
Mary Magdalene a 
woman of illfame? 
became a pious woman. 
Sin vanishes when 
thoughts of God arise in 
the mind. Chandrayana 
and Kricchra Vratas will 
remove only certain 
particular sins but the 
remembrance of the 
Lord? thoughts of the 
Supreme Being? Japa 
and meditation? and 
Abheda Brahma 
Chintana (contemplation 
of Brahman with a


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Chintana (contemplation 
of Brahman with a 
nondualistic or Aham 
Brahmasmi or I am the 
Absolute attitute) will 
destroy the sins 
committed by a person 
even in hundred crores 
of Kalpas or ages.By 
abandoning the evil 
ways in his external life 
and by the force of his 
internal right resolution? 
he becomes righteous 
and attains eternal 
peace. (Cf.IV.36)


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BG9.31 9 31
ͯ¢Ĥं 
भवǓत 
धमा[×मा 
शæवÍछा
िÛतं 
ǓनगÍछ
Ǔत |
कौÛतेय 
ĤǓतजानी
Ǒह न मे 
भÈतः 
ĤणæयǓत 
||९-३१||
kṣipraṃ bhavati 
dharmātmā 
śaśvacchāntiṃ 
nigacchati .
kaunteya 
pratijānīhi na 
me bhaktaḥ 
praṇaśyati ||9-
31||
।।9.31।। हे 
कौÛतेय, वह 
शीē हȣ 
धमा[×मा बन 
जाता है और 
शाæवत शािÛत 
को ĤाÜत होता 
है। तुम 
Ǔनæचयपूव[क 
स×य जानो ͩक 
मेरा भÈत कभी 
नçट नहȣं होता।
।
9.31 Soon he 
becomes 
righteous and 
attains to 
eternal 
peace; O 
Arjuna, 
proclaim thou 
for certain 
that My 
devotee 
never


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for certain 
that My 
devotee 
never 
perishes.
9.31 ͯ¢Ĥम् soon? भवǓत 
(he) becomes? धमा[×मा 
righteous? शæवत् 
eternal? शािÛतम् peace? 
ǓनगÍछǓत attains to? 
कौÛतेय O son of Kunti? 
ĤǓतजानीǑह proclaim for 
certain? न not? मे My? 
भÈतः Bhakta? ĤणæयǓत 
perishes.Commentary 
Listen? this is the truth? 
O Arjuna you may 
proclaim that My 
devotee who has 
sincere devotion to Me? 
who has offered his 
inner soul to Me never 
perishes.


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BG9.32 9 32
मां Ǒह 
पाथ[ 
åयपाͬĮत्
य येऽͪप 
èयुः 
पापयोनय
◌ः |
िèğयो 
वैæयाèत
था 
शूġाèतेऽ
ͪप यािÛत 
परां 
गǓतम् 
||९-३२||
māṃ hi pārtha 
vyapāśritya ye.
api syuḥ 
pāpayonayaḥ .
striyo 
vaiśyāstathā 
śūdrāste.api 
yānti parāṃ 
gatim ||9-32||
।।9.32।। हे 
पाथ[ ! èğी, 
वैæय और शूġ 
ये जो कोई 
पापयोǓन वाले 
हɉ, वे भी मुझ 
पर आͬĮत (मेरे 
शरण) होकर 
परम गǓत को 
ĤाÜत होते हɇ।।
9.32 For, 
taking refuge 
in Me, they 
also who, O 
Arjuna, may 
be of a sinful 
birth  women, 
Vaisyas as 
well as


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birth  women, 
Vaisyas as 
well as 
Sudras  attain 
the Supreme 
Goal.
9.32 माम् Me? Ǒह 
indeed? पाथ[ O Partha? 
åयपाͬĮ×य taking refuge 
in? ये who? अͪप even? 
èयुः may be? पापयोनयः 
of sinful birth? िèğयः 
women? वैæयाः Vaisyas? 
तथा also? शूġाः Sudras? 
ते they? अͪप also? यािÛत 
attain? पराम् the 
Supreme? गǓतम् Goal.
Commentary Chandalas 
or outcastes are of a 
sinful birth. Women and 
Sudras are darred by 
social rules from the 
study of the Vedas. 
What is wanted is 
devotion. There is no


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What is wanted is 
devotion. There is no 
need for family 
traditions. The elephant 
Gajendra remembered 
Me with devotion and 
attained Me in spite of 
his being an animal. The 
lowest of the low and 
the vilest of the vile can 
attain Me if they have 
faith and devotion? if 
they sing and repeat My 
Name and if they think 
of Me always and think 
of no worldy object.
Prahlada was a demon 
and yet by his devotion 
forced Me to incarnate 
as Narasimha. Birth is 
immaterial. Devotion is


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as Narasimha. Birth is 
immaterial. Devotion is 
everything. The Gopis 
attained Me through 
their devotion. Kamsa 
and Ravana attained Me 
through fear. Sisupala 
reached Me through 
hatred. Narada? 
Dhruva? Akrura? Suka? 
Sanatkumara and others 
attined Me through their 
devotion. Nandan? a 
man of low caste but a 
great devotee of Lord 
Siva? had direct vision 
of the Lord in 
Chidambaram in South 
India. Raidas? a 
cobbler? was a great 
devotee. In the spiritual 
life or in the Adhyatmic


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life or in the Adhyatmic 
sphere all the external 
distinctions of caste? 
colour and creed 
disappear altogether. 
Shabari? though a Bhilni 
(a tribe) by birth? was a 
great devotee of Lord 
Rama.Hindu scriptures 
are full of such 
instances. Hinduism 
does not restrict 
salvation to any one 
group or section of 
humanity. All can attain 
God if they have 
devotion.


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BG9.33 9 33
ͩकं 
पुनĦा[éम
णाः पुÖया 
भÈता 
राजष[यस्
तथा |
अǓन×यम
सुखं 
लोकͧममं 
ĤाÜय 
भजèव 
माम् ||९-
३३||
kiṃ 
punarbrāhmaṇā
ḥ puṇyā bhaktā 
rājarṣayastathā 
.
anityamasukha
ṃ lokamimaṃ 
prāpya 
bhajasva mām 
||9-33||
।।9.33।। ͩफर 
Èया कहना है 
ͩक पुÖयशील 
Ħाéमण और 
राजͪष[ 
भÈतजन (परम 
गǓत को ĤाÜत 
होते हɇ); 
(इसͧलए) इस 
अǓन×य और 
सुखरǑहत लोक 
को ĤाÜत होकर 
(अब) तुम 
भिÈतपूव[क मेरȣ 
हȣ पूजा करो।।
9.33 How 
much more 
(easily) then 
the hold 
Brahmins and 
devoted royal 
saints (attain


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Brahmins and 
devoted royal 
saints (attain 
the goal); 
having come 
to this 
impermanent 
and unhappy 
world, do thou 
worship Me.
9.33 ͩकम् पुनः how much 
more? Ħाéमणाः 
Brahmins? पुÖयाः holy? 
भÈताः devoted? राजष[यः 
royal saints? तथा also? 
अǓन×यम् impermanent? 
असुखम् unhappy? लोकम् 
world? इमम् this? ĤाÜय 
having obtained? भजèव 
worship? माम् Me.
Commentary Rajarshis 
are kings who have 
become saints while 
discharging the duties of 
the kingdom.It is very 
difficult to get a human


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the kingdom.It is very 
difficult to get a human 
birth which is the means 
of attaining the goal of 
life. Being born in this 
human body you should 
lead a life of devotion to 
the Lord. In the human 
body alone will you have 
the power to reflect 
(VicharaSakti)? 
discrimination and 
dispassion. Even the 
gods envy the human 
birth.This body is 
impermanent. It 
perishes soon. It brings 
pain of various sorts. So 
give up the efforts for 
securing happiness and 
comfort for this body. If


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comfort for this body. If 
you do not aim at 
Selfrealisation even 
after attaining a human 
birth? you live in vain 
you are wasting your life 
and you are a slayer of 
the Self. You will again 
and again be caught in 
the wheel of birth and 
death.


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BG9.34 9 34
मÛमना 
भव 
मɮभÈतो 
मɮयाजी 
मां 
नमèकुǽ 
|
मामेवैçय
ͧस 
युÈ×वैवम
◌ा×मानं 
म×पराय
णः ||९-
३४||
manmanā 
bhava 
madbhakto 
madyājī māṃ 
namaskuru .
māmevaiṣyasi 
yuktvaivamātmā
naṃ 
matparāyaṇaḥ 
||9-34||
।।9.34।। (तुम) 
मुझमɅ िèथर 
मन वाले बनो; 
मेरे भÈत और 
मेरे पूजन करने 
वाले बनो; मुझे 
नमèकार करो; 
इस Ĥकार 
म×परायण 
(अथा[त् मɇ हȣ 
िजसका परम 
लêय हूँ ऐसे) 
होकर आ×मा 
को मुझसे युÈत 
करके तुम मुझे 
हȣ ĤाÜत होओगे
।।
9.34 Fix thy 
mind on Me; 
by devoted to 
Me; sacrifice 
unto Me; bow


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by devoted to 
Me; sacrifice 
unto Me; bow 
down to Me; 
having thus 
united thy 
whole self to 
Me, taking Me 
as the 
supreme 
goal, thou 
shalt come 
unto Me.
9.34 मÛमनाः with mind 
filled with Me? भव be 
thou? मɮभÈतः My 
devotee? मɮयाजी 
sacrificing unto Me? 
माम्,unto Me? नमèकुǽ 
bow down? माम् to Me? 
एव alone? एçयͧस thou 
shalt come? युÈ×वा 
having united? एवम् 
thus? आ×मानम् the self? 
म×परायणः taking Me as 
the Supreme Goal.
Commentary Fill thy 
mind with Me. Fix your


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Commentary Fill thy 
mind with Me. Fix your 
head? heart and hands 
on Me. Get your heart in 
tune with Me. Become a 
true worshipper. You will 
secure eternal bliss. 
Having known Me? you 
will cross beyond death.
The whole being of man 
should be surrendered 
to the Lord without 
reservation. Then the 
whole life will undergo a 
wonderful 
transformation. You will 
have the vision of God 
everywhere. All sorrows 
and pains will vanish. 
Your mind will be one 
with the divine


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Your mind will be one 
with the divine 
consciousness.Just as 
the potether becomes 
one with the universal 
ether when the limiting 
adjunct (pot) is broken? 
just as the Ganga and 
the Yamuna? leaving 
their names and forms 
become one with the 
ocean? so also the sage 
gets rid of Avidya and all 
sorts of limiting adjuncts 
through the direct 
realisation of the Self 
and becomes identical 
with Para Brahman.
Yukta means steadied in 
thought? having thus 
fixed the mind on the


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thought? having thus 
fixed the mind on the 
Lord? knowing that I am 
the Self of all beings and 
the highest goal. (Cf.V.
17VII.7?14XVIII.65)(This 
chapter is known by the 
name Adhyatma Yoga 
also.)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 ninth 
discourse entitledThe 
Yoga of the Kingly 
Science and the Kingly 
Secret.,


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BG10.1 10 1
Įीभगवा
नुवाच |
भूय एव 
महाबाहो 
शृणु मे 
परमं वचः 
|
यƣेऽहं 
Ĥीयमाणा
य 
वêयाͧम 
Ǒहतकाàय
या ||१०-
१||
śrībhagavānuvā
ca .
bhūya eva 
mahābāho śṛṇu 
me paramaṃ 
vacaḥ .
yatte.ahaṃ 
prīyamāṇāya 
vakṣyāmi 
hitakāmyayā 
||10-1||
।।10.1।। 
Įीभगवान् ने 
कहा -- हे 
महाबाहो ! पुन: 
तुम मेरे परम 
वचनɉ का Įवण 
करो, जो मɇ तुझ 
अǓतशय Ĥेम 
रखने वाले के 
ͧलये Ǒहत कȧ 
इÍछा से कहूँगा
।।
10.1 The 
Blessed Lord 
said  Again, O 
mighty-armed 
Arjuna, listen 
to my 
supreme 
word which I


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Arjuna, listen 
to my 
supreme 
word which I 
will declare to 
thee who who 
art beloved, 
for thy 
welfare.
10.1 भूयः again? एव 
verily? महाबाहो O 
mightyarmed? Įृणु hear? 
मे My? परमम् supreme? 
वचः word? यत् which? ते 
to thee? अहम् I? 
Ĥीयमाणाय who art 
beloved? वêयाͧम (I) will 
declare? Ǒहतकाàयया 
wishing (thy) welfare.
Commentary I shall 
repeat what I said 
before (in the seventh 
and the ninth 
discourses). My 
essential nature and My 
manifestations have 
already been pointed


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manifestations have 
already been pointed 
out. As it is very difficult 
to understand the divine 
nature? I shall describe 
it once more to you? 
although it has been 
described already. I 
shall tell you of the 
divine glories and point 
out in which forms of 
being I should be 
thought of.I will speak to 
you as you are delighted 
to hear Me. Now your 
heart is taking delight in 
Me.The Lord wants to 
encourage Arjuna and 
cheer him up and so He 
Himself comes forward


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cheer him up and so He 
Himself comes forward 
to give instructions to 
Arjuna even without his 
reest.Paramam Vachah 
supreme word. 
Paramam means 
supreme? revealing the 
unsurpassed truth 
(Niratisaya Vastu which 
is Brahman).O Arjuna 
You are immensely 
delighted with My 
speech? as if you are 
drinking the 
immortalising nectar.


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BG10.2 10 2
न मे ͪवदुः 
सुरगणाः 
Ĥभवं न 
महष[यः |
अहमाǑद
Ǒह[ देवानां 
महषȸणां 
च सव[शः 
||१०-२||
na me viduḥ 
suragaṇāḥ 
prabhavaṃ na 
maharṣayaḥ .
ahamādirhi 
devānāṃ 
maharṣīṇāṃ ca 
sarvaśaḥ ||10-
2||
।।10.2।। मेरȣ 
उ×पͪƣ (Ĥभव) 
को न देवतागण 
जानते हɇ और न 
महͪष[जन; 
Èयɉͩक मɇ सब 
Ĥकार से 
देवताओं और 
महͪष[यɉ का भी 
आǑदकारण हूँ।।
10.2 Neither 
the hosts of 
the gods nor 
the great 
sages know 
My origin; for 
in every way I 
am the 
source of all 
the gods and 
the great 
sages.


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source of all 
the gods and 
the great 
sages.
10.2 Commentary 
Prabhavam Origin. It 
may also mean great 
lordly power.Maharshis 
great sages like Bhrigu.
As I am the source of all 
these gods? sages and 
living beings? it is very 
difficult for them to know 
Me.Sarvasah In every 
way -- not only am I the 
source of all the gods 
and the sages but also 
their efficient cause? 
their inner ruler and the 
dispenser or ordainer 
and the guide of their 
intellect? etc.


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BG10.3 10 3
यो 
मामजम
नाǑदं च 
वेͪƣ 
लोकमहेश्
वरम् |
असàमूढः 
स म×यȶषु 
सव[पापैः 
ĤमुÍयते 
||१०-३||
yo 
māmajamanādi
ṃ ca vetti 
lokamaheśvara
m .
asammūḍhaḥ 
sa martyeṣu 
sarvapāpaiḥ 
pramucyate 
||10-3||
।।10.3।। जो 
मुझे अजÛमा, 
अनाǑद और 
लोकɉ के महान् 
ईæवर के Ǿप मɅ 
जानता है, म[×य 
मनुçयɉ मɅ ऐसा 
संमोहरǑहत 
(£ानी) पुǽष 
सब पापɉ से 
मुÈत हो जाता 
है।।
10.3 He who 
knows Me as 
unborn and 
beginningless
, as the great 
Lord of the 
worlds, he, 
among 
mortals, is 
undeluded 
and he is


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among 
mortals, is 
undeluded 
and he is 
liberated from 
all sins.
10.3 यः who? माम् Me? 
अजम् unborn? अनाǑदम् 
beginningless? च and? 
वेͪƣ knows? लोकमहेæवरम् 
the great Lord of the 
worlds? असàमूढः 
undeluded? सः he? 
म×यȶषु amongst mortals? 
सव[पापैः from all sins? 
ĤमुÍयते is liberated.  
Commentary As the 
Supreme Being is the 
cause of all the worlds? 
He is beginningless. As 
He is the source of the 
gods and the great 
sages? there is no 
source for His existence.


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sages? there is no 
source for His existence. 
As He is beginningless 
He is unborn. He is the 
great Lord of all the 
worlds.Asammudhah 
Undeluded. He who has 
realised that his own 
innermost Self is not 
different from the 
Supreme Self is an 
undeluded person. 
Through the removal of 
ignorance the delusion 
which is of the form of 
mutual superimposition 
between the Self and 
the notSelf is also 
removed. He is freed 
from all sins done 
consciously or 
unconsciously in the


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consciously or 
unconsciously in the 
three periods of time.
The ignorant man 
removes his sins 
through the performance 
of expiatory acts 
(Prayaschitta) and 
enjoyment of the results. 
But he is not completely 
freed from all sins 
because he continues to 
do sinful actions through 
the force of evil 
Samskaras or 
impressions because he 
has not eradicated 
ignorance? the root 
cause of all sins? and its 
effect? egoism and 
superimposition or the 
feeling of I in the 
physical body. As he


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feeling of I in the 
physical body. As he 
dies? swayed by the 
forces of evil 
Samskaras? he 
engages himself in 
doing sinful actions in 
the next birth. But the 
sage of Selfrealisation is 
completely liberated 
from,all sins because 
ignorance? the root 
cause of all sins? and its 
effect? viz.? the 
mistaken notion that the 
body is the Self on 
account of mutual 
superimposition 
between the Self and 
the notSelf? is 
eradicated in toto along 
with the Samskaras and 
all the sins. The


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with the Samskaras and 
all the sins. The 
Samskaras are burnt 
completely like roasted 
seeds. Just as burnt 
seeds cannot 
germinate? so also the 
burnt Samskaras cannot 
generate further actions 
or future births.For the 
following reason also? I 
am the great Lord of the 
worlds.


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BG10.4 10 4
बुɮͬध£ा[
नमसàमो
हः ¢मा 
स×यं दमः 
शमः |
सुखं दुःखं 
भवोऽभाव
◌ो भयं 
चाभयमेव 
च ||१०-
४||
buddhirjñānama
sammohaḥ 
kṣamā satyaṃ 
damaḥ śamaḥ .
sukhaṃ 
duḥkhaṃ 
bhavo.abhāvo 
bhayaṃ 
cābhayameva 
ca ||10-4||
।।10.4।। 
बुɮͬध, £ान, 
मोह का अभाव, 
¢मा, स×य, दम 
(इिÛġय संयम), 
शम (मन: 
संयम), सुख, दु:
ख, जÛम और 
मृ×यु, भय और 
अभय।।
10.4 Intellect, 
wisdom, non-
delusion, 
forgiveness, 
truth, self-
restraint, 
calmness, 
happiness, 
pain, 
existence or 
birth, non-
existence or


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pain, 
existence or 
birth, non-
existence or 
death, fear 
and also 
fearlessness.
10.4 बुɮͬधः intellect? 
£ानम् wisdom? असंमोहः 
nondelusion? ¢मा 
forgiveness? स×यम् 
truth? दमः selfrestraint? 
शमः calmness? सुखम् 
happiness? दुःखम् pain? 
भवः birth or existence? 
अभावः nonexistence? 
भयम् fear? च and? 
अभयम् fearlessness? एव 
even? च and. 
Commentary Intellect is 
the power which the 
Antahkarana (the 
fourfold inner instrument 
-- the mind? the 
subconscious mind? 
intellect and egoism)


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subconscious mind? 
intellect and egoism) 
has of understanding 
subtle objects. Wisdom 
is knowledge of the Self. 
Nondelusion is freedom 
from illusion. It consists 
in acting with 
discrimination when 
anything has to be done 
or kown at the moment. 
Patience is the 
nonagitation of the mind 
when assaulted or 
abused. Not thinking of 
any harm of evil for 
those who ahve 
assulted or abused is 
also patience. Patience 
is enduring without 
lamentation the three 
kinds of pains?


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lamentation the three 
kinds of pains? 
Adhyatmika? 
Adhidaivika and 
Adhibhautika Taapas. 
Fever? etc.? is 
Adhyatmika pain. Pain 
or discomfort from 
severe cold? heat? too 
much rain? thunder? 
and lightning is 
Adhidaivika pain. Pain 
from scorpionsting? 
snakite? and wild 
animals is Adhibhautika 
pain.Satyam or truth is 
veracity. It is speaking of 
ones own actual or real 
experience of things as 
actually heard or seen. 
There is not the least 
twisting or exaggeration


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There is not the least 
twisting or exaggeration 
or the slightest 
modification of facts. 
Dama or selfrestraint is 
control of the external 
senses. It is withdrawal 
of the senses (ear? 
skin? eyes? tongue and 
nose) from their 
respective objects (viz.? 
sound? touch? form? 
palatable foods and 
fragrance). Sama is 
calmness or tranillity of 
the mind produced by 
checking the mind from 
thinking of external 
objects of the senses 
and by disconnecting it 
from the senses.


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and by disconnecting it 
from the senses.
Sukham Happiness. 
That which has Dharma 
or virtue as its chief 
cause and that which is 
favourable to all beings? 
is happiness. Duhkham 
That which has 
Adhrama as its cause 
and that which is 
unfavourable to all 
beings? is pain.That 
which appears is 
Bhavah. Sat is Bhavah. 
Asat or unreality is 
Abhavah.


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BG10.5 10 5
अǑहंसा 
समता 
तुिçटèतप
◌ो दानं 
यशोऽयश
◌ः |
भविÛत 
भावा 
भूतानां 
मƣ एव 
पृथिÊवधा
◌ः ||१०-५||
ahiṃsā samatā 
tuṣṭistapo 
dānaṃ yaśo.
ayaśaḥ .
bhavanti bhāvā 
bhūtānāṃ matta 
eva 
pṛthagvidhāḥ 
||10-5||
।।10.5।। 
अǑहंसा, समता, 
सÛतोष, तप, 
दान. यश और 
अपयश ऐसे ये 
Ĥाͨणयɉ के 
नानाͪवध भाव 
मुझ से हȣ Ĥकट 
होते हɇ।।
10.5 Non-
injury, 
eanimity, 
contentment, 
austerity, 
beneficence, 
fame, ill-fame  
(these) 
different kinds 
of alities of 
beings arise 
from Me 
alone.


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of alities of 
beings arise 
from Me 
alone.
10.5 अǑहंसा noninjury? 
समता eanimity? तुिçटः 
contentment? तपः 
austerity? दानम् 
beneficence? यशः 
fame? अयशः illfame? 
भविÛत arise? भावाः 
alities? भूतानाम् of 
beings? मƣः from Me? 
एव alone? पृथिÊवधाः of 
different kinds. 
Commentary Ahimsa is 
noninjury to living beings 
in thought? word and 
deed. Samata is that 
state wherein there is 
neither Raga (like) nor 
Dvesha (dislike)? when 
one gets pleasant or 
unpleasant objects.


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one gets pleasant or 
unpleasant objects. 
There is neither 
exhilaration when one 
gets pleasant or 
favourable objects nor 
depressions when one 
gets unpleasant or 
unfavourable objects. 
Tushtih is satisfaction or 
contentment. The man 
of contentment is 
satisfied with whatever 
object he gets through 
Prarabdha. He is 
satisfied with his present 
acisitions. He is free 
from greed and so he 
has peace of mind. 
Contentment makes a 
man very rich. It 
annihilates greed. Greed


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man very rich. It 
annihilates greed. Greed 
makes even a rich man 
a beggar of beggars. A 
greedy man is ever 
restless. Tapas is 
restraint of the senses? 
with bodily mortification 
through the practice of 
fasting and slow 
reduction of food. The 
strength of the body and 
the senses is reduced 
through fasting.Danam 
is beneficence. It is 
sharing of ones own 
things with others 
according to ones own 
means? or distribution of 
rice? gold? cloth? etc.? 
to a worthy person? in a


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to a worthy person? in a 
fit place and time? 
especially to one who 
can do nothign in return.
Yasas is fame due to 
Dharma or virtuous 
actions.Ayasah is illfame 
or disgrace due to 
Adharma or sinful 
actions.All these 
different kinds of alities 
of living beings arise 
from Me alone? the 
great Lord of the 
worlds? according to 
their respective Karmas.


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BG10.6 10 6
महष[यः 
सÜत पूवȶ 
च×वारो 
मनवèत
था |
मɮभावा 
मानसा 
जाता येषां 
लोक 
इमाः 
Ĥजाः 
||१०-६||
maharṣayaḥ 
sapta pūrve 
catvāro 
manavastathā .
madbhāvā 
mānasā jātā 
yeṣāṃ loka 
imāḥ prajāḥ 
||10-6||
।।10.6।। सात 
महͪष[जन, 
पूव[काल के चार 
(सनकाǑद) तथा 
(चौदह) मनु ये 
मेरे Ĥभाव वाले 
मेरे संकãप से 
उ×पÛन हुए हɇ, 
िजनकȧ संसार 
(लोक) मɅ यह 
Ĥजा है।।
10.6 The 
seven great 
sages, the 
ancient four 
and also the 
Manus, 
possessed of 
powers like 
Me (on 
account of 
their minds


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powers like 
Me (on 
account of 
their minds 
being fixed on 
Me), were 
born of (My) 
mind; from 
them are 
these 
creatures 
born in this 
world.
10.6 महष[यः the great 
Rishis? सÜत seven? पूवȶ 
ancient? च×वारः four? 
मनवः Manus? तथा also? 
मɮभावाः possessed of 
powers like Me? मानसाः 
from mind? जाताः born? 
येषाम् from whom? लोके 
in world? इमाः these? 
Ĥजाः creatures. 
Commentary In the 
beginning I was alone 
and from Me came the 
mind and from the mind 
were produced the


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mind and from the mind 
were produced the 
seven sages (such as 
Bhrigu? Vasishtha and 
others)? the ancient four 
Kumaras (Sanaka? 
Sanandana? 
Sanatkumara and 
Sanatsujata)? as well as 
the four Manus of the 
past ages known as 
Savarnis? all of whom 
directed their thoughts 
to Me exclusively and 
were therefore endowed 
with divine powers and 
supreme wisdom.The 
four Kumaras (chaste? 
ascetic youths) declined 
to marry and create 
offspring. They preferred 
to remain perpetual


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offspring. They preferred 
to remain perpetual 
celibates and to practise 
BrahmaVichara or 
profound meditation on 
Brahman or the 
Absolute.They were all 
created by Me? by mind 
alone. They were all 
mindborn sons of 
Brahma. They were not 
born from the womb like 
ordinary mortals. 
Manavah? men? the 
present inhabitants of 
this world? are the sons 
of Manu. The Manus are 
the mindborn sons of 
God. These creatures 
which consist of the 
moving and the 
unmoving beings are


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moving and the 
unmoving beings are 
born of the seven great 
sages and the four 
Manus. The great sages 
were original teaches of 
BrahmaVidya or the 
ancient wisdom of the 
Upanishads. The Manus 
were the rulers of men. 
They framed the code or 
rules of conduct or the 
laws of Dharma for the 
guidance and uplift of 
humanity.The seven 
great sages represent 
the seven planes also. 
In the macrocosm? 
Mahat or cosmic 
Buddhi? Ahamkara or 
the cosmic egoism and 
the five Tanmatras or


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the cosmic egoism and 
the five Tanmatras or 
the five rootelements of 
which the five great 
elements? viz.? earth? 
water? fire? air and 
ether are the gross 
forms? represent the 
seven great sages. This 
gross universe with the 
moving and the 
unmoving beings and 
the subtle inner world 
have come out of the 
above seven principles. 
In mythology or the 
Puranic terminology 
these seven principles 
have been symbolised 
and give human names. 
Bhrigu? Marichi? Atri? 
Pulastya? Pulaha?


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Bhrigu? Marichi? Atri? 
Pulastya? Pulaha? 
Kratu and Vasishtha are 
the seven great sages.In 
the microcosm? Manas 
(mind)? Buddhi 
(intellect)? Chitta 
(subconsciousness) and 
Ahamkara (egoism) 
have been symbolised 
as the four Manus and 
given human names. 
The first group forms the 
base of the macrocosm. 
The second group forms 
the base of the 
microcosm (individuals). 
These two groups 
constitute this vast 
universe of sentient life.
Madbhava with their 
being in Me? of My 
nature.


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BG10.7 10 7
एतां 
ͪवभूǓतं 
योगं च 
मम यो 
वेͪƣ 
तǂवतः |
सोऽͪवकम्
पेन 
योगेन 
युÏयते 
नाğ 
संशयः 
||१०-७||
etāṃ vibhūtiṃ 
yogaṃ ca 
mama yo vetti 
tattvataḥ .
so.avikampena 
yogena yujyate 
nātra saṃśayaḥ 
||10-7||
।।10.7।। जो 
पुǽष इस मेरȣ 
ͪवभूǓत और 
योग को तǂव से 
जानता है, वह 
पुǽष अͪवकàप 
योग (अथा[त् 
Ǔनæचल Úयान 
योग) से युÈत 
हो जाता है, 
इसमɅ कुछ भी 
संशय नहȣं है।।
10.7 He who 
in truth knows 
these 
manifold 
manifestation
s of My Being 
and (this) 
Yoga-power 
of Mine 
becomes


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and (this) 
Yoga-power 
of Mine 
becomes 
established in 
the 
unshakable 
Yoga; there is 
no doubt 
about it.
10.7 एताम् this? ͪवभूǓतम् 
(manifold) manifestation 
of My Being?   
Commentary Knowledge 
of the glory of the Lord 
is really conducive to 
Yoga. He who knows in 
essence the immanent 
pervading power of the 
Lord by which He 
causes the 
manifestations? and His 
diverse manifestations 
(Vibhutis)? unites with 
Him in firm unalterable 
Yoga and attains eternal 
bliss and perfect


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Yoga and attains eternal 
bliss and perfect 
harmony. From the ant 
to the Creator there is 
nothing except the Lord. 
He who knows in reality 
this extensive 
manifestation of the 
Lord and His Yoga 
(Yoga here stands for 
what is born of Yoga? 
viz.? infinite Yogic 
powers as well as 
omniscience)? is 
endowed with firm 
unwavering Yoga. He 
lives in the Eternal and 
is endowed with the 
highest knowledge of 
the Self. He who has 
realised this Truth is free 
from the superiority and


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from the superiority and 
inferiority complexes. 
There i real awakening 
of wisdom in him. He will 
behold the Lord in all 
beings and all beings in 
the Lord. He will never 
hate any creature on 
this earth. This is a rare 
living cosmic 
experience. The Yogi 
realises that the Lord 
and His manifestations 
are one. He attains the 
supreme goal and is 
absorbed in Him through 
his wholehearted 
devotion. He is perfectly 
aware of his oneness 
with the Supreme by My 
divine Yoga.He can


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with the Supreme by My 
divine Yoga.He can 
keep his balance of 
mind now in whatever 
environments and 
circumstances he is 
placed and can do any 
action without losing his 
consciousness of 
oneness or identity with 
the Supreme Self. (Cf.
VII.25IX.5XI.8)What is 
that unshaken Yoga with 
which they are 
endowedThe answer 
follows.


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BG10.8 10 8
अहं 
सव[èय 
Ĥभवो 
मƣः सवɍ 
Ĥवत[ते |
इǓत म×वा 
भजÛते 
मां बुधा 
भावसम
िÛवताः 
||१०-८||
ahaṃ sarvasya 
prabhavo 
mattaḥ sarvaṃ 
pravartate .
iti matvā 
bhajante māṃ 
budhā 
bhāvasamanvit
āḥ ||10-8||
।।10.8।। मɇ हȣ 
सबका Ĥभव 
èथान हूँ; मुझसे 
हȣ सब (जगत्) 
ͪवकास को 
ĤाÜत होता है, 
इस Ĥकार 
जानकर बुधजन 
भिÈत भाव से 
युÈत होकर 
मुझे हȣ भजते हɇ
।।
10.8 I am the 
source of all; 
from Me 
everything 
evolves; 
understandin
g thus, the 
wise, 
endowed with 
meditation, 
worship Me.


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wise, 
endowed with 
meditation, 
worship Me.
10.8 अहम् I? सव[èय of 
all? Ĥभवः the source? 
मƣः from Me? सव[म् 
everything? Ĥवत[ते 
evolves? इǓत thus? म×वा 
understanding? भजÛते 
worship? माम् Me? बुधाः 
the wise? भावसमिÛवताः 
endowed with 
meditation. Commentary 
Waves originate in 
water? depend on water 
and dissolve in water. 
The only support for the 
waves is water. Even so 
the only support for the 
whole world is the Lord. 
Realising this? feeling 
the omnipresence of the


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Realising this? feeling 
the omnipresence of the 
Lord? the wise worship 
Him with devotion and 
affection in all places. 
The Supreme is the 
same in all countries 
and at all times. He is 
the material and the 
efficient cause.As 
Mulaprakriti or 
Avyaktam the Lord is 
the source of all forms. 
The Lord is the primum 
mobile. He gazes at His 
Sakti (creative power) 
and the whole world 
evolves and the forms 
move. The worldly man 
who has neither sharp 
nor subtle intellect


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who has neither sharp 
nor subtle intellect 
beholds the changing 
forms only through the 
fleshly eyes. He has no 
idea of the Indwelling 
Presence? the 
substratum? the 
allpervading intelligence 
or the blissful 
consciousness. He is 
allured by the passing 
forms. He fixes his 
hopes and joy on these 
transitory forms. He 
lives and exerts for 
them. He rejoices when 
he gets a wife and 
children. If these forms 
pass away he is 
drowned in sorrow. But 
the wise ones constantly


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drowned in sorrow. But 
the wise ones constantly 
dwell in the Supreme? 
the source and the life of 
all? and enjoy the 
eternal bliss of the 
immortal? inner Self? 
their own nondual 
Atman? albeit all these 
forms around them 
change and pass away. 
They are steadfast in 
Yoga. They are 
endowed with 
unshakable Yoga. They 
are enthroned in Yoga. 
They worship the 
Supreme in 
contemplation and enjoy 
the indescribable bliss of 
Nirvikalpa Samadhi.
Para Brahman? known 
as Vaasudeva? is the


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Para Brahman? known 
as Vaasudeva? is the 
source of the whole 
world. From Him alone 
evolves the whole world 
with all its changes? 
viz.? existence (Sthiti)? 
destruction (Nasa)? 
action (Kriya)? fruit 
(Phala) and enjoyment 
(Bhoga). Understanding 
thus? the wise adore the 
Supreme Being and 
engage themselves in 
profound meditation on 
the Absolute. (Cf.IX.10)


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BG10.9 10 9
मिÍचƣा 
मɮगतĤा
णा 
बोधयÛतः 
परèपरम् 
|
कथयÛतश्
च मां 
Ǔन×यं 
तुçयिÛत 
च रमिÛत 
च ||१०-
९||
maccittā 
madgataprāṇā 
bodhayantaḥ 
parasparam .
kathayantaśca 
māṃ nityaṃ 
tuṣyanti ca 
ramanti ca ||10-
9||
।।10.9।। 
मुझमɅ हȣ ͬचƣ 
को िèथर करने 
वाले और मुझमɅ 
हȣ Ĥाणɉ 
(इिÛġयɉ) को 
अͪप[त करने 
वाले भÈतजन, 
सदैव परèपर 
मेरा बोध कराते 
हुए, मेरे हȣ 
ͪवषय मɅ कथन 
करते हुए 
सÛतुçट होते हɇ 
और रमते हɇ।।
10.9 With 
their mind 
and their life 
wholly 
absorbed in 
Me, 
enlightening 
each other


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absorbed in 
Me, 
enlightening 
each other 
and ever 
speaking of 
Me, they are 
satisfied and 
delighted.
10.9 मिÍचƣाः with their 
minds wholly in Me? 
मɮगतĤाणाः with their life 
absorbed in Me? 
बोधयÛतः,enlightening? 
परèपरम् mutually? 
कथयÛतः speaking of? च 
and? माम् Me? Ǔन×यम् 
always? तुçयिÛत are 
satisfied? च and? रमिÛत 
(they) are delighted? च 
and.Commentary The 
characteristics of a 
devotee who has 
attained the realisation 
of oneness are 
described in this verse.


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of oneness are 
described in this verse. 
The devotee constantly 
thinks of the Lord. His 
very life is absorbed in 
Him. He has 
consecrated his whole 
life to the Lord. 
According to another 
interpretation? all his 
senses (which function 
because of the Prana)? 
such as the eye are 
absorbed in Him. He 
takes immense delight 
in talking about Him? 
about His supreme 
wisdom? power? might 
and other attributes. He 
has completely 
dedicated himself to the 
Lord.He feels intense


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dedicated himself to the 
Lord.He feels intense 
satisfaction and is 
delighted as if he is in 
the company of his 
Beloved (God). The 
Purana says? The sum 
total of the sensual 
pleasures of this world 
and also all the great 
pleasures of the divine 
regions (heavens) are 
not worth a sixteenth 
part of that bliss which 
proceeds from the 
eradication of desires 
and cravings. (Cf.XII.8)


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BG10.10 10 10
तेषां 
सततयुक्
तानां 
भजतां 
ĤीǓतपूव[क
म् |
ददाͧम 
बुɮͬधयोगं 
तं येन 
मामुपया
िÛत ते 
||१०-१०||
teṣāṃ 
satatayuktānāṃ 
bhajatāṃ 
prītipūrvakam .
dadāmi 
buddhiyogaṃ 
taṃ yena 
māmupayānti te 
||10-10||
।।10.10।। उन 
(मुझ से) Ǔन×य 
युÈत हुए और 
Ĥेमपूव[क मेरा 
भजन करने 
वाले भÈतɉ को, 
मɇ वह 
'बुɮͬधयोग' देता 
हूँ िजससे वे 
मुझे ĤाÜत होते 
हɇ।।
10.10 To 
them who are 
ever 
steadfast, 
worshipping 
Me with love, 
I give the 
Yoga of 
discrimination 
by which they 
come to Me.


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discrimination 
by which they 
come to Me.
10.10 तेषाम् to them? 
सततयुÈतानाम् ever 
steadfast? भजताम् (of 
the) worshipping? 
ĤीǓतपूव[कम् with love? 
ददाͧम (I) give? 
बुɮͬधयोगम् Yoga of 
discrimination? तम् that? 
येन by which? माम् to 
Me? उपयािÛत come? ते 
they.Commentary The 
devotees who have 
dedicated themselves to 
the Lord? who are ever 
harmonious and 
selfabiding? who are 
ever devout and who 
adore Him with intense 
love (not for attaining 
any selfish purpose)?


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love (not for attaining 
any selfish purpose)? 
obtain the divine grace. 
The Lord gives them 
wisdom or the Yoga of 
discrimination or 
understanding by which 
they attain the 
knowledge of the Self. 
The Lord bestows on 
these devotees who 
have fixed their thoughts 
on Him alone? devotion 
of right knowledge. 
(Buddhi Yoga) by which 
they know Him in 
essence. They know 
through the eye of 
intuition in deep 
meditaion the Supreme 
Lord? the One in all? the 
Self of all? as their own


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Self of all? as their own 
Self? destitue of all 
limitations. Buddhi here 
is the inner eye of 
intuition by which the 
magnificent experience 
of oneness is had. 
Buddhi Yoga is Jnana 
Yoga. (Cf.IV.39XII.
6and7)Why does the 
Lord impart this Yoga of 
knowledge to His 
devotees What 
obstacles does the 
Buddhi Yoga remove on 
the path of the aspirant 
or devotee The Lord 
gives the answer in the 
following verse.


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BG10.11 10 11
तेषामेवानु
कàपाथ[म
हम£ानजं 
तमः |
नाशयाम्
या×मभाव
èथो 
£ानदȣपे
न 
भाèवता 
||१०-११||
teṣāmevānuka
mpārthamaham
ajñānajaṃ 
tamaḥ .
nāśayāmyātma
bhāvastho 
jñānadīpena 
bhāsvatā ||10-
11||
।।10.11।। 
उनके ऊपर 
अनुĒह करने के 
ͧलए मɇ उनके 
अÛत:करण मɅ 
िèथत होकर, 
अ£ानजǓनत 
अÛधकार को 
Ĥकाशमय £ान 
के दȣपक ɮवारा 
नçट करता हूँ।।
10.11 Out of 
mere 
compassion 
for them, I, 
dwelling 
within their 
Self, destroy 
the darkness 
born of 
ignorance by 
the luminous 
lamp of 
knowledge.


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ignorance by 
the luminous 
lamp of 
knowledge.
10.11 तेषाम् for them? 
एव mere? अनुकàपाथ[म् 
out of compassion? 
अहम् I? अ£ानजम् born of 
ignorance? तमः 
darkness? नाशयाͧम (I) 
destroy? आ×मभावèथः 
dwelling within their 
self? £ानदȣपेन by the 
lamp of knowledge? 
भाèवता luminous.
Commentary Luminous 
lamp of knowledge The 
Lord dwells in the heart 
of the devotees who 
constantly think of Him 
and destroys the veil or 
the darkness born of 
ignorance due to the 
absence of


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ignorance due to the 
absence of 
discrimination? by the 
luminous lamp of 
knowledge fed by the oil 
of pure devotion? 
fanned by the wind of 
profound meditation on 
Him? provided with the 
wick of right intuition? 
generated by the 
constant cultivation of 
celibacy? piety and 
other divine virtues held 
in the chambers of the 
heart free from 
worldliness? placed in 
the innermost recesses 
of the mind free from the 
wind of senseattractions 
(withdrawn from the 
objects of the senses)


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(withdrawn from the 
objects of the senses) 
and untainted by likes 
and dislikes? and 
shining with the light of 
knowledge of the Self 
caused by the constant 
practice of meditation.
The lamp is not in need 
of an instrument or 
means or any sort of 
practice for the removal 
of darkness. The 
generation of the light 
itself is ite sufficient to 
remove the darkness. 
As soon as the darkness 
is removed by the light? 
the pot? the chair and 
the other articles are 
seen. Even so the dawn


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the other articles are 
seen. Even so the dawn 
of knowledge of the Self 
itself is ite sufficient to 
remove ignorance. No 
other Karma or,practice 
is necessary. After the 
ignorance is removed by 
the knowledge of the 
Self? Brahman alone 
shines in Its pristine 
glory.


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BG10.12 10 12
अजु[न 
उवाच |
परं Ħéम 
परं धाम 
पͪवğं 
परमं 
भवान् |
पुǽषं 
शाæवतं 
Ǒदåयमा
Ǒददेवमजं 
ͪवभुम् 
||१०-१२||
arjuna uvāca .
paraṃ brahma 
paraṃ dhāma 
pavitraṃ 
paramaṃ 
bhavān .
puruṣaṃ 
śāśvataṃ 
divyamādideva
majaṃ vibhum 
||10-12||
।।10.12।। 
अजु[न ने कहा 
आप -परम 
Ħéम, परम 
धाम और परम 
पͪवğ हं◌ै; 
सनातन Ǒदåय 
पुǽष, देवɉ के 
भी आǑद देव, 
जÛम रǑहत 
और सव[åयापी 
हɇ।।
10.12 Arjuna 
said  Thou art 
the Supreme 
Brahman, the 
supreme 
abode (or the 
supreme 
light), the 
supreme


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abode (or the 
supreme 
light), the 
supreme 
purifier, 
eternal, divine 
Person, the 
primeval God, 
unborn andn 
omnipresent.
10.12 परम् supreme? 
Ħéम Brahman? परम् 
supreme? धाम abode? 
पͪवğम् purifier? परमम् 
supreme? भवान् Thou? 
पुǽषम् Purusha? शाæवतम् 
eternal? Ǒदåयम् divine? 
आǑददेवम् primeval God? 
अजम् unborn? ͪवभुम् 
omnipresent.
Commentary Param 
Brahma The highest 
Self. The word Param 
indicates the pure and 
attributeless Absolute? 
free from the limiting 
adjuncts. It is


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free from the limiting 
adjuncts. It is 
Satchidananda 
Brahman. The inferior 
Brahman is the 
Brahman with alities 
(Saguna) or Isvara? 
Brahman with the 
limiting adjuncts or the 
chosen object of 
meditation by the 
devotees.Param Dhama 
means Param Tejah or 
the supreme light. From 
the Creator down to the 
blade of grass the 
Supreme Being is the 
support or substratum. 
Therefore He is known 
as the supreme abode.
Adideva The primeval 
God or the original God 
Who existed before all


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God or the original God 
Who existed before all 
other gods. This God is 
Para Brahman Itself. It is 
selfluminous.Pavitram 
Paramam Supreme 
purifier. The sacred 
rivers and holy places of 
pilgrimage can remove 
only the sins but Para 
Brahman can destroy all 
sins and ignorance? the 
root cause of all sins. 
Therefore Para 
Brahman or the 
Supreme Self is the 
supreme purifier.


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BG10.13 10 13
आहुè×वा
मृषयः 
सवȶ 
देवͪष[ना[र
दèतथा |
अͧसतो 
देवलो 
åयासः 
èवयं चैव 
Ħवीͪष मे 
||१०-१३||
āhustvāmṛṣaya
ḥ sarve 
devarṣirnāradas
tathā .
asito devalo 
vyāsaḥ svayaṃ 
caiva bravīṣi me 
||10-13||
।।10.13।। ऐसा 
आपको समèत 
ऋͪषजन कहते 
हɇ;  वैसे हȣ 
देवͪष[ नारद, 
अͧसत, देवल 
ऋͪष तथा 
åयास और èवयं 
आप भी मेरे 
ĤǓत कहते हɇ।।
10.13 All the 
sages have 
thus declared 
Thee, as also 
the divine 
sage Narada; 
so also Asita, 
Devala and 
Vyasa; and 
now Thou 
Thyself 
sayest so to 
me.


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Vyasa; and 
now Thou 
Thyself 
sayest so to 
me.
10.13 आहुः (they) 
declared? ×वाम् Thee? 
ऋषयः the Rishis? सवȶ 
all? देवͪष[ः Devarshi? 
नारदः Narada? तथा also? 
अͧसतः Asita? देवलः 
Devala? åयासः Vyasa? 
èवयम् Thyself? च and? 
एव even? Ħवीͪष (Thou) 
sayest? मे to me.
Commentary Rishi is a 
holy sage of disciplined 
mind and senses.
Devarshi A divine sage 
more highly evolved 
than a Rishi.


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BG10.14 10 14
सव[मेतǺ
तं मÛये 
यÛमां 
वदͧस 
केशव |
न Ǒह ते 
भगवÛåय
िÈतं 
ͪवदुदȶवा 
न दानवाः 
||१०-१४||
sarvametadṛtaṃ 
manye yanmāṃ 
vadasi keśava .
na hi te 
bhagavanvyakti
ṃ vidurdevā na 
dānavāḥ ||10-
14||
।।10.14।। हे 
केशव ! जो कुछ 
भी आप मेरे 
ĤǓत कहते हɇ, 
इस सबको मɇ 
स×य मानता हूँ। 
हे भगवन्, 
आपके 
(वाèतͪवक) 
èवǾप को न 
देवता जानते हɇ 
और न दानव।।
10.14 I 
believe all this 
that Thou 
sayest to me 
to be true, O 
Krishna; 
verily, O 
blessed Lord! 
neither the 
gods nor the


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blessed Lord! 
neither the 
gods nor the 
demons know 
Thy 
manifestation 
(origin).
10.14 सव[म् all? एतत् 
this? ऋतम् true? मÛये (I) 
think? यत् which? माम् to 
me? वदͧस (Thou) 
sayest? केशव O 
Krishna? न not? Ǒह 
verily? ते Thy? भगवन् O 
blessed Lord? åयिÈतम् 
manifestation? ͪवदुः 
know? देवाः gods? न 
not? दानवाः demons.
Commentary Bhagavan 
is He? in whom ever 
exist the six attributes in 
their fullness? viz.? 
Jnana (wisdom)? 
Vairagya (dispassion)? 
Aisvarya (lordship)?


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Vairagya (dispassion)? 
Aisvarya (lordship)? 
Dharma (virtue)? Sri 
(wealth) and Bala 
(omnipotence). Also? 
He Who knows the 
origin? dissolution and 
the future of all beings 
and Who is omniscient? 
is called Bhagavan.
Vyakti Origin.Danavah 
Demons or the Titans.
Arjuna addresses the 
Lord as Keshava (Lord 
of all) because the Lord 
knows what is going on 
in his mind? as He is 
omniscient. As the Lord 
is the source of the 
gods? the demons and 
others? they cannot 
comprehend His


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BG10.15 10 15
èवयमेवा
×मना×मा
नं वे×थ 
×वं 
पुǽषोƣम 
|
भूतभावन 
भूतेश 
देवदेव 
जग×पते 
||१०-१५||
svayamevātma
nātmānaṃ 
vettha tvaṃ 
puruṣottama .
bhūtabhāvana 
bhūteśa 
devadeva 
jagatpate ||10-
15||
।।10.15।। हे 
पुǽषोƣम ! हे 
भूतभावन ! हे 
भूतेश ! हे देवɉ 
के देव ! हे जगत् 
के èवामी ! आप 
èवयं हȣ अपने 
आप को जानते 
हɇ।।
Swami 
Sivananda 
did not 
comment on 
this sloka
10.15 èवयम् Thyself? एव 
only? आ×मना by 
Thyself? आ×मानम् 
Thyself? वे×थ (Thou) 
knowest? ×वम् Thou? 
पुǽषोƣम O Purusha


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knowest? ×वम् Thou? 
पुǽषोƣम O Purusha 
Supreme? भूतभावन O 
source of beings? भूतेश 
O Lord of beings? देवदेव 
O God of,gods? जग×पते 
O ruler of the world.
Commentary 
Purushottama means 
the best among all 
Purushas. He assumes 
the four forms? viz.? the 
source of beings? the 
Lord of beings? God of 
gods and ruler of the 
world. Hence He is 
called Purushottama.
Devadeva is He who is 
worshipped even by 
Indra and other gods.
Jagatpati The Lord 
protects the world and 
guides the people


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protects the world and 
guides the people 
through the instructions 
given in the Vedas. 
Hence the name ruler of 
the world.
BG10.16 10 16
वÈतुमह[स्
यशेषेण 
Ǒदåया 
éया×मͪव
भूतयः |
याͧभͪव[भू
ǓतͧभलȾक
◌ाǓनमांèत्
वं åयाÜय 
Ǔतçठͧस 
||१०-१६||
vaktumarhasya
śeṣeṇa divyā 
hyātmavibhūtay
aḥ .
yābhirvibhūtibhi
rlokānimāṃstva
ṃ vyāpya 
tiṣṭhasi ||10-16||
।।10.16।। 
आप हȣ उन 
अपनी Ǒदåय 
ͪवभूǓतयɉ को 
अशेषत: कहने 
के ͧलए योÊय 
हɇ, िजन 
ͪवभूǓतयɉ के 
ɮवारा इन 
समèत लोकɉ 
को आप åयाÜत 
करके िèथत हɇ।
।


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ɮवारा इन 
समèत लोकɉ 
को आप åयाÜत 
करके िèथत हɇ।
।
10.16 Thou 
shouldst 
indeed tell, 
without 
reserve, of 
Thy divine 
glories by 
which Thou 
existest, 
pervading all 
these worlds. 
(None else 
can do so.)
10.16 वÈतुम् to tell? 
अह[ͧस (Thou) shouldst? 
अशेषेण without 
reminder? Ǒदåयाः divine? 
Ǒह indeed? आ×मͪवभूतयः 
Thy glories? याͧभः by 
which? ͪवभूǓतͧभः by 
glories? लोकान् worlds? 
इमान् these? ×वम् Thou? 
åयाÜय having pervaded? 
Ǔतçठͧस existest.No 
Commentary.


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BG10.17 10 17
कथं 
ͪवɮयामहं 
योͬगंè×वां 
सदा 
पǐरͬचÛत
यन् |
केषु केषु 
च भावेषु 
ͬचÛ×योऽ
ͧस 
भगवÛम
या ||१०-
१७||
kathaṃ 
vidyāmahaṃ 
yogiṃstvāṃ 
sadā 
paricintayan .
keṣu keṣu ca 
bhāveṣu cintyo.
asi 
bhagavanmayā 
||10-17||
।।10.17।। हे 
योगेæवर ! मɇ 
ͩकस Ĥकार 
ǓनरÛतर 
ͬचÛतन करता 
हुआ आपको 
जानूँ, और हे 
भगवन् ! आप 
ͩकनͩकन भावɉ 
मɅ मेरे ɮवारा 
ͬचÛतन करने 
योÊय हɇ।।
10.17 How 
shall I, ever 
meditating, 
know Thee, O 
Yogin? In 
what aspects 
or things, O 
blessed 
Lord, art Thou 
to be thought


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blessed 
Lord, art Thou 
to be thought 
of by me?
10.17 कथम् how? 
ͪवɮयाम् shall know? अहम् 
I? योͬगन् O Yogin? ×वाम् 
Thee? सदा always? 
पǐरͬचÛतयन् meditating? 
केषु केषु in what and 
what? च and? भावेषु 
aspects? ͬचÛ×यः to be 
thought of? अͧस (Thou) 
art? भगवन् O blessed 
Lord? मया by me.
Commentary Arjuna 
says O Lord? how may I 
know Thee by constant 
meditation In what 
aspects art Thou to be 
thought of by me Even 
when I think of external 
objects I can meditate 
on Thee in Thy


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objects I can meditate 
on Thee in Thy 
particular manifestations 
in them if I have a 
detailed knowledge of 
Thy glories. Therefore 
deign to tell me? without 
reserve? of Thy own 
glories. Then only can I 
behold oneness 
everywhere.


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BG10.18 10 18
ͪवèतरेणा
×मनो 
योगं 
ͪवभूǓतं च 
जनाद[न |
भूयः 
कथय 
तृिÜतǑह[ 
शृÖवतो 
नािèत 
मेऽमृतम् 
||१०-१८||
vistareṇātmano 
yogaṃ vibhūtiṃ 
ca janārdana .
bhūyaḥ kathaya 
tṛptirhi śṛṇvato 
nāsti me.
amṛtam ||10-
18||
।।10.18।। हे 
जनाद[न ! 
अपनी योग 
शिÈत और 
ͪवभूǓत को पुन: 
ͪवèतारपूव[क 
कǑहए, Èयɉͩक 
आपके 
अमृतमय 
वचनɉ को सुनते 
हुए मुझे तृिÜत 
नहȣं होती।।
10.18 Tell me 
again in 
detail, O 
Krishna, of 
Thy Yogic 
power and 
glory; for I am 
not satiated 
with what I 
have heard of


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not satiated 
with what I 
have heard of 
Thy life-giving 
and nectar-
like speech.
10.18 ͪवèतरेण in detial? 
आ×मनः Thy? योगम् 
Yoga? ͪवभूǓतम् glory? च 
and? जनाद[न O 
Janardana? भूयः again? 
कथय tell? तृिÜतः 
contentment? Ǒह for? 
ĮृÖवतः (of) hearing? न 
not? अिèत is? मे of me? 
अमृतम् nectar.
Commentary The Lord 
is called Janardana 
because all pray to Him 
for worldly success? 
prosperity and also 
salvation. Arjuna also 
prays to the Lord to 
explain His Yogic power 
and glory? for his


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explain His Yogic power 
and glory? for his 
salvation.Arjuna says to 
Lord Krishna Tell me in 
detail of Thy mysterious 
power (Yoga) and 
sovereignty (Aisvarya) 
and the various things to 
be meditated upon. Tell 
me again though You 
have described earlier in 
the seventh and the 
ninth chapters succinctly 
for there is no satiety in 
hearing Thy ambrosial 
speech or nectarlike 
conversation. However 
much of it I hear? I am 
not satisfied surely it is 
nectar of immortality for 
me.


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nectar of immortality for 
me.
BG10.19 10 19
Įीभगवा
नुवाच |
हÛत ते 
कथǓयçय
◌ाͧम 
Ǒदåया 
éया×मͪव
भूतयः |
ĤाधाÛयत
◌ः कुǽĮेçठ 
नाè×यÛत
◌ो 
ͪवèतरस्
य मे 
||१०-१९||
śrībhagavānuvā
ca .
hanta te 
kathayiṣyāmi 
divyā 
hyātmavibhūtay
aḥ .
prādhānyataḥ 
kuruśreṣṭha 
nāstyanto 
vistarasya me 
||10-19||
।।10.19।। 
Įीभगवान् ने 
कहा -हÛत अब 
मɇ तुàहɅ अपनी 
Ǒदåय ͪवभूǓतयɉ 
को Ĥधानता से 
कहूँगा। हे 
कुǽĮेçठ मेरे 
ͪवèतार का 
अÛत नहȣं है।।
10.19 The 
Blessed Lord 
said  Very 
well! Now I 
will declare to


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said  Very 
well! Now I 
will declare to 
thee My 
divine glories 
in their 
prominence, 
O Arjuna; 
there is no 
end to their 
detailed 
description.
10.19 हÛत now? very 
well? ते to thee? 
कथǓयçयाͧम (I) will 
declare? Ǒदåयाः divine? 
Ǒह indeed? आ×मͪवभूतयः 
My glories? ĤाधाÛयतः in 
their prominence? 
कुǽĮेçठ O best of the 
Kurus? न not? अिèत is? 
अÛतः end? ͪवèतरèय of 
detail? मे of Me.
Commentary Now I will 
tell you of My most 
prominent divine glories. 
My glories are illimitable


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BG10.20 10 20
अहमा×मा 
गुडाकेश 
सव[भूताश
यिèथतः |
अहमाǑदश्
च मÚयं 
च 
भूतानाम
Ûत एव च 
||१०-२०||
ahamātmā 
guḍākeśa 
sarvabhūtāśaya
sthitaḥ .
ahamādiśca 
madhyaṃ ca 
bhūtānāmanta 
eva ca ||10-20||
।।10.20।। हे 
गुडाकेश 
(Ǔनġािजत्) ! मɇ 
समèत भूतɉ के 
ǿदय मɅ िèथत 
सबकȧ आ×मा हूँ 
तथा सàपूण[ 
भूतɉ का आǑद, 
मÚय और अÛत 
भी मɇ हȣ हूँ।।
10.20 I am 
the Self, O 
Gudakesa, 
seated in the 
hearts of all 
beings; I am 
the beginning, 
the middle 
and also the 
end of all 
beings.
10.20 अहम् I? आ×मा the


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end of all 
beings.
10.20 अहम् I? आ×मा the 
Self? गुडाकेश O 
Gudakesa? 
सव[भूताशयिèथतः seated 
in the hearts of all 
beings? अहम् I? आǑदः 
the beginning? च and? 
मÚयम् the middle? च 
and? भूतानाम् of (all) 
beings? अÛतः the end? 
एव even? च and.
Commentary O 
Gudakesa I am the soul 
(Pratyagatma) which 
exists in the hearts of all 
beings and I am also the 
source or origin? the 
middle or stay? and the 
end of all created 
beings. I am the birth? 
the life and the death of


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the life and the death of 
all beings. Meditate on 
Me as the innermost 
Self.Gudakesa means 
either coneror of sleep 
or thickhaired.He who is 
able to meditate on the 
Self with Abheda 
Bhavana (attitude of 
nonduality)? is a alified 
aspirant (Adhikari) of the 
first class. He who is not 
able to meditate on the 
Self should think of the 
Lord in those things 
which are mentioned 
below. This type of 
meditation is for the 
aspirants of the middle 
class.


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BG10.21 10 21
आǑद×या
नामहं 
ͪवçणुÏयȾ
Ǔतषां 
रͪवरंशुमा
न् |
मरȣͬचम[ǽ
तामिèम 
न¢ğाणा
महं शशी 
||१०-२१||
ādityānāmahaṃ 
viṣṇurjyotiṣāṃ 
raviraṃśumān .
marīcirmarutām
asmi 
nakṣatrāṇāmah
aṃ śaśī ||10-
21||
।।10.21।। मɇ 
(बारह) 
आǑद×यɉ मɅ 
ͪवçणु और 
ÏयोǓतयɉ मɅ 
अंशुमान् सूय[ हूँ; 
मɇ (उनचास) 
मǽतɉ (वायु 
देवताओं) मɅ 
मरȣͬच हूँ और 
न¢ğɉ मɅ शशी 
(चÛġमा) हूँ।।
10.21 Among 
the (twelve) 
Adityas, I am 
Vishnu; 
among 
luminaries, 
the radiant 
sun; I am 
Marichi 
among the 
(seven or 
forty-nine)


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Marichi 
among the 
(seven or 
forty-nine) 
Maruts; 
among stars 
the moon am 
I.
10.21 आǑद×यानम् among 
the Adityas? अहम् I? 
ͪवçणुः Vishnu? ÏयोǓतषाम् 
among lights? रͪवः the 
sun? अंशुमान् radiant? 
मरȣͬचः Marichi? मǽताम् 
of the Maruts (winds)? 
अिèम (I) am? न¢ğाणाम् 
among the stars? अहम् 
I? शशी the moon.
Commentary Of the 
twelve Adityas I am the 
Aditya known as 
Vishnu? Dhata? Mitra? 
Aryama? Rudra? 
Varuna? Bhaga? Surya? 
Vivasvan? Pusham? 
Savita? Tvashta and 
Vishnu are the twelve


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Savita? Tvashta and 
Vishnu are the twelve 
Adityas. The twelve 
months of the year are 
the Adityas.The Maruts 
are the gods controlling 
the winds. Some hold 
that there are seven of 
them while others say 
there are fortynine.The 
twelve Adityas? the 
luminaries like Agni? 
lightning? etc.? the 
Maruts? the stars? etc.? 
are the Samanya 
Vibhutis (ordinary 
manifestations) of the 
Lord. Vishnu? the sun? 
Marichi? and the moon 
are His Visesha Vibhutis 
(special manifestations)


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(special manifestations) 
and hence they have 
greater splendour in 
them.You can 
superimpose the Lord 
on the sun and the 
moon? and meditate on 
them as forms of the 
Lord. You can practise 
the same kind of 
meditation on all forms 
mentioned in the 
following verses of this 
chapter.


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BG10.22 10 22
वेदानां 
सामवेदोऽ
िèम 
देवानाम
िèम 
वासवः |
इिÛġयाण
◌ां 
मनæचा
िèम 
भूतानाम
िèम 
चेतना 
||१०-२२||
vedānāṃ 
sāmavedo.asmi 
devānāmasmi 
vāsavaḥ .
indriyāṇāṃ 
manaścāsmi 
bhūtānāmasmi 
cetanā ||10-22||
।।10.22।। मɇ 
वेदɉ मɅ सामवेद 
हूँ, देवɉ मɅ वासव 
(इÛġ) हूँ; मɇ 
इिÛġयɉ मɅ मन 
और 
भूतĤाͨणयɉ मɅ 
चेतना 
(£ानशिÈत) हूँ।
।
10.22 Among 
the Vedas I 
am the Sama-
Veda; I am 
Vasava 
among the 
gods; among 
the senses I 
am the mind; 
and I am 
intelligence 
among living 
beings.


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and I am 
intelligence 
among living 
beings.
10.22 वेदानाम् among the 
Vedas? सामवेदः the 
Sama Veda? अिèम (I) 
am? देवानाम् among the 
gods? अिèम (I) am? 
वासवः Indra? इिÛġयाणाम् 
among the senses? मनः 
mind? च and? अिèम (I) 
am? भूतानाम् among 
living beings? अिèम (I) 
am? चेतना intelligence.
Commentary Vasava is 
Indra.Gods Such as 
Rudras? Adityas.
Indriyas The five 
JnanaIndriyas or organs 
of knowledge? viz.? 
ear? skin? eye? tongue 
and nose and the five 
KarmaIndriyas or organs


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and nose and the five 
KarmaIndriyas or organs 
of action? viz.? speech? 
hands? feet? genitals 
and anus. The mind is 
regarded as the 
eleventh sense. As the 
senses cannot function 
without the help of the 
mind? the mind is 
regarded as the chief 
among the senses.
Chetana Intelligence is 
that state of intellect 
which is manifest in the 
aggregate of the body 
and the senses.That 
which illumines all? from 
the intellect down to the 
grossest object? is 
called Chetana.


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BG10.23 10 23
ǽġाणां 
शɨकरæच
◌ािèम 
ͪवƣेशो 
य¢र¢सा
म् |
वसूनां 
पावकæचा
िèम मेǽः 
ͧशखǐरणा
महम् 
||१०-२३||
rudrāṇāṃ 
śaṅkaraścāsmi 
vitteśo 
yakṣarakṣasām 
.
vasūnāṃ 
pāvakaścāsmi 
meruḥ 
śikhariṇāmaha
m ||10-23||
।।10.23।। मɇ 
(Êयारह) ǽġɉ मɅ 
शंकर हूँ और 
य¢ तथा 
रा¢सɉ मɅ 
धनपǓत कुबेर 
(ͪवƣेश) हूँ; 
(आठ) वसुओं मɅ 
अिÊन हूँ तथा 
ͧशखर वाले 
पव[तɉ मɅ मेǽ हूँ।
।
10.23 And, 
among the 
Rudras I am 
Sankara; 
among the 
Yakshas and 
Rakshasas, 
the Lord of 
wealth 
(Kubera); 
among the 
Vasus I am


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wealth 
(Kubera); 
among the 
Vasus I am 
Pavaka (fire); 
and among 
the (seven) 
mountains I 
am the Meru.
10.23 ǽġाणाम् among the 
Rudras? शɨकरः 
Sankara? च and? अिèम 
(I) am? ͪवƣेशः Kubera? 
य¢र¢साम्,among 
celestial fairies and 
spirits? वसूनाम् among 
Vasus? पावकः Pavaka? 
च and? अिèम (I) am? 
मेǽः Meru? ͧशखǐरणाम् of 
mountains? अहम् I.
Commentary Rudras are 
eleven in number. The 
ten vital airs (Pranas 
and the UpaPranas? 
which are five each) and 
the mind are the eleven


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the mind are the eleven 
Rudras. They are so 
called because they 
produce grief when they 
depart from the body. 
They have been 
symbolised in the 
Puranas as follows 
Virabhadra? Sankara? 
Girisa? Ajaikapati? 
Bhuvanadhisvara? 
Aherbhujya? Pinaki? 
Aparajita? Kapali? 
Sthanu and Bhaga. 
Among these Rudras? 
Sankara is regarded as 
the chief.Vasus are 
earth? water? fire? air? 
ether? sun? moon and 
stars. They are so called 
because they 
comprehend the whole 
universe within them.


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comprehend the whole 
universe within them. 
They have been 
symbolised in the 
Puranas as follows 
Apah? Dhruva? Soma? 
Dhara? Anila? Anala? 
Pratyusa and Prabhasa. 
Of these Anala or 
Pavaka (fire) is the 
chief.


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BG10.24 10 24
पुरोधसां 
च मुÉयं 
मां ͪवɮͬध 
पाथ[ 
बृहèपǓत
म् |
सेनानीना
महं 
èकÛदः 
सरसाम
िèम 
सागरः 
||१०-२४||
purodhasāṃ ca 
mukhyaṃ māṃ 
viddhi pārtha 
bṛhaspatim .
senānīnāmaha
ṃ skandaḥ 
sarasāmasmi 
sāgaraḥ ||10-
24||
।।10.24।। हे 
पाथ[ ! पुरोǑहतɉ 
मɅ मुझे 
बृहèपǓत जानो; 
मɇ सेनापǓतयɉ 
मɅ èकÛद और 
जलाशयɉ मɅ 
समुġ हूँ।।
10.24 And, 
among the 
household 
priests (of 
kings), O 
Arjuna, know 
Me to be the 
chief, 
Brihaspati; 
among the 
army 
generals I am 
Skana; 
among lakes I 
am the


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generals I am 
Skana; 
among lakes I 
am the 
ocean.
'
10.24 पुरोधसाम् among 
the household priests? 
च and? मुÉयम् the chief? 
माम् Me? ͪवɮͬध know? 
पाथ[ O Partha? बृहèपǓतम् 
Brihaspati? सेनानीनाम् 
among generals? अहम् 
I? èकÛदः Skanda? 
सरसाम् among lakes? 
अिèम (I) am? सागरः the 
ocean.Commentary 
Brihaspati is the chif 
priest of the gods. He is 
the househld priest of 
Indra.Skanda is 
Kartikeya or Lord 
Subramanya. He is the 
general of the hosts of 
the gods.Of things


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general of the hosts of 
the gods.Of things 
holding water -- natural 
reservoirs or lakes -- I 
am the ocean.
BG10.25 10 25
महषȸणां 
भृगुरहं 
ͬगरामèम्
येकम¢र
म् |
य£ानां 
जपय£ोऽ
िèम 
èथावराण
◌ां 
Ǒहमालयः 
||१०-२५||
maharṣīṇāṃ 
bhṛgurahaṃ 
girāmasmyeka
makṣaram .
yajñānāṃ 
japayajño.asmi 
sthāvarāṇāṃ 
himālayaḥ ||10-
25||
।।10.25।। मɇ 
महͪष[यɉ मɅ भृगु 
और वाणी 
(शÞदɉ) मɅ 
एका¢र ओंकार 
हूँ। मɇ य£ɉ मɅ 
जपय£ और 
èथावरɉ 
(अचलɉ) मɅ 
Ǒहमालय हूँ।।
10.25 Among 
the great 
sages I am 
Bhrigu;


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10.25 Among 
the great 
sages I am 
Bhrigu; 
among words 
I am the one 
syllable (Om); 
among 
sacrifices I 
am the 
sacrifice of 
silent 
repetition; 
among the 
immovable 
things I am 
the 
Himalayas.
10.25 महषȸणाम् among 
the great Rishis? भृगुः 
Bhrigu? अहम् I? ͬगराम् 
among words? अिèम (I) 
am? ऐकम् the one? 
अ¢रम् syllable? य£ानाम् 
among sacrifices? 
जपय£ः the sacrifice of 
silent repetition? अिèम 
(I) am? èथावराणाम् 
among immovable 
things? Ǒहमालयः 
Himalayas.Commentary 
Manu has said


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Himalayas.Commentary 
Manu has said 
Whatever else the 
Brahmana may or may 
not do? he attains 
salvation by Japa (silent 
repetition of a Mantra) 
alone.Bhrigu is one of 
the mindborn of the 
Creator.Himalaya The 
highest mountain range 
in the world.Japayajna 
There is neither injury 
nor loss in this Yajna. 
Therefore? it is regarded 
as the best of all Yajnas.


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BG10.26 10 26
अæव×थः 
सव[वृ¢ाण
◌ां देवषȸणां 
च नारदः |
गÛधवा[णां 
ͬचğरथः 
ͧसɮधानां 
कͪपलो 
मुǓनः 
||१०-२६||
aśvatthaḥ 
sarvavṛkṣāṇāṃ 
devarṣīṇāṃ ca 
nāradaḥ .
gandharvāṇāṃ 
citrarathaḥ 
siddhānāṃ 
kapilo muniḥ 
||10-26||
।।10.26।। मɇ 
समèत वृ¢ɉ मɅ 
अæव×थ 
(पीपल) हूँ और 
देवͪष[यɉ मɅ 
नारद हूँ; मɇ 
गÛधवɟ मɅ 
ͬचğरथ और 
ͧसɮध पुǽषɉ मɅ 
कͪपल मुǓन हूँ।
।
10.26 Among 
all the trees ( 
I am) the 
Peepul; 
among the 
divine sages, 
I am Narada; 
among 
Gandharvas, 
Chitraratha; 
among the 
perfected, the


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Chitraratha; 
among the 
perfected, the 
sage Kapila.
10.26 अæव×थः Asvattha? 
सव[वृ¢ाणाम् among all 
trees? देवषȸणाम् among 
Divine Rishis? च and? 
नारदः Narada? 
गÛधवा[णाम् among 
Gandharvas? ͬचğरथः 
Chitraratha? ͧसɮधानाम् 
among the Siddhas or 
the perfected? कͪपलः 
Kapila? मुǓनः sage.
Commentary Devarshis 
are gods and at the 
same time Rishis or 
seers of Mantras.
Siddhas are the 
perfected ones those 
who at their very birth 
attained without any 
effort Dharma (virtue)?


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attained without any 
effort Dharma (virtue)? 
Jnana (knowledge of the 
Self)? Vairagya 
(dispassion) and 
Aisvarya (lordship).Muni 
is one who does 
Manana or reflection 
one who meditates.
BG10.27 10 27
उÍचैःĮव
समæवानां 
ͪवɮͬध 
माममृतो
ɮभवम् |
ऐरावतं 
गजेÛġाण
◌ां नराणां 
च 
नराͬधपम् 
||१०-२७||
uccaiḥśravasam
aśvānāṃ viddhi 
māmamṛtodbha
vam .
airāvataṃ 
gajendrāṇāṃ 
narāṇāṃ ca 
narādhipam 
||10-27||
।।10.27।। 
अæवɉ मɅ अमृत 
से उ×पÛन हुए 
उÍचैĮवा 
नामक अæव, 
हाͬथयɉ मɅ 
ऐरावत और


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उÍचैĮवा 
नामक अæव, 
हाͬथयɉ मɅ 
ऐरावत और 
मनुçयɉ मɅ राजा 
मुझे हȣ जानो।।
10.27 Know 
Me as 
Ucchaisravas 
born of 
nectar, 
among 
horses; 
among lordly 
elephants (I 
am) the 
Airavata; and, 
among men, 
the king.
10.27 उÍचैःĮवसम् 
Ucchaisravas? अæवानम् 
among horses? ͪवɮͬध 
know? माम् Me? 
अमृतोɮभवम् born of 
nectar?,ऐरावतम् 
Airavata? गजेÛġाणाम् 
among lordly elephants? 
नराणाम् among men? च 
and? नराͬधपम् the king.
Commentary Nectar 
was obtained by the 
gods by churning the 
ocean of milk.


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gods by churning the 
ocean of milk. 
Ucchaisravas is the 
name of the royal horse 
which was born in that 
ocean of milk when it 
was churned for the 
nectar.Airavatam The 
offspring of Iravati? the 
elephant of Indra born at 
the time when the ocean 
of milk was churned.


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BG10.28 10 28
आयुधाना
महं वėं 
धेनूनाम
िèम 
कामधुक् |
Ĥजनæचा
िèम 
कÛदप[ः 
सपा[णाम
िèम 
वासुͩकः 
||१०-२८||
āyudhānāmaha
ṃ vajraṃ 
dhenūnāmasmi 
kāmadhuk .
prajanaścāsmi 
kandarpaḥ 
sarpāṇāmasmi 
vāsukiḥ ||10-
28||
।।10.28।। मɇ 
शèğɉ मɅ वė 
और धेनुओं 
(गायɉ) मɅ 
कामधेनु हूँ, 
Ĥजा उ×पͪƣ का 
हेतु कÛदप[ 
(कामदेव) मɇ हूँ 
और सपɟ मɅ 
वासुͩक हूँ।।
10.28 Among 
weapons I am 
the 
thunderbolt; 
among cows I 
am the wish-
fulfilling cow 
called 
Kamadhenu; I 
am the 
progenitor, 
the god of 
love; among


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am the 
progenitor, 
the god of 
love; among 
serpents I am 
Vasuki.
10.28 आयुधानम् among 
weapons? अहम् I? वėम् 
the thunderbolt? धेनूनाम् 
among cows? अिèम (I) 
am? कामधुक् 
kamadhenu? the 
heavenly cow which 
yiedls all desires? Ĥजनः 
the progenitro? च and? 
अिèम (I) am? कÛदप[ः 
Kandarpa (Kamadeva)? 
सपा[णाम् among 
serpents? अिèम (I) am? 
वासुͩकः Vasuki.
Commentary Vajram the 
thunderbolt weapon 
made of the bones of 
Dadhichi an implement 
of warfare which can 
only be handled by Indra


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of warfare which can 
only be handled by Indra 
who has fininshed a 
hundred sacrifices.
Kamadhuk The cow 
Kamadhenu of the great 
sage Vasishtha which 
yielded all the desired 
objects? also born of the 
ocean of milk.Kandarpa 
Cupid.Vasuki The Lord 
of hoodless or ordinary 
serpents.Sarpa 
(serpent) has only one 
head. Vasuki is 
yellowcoloured. Nagas 
have many heads. 
Ananta is firecoloured.
Sridhara says that the 
Sarpa is poisonous and 
the Naga is 
nonpoisonous. Sri 
Ramanuja says that


