# embeddings_queue

created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 569, "page_label": "570", "chroma:document": "are \nenveloped by \nevil, as fire by \nsmoke.\n18.48 \u0938\u0939\u091c\u092e\u094d which is \nborn? \u0915\u092e[ action? \n\u0915\u094c\u00db\u0924\u0947\u092f O Kaunteya? \n\u0938\u0926\u094b\u0937\u092e\u094d with fault? \u0905\u036a\u092a \neven? \u0928 not? \u00d7\u092f\u091c\u0947\u0924\u094d \n(one) should abandon? \n\u0938\u0935\u093e[\u0930\u00e0\u092d\u093e\u0903 all \nundertakings? \u01d1\u0939 for? \n\u0926\u094b\u0937\u0947\u0923 by evil? \u0927\u0942\u092e\u0947\u0928 by \nsmoke? \u0905\u093f\u00ca\u0928\u0903 fire? \u0907\u0935 \nlike? \u0906\u0935\u0943\u0924\u093e\u0903 are \nenveloped.Commentary \nSahajam Born with \noneself born with the \nbirth of man.Sadosham \nFaculty for everything is \nconstituted of the three \nGunas.All undertakings \nOnes own as well as \nothers duties.If a Vaisya"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 4f55dfc8-5ac8-4fbd-bb0c-9a1f90b9b4d9
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 569, "page_label": "570", "chroma:document": "Ones own as well as \nothers duties.If a Vaisya \nor a Kshatriya does the \nduties of a Brahmana he \nwill not in any way be \nbenefited. Anothers duty \nbrings in fear. Therefore \nit is not proper to \nperform anothers duty. It \nis not possible for any \nman who has no \nknowledge of the Self to \nrelinish action totally \ntherefore he should not \nabandon action."}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 570, "page_label": "571", "chroma:document": "BG18.49 18 49\n\u0905\u0938\u00c8\u0924\u092c\u0941\n\u026e\u036c\u0927\u0903 \n\u0938\u0935[\u011f \n\u093f\u091c\u0924\u093e\u00d7\u092e\u093e \n\u036a\u0935\u0917\u0924\u00e8\u092a\u0943\n\u0939\u0903 |\n\u0928\u0948\u00e7\u0915\u00e0\u092f[\n\u0367\u0938\u026e\u036c\u0927\u0902 \n\u092a\u0930\u092e\u093e\u0902 \n\u0938\u0902\u00db\u092f\u093e\u0938\u0947\u0928\n\u25cc\u093e\u036c\u0927\u0917\u00cd\u091b\n\u01d3\u0924 ||\u0967\u096e-\n\u096a\u096f||\nasaktabuddhi\u1e25 \nsarvatra jit\u0101tm\u0101 \nvigatasp\u1e5bha\u1e25 .\nnai\u1e63karmyasidd\nhi\u1e43 param\u0101\u1e43 \nsa\u1e43ny\u0101sen\u0101dhi\ngacchati ||18-\n49||\n\u0964\u096418.49\u0964\u0964 \n\u0938\u0935[\u011f \u0906\u0938\u093f\u00c8\u0924 \n\u0930\u01d1\u0939\u0924 \u092c\u0941\u026e\u036c\u0927 \n\u0935\u093e\u0932\u093e \u0935\u0939 \u092a\u0941\u01fd\u0937 \n\u091c\u094b \u00e8\u092a\u0943\u0939\u093e\u0930\u01d1\u0939\u0924 \n\u0924\u0925\u093e \u093f\u091c\u0924\u093e\u00d7\u092e\u093e \n\u0939\u0948, \u0938\u0902\u00db\u092f\u093e\u0938 \u0915\u0947 \n\u026e\u0935\u093e\u0930\u093e \u092a\u0930\u092e \n\u0928\u0948\u00e7\u0915[\u00e0\u092f \u0367\u0938\u026e\u036c\u0927 \n\u0915\u094b \u0124\u093e\u00dc\u0924 \u0939\u094b\u0924\u093e \n\u0939\u0948\u0964\u0964\n18.49 He \nwhose \nintellect is \nunattached \neverywhere, \nwho has \nsubdued his \nself, from \nwhom desire \nhas fled,  he \nby \nrenunciation,"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: ff1e3b12-6c65-4afc-b104-51b4feff8f46
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 570, "page_label": "571", "chroma:document": "whom desire \nhas fled,  he \nby \nrenunciation, \nattains the \nsupreme \nstate of \nfreedom from \naction.\n18.49 \u0905\u0938\u00c8\u0924\u092c\u0941\u026e\u036c\u0927\u0903 \nwhose intellect is \nunattached? \u0938\u0935[\u011f \neveywhere? \u093f\u091c\u0924\u093e\u00d7\u092e\u093e \nwho has subdued his \nself? \u036a\u0935\u0917\u0924\u00e8\u092a\u0943\u0939\u0903 whose \ndesire has fled? \n\u0928\u0948\u00e7\u0915\u00e0\u092f[\u0367\u0938\u026e\u036c\u0927\u092e\u094d the \nperfection consisting in \nfreedom from action? \n\u092a\u0930\u092e\u093e\u092e\u094d the supreme? \n\u0938\u0902\u00db\u092f\u093e\u0938\u0947\u0928 by renunciaion? \n\u0905\u036c\u0927\u0917\u00cd\u091b\u01d3\u0924 (he) attains.\nCommentary The mind \nof one who is free from \nattachment to wife? \nson? body and \nproperty? who has"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 8d035110-81d0-458b-b4a6-a26050a82735
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 570, "page_label": "571", "chroma:document": "son? body and \nproperty? who has \ncontrolled his senses \nand the mind? who has \nno desire for the body? \nfor life and for sensual \npleasure? turns inwards \ntowards God or the \nimmortal Self. It is not \nattracted by the sensual \nobjects of the world. It is \nfilled with dispassion \nand discrimination.He \ngradually gets himself \nestablished in his own \nSelf which is of the \nnature of \nExistenceKnowledgeBlis\ns. Such a person who \nhas knowledge of the \nSelf attains to the \nhighest perfection? to"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 3ccfe7b5-4d97-4122-9b32-a4253ee52b83
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 570, "page_label": "571", "chroma:document": "Self attains to the \nhighest perfection? to \npefect freedom from \naction by renunciation.\nIgnorance is destroyed \nby the attainment of the \nknowledge of the Self. \nThere is cessation of \nactivity. One may \nperform actions for the \nsolidarity of the world \nand yet he will not be \nbound by actions as he \nhas attained absolute \nfreedom from action \nthrough the knowledge \nof the Self. The fire of \nknowledge has burnt the \nfruitbearing effects of \nKarmas or actions. He \nhas no idea of agency"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: c2823eb3-5941-4368-bdd1-71679aa0e3da
encoding: FLOAT32
metadata:
{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 570, "page_label": "571", "chroma:document": "Karmas or actions. He \nhas no idea of agency \nas he is absolutely free \nfrom egoism? as he has \nidentified himself with \nthe Supreme Being.\nNaishkarmya siddhi may \nalso mean the \nattainment of the state \nof Naishkarmya. In this \nexalted? magnanimous? \nineffable state of divine \nsplendour and glory? \none remains as the \nactionless Self. This is \nthe state of immediate \nliberation of the \nVedantins (Kaivalya \nMoksha or Sadyomukti). \nThis marvellous state is \nattained by renunciation"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 83a562ed-39c8-44ab-b26b-f994828a3898
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 570, "page_label": "571", "chroma:document": "attained by renunciation \nor right knowledge or by \nthe renunciation of all \nactions brought about by \nthe attainment of the \nknowledge of the Self. \nMentally renouncing all \nactions and \nselfcontrolled? the \nembodied one rests \nhappily in the \nninegated? city? neither \nacting nor causing \nothers to act. (Cf.V.13)\nNow the Lord teaches in \nthe next verse how a \nman who? having \nattained perfection as \ndescribed above in \nverse 46? by doing his \nduty in the service of the"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: f662a525-6e55-4e2b-bf4f-f8d3fbd227d5
encoding: FLOAT32
metadata:
{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 570, "page_label": "571", "chroma:document": "duty in the service of the \nLord can attain perfect \nfreedom from action. He \ngets discrimination? \npractises constant \nmeditation and rests in \nthe knowledge of the \nimmutable Self.,(Cf.III.\n4and19)"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 197affb1-c12d-4565-a4c4-5b8143eb2123
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 571, "page_label": "572", "chroma:document": "BG18.50 18 50\n\u0367\u0938\u026e\u036c\u0927\u0902 \n\u0124\u093e\u00dc\u0924\u094b \n\u092f\u0925\u093e \u0126\u00e9\u092e \n\u0924\u0925\u093e\u00dc\u0928\u094b\n\u01d3\u0924 \u01d3\u0928\u092c\u094b\u0927 \n\u092e\u0947 |\n\u0938\u092e\u093e\u0938\u0947\u0928\u0948\u0935 \n\u0915\u094c\u00db\u0924\u0947\u092f \n\u01d3\u0928\u00e7\u0920\u093e \n\u00a3\u093e\u0928\u00e8\u092f \n\u092f\u093e \u092a\u0930\u093e \n||\u0967\u096e-\u096b\u0966||\nsiddhi\u1e43 pr\u0101pto \nyath\u0101 brahma \ntath\u0101pnoti \nnibodha me .\nsam\u0101senaiva \nkaunteya ni\u1e63\u1e6dh\u0101 \nj\u00f1\u0101nasya y\u0101 \npar\u0101 ||18-50||\n\u0964\u096418.50\u0964\u0964 \n\u0367\u0938\u026e\u036c\u0927 \u0915\u094b \n\u0124\u093e\u00dc\u0924 \u092a\u0941\u01fd\u0937 \n\u0369\u0915\u0938 \u0124\u0915\u093e\u0930 \n\u0126\u00e9\u092e \u0915\u094b \u0124\u093e\u00dc\u0924 \n\u0939\u094b\u0924\u093e \u0939\u0948, \u0924\u0925\u093e \n\u00a3\u093e\u0928 \u0915\u0227 \u092a\u0930\u093e \n\u01d3\u0928\u00e7\u0920\u093e \u0915\u094b \u092d\u0940 \n\u0924\u0941\u092e \u092e\u0941\u091d\u0938\u0947 \n\u0938\u0902\u00a2\u0947\u092a \u092e\u0245 \u091c\u093e\u0928\u094b\u0964\n\u0964\n18.50 Learn \nfrom Me in \nbrief, O \nArjuna, how \nhe who has \nattained \nperfection \nreaches \nBrahman (the \nEternal), that \nsupreme \nstate of \nknowledge."}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 461d888d-10c1-4f7d-9a88-8375c3e74d85
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 571, "page_label": "572", "chroma:document": "Eternal), that \nsupreme \nstate of \nknowledge.\n18.50 \u0367\u0938\u026e\u036c\u0927\u092e\u094d \nperfection? \u0124\u093e\u00dc\u0924\u0903 \nattained? \u092f\u0925\u093e as? \u0126\u00e9\u092e \nBrahman (the Eternal)? \n\u0924\u0925\u093e so? \u0906\u00dc\u0928\u094b\u01d3\u0924 \nobtains? \u01d3\u0928\u092c\u094b\u0927 learn? \u092e\u0947 \nof Me? \u0938\u092e\u093e\u0938\u0947\u0928 in brief? \n\u090f\u0935 even? \u0915\u094c\u00db\u0924\u0947\u092f O son \nof Kunti? \u01d3\u0928\u00e7\u0920\u093e state? \n\u00a3\u093e\u0928\u00e8\u092f of knowledge? \u092f\u093e \nor? \u092a\u0930\u093e highest.\nCommentary When a \nman has the good \nfortune to hear the \nwords of wisdom from a \nteacher? dualism and \negoism vanish and his \nmind rests in union with \nthe Supreme Being. The \nneed for action no"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: bf5f08c1-4284-429e-8f8a-91c830efb0d1
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 571, "page_label": "572", "chroma:document": "the Supreme Being. The \nneed for action no \nlonger exists for such a \nman. Nothing further \nremains for him to do. \nHe has become a \nKritakritya (a man of \ntotal fulfilment? or one \nwho has done all that \nthere is to be done).The \naspirant obtains the \ngrace of the Lord by \nworshipping Hims with \nhis proper duty. The \nLord gives him \ndispassion? \ndiscrimination? devotion \nto knowledge. The Lord \nremoves his veil of \nignorance. To these \never harmonious? \nworshipping in love? I"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 8f3fb7e0-3524-44a1-8bf2-780d9a4c4708
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 571, "page_label": "572", "chroma:document": "ever harmonious? \nworshipping in love? I \ngive the Yoga of \ndiscrimination by which \nthey come unto Me. Out \nof My mere compassion \nfor them? I? dwelling \nwithin their Self? destroy \nthe darkness born of \nignorance by the \nluminous lamp of \nknowledge. (X.10and11)\nThe perfection is \nJnanaNishtha or \ndevotion to knowledge \nby which he attains \nSelfrealisation or \nbecomes identical with \nthe Supreme Being \nwhen the veil of \nignorance is rent \nasunder. The way to the \nattainment of this"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 57ed1014-ab7b-43da-9001-711de35bba23
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 571, "page_label": "572", "chroma:document": "asunder. The way to the \nattainment of this \ndevotion to knowledge \nwill be described only in \na succint manner. The \nprocess or method of \nSelfrealisation will be \ndescribed only in brief in \nthe following verses.The \nactual technie has to be \nlearnt direct from a \nGuna."}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: e3666b79-4dca-4bba-bbfa-559027957709
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 572, "page_label": "573", "chroma:document": "BG18.51 18 51\n\u092c\u0941\u026e\u00da\u092f\u093e \n\u036a\u0935\u0936\u0941\u026e\u0927\u092f\n\u25cc\u093e \u092f\u0941\u00c8\u0924\u094b \n\u0927\u0943\u00d7\u092f\u093e\u00d7\u092e\u093e\n\u0928\u0902 \n\u01d3\u0928\u092f\u00e0\u092f \n\u091a |\n\u0936\u00de\u0926\u093e\u0926\u0223\n\u093f\u00db\u0935\u0937\u092f\u093e\u0902\u0938\u094d\n\u00d7\u092f\u00c8\u00d7\u0935\u093e \n\u0930\u093e\u0917\u026e\u0935\u0947\u0937\u094c \n\u00e5\u092f\u0941\u0926\u00e8\u092f \n\u091a ||\u0967\u096e-\n\u096b\u0967||\nbuddhy\u0101 \nvi\u015buddhay\u0101 \nyukto \ndh\u1e5bty\u0101tm\u0101na\u1e43 \nniyamya ca .\n\u015babd\u0101d\u012bnvi\u1e63ay\u0101\n\u1e43styaktv\u0101 \nr\u0101gadve\u1e63au \nvyudasya ca \n||18-51||\n\u0964\u096418.51\u0964\u0964 \n\u036a\u0935\u0936\u0941\u026e\u0927 \u092c\u0941\u026e\u036c\u0927 \n\u0938\u0947 \u092f\u0941\u00c8\u0924, \u0927\u0943\u01d3\u0924 \n\u0938\u0947 \u0906\u00d7\u092e\u0938\u0902\u092f\u092e \n\u0915\u0930, \u0936\u00de\u0926\u093e\u01d1\u0926 \n\u036a\u0935\u0937\u092f\u0249 \u0915\u094b \n\u00d7\u092f\u093e\u0917 \u0915\u0930 \u0914\u0930 \n\u0930\u093e\u0917-\u026e\u0935\u0947\u0937 \u0915\u093e \n\u092a\u01d0\u0930\u00d7\u092f\u093e\u0917 \n\u0915\u0930....\u09f7\u09f7\u09f7\u09f7\u0964\u0964\n18.51 \nEndowed with \na pure \nintellect, \ncontrolling the \nself by \nfirmness, \nrelinishing \nsound and \nother objects \nand \nabandoning"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 572, "page_label": "573", "chroma:document": "sound and \nother objects \nand \nabandoning \nattraction and \nhatred.\n18.51 \u092c\u0941\u026e\u00da\u092f\u093e with an \nintellect? \u036a\u0935\u0936\u0941\u026e\u0927\u092f\u093e pure? \n\u092f\u0941\u00c8\u0924\u0903 endowed? \u0927\u0943\u00d7\u092f\u093e by \nfirmness? \u0906\u00d7\u092e\u093e\u0928\u092e\u094d the \nself? \u01d3\u0928\u092f\u00e0\u092f controlling? \n\u091a and? \u0936\u00de\u0926\u093e\u0926\u0223\u0928\u094d sound \nand other? \u036a\u0935\u0937\u092f\u093e\u0928\u094d \nsenseobjects? \u00d7\u092f\u00c8\u00d7\u0935\u093e \nrelinishing? \u0930\u093e\u0917\u026e\u0935\u0947\u0937\u094c \nattraction and hatred? \n\u00e5\u092f\u0941\u0926\u00e8\u092f abandoning? \u091a \nand.Commentary The \nlower self should be \ncontrolled with firmness \nby the Self of pure \nintellect. The turbulent \nsenses and the mind \nshould be subdued with"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 6ad199f5-72e8-4e9c-beb1-34eb68771180
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 572, "page_label": "573", "chroma:document": "senses and the mind \nshould be subdued with \nthe help of the pure \nintellect or reason. Pure \nreason is a great power. \nWhenever the senses \nraise their heads and \nhiss? they should be \nhammered by the \npowerful rod of pure \nintellect or reason. \nReason is the faculty of \ndetermination.Pure \nintellect The intellect \nthat is free from lust? \nanger? greed? pride? \ndoubt? misconception? \netc. It is like a clear \nmirror. A pure intellect is \nBrahman Itself. It can be \neasily merged in"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: a3efdce7-d325-46f2-92ac-71e71ab4b740
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 572, "page_label": "573", "chroma:document": "Brahman Itself. It can be \neasily merged in \nBrahman. When the \npure intellect is merged \nin Brahman? the \nreflected intelligence? \nChidabhasa or Jiva? is \nalso absorbed in \nBrahman. The Jiva \nbecomes identical with \nBrahman? just as the \nether in the pot \nbecomes one with the \nuniversal ether when the \npot is broken.The self \nThe aggregate of the \nbody and the senses.\nThe aspirant withdraws \nthe senses from their \nrespective objects again \nand again through the \nrepeated practice of"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 6c9f37b0-adc0-4ca6-8047-d51be8e0423d
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 572, "page_label": "573", "chroma:document": "and again through the \nrepeated practice of \nPratyahara (abstraction) \nand Dama \n(selfrestraint). Gradually \nthe senses are fixed in \nthe Self. Their outgoing \ntendencies are totally \ncurbed. The aspirant \nattains supreme control \nof the senses by \nconstant meditation? by \nthe practice of \ndispassion he coners \nRaga (attachment)? and \nthrough the practice of \npure love or cosmic love \nor divine Preme he \nconers hatred.He \nabandons all luxuries. \nHe keeps only those \nobjects which are"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 572, "page_label": "573", "chroma:document": "He keeps only those \nobjects which are \nnecessary for the bare \nmaintenance of the \nbody. He has neither \nattachment nor hatred \neven for those objects \nwhich are necessary for \nthat purpose."}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 573, "page_label": "574", "chroma:document": "BG18.52 18 52\n\u036a\u0935\u036a\u0935\u00c8\u0924\u0938\u0947\n\u0935\u0940 \n\u0932\u00cb\u0935\u093e\u0936\u0940 \n\u092f\u0924\u0935\u093e\u00c8\u0915\n\u25cc\u093e\u092f\u092e\u093e\u0928\u0938\u0903 \n|\n\u00da\u092f\u093e\u0928\u092f\u094b\u0917\n\u092a\u0930\u094b \u01d3\u0928\u00d7\u092f\u0902 \n\u0935\u0948\u0930\u093e\u00ca\u092f\u0902 \n\u0938\u092e\u0941\u092a\u093e\u036c\u012e\n\u0924\u0903 ||\u0967\u096e-\n\u096b\u0968||\nviviktasev\u012b \nlaghv\u0101\u015b\u012b \nyatav\u0101kk\u0101yam\u0101\nnasa\u1e25 .\ndhy\u0101nayogapar\no nitya\u1e43 \nvair\u0101gya\u1e43 \nsamup\u0101\u015brita\u1e25 \n||18-52||\n\u0964\u096418.52\u0964\u0964 \n\u036a\u0935\u036a\u0935\u00c8\u0924 \u0938\u0947\u0935\u0940, \n\u0932\u00cb\u0935\u093e\u0936\u0940 \n(\u0367\u092e\u0924\u093e\u0939\u093e\u0930\u0223) \n\u093f\u091c\u0938\u0928\u0947 \u0905\u092a\u0928\u0947 \n\u0936\u0930\u0223\u0930, \u0935\u093e\u0923\u0940 \n\u0914\u0930 \u092e\u0928 \u0915\u094b \n\u0938\u0902\u092f\u0924 \u0369\u0915\u092f\u093e \u0939\u0948, \n\u00da\u092f\u093e\u0928\u092f\u094b\u0917 \u0915\u0947 \n\u0905\u00df\u092f\u093e\u0938 \u092e\u0245 \n\u0938\u0926\u0948\u0935 \u0924\u00d7\u092a\u0930 \n\u0924\u0925\u093e \u0935\u0948\u0930\u093e\u00ca\u092f \u092a\u0930 \n\u0938\u092e\u093e\u036c\u012e\u0924\u0964\u0964\n18.52 \nDwelling in \nsolitude, \neating but \nlittle, with \nspeech, body \nand mind \nsubdued, \nalways \nengaged in \nmeditation \nand"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 6bd542b2-8258-4652-8813-342392129e53
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 573, "page_label": "574", "chroma:document": "subdued, \nalways \nengaged in \nmeditation \nand \nconcentration, \nresorting to \ndispassion.\n18.52 \u036a\u0935\u036a\u0935\u00c8\u0924\u0938\u0947\u0935\u0940 \ndwelling in solitude? \n\u0932\u00cb\u0935\u093e\u0936\u0940 eating but little? \n\u092f\u0924\u0935\u093e\u00c8\u0915\u093e\u092f\u092e\u093e\u0928\u0938\u0903 \nspeech? body and mind \nsubdued? \u00da\u092f\u093e\u0928\u092f\u094b\u0917\u092a\u0930\u0903 \nengaged in meditation \nand concentration? \n\u01d3\u0928\u00d7\u092f\u092e\u094d always? \u0935\u0948\u0930\u093e\u00ca\u092f\u092e\u094d \ndispassion? \u0938\u092e\u0941\u092a\u093e\u036c\u012e\u0924\u0903 \nresorting to.\nCommentary Solitude \nhas its own charms. The \nspiritual vibrations in \nsolitude are wonderfully \nelevating. Meditation will \ncome by itself without \nexertion. All saints and"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 71f6ea4a-9ef0-44e7-a871-686f428bd64b
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 573, "page_label": "574", "chroma:document": "come by itself without \nexertion. All saints and \nsages who have \nattained Selfrealisation \nhave remained in \nsolitude for a number of \nyears. You will have \ngood meditation if you \nsit on the bank of a \nriver? in a cave or on \nthe seashore or in a \njungle. During the \nChristmas and Easter \nholidays you can all \nenjoy the peace of \nsolitude. It is very \nnecessary to live in \nsolitude at least for a \nmonth or a fortnight in a \nyear for the \nhouseholders. Instead of \nwasting time? energy"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 8cd87a84-8b39-4aae-8f16-1689c267f5ab
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 573, "page_label": "574", "chroma:document": "householders. Instead of \nwasting time? energy \nand money in Calcutta \nor any other city? during \nthe holidays? live in holy \nplaces like Rishikesh? \nUttarakasi or \nNaimisaranya drink the \nnectar of peace in such \nplaces by doing \nAnushthana (intense \nand systematic spiritual \npractice) or Japa of a \nMantra and attain \nimmortality. If you once \ntaste the bliss of solitude \nyou will never forget it. \nEvery year you will \nattempt to taste it again. \nHe who takes too much \nfood (a glutton) is ite"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 224b0b35-7d52-4da7-9b27-4ae688edb49a
encoding: FLOAT32
metadata:
{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 573, "page_label": "574", "chroma:document": "He who takes too much \nfood (a glutton) is ite \nunfit for meditation or \nthe spiritual path. Too \nmuch food will produce \nlaziness? a halfsleepy \nstate and deep sleep \nalso. Eat to live. Eat in \nmoderation. You will \nhave a light body and \nlight? cheerful and \nserene mind. This will \nhelp you in your practice \nof meditation. Observe \nMauna or the vow of \nsilelnce for a week or a \nmonth. Observe the vow \nfor two hours daily. \nControl the body. \nPractise Ahimsa and \nBrahmacharya. Meditate"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 660cfb6e-a89b-4c8f-983d-e3adf894be26
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 573, "page_label": "574", "chroma:document": "Practise Ahimsa and \nBrahmacharya. Meditate \non the Self or on the \nLord Hari with four \nhands? or on Lord \nKrishna? Rama or Siva. \nBe regular in your \nmeditation and gradually \nincrease the period of \nmeditation from 15 \nminutes to 3 or 6 hours \nat a sitting. If you are a \nwholetimed aspirant? \nspend the whole time in \nmeditation. If you are \nnot able to do this? do \nLikhita Japa (writing the \nMantra) and Kirtan \n(singing the Names and \nglories of the Lord). \nStudy religious books in"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: f7bf0dc4-779f-4b7f-9bda-82247d3b7e84
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 573, "page_label": "574", "chroma:document": "glories of the Lord). \nStudy religious books in \nthe interval. Only \nadvanced aspirants can \nmeditate for a long time. \nWatch the mind and \ncultivate dispassion. \nEnergy will leak out \nthrough the senses if \nyou are careless and \nnonvigilant. If energy \nleaks out? you cannot \nhave good meditation. \nDispassion is \nindifference to sensual \nenjoyments herein and \nhereafter? absence of \ndesire for visible and \ninvisible objects. You \nmust have steady? \nlasting and sustained"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: ecf4d2e8-63f8-4252-863e-1fd9df768db2
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 573, "page_label": "574", "chroma:document": "must have steady? \nlasting and sustained \ndispassion. It should not \nwane. It should be a \nconstant attitude of the \nmind. You must be fully \nestablished in \ndispassion.In doing the \nAnushthana for 40 days \nlive on milk and fruits or \nlight diet. Take only 3 or \n4 articles of food. Take \none meal only. Sleep on \nthe floor. Observe \ncelibacy and the vow of \nsilence. Do not come \nout of the room. Speak \nlittle if you do not \nobserve perfect silence. \nDo the Anushthana on \nthe banks of the Ganga"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: bfe7ea10-30f4-4f08-98a2-f0ebf08c2930
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 573, "page_label": "574", "chroma:document": "Do the Anushthana on \nthe banks of the Ganga \nor any sacred river. Try \nto do one or several \nPurascharanas of your \nIshta Mantra. If there are \nfive letters (syllables in \nEnglish) in the Mantra? \n500?000 repetitions of \nthe Mantra will \nconstitute one \nPurascharana."}


created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 574, "page_label": "575", "chroma:document": "BG18.53 18 53\n\u0905\u0939\u0902\u0915\u093e\u0930\u0902 \n\u092c\u0932\u0902 \u0926\u092a\u024d \n\u0915\u093e\u092e\u0902 \u0110\u094b\u0927\u0902 \n\u092a\u01d0\u0930\u0112\u0939\u092e\u094d \n|\n\u036a\u0935\u092e\u0941\u00cd\u092f \n\u01d3\u0928\u092e[\u092e\u0903 \n\u0936\u093e\u00db\u0924\u094b \n\u0126\u00e9\u092e\u092d\u0942\u092f\u093e\n\u092f \u0915\u00e3\u092a\u0924\u0947 \n||\u0967\u096e-\u096b\u0969||\naha\u1e43k\u0101ra\u1e43 \nbala\u1e43 darpa\u1e43 \nk\u0101ma\u1e43 \nkrodha\u1e43 \nparigraham .\nvimucya \nnirmama\u1e25 \u015b\u0101nto \nbrahmabh\u016by\u0101ya \nkalpate ||18-53||\n\u0964\u096418.53\u0964\u0964 \n\u0905\u0939\u0902\u0915\u093e\u0930, \u092c\u0932, \n\u0926\u092a[, \u0915\u093e\u092e, \u0110\u094b\u0927 \n\u0914\u0930 \u092a\u01d0\u0930\u0112\u0939 \u0915\u094b \n\u00d7\u092f\u093e\u0917 \u0915\u0930 \n\u092e\u092e\u00d7\u0935\u092d\u093e\u0935 \u0938\u0947 \n\u0930\u01d1\u0939\u0924 \u0914\u0930 \n\u0936\u093e\u00db\u0924 \u092a\u0941\u01fd\u0937 \n\u0126\u00e9\u092e \u0124\u093e\u093f\u00dc\u0924 \u0915\u0947 \n\u092f\u094b\u00ca\u092f \u092c\u0928 \u091c\u093e\u0924\u093e \n\u0939\u0948\u0964\u0964\n18.53 Having \nabandoned \negoism, \nstrength, \narrogance, \ndesire, anger \nand \ncovetousness\n, and free \nfrom the \nnotion of \n'mine' and \npeaceful,  he"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: f1c43db1-be61-4f17-95d2-a85e8d5b3c71
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 574, "page_label": "575", "chroma:document": "from the \nnotion of \n'mine' and \npeaceful,  he \nis fit for \nbecoming \nBrahman.\n18.53 \u0905\u0939\u0268\u0915\u093e\u0930\u092e\u094d egoism? \n\u092c\u0932\u092e\u094d strength? \u0926\u092a[\u092e\u094d \narrogance? \u0915\u093e\u092e\u092e\u094d \ndesire? \u0110\u094b\u0927\u092e\u094d anger? \n\u092a\u01d0\u0930\u0112\u0939\u092e\u094d covetousness? \n\u036a\u0935\u092e\u0941\u00cd\u092f having \nabandoned? \u01d3\u0928\u092e[\u092e\u0903 \nwithout mineness? \n\u0936\u093e\u00db\u0924\u0903 peaceful? \n\u0126\u00e9\u092e\u092d\u0942\u092f\u093e\u092f for becoming \nBrahman? \u0915\u00e3\u092a\u0924\u0947 (he) is \nfit.Commentary Egoism \nIdentifying the Self with \nthe body? etc. This is \nthe error of mistaking \nthe physical body for the \npure immortal Self.\nBalam That strength \nwhich is combined or"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 574, "page_label": "575", "chroma:document": "Balam That strength \nwhich is combined or \nunited with passion? \ndesire and attachment? \nand not the physical or \nother strength. Physical \nstrength is natural. It is \nnot possible to abandon \nthis physical strength.\nDarpam Arrogance? \ninsolence? selfassertive \nRajasic vehemence this \nfollows the state of \nexaltion.,Man becomes \narrogant when he \npossesses wealth or \nmuch learning. When he \nbecomes arrogant he \nviolates Dharma and \ndoes wicked deeds.The \naspirant even abandons"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 9e1b159f-5aaf-4723-b49c-b018b67ca862
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 574, "page_label": "575", "chroma:document": "does wicked deeds.The \naspirant even abandons \nthe things which are \nnecessary for the bare \nmaintenance of the \nbody. He becomes a \nParamahamsaParivrajak\na? a wandering or \nitinerant ascetic. He has \nno attachment to his \nbody. He knows that \neven the body does not \nbelong to him.Santa \nPeaceful? tranil? \nserene.Such an aspirant \nwho has devotion to \nSelfknowledge? and \nwho is endowed with the \nabove virtues is fit to \nbecome Brahman."}


created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 575, "page_label": "576", "chroma:document": "BG18.54 18 54\n\u0126\u00e9\u092e\u092d\u0942\u0924\u0903 \n\u0124\u0938\u00db\u0928\u093e\u0924\u094d\n\u092e\u093e \u0928 \n\u0936\u094b\u091a\u01d3\u0924 \u0928 \n\u0915\u093e\u0268\u00a2\u01d3\u0924 \n|\n\u0938\u092e\u0903 \n\u0938\u0935\u0236\u0937\u0941 \n\u092d\u0942\u0924\u0947\u0937\u0941 \n\u092e\u026e\u092d\u093f\u00c8\u0924\u0902 \n\u0932\u092d\u0924\u0947 \n\u092a\u0930\u093e\u092e\u094d \n||\u0967\u096e-\u096b\u096a||\nbrahmabh\u016bta\u1e25 \nprasann\u0101tm\u0101 na \n\u015bocati na \nk\u0101\u1e45k\u1e63ati .\nsama\u1e25 sarve\u1e63u \nbh\u016bte\u1e63u \nmadbhakti\u1e43 \nlabhate par\u0101m \n||18-54||\n\u0964\u096418.54\u0964\u0964 \n\u0126\u00e9\u092e\u092d\u0942\u0924 (\u091c\u094b \n\u0938\u093e\u0927\u0915 \u0126\u00e9\u092e \n\u092c\u0928 \u0917\u092f\u093e \u0939\u0948), \n\u0124\u0938\u00db\u0928 \u092e\u0928 \n\u0935\u093e\u0932\u093e \u092a\u0941\u01fd\u0937 \u0928 \n\u0907\u00cd\u091b\u093e \u0915\u0930\u0924\u093e \u0939\u0948 \n\u0914\u0930 \u0928 \u0936\u094b\u0915, \n\u0938\u092e\u00e8\u0924 \u092d\u0942\u0924\u0249 \u0915\u0947 \n\u0124\u01d3\u0924 \u0938\u092e \u0939\u094b\u0915\u0930 \n\u0935\u0939 \u092e\u0947\u0930\u0223 \u092a\u0930\u093e \n\u092d\u093f\u00c8\u0924 \u0915\u094b \u0124\u093e\u00dc\u0924 \n\u0915\u0930\u0924\u093e \u0939\u0948\u0964\u0964\n18.54 \nBecoming \nBrahman, \nserene in the \nSelf, he \nneither \ngrieves nor \ndesires, the \nsame to all \nbeings, he \nobtains"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 575, "page_label": "576", "chroma:document": "desires, the \nsame to all \nbeings, he \nobtains \nsupreme \ndevotion to \nMe.\n18.54 \u0126\u00e9\u092e\u092d\u0942\u0924\u0903 having \nbecome Brahman? \n\u0124\u0938\u00db\u0928\u093e\u00d7\u092e\u093e \nsereneminded? \u0928 not? \n\u0936\u094b\u091a\u01d3\u0924 (he) grieves? \u0928 \nnot? \u0915\u093e\u0268\u00a2\u01d3\u0924 desires? \n\u0938\u092e\u0903 the same? \u0938\u0935\u0236\u0937\u0941 all? \n\u092d\u0942\u0924\u0947\u0937\u0941 in beings? \n\u092e\u026e\u092d\u093f\u00c8\u0924\u092e\u094d devotion unto \nMe? \u0932\u092d\u0924\u0947 obtains? \u092a\u0930\u093e\u092e\u094d \nsupreme.Commentary \nBrahmabhutah Having \nattained to Brahman. \nHis attainment of perfect \nfreedom or oneness with \nthe Supreme is \ndescribed in the next \nverse.He is \ntranilminded. He is in a \nstate of balance and"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: c468a107-1b0e-4b01-9cd7-d33204c638e3
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 575, "page_label": "576", "chroma:document": "tranilminded. He is in a \nstate of balance and \neanimity. There is \nnothing connected with \nthe little personality that \nmay cause him to grieve \nor prompt him to feel \ndesire. When this state \nis attained? the \nmultiplicity of objects \ngradually disappears \nand he perceives only \nunity everywhere. The \nwaking and dream \nconsciousness that \ngives rise to false \nknowledge gradually \npasses away.He does \nnot grieve about his \nbodily wants. If he fails \nin his attempt to fulfil \nthem? he does not"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: ebded2a6-6944-4fd5-b98f-f1961e177294
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 575, "page_label": "576", "chroma:document": "in his attempt to fulfil \nthem? he does not \ngrieve either. He always \nkeeps evenness of mind \nin success and failure. \nHe has no longing for \nany object that is not \nattained.Na sochati na \nkankshati can also be \ninterpreted as he neither \ngrieves nor exults.\nSamah sarveshu \nbhuteshu may also \nmean he puts himself in \nthe position of others \nand feels for others. If \nanyone is in acute \nagony or distress? he \nhimself feels that he is \naffected. His heart is \nvery tender and soft. He"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 575, "page_label": "576", "chroma:document": "affected. His heart is \nvery tender and soft. He \nis extremely \ncompassionate and \nmerciful. He considers \nthat the pleasure and \npain of all beings are his \nown. If others rejoice he \nalso rejoices if others \nare in distress? he also \nis distressed. His heart \nis so much expanded \nthat he feels for all. \nJealousy? narrowness \nof heart? \npettymindedness? the \nidea of separateness? \nall barriers that separate \nman from man? \nprejudices of all sorts \nand dislike for others --"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 575, "page_label": "576", "chroma:document": "and dislike for others -- \nall vanished in toto. He \nhas cosmic love. He is a \ncosmic benefactor. He is \nthe friend of all. This \nstate of expansion is \nbeyond description. One \nhas to experience it for \noneself. Such a devotee \nor aspirant attains \nsupreme devotion to \nMe? the fourth or the \nhighest of the four kinds \nof devotion mentioned in \nverse 16 of chapter VII? \nviz.? devotion of \nknowledge of the man of \nwisdom. (Cf.II.70)"}


created_at: 2025-02-27 16:28:38
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created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 827dd886-7d39-4c74-ac3c-4bc33e5a4258
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 576, "page_label": "577", "chroma:document": "knows Me in \ntruth, what \nand who I am; \nthen having \nknown Me in \ntruth, he \nforthwith \nenters into \nthe Supreme.\n18.55 \u092d\u00c8\u00d7\u092f\u093e by \ndevotion? \u092e\u093e\u092e\u094d Me? \n\u0905\u0367\u092d\u091c\u093e\u0928\u093e\u01d3\u0924 (he) knows? \n\u092f\u093e\u0935\u093e\u0928\u094d what? \u092f\u0903 who? \u091a \nand? \u0905\u093f\u00e8\u092e (I) am? \n\u0924\u01c2\u0935\u0924\u0903 in truth? \u0924\u0924\u0903 \nthen? \u092e\u093e\u092e\u094d Me? \u0924\u01c2\u0935\u0924\u0903 in \ntruth? \u00a3\u093e\u00d7\u0935\u093e having \nknown? \u036a\u0935\u0936\u0924\u0947 (he) \nenters? \u0924\u0924\u094d that? \n\u0905\u0928\u00db\u0924\u0930\u092e\u094d afterwards.\nCommentary My \ndevotee? O Arjuna? \nwho has attained to \nunion with Me through \nsingleminded and \nunflinching devotion is \nverily My very Self."}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 0571aef2-048e-4218-bca4-b56b57331f18
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 576, "page_label": "577", "chroma:document": "unflinching devotion is \nverily My very Self. \nDevotion culminates in \nknowledge. Devotion \nbegins with two and \nends in one. ParaBhakti \n(supreme devotion) and \nJnana are one. Devotion \nis the mother. \nKnowledge is the son. \nBy devotion he knows \nthat I am allpervading \npure,consciousness he \nknows that I am \nnondual? unborn? \ndecayless? causeless? \nselfluminous? \nindivisible? unchanging \nhe knows that I am \ndestitute of all the \ndifferences caused by \nthe limiting adjuncts he"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: b2385724-7c7c-4669-a90b-4acc48bbed14
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 576, "page_label": "577", "chroma:document": "differences caused by \nthe limiting adjuncts he \nknows that I am the \nsupport? source? \nwomb? basis? and \nsubstratum of everything \nhe knows that I am the \nruler of all beings he \nknows that I am the \nSupreme Purusha? the \ncontroller of Maya? and \nthat this world is a mere \nappearance. Thus \nknowing Me in truth or in \nessence? he enters into \nMe soon after attaining \nSelfknowledge.The act \nof knowing and the act \nof entering are not two \ndistinct acts. Knowing is \nbecoming. Knowing is"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: a18b3e7a-9b46-4585-9a4f-701b5c43a025
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 576, "page_label": "577", "chroma:document": "distinct acts. Knowing is \nbecoming. Knowing is \nattaining Selfknowledge. \nTo know That is to \nbecome That. Entering \nis knowing or beoming \nThat. Entering is the \nattainment of \nSelfknowledge or \nSelfrealisation. These \nare all jugglery of words \nonly. Knowing and \nentering are \nsynonymous terms. It is \nvery difficult to \nunderstand or \ncomprehend \ntranscendental spiritual \nmatters. The teachers \nuse various terms or \nexpressions? \nanalogies? similes? \nparables? stories? etc."}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 89ee4b38-e120-409b-a798-67504f08122a
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 576, "page_label": "577", "chroma:document": "analogies? similes? \nparables? stories? etc. \nto make the aspirant \ngrasp the matter clearly \nand lucidly. Words are \nimperfect and languages \nare defective. They \ncannot fully express the \ninner spiritual \nexperiences. The \nteacher somehow or \nother expresses to the \nstudents or aspirants \nthese spiritual ideas. \nThe aspirant himself will \nhave to realise the Self. \nThat is beyond the \nreach of words of \nexpressions or \nanalogies of similes. \nHow can there be \nsimiles for that nondual"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 576, "page_label": "577", "chroma:document": "How can there be \nsimiles for that nondual \nBrahman These words \nare a sort of help or prop \nfor the aspirants to lean \nupon in the beginning to \nunderstand spiritual \nmatters. When he \nrealises the Self? these \nwords are of no value to \nhim. He himself \nbecomes an \nembodiment of \nknowledge."}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 577, "page_label": "578", "chroma:document": "BG18.56 18 56\n\u0938\u0935[\u0915\u092e\u093e[\u0923\u094d\n\u092f\u036a\u092a \u0938\u0926\u093e \n\u0915\u0941\u0935\u093e[\u0923\u094b \n\u092e\u026e\u00e5\u092f\u092a\u093e\n\u012e\u092f\u0903 |\n\u092e\u00d7\u0124\u0938\u093e\u0926\u093e\n\u0926\u0935\u093e\u00dc\u0928\u094b\u01d3\u0924 \n\u0936\u093e\u00e6\u0935\u0924\u0902 \n\u092a\u0926\u092e\u00e5\u092f\u092f\n\u092e\u094d ||\u0967\u096e-\n\u096b\u096c||\nsarvakarm\u0101\u1e47ya\npi sad\u0101 kurv\u0101\u1e47o \nmadvyap\u0101\u015braya\n\u1e25 .\nmatpras\u0101d\u0101dav\n\u0101pnoti \n\u015b\u0101\u015bvata\u1e43 \npadamavyayam \n||18-56||\n\u0964\u096418.56\u0964\u0964 \u091c\u094b \n\u092a\u0941\u01fd\u0937 \u092e\u0926\u093e\u036c\u012e\u0924 \n\u0939\u094b\u0915\u0930 \u0938\u0926\u0948\u0935 \n\u0938\u092e\u00e8\u0924 \u0915\u092e\u025f \u0915\u094b \n\u0915\u0930\u0924\u093e \u0939\u0948, \u0935\u0939 \n\u092e\u0947\u0930\u0947 \u0124\u0938\u093e\u0926 \n(\u0905\u0928\u0941\u0112\u0939) \u0938\u0947 \n\u0936\u093e\u00e6\u0935\u0924, \u0905\u00e5\u092f\u092f \n\u092a\u0926 \u0915\u094b \u0124\u093e\u00dc\u0924 \n\u0915\u0930 \u0932\u0947\u0924\u093e \u0939\u0948\u0964\u0964\n18.56 Doing \nall actions \nalways having \ntaken refuge \nin Me, by My \ngrace he \nobtains the \neternal \nindestructible \nstate of being.\n18.56 \u0938\u0935[\u0915\u092e\u093e[\u0368\u0923 all"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: caea0d7f-c5eb-439f-a7e6-f2c66ab3bc0b
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 577, "page_label": "578", "chroma:document": "state of being.\n18.56 \u0938\u0935[\u0915\u092e\u093e[\u0368\u0923 all \nactions? \u0905\u036a\u092a also? \u0938\u0926\u093e \nalways? \u0915\u0941\u0935\u093e[\u0923\u0903 doing? \n\u092e\u026e\u00e5\u092f\u092a\u093e\u012e\u092f\u0903 taking \nrefuge in Me? \u092e\u00d7\u0124\u0938\u093e\u0926\u093e\u0924\u094d \nby My grace? \u0905\u0935\u093e\u00dc\u0928\u094b\u01d3\u0924 \nobtains? \u0936\u093e\u00e6\u0935\u0924\u092e\u094d the \neternal? \u092a\u0926\u092e\u094d state or \nabode? \u0905\u00e5\u092f\u092f\u092e\u094d \nindestructible.\nCommentary \nWorshipping Me with the \nflowers of his good \nactions he reaches the \nimperishable Brahmic \nseat of ineffable \nsplendour through My \ngrace. He attains union \nwith Me and enjoys the \nsupreme bliss. If by \nchance he commits \nsome prohibited"}


created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 577, "page_label": "578", "chroma:document": "chance he commits \nsome prohibited \nactions? still? as in the \nGanga (Indias most holy \nriver) the waters of the \ndrains and roads find \nunion? so My devotee? \nbecoming united with \nMe? is unaffected by \nthese prohibited actions.\nWorship of the Lord \nthrough ones duties \npurifies the heart of the \naspirant and prepares \nhim for the devotion to \nknowledge which \neventually leads him to \nthe attainment of \nSelfrealisation. The \nYoga of Devotion is \neulogised here.All \nactions Good actions"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 577, "page_label": "578", "chroma:document": "eulogised here.All \nactions Good actions \nand even the prohibited \nactions. He who takes \nshelter in Me? \nVaasudeva? the Lord? \nwith his whole self \ncentred in Me attains the \neternal abode of \nVishnu? by the grace of \nthe Lord."}


created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 578, "page_label": "579", "chroma:document": "BG18.57 18 57\n\u091a\u0947\u0924\u0938\u093e \n\u0938\u0935[\u0915\u092e\u093e[\n\u0368\u0923 \u092e\u01d3\u092f \n\u0938\u0902\u00db\u092f\u00e8\u092f \n\u092e\u00d7\u092a\u0930\u0903 |\n\u092c\u0941\u026e\u036c\u0927\u092f\u094b\u0917\n\u092e\u0941\u092a\u093e\u036c\u012e\u00d7\u092f \n\u092e\u093f\u00cd\u091a\u01a3\u0903 \n\u0938\u0924\u0924\u0902 \u092d\u0935 \n||\u0967\u096e-\u096b\u096d||\ncetas\u0101 \nsarvakarm\u0101\u1e47i \nmayi \nsa\u1e43nyasya \nmatpara\u1e25 .\nbuddhiyogamup\n\u0101\u015britya \nmaccitta\u1e25 \nsatata\u1e43 bhava \n||18-57||\n\u0964\u096418.57\u0964\u0964 \u092e\u0928 \n\u0938\u0947 \u0938\u092e\u00e8\u0924 \u0915\u092e\u025f \n\u0915\u093e \u0938\u0902\u00db\u092f\u093e\u0938 \n\u092e\u0941\u091d\u092e\u0245 \u0915\u0930\u0915\u0947 \n\u092e\u00d7\u092a\u0930\u093e\u092f\u0923 \n\u0939\u094b\u0915\u0930 \n\u092c\u0941\u026e\u036c\u0927\u092f\u094b\u0917 \u0915\u093e \n\u0906\u012e\u092f \u0932\u0947\u0915\u0930 \n\u0924\u0941\u092e \u0938\u0924\u0924 \n\u092e\u093f\u00cd\u091a\u01a3 \u092c\u0928\u094b\u0964\u0964\n18.57 \nMentally \nrenouncing all \nactions in Me, \nhaving Me as \nthe highest \ngoal, \nresorting to \nthe Yoga of \ndiscrimination \ndo thou ever \nfix thy mind \non Me.\n18.57 \u091a\u0947\u0924\u0938\u093e mentally?"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 578, "page_label": "579", "chroma:document": "fix thy mind \non Me.\n18.57 \u091a\u0947\u0924\u0938\u093e mentally? \n\u0938\u0935[\u0915\u092e\u093e[\u0368\u0923 all actions? \n\u092e\u01d3\u092f in Me? \u0938\u0902\u00db\u092f\u00e8\u092f \nresigning? \u092e\u00d7\u092a\u0930\u0903 having \nMe as the highest goal? \n\u092c\u0941\u026e\u036c\u0927\u092f\u094b\u0917\u092e\u094d the Yoga of \ndiscrimination? \u0909\u092a\u093e\u036c\u012e\u00d7\u092f \nresorting to? \u092e\u093f\u00cd\u091a\u01a3\u0903 \nwith the mind fixed on \nMe? \u0938\u0924\u0924\u092e\u094d always? \u092d\u0935 \nbe.Commentary Do \nthou? O Arjuna? \nsurrender all thy actions \nto Me whilst at the same \ntime fixing thy mind on \ndiscrimination. Then \nthrough that \ndiscrimination thou wilt \nsee thy Self as separate \nfrom the body and \nactivity and existing in"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: c7d31a18-ba65-4ced-89f0-79e7239a4ae7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 578, "page_label": "579", "chroma:document": "from the body and \nactivity and existing in \nMy pure Being.    \nChetasa Mentally with \nthe discriminative faith \nthat knowledge finally \nleads to liberation when \nthe heart is purified \nthrough selfless works \ndone with the spirit of \noffering to God.\nSarvakarmani All \nactions producing visible \nand invisible results.Me \nThe Lord As taught in \nverse 27 of chapter IX \nWhatever thou doest? \nwhatever thou eatest? \netc.? do thou dedicate \nall thy actions to Me.\nMatparah Taking Me?"}


created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 578, "page_label": "579", "chroma:document": "all thy actions to Me.\nMatparah Taking Me? \nVaasudeva? as the \nsupreme goal? and his \nwhole self centred in \nMe.Resorting to Buddhi \nYoga As thy sole refuge \nsteadymindedness."}


created_at: 2025-02-27 16:28:38
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created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 579, "page_label": "580", "chroma:document": "obstacles; but \nif from egoism \nthou wilt not \nhear Me, thou \nshalt perish.\n18.58 \u092e\u093f\u00cd\u091a\u01a3\u0903 fixing thy \nmind on Me? \u0938\u0935[\u0926\u0941\u0917\u093e[\u0368\u0923 \nall obstacles? \u092e\u00d7\u0124\u0938\u093e\u0926\u093e\u0924\u094d \nby My grace? \u0924\u01d0\u0930\u00e7\u092f\u0367\u0938 \n(thou) shalt overcome? \n\u0905\u0925 now? \u091a\u0947\u0924\u094d if? \u00d7\u0935\u092e\u094d \nthou? \u0905\u0939\u0268\u0915\u093e\u0930\u093e\u0924\u094d from \negoism? \u0928 not? \u012e\u094b\u00e7\u092f\u0367\u0938 \n(thou) wilt hear? \n\u036a\u0935\u0928\u0268\u00ea\u092f\u0367\u0938 (thou) shalt \nperish.Commentary \nWhen thy mind? O \nArjuna? through \nonepointed devoion is \nfixed on Me? thou shalt \nby My grace cross over \nall difficulties and \nobstacles. But shouldst \nthou not take My"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: f0669836-7d67-4724-948f-f4872ea8f1ef
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 579, "page_label": "580", "chroma:document": "obstacles. But shouldst \nthou not take My \nteaching to heart and \nthrough pride disregard \nit? thou shalt be ruined.\nDifficulties Obstacles? \nsnares? pitfalls? \ntemptations on the \nspiritual path and \nvarious sorts of other \ndifficulties of Samsara? \ndiseases? etc.Egosim \nThe idea that thou art a \nlearned man. Thou \nshouldst not think I am \nindependent. I know \neverything. I am a wise \nman. Why should I take \nthe advice of another"}


created_at: 2025-02-27 16:28:38
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created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 580, "page_label": "581", "chroma:document": "this, thy \nresolve; \nNature will \ncompel thee.\n18.59 \u092f\u0924\u094d if? \u0905\u0939\u0268\u0915\u093e\u0930\u092e\u094d \negoism? \u0906\u036c\u012e\u00d7\u092f having \ntaken refuge in? \u0928 not? \n\u092f\u094b\u00d7\u00e8\u092f\u0947 (I) will fight? \u0907\u01d3\u0924 \nthus? \u092e\u00db\u092f\u0938\u0947 (thou) \nthinkest? \u0367\u092e\u00d8\u092f\u093e vain? \n\u090f\u0937\u0903 this? \u00e5\u092f\u0935\u0938\u093e\u092f\u0903 \nresolve? \u0924\u0947 thy? \u0124\u0915\u0943\u01d3\u0924\u0903 \nnature? \u00d7\u0935\u093e\u092e\u094d thee? \n\u01d3\u0928\u092f\u094b\u00ea\u092f\u01d3\u0924 will compel.\nCommentary This strong \ndetermination of thy \nmind will be rendered \nutterly futile by thy inner \nnature thy nature will \nconstrain thee thy \nnature as a warrior will \ncompel thee to fight. It is \na mere illusion to say"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 580, "page_label": "581", "chroma:document": "a mere illusion to say \nthat thou art Arjuna? \nthat these are thy \nrelatives and that to kill \nthem will be a sin.\nBG18.60 18 60\n\u00e8\u0935\u092d\u093e\u0935\u091c\u0947\n\u0928 \n\u0915\u094c\u00db\u0924\u0947\u092f \n\u01d3\u0928\u092c\u026e\u0927\u0903 \n\u00e8\u0935\u0947\u0928 \n\u0915\u092e[\u0923\u093e |\n\u0915\u0924\u0941\u024d \n\u0928\u0947\u00cd\u091b\u0367\u0938 \n\u092f\u00db\u092e\u094b\u0939\u093e\u0924\u094d\n\u0915\u01d0\u0930\u00e7\u092f\u0938\u094d\n\u092f\u0935\u0936\u094b\u036a\u092a \n\u0924\u0924\u094d ||\u0967\u096e-\n\u096c\u0966||\nsvabh\u0101vajena \nkaunteya \nnibaddha\u1e25 \nsvena karma\u1e47\u0101 \n.\nkartu\u1e43 \nnecchasi \nyanmoh\u0101tkari\u1e63y\nasyava\u015bopi tat \n||18-60||\n\u0964\u096418.60\u0964\u0964 \u0939\u0947 \n\u0915\u094c\u00db\u0924\u0947\u092f ! \u0924\u0941\u092e \n\u0905\u092a\u0928\u0947 \n\u00e8\u0935\u093e\u092d\u093e\u036a\u0935\u0915 \n\u0915\u092e\u025f \u0938\u0947 \u092c\u0902\u0927\u0947 \u0939\u094b, \n(\u0905\u0924:) \n\u092e\u094b\u0939\u0935\u0936\u093e\u0924\u094d \u093f\u091c\u0938 \n\u0915\u092e[ \u0915\u094b \u0924\u0941\u092e \n\u0915\u0930\u0928\u093e \u0928\u0939\u0223\u0902 \n\u091a\u093e\u0939\u0924\u0947 \u0939\u094b, \u0935\u0939\u0223 \n\u0924\u0941\u092e \u036a\u0935\u0935\u0936 \n\u0939\u094b\u0915\u0930 \u0915\u0930\u094b\u0917\u0947\u0964\u0964\n18.60 O"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 38eede6e-2a3c-4527-81a1-0c8eb66f86f1
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 580, "page_label": "581", "chroma:document": "\u091a\u093e\u0939\u0924\u0947 \u0939\u094b, \u0935\u0939\u0223 \n\u0924\u0941\u092e \u036a\u0935\u0935\u0936 \n\u0939\u094b\u0915\u0930 \u0915\u0930\u094b\u0917\u0947\u0964\u0964\n18.60 O \nArjuna, bound \nby thy own \nKarma \n(action) born \nof thy own \nnature, that \nwhich from \ndelusion thou \nwishest not to \ndo, even that \nthou shalt do \nhelplessly.\n18.60 \u00e8\u0935\u092d\u093e\u0935\u091c\u0947\u0928 born of \n(thy) own nature? \u0915\u094c\u00db\u0924\u0947\u092f \nO son of Kunti? \u01d3\u0928\u092c\u026e\u0927\u0903 \nbound? \u00e8\u0935\u0947\u0928 (thy) own? \n\u0915\u092e[\u0923\u093e by action? \u0915\u0924\u0941[\u092e\u094d to \ndo? \u0928 not? \u0907\u00cd\u091b\u0367\u0938 (thou) \nwishest? \u092f\u0924\u094d which? \n\u092e\u094b\u0939\u093e\u0924\u094d from delusion? \n\u0915\u01d0\u0930\u00e7\u092f\u0367\u0938 (thou) shalt do? \n\u0905\u0935\u0936\u0903 helpless? \u0905\u036a\u092a \nalso? \u0924\u0924\u094d that.\nCommentary Thou art"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 580, "page_label": "581", "chroma:document": "also? \u0924\u0924\u094d that.\nCommentary Thou art \nendowed? O Arjuna? \nwith martial alities? \nprowess? valour? skill? \netc. Thou art? \ntherefore? bound by \nthese innate alities. \nThou wilt be forced to \nfight by thy own nature. \nNature will constrain \nthee to fight? much \nagainst thy will."}


created_at: 2025-02-27 16:28:38
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created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 581, "page_label": "582", "chroma:document": "to revolve as \nif mounted on \na machine.\n18.61 \u0908\u00e6\u0935\u0930\u0903 the Lord? \n\u0938\u0935[\u092d\u0942\u0924\u093e\u0928\u093e\u092e\u094d of all beings? \n\u01ff\u026e\u0926\u0947\u0936\u0947 in the hearts? \n\u0905\u091c\u0941[\u0928 O Arjuna? \u01d3\u0924\u00e7\u0920\u01d3\u0924 \ndwells? \u0127\u093e\u092e\u092f\u0928\u094d causing \nto revolve? \u0938\u0935[\u092d\u0942\u0924\u093e\u01d3\u0928 all \nbeings? \u092f\u00db\u011f\u093e\u01fe\u0922\u093e\u01d3\u0928 \nmounted on a machine? \n\u092e\u093e\u092f\u092f\u093e by illusion.\nCommentary Isvara The \nLord the Ruler of the \nuniverse Narayana.The \nLord abides in the \nhearts of all beings. It is \nHe Who has given a gift \nof this marvellous \nmachine to you. It is by \nHis power that all bodies \nmove. The Lord is the"}


created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 581, "page_label": "582", "chroma:document": "His power that all bodies \nmove. The Lord is the \nreal Actor within.By \nMaya By causing \nillusion.He causes all \nbeings to revolve like \nwooden dolls mounted \non a machine. (Cf.X.20.\nXIII.18)"}


created_at: 2025-02-27 16:28:38
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created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 582, "page_label": "583", "chroma:document": "supreme \npeace (and) \nthe eternal \nabode.\n18.62 \u0924\u092e\u094d to Him? \u090f\u0935 \neven? \u0936\u0930\u0923\u092e\u094d \u0917\u00cd\u091b take \nrefuge? \u0938\u0935[\u092d\u093e\u0935\u0947\u0928 with all \nthy being? \u092d\u093e\u0930\u0924 O \nBharata? \u0924\u00d7\u0124\u0938\u093e\u0926\u093e\u0924\u094d by \nHis grace? \u092a\u0930\u093e\u092e\u094d \nsupreme? \u0936\u093e\u093f\u00db\u0924\u092e\u094d \npeace? \u00e8\u0925\u093e\u0928\u092e\u094d the \nabode? \u0124\u093e\u00dc\u00e8\u092f\u0367\u0938 (thou) \nshalt obtain? \u0936\u093e\u00e6\u0935\u0924\u092e\u094d \neternal.Commentary Do \ntotal and perfect \nsurrender to the Lord. \nDo not keep any secret \ndesires for silent \ngratification. Desire and \negoism are the two chief \nobstacles that stand in \nthe way of selfsurrender. \nKill them ruthlessly.Run"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 582, "page_label": "583", "chroma:document": "Kill them ruthlessly.Run \nto the Lord for shelter \nwith all thy being for \nfreeing thyself from the \ntroubles? afflictions and \nsorrows of Samsara. \nTake the Lord as the \nsole refuge. Then by His \ngrace? thou shalt obtain \nsupreme peace and \nattain to the supreme? \neternal Abode."}


created_at: 2025-02-27 16:28:38
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created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 583, "page_label": "584", "chroma:document": "having \nreflected over \nit fully, then \nact as thou \nwishest.\n18.63 \u0907\u01d3\u0924 thus? \u0924\u0947 to \nthee? \u00a3\u093e\u0928\u092e\u094d wisdom? \n\u0906\u00c9\u092f\u093e\u0924\u092e\u094d has been \ndeclared? \u0917\u0941\u00e9\u092f\u093e\u0924\u094d than \nthe secret? \u0917\u0941\u00e9\u092f\u0924\u0930\u092e\u094d \nmore secret? \u092e\u092f\u093e by \nMe? \u036a\u0935\u092e\u0943\u00e6\u092f reflecting \nover? \u090f\u0924\u0924\u094d this? \u0905\u0936\u0947\u0937\u0947\u0923 \nfully? \u092f\u0925\u093e as? \u0907\u00cd\u091b\u0367\u0938 \n(thou) wishest? \u0924\u0925\u093e so? \n\u0915\u0941\u01fd act.Commentary \nThus has wisdom? more \nprofound than all \nsecrets? been declared \nto thee by Me. This \nteaching is well known \nas the Gita? the \nessence of all the \nVedas. If anyone follows"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 583, "page_label": "584", "chroma:document": "essence of all the \nVedas. If anyone follows \nit and lives in the spirit of \nthis teaching he will \ncertainly attain supreme \npeace? highest \nknowledge and \nimmortality. There is no \ndoubt about this. I have \nrevealed the mystery of \nthis secret treasure to \nthee as thou art dear to \nMe? O Arjuna.It The \nteaching declared \nabove. Reflect fully over \neverything that has been \ntaught to thee."}


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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 584, "page_label": "585", "chroma:document": "art dearly \nbeloved of \nMe, I will tell \nthee what is \ngood.\n18.64 \u0938\u0935[\u0917\u0941\u00e9\u092f\u0924\u092e\u092e\u094d the \nmost secret of all? \u092d\u0942\u092f\u0903 \nagain? \u012e\u0943\u0923\u0941 hear? \u092e\u0947 My? \n\u092a\u0930\u092e\u092e\u094d supreme? \u0935\u091a\u0903 \nword? \u0907\u00e7\u091f\u0903 beloved? \n\u0905\u0367\u0938 (thou) art? \u092e\u0947 of \nMe? \u01fa\u0922\u092e\u094d dearly? \u0907\u01d3\u0924 \nthus? \u0924\u0924\u0903 therefore? \n\u0935\u00ea\u092f\u093e\u0367\u092e (I) will speak? \u0924\u0947 \nthy? \u01d1\u0939\u0924\u092e\u094d what is good.\nCommentary Now listen \nonce more with rapt \nattention to My words. \nThou art very dear to \nMe. Thou art a sincere \naspirant. Therefore I am \ntelling thee this most \nmysterious truth. Hear"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 4c0a4dcc-2f9b-4f04-9d9e-694801c971d6
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 584, "page_label": "585", "chroma:document": "telling thee this most \nmysterious truth. Hear \nfrom Me this mystery of \nall mysteries. I shall tell \nit to you again to make a \ndeep impression on your \nmind? although it has \nbeen declared more \nthan once. I do not hope \nto get any reward from \nthee. Thou art My most \nbeloved friend and \ndisciple. Therefore I will \nspeak what is good for \nthee? the means of \nattaining Selfrealisation. \nThis is the supreme \ngood or the highest of all \nkinds of good for thee."}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 585, "page_label": "586", "chroma:document": "BG18.65 18 65\n\u092e\u00db\u092e\u0928\u093e \n\u092d\u0935 \n\u092e\u026e\u092d\u00c8\u0924\u094b \n\u092e\u026e\u092f\u093e\u091c\u0940 \n\u092e\u093e\u0902 \n\u0928\u092e\u00e8\u0915\u0941\u01fd \n|\n\u092e\u093e\u092e\u0947\u0935\u0948\u00e7\u092f\n\u0367\u0938 \u0938\u00d7\u092f\u0902 \n\u0924\u0947 \n\u0124\u01d3\u0924\u091c\u093e\u0928\u0947 \n\u036a\u0124\u092f\u094b\u093d\u0367\u0938 \n\u092e\u0947 ||\u0967\u096e-\n\u096c\u096b||\nmanman\u0101 \nbhava \nmadbhakto \nmady\u0101j\u012b m\u0101\u1e43 \nnamaskuru .\nm\u0101mevai\u1e63yasi \nsatya\u1e43 te \npratij\u0101ne priyo.\nasi me ||18-65||\n\u0964\u096418.65\u0964\u0964 \u0924\u0941\u092e \n\u092e\u093f\u00cd\u091a\u0924, \n\u092e\u026e\u092d\u00c8\u0924 \u0914\u0930 \n\u092e\u0947\u0930\u0947 \u092a\u0942\u091c\u0915 \n(\u092e\u026e\u092f\u093e\u091c\u0940) \u092c\u0928\u094b \n\u0914\u0930 \u092e\u0941\u091d\u0947 \n\u0928\u092e\u00e8\u0915\u093e\u0930 \u0915\u0930\u094b; \n(\u0907\u0938 \u0124\u0915\u093e\u0930) \u0924\u0941\u092e \n\u092e\u0941\u091d\u0947 \u0939\u0223 \u0124\u093e\u00dc\u0924 \n\u0939\u094b\u0917\u0947; \u092f\u0939 \u092e\u0247 \n\u0924\u0941\u00e0\u0939\u0947 \u0938\u00d7\u092f \n\u0935\u091a\u0928 \u0926\u0947\u0924\u093e \u0939\u0942\u0901,\n(\u00c8\u092f\u0249\u0369\u0915) \u0924\u0941\u092e \n\u092e\u0947\u0930\u0947 \u036a\u0124\u092f \u0939\u094b\u0964\u0964\n18.65 Fix thy \nmind on Me, \nby devoted to \nMe, sacrifice \nto Me, bow \ndown to Me. \nThou shalt"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 585, "page_label": "586", "chroma:document": "to Me, bow \ndown to Me. \nThou shalt \ncome even to \nMe; truly do I \npromise unto \nthee, (for) \nthou art dear \nto Me.\n18.65 \u092e\u00db\u092e\u0928\u093e\u0903 with mind \nfixed on Me? \u092d\u0935 be? \n\u092e\u026e\u092d\u00c8\u0924\u0903 devoted to Me? \n\u092e\u026e\u092f\u093e\u091c\u0940 sacrifice to Me? \n\u092e\u093e\u092e\u094d to Me? \u0928\u092e\u00e8\u0915\u0941\u01fd bow \ndown? \u092e\u093e\u092e\u094d to Me? \u090f\u0935 \neven? \u090f\u00e7\u092f\u0367\u0938 (thou) \nshalt come? \u0938\u00d7\u092f\u092e\u094d \ntruth? \u0924\u0947 to thee? \u0124\u01d3\u0924\u091c\u093e\u0928\u0947 \n(I) promise? \u036a\u0124\u092f\u0903 dear? \n\u0905\u0367\u0938 (thou) art? \u092e\u0947 of Me.\nCommentary Develop \nonepointedness of mind. \nFix thy thought on Me. If \nthe mind wanders bring \nit again and again to the"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: cfc250a4-bc20-4400-a3db-b6b970e37914
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 585, "page_label": "586", "chroma:document": "it again and again to the \ncentre or point or object \nof meditation? through \nconstant practice. Offer \nall thy actions to Me. Let \nthy tongue utter My \nname. Let thy hands \nwork for Me. Let thy feet \nmove for Me. Let all thy \nactions be for Me. Give \nup hatred towards any \nliving creature. Bow \ndown to Me. Then thou \nwilt attain Me.The Lord \ngives Arjuna His definite \nword of promise or \nsolemn declaration. \nHaving received My \ngrace thou wilt gain \ncomplete knowledge of"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 999e328b-d76f-4b43-a591-39f3cd95d312
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 585, "page_label": "586", "chroma:document": "grace thou wilt gain \ncomplete knowledge of \nMe and that in itself will \nindeed lead to thy \nabsorption into My \nBeing.O Arjuna? looking \nup to Me alone as thy \naim and the sole \nrefuge? thou shalt \nassuredly come to,Me.\nHave faith in the words \nof the Lord and make a \nsolemn promise. Take \nthe Lord as your sole \nrefuge. You will attain \nfinal emancipation.The \nsecret of devotion is to \ntake the Lord as your \nsole refuge. In the next \nverse the Lord proceeds \nto speak of the gist of"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 585, "page_label": "586", "chroma:document": "verse the Lord proceeds \nto speak of the gist of \nselfsurrender. (Cf.IX.\n34XII.8)"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 586, "page_label": "587", "chroma:document": "BG18.66 18 66\n\u0938\u0935[\u0927\u092e\u093e[\u0928\u094d\n\u092a\u01d0\u0930\u00d7\u092f\u00cf\u092f \n\u092e\u093e\u092e\u0947\u0915\u0902 \n\u0936\u0930\u0923\u0902 \u012d\u091c \n|\n\u0905\u0939\u0902 \u00d7\u0935\u093e \n\u0938\u0935[\u092a\u093e\u092a\u0947\u092d\u094d\n\u092f\u094b \n\u092e\u094b\u00a2\u01d3\u092f\u0937\u094d\n\u092f\u093e\u0367\u092e \u092e\u093e \n\u0936\u0941\u091a\u0903 \n||\u0967\u096e-\u096c\u096c||\nsarvadharm\u0101np\narityajya \nm\u0101meka\u1e43 \n\u015bara\u1e47a\u1e43 vraja .\naha\u1e43 tv\u0101\u1e43 \nsarvap\u0101pebhyo \nmok\u1e63yayi\u1e63y\u0101mi \nm\u0101 \u015buca\u1e25 ||18-\n66||\n\u0964\u096418.66\u0964\u0964 \u0938\u092c \n\u0927\u092e\u025f \u0915\u093e \n\u092a\u01d0\u0930\u00d7\u092f\u093e\u0917 \u0915\u0930\u0915\u0947 \n\u0924\u0941\u092e \u090f\u0915 \u092e\u0947\u0930\u0223 \u0939\u0223 \n\u0936\u0930\u0923 \u092e\u0245 \u0906\u0913, \n\u092e\u0247 \u0924\u0941\u00e0\u0939\u0245 \u0938\u092e\u00e8\u0924 \n\u092a\u093e\u092a\u0249 \u0938\u0947 \u092e\u0941\u00c8\u0924 \n\u0915\u0930 \u0926\u0942\u0901\u0917\u093e, \u0924\u0941\u092e \n\u0936\u094b\u0915 \u092e\u0924 \u0915\u0930\u094b\u0964\u0964\n18.66 \nAbandoning \nall duties, \ntake refuge in \nMe alone: I \nwill liberate \nthee from all \nsins; grieve \nnot.\n18.66 \u0938\u0935[\u0927\u092e\u093e[\u0928\u094d all \nduties? \u092a\u01d0\u0930\u00d7\u092f\u00cf\u092f having"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: abb9152a-7e7f-49f4-9160-6f50b6be3c3c
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 586, "page_label": "587", "chroma:document": "not.\n18.66 \u0938\u0935[\u0927\u092e\u093e[\u0928\u094d all \nduties? \u092a\u01d0\u0930\u00d7\u092f\u00cf\u092f having \nabandoned? \u092e\u093e\u092e\u094d to Me? \n\u090f\u0915\u092e\u094d alone? \u0936\u0930\u0923\u092e\u094d \nrefuge? \u012d\u091c take? \u0905\u0939\u092e\u094d \nI? \u00d7\u0935\u093e thee? \u0938\u0935[\u092a\u093e\u092a\u0947\u00df\u092f\u0903 \nfrom all sins? \n\u092e\u094b\u00a2\u01d3\u092f\u00e7\u092f\u093e\u0367\u092e will liberate? \n\u092e\u093e dont? \u0936\u0941\u091a\u0903 grieve.\nCommentary This is the \nanswer given by the \nLord to the estion put by \nArjuna in chapter II? \nverse 7 I ask Thee \nwhich may be the better \ntell me that decidedly. I \nam Thy disciple? \nsuppliant to Thee teach \nme.All Dharmas \nRighteous deeds? \nincluding Adharma all \nactions? righteous or"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: ea135879-9580-4931-9010-db09e5bd95cc
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 586, "page_label": "587", "chroma:document": "including Adharma all \nactions? righteous or \nunrighteous? as \nabsolute freedom from \nall actions is intended to \nbe taught here.Taking \nrefuge in Me alone \nimplies the knowledge of \nunity without any \nthought of duality \nknowing that there is \nnothing else except Me? \nthe Self of all? dwelling \nthe same in all. If thou \nart established in this \nfaith? I shall liberate \nthee from all sins? from \nall bonds of Dharma and \nAdharma by manifesting \nMyself as thy own Self.\nTo behold forms is the"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 05639458-026c-4143-9b2e-7a05443ef851
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 586, "page_label": "587", "chroma:document": "Myself as thy own Self.\nTo behold forms is the \nDharma of the eye. The \nsupport or substratum of \nall forms is Brahman. \nWhen you look at an \nobject behold Brahman \nWhich is the one \nessence and abandon \nthe form as it is illusory \nand unreal. Have the \nsame attitude towards \nthe other objects which \npertain to the other \nsenses.Give up the \nJivaDharma (the notions \nI am the doer o actions? \nI enjoy. I am a \nBrahmana. I am a \nBrahmachari. I am \nendowed with a little \nknowledge and power?"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 22e6889f-12ed-4536-a17f-0e497c4c46f4
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 586, "page_label": "587", "chroma:document": "endowed with a little \nknowledge and power? \netc. and get yourself \nestablished in \nBrahmaBhavana (the \nunderstanding or \nknowledge I am \nBrahman). This is what \nis meant by taking \nrefuge in Lord Krishna? \naccording to the \nVedantins.Work \nceaselessly for the Lord \nbut surrender the fruits \nof all actions to the Lord. \nTake the Lord as your \nsole refuge. Live for \nHim. Work for Him. \nServe Him in all forms. \nThink of Him only. \nMeditate on Him alone. \nSee Him in all forms. \nThink of Him only."}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 05a36122-150a-4bd0-b78e-decd4007942c
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 586, "page_label": "587", "chroma:document": "See Him in all forms. \nThink of Him only. \nMeditate on Him alone. \nSee Him everywhere. \nWorship Him in your \nheart. Consecrate your \nlife? all actions? feelings \nand thoughts to the \nLord. You will rest in \nHim. You will attain \nunion with Him. You will \nattain immortal supreme \npeace and eternal bliss. \nThis is the view of \nanother school of \nthought.Sri Sankara \nvery strongly refutes the \nidea that knowledge in \nconjunction with Karma \n(action) produces or \nleads to liberation. He"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 0a6eadac-a76b-4f88-ba55-75c0b2177c6e
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 586, "page_label": "587", "chroma:document": "(action) produces or \nleads to liberation. He \nsays that Karma and \nknowledge may not go \ntogether in the same \nman? that karma helps \nthe man to get \npurification of the heart? \nand that right knowledge \nof the Self alone will \ngive him absolute \nfreedom from Samsara. \nHe says that work and \nknowledge are like \ndarkness and light? that \naction is possible only in \nthis universe of illusory \nphenomena which is the \nprojection of ignorance \nand knowledge dispels \nthis ignorance. (Cf.III."}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: fb3896d7-56fe-4ed6-af4a-781eec73f950
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 586, "page_label": "587", "chroma:document": "and knowledge dispels \nthis ignorance. (Cf.III.\n30IX.22)"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 587, "page_label": "588", "chroma:document": "BG18.67 18 67\n\u0907\u0926\u0902 \u0924\u0947 \n\u0928\u093e\u0924\u092a\u00e8\u0915\u093e\n\u092f \n\u0928\u093e\u092d\u00c8\u0924\u093e\n\u092f \n\u0915\u0926\u093e\u091a\u0928 |\n\u0928 \n\u091a\u093e\u0936\u0941\u012e\u0942\u0937\u0935\u0947 \n\u0935\u093e\u00cd\u092f\u0902 \u0928 \n\u091a \u092e\u093e\u0902 \n\u092f\u094b\u093d\u00df\u092f\u0938\u0942\n\u092f\u01d3\u0924 ||\u0967\u096e-\n\u096c\u096d||\nida\u1e43 te \nn\u0101tapask\u0101ya \nn\u0101bhakt\u0101ya \nkad\u0101cana .\nna c\u0101\u015bu\u015br\u016b\u1e63ave \nv\u0101cya\u1e43 na ca \nm\u0101\u1e43 yo.\nabhyas\u016byati \n||18-67||\n\u0964\u096418.67\u0964\u0964 \u092f\u0939 \n\u00a3\u093e\u0928 \u0910\u0938\u0947 \u092a\u0941\u01fd\u0937 \n\u0938\u0947 \u0928\u0939\u0223\u0902 \u0915\u0939\u0928\u093e \n\u091a\u093e\u01d1\u0939\u090f, \u091c\u094b \n\u0905\u0924\u092a\u00e8\u0915 \n(\u0924\u092a\u0930\u01d1\u0939\u0924) \u0939\u0948, \n\u0914\u0930 \u0928 \u0909\u0938\u0947 \u091c\u094b \n\u0905\u092d\u00c8\u0924 \u0939\u0948; \u0909\u0938\u0947 \n\u092d\u0940 \u0928\u0939\u0223\u0902 \u091c\u094b \n\u0905\u0936\u0941\u012e\u0941\u0937\u0941 (\u0938\u0947\u0935\u093e \u092e\u0245 \n\u0905\u0924\u00d7\u092a\u0930) \u0939\u0948 \u0914\u0930 \n\u0909\u0938 \u092a\u0941\u01fd\u0937 \u0938\u0947 \u092d\u0940 \n\u0928\u0939\u0223\u0902 \u0915\u0939\u0928\u093e \n\u091a\u093e\u01d1\u0939\u090f, \u091c\u094b \u092e\u0941\u091d \n(\u0908\u00e6\u0935\u0930) \u0938\u0947 \n\u0905\u0938\u0942\u092f\u093e \u0915\u0930\u0924\u093e \u0939\u0948, \n\u0905\u0925\u093e[\u0924\u094d \u092e\u0941\u091d \u092e\u0245 \n\u0926\u094b\u0937 \u0926\u0947\u0916\u0924\u093e \u0939\u0948\u0964\u0964\n18.67 This is \nnever to be \nspoken by"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 587, "page_label": "588", "chroma:document": "18.67 This is \nnever to be \nspoken by \nthee to one \nwho is devoid \nof austerities \nor devotion, \nnor to one \nwho does not \nrender \nservice or \nwho does not \ndesire to \nlisten, nor to \none who \ncavils at Me.\n18.67 \u0907\u0926\u092e\u094d this? \u0924\u0947 by \nthee? \u0928 not? \u0905\u0924\u092a\u00e8\u0915\u093e\u092f \nto one who is devoid of \nausterity? \u0928 not? \n\u0905\u092d\u00c8\u0924\u093e\u092f to one who is \nnot devoted? \u0915\u0926\u093e\u091a\u0928 \nnever? \u0928 not? \u091a and? \n\u0905\u0936\u0941\u012e\u0942\u0937\u0935\u0947 to one who \ndoes not render service \nor who does not desire \nto listen? \u0935\u093e\u00cd\u092f\u092e\u094d to be \nspoken? \u0928 not? \u091a and? \n\u092e\u093e\u092e\u094d Me? \u092f\u0903 who?"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 587, "page_label": "588", "chroma:document": "spoken? \u0928 not? \u091a and? \n\u092e\u093e\u092e\u094d Me? \u092f\u0903 who? \n\u0905\u00df\u092f\u0938\u0942\u092f\u01d3\u0924 cavils at.\nCommentary This The \nscripture which has \nbeen taught to you.\nService To the Guru.The \nscripture can be taught \nto him who does not \nspeak ill of the Lord? \nwho is a man of \nausterities? who is \ndevoted? who is \nthirsting to hear and who \nrenders service to his \nGuru.One who cavils at \nMe He who disregards \nMe taking Me for an \nordinary man? who does \nnot like to be told that I \nam the Lord."}


created_at: 2025-02-27 16:28:38
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created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 588, "page_label": "589", "chroma:document": "devotees, \nshall \ndoubtlessly \ncome to Me.\n18.68 \u092f\u0903 who? \u0907\u092e\u092e\u094d \nthis? \u092a\u0930\u092e\u092e\u094d supreme? \n\u0917\u0941\u00e9\u092f\u092e\u094d secret? \u092e\u026e\u092d\u00c8\u0924\u0947\u0937\u0941 \nin My devotees? \n\u0905\u0367\u092d\u0927\u093e\u00e8\u092f\u01d3\u0924 shall \ndeclare? \u092d\u093f\u00c8\u0924\u092e\u094d \ndevotion? \u092e\u01d3\u092f in Me? \n\u092a\u0930\u093e\u092e\u094d supreme? \u0915\u0943\u00d7\u0935\u093e \nhaving done? \u092e\u093e\u092e\u094d to \nMe? \u090f\u0935 even? \u090f\u00e7\u092f\u01d3\u0924 \nshall come? \u0905\u0938\u0902\u0936\u092f\u0903 \ndoubtless.Commentary \nThis supreme secret \nThe teachings of the \nGita as taught above in \nthe form of a dialogue \nbetween Lord Krishna \nand Arjuna. Why is it \ncalled a supreme secret \nBecause it helps one to \nattain immortality or"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 588, "page_label": "589", "chroma:document": "Because it helps one to \nattain immortality or \nfreedom from the whell \nof birth and death.He \nalone? who has \ndevotion? is alified to \nreceive the teachings of \nthe Gita.Teach with the \nfaith that he is thus \ndoing service to the \nLord? the Supreme \nTeacher.Doubtless may \nalso mean freedom from \ndoubts.\nBG18.69 18 69\n\u0928 \u091a \n\u0924\u00e8\u092e\u093e\u00db\u092e\n\u0928\u0941\u00e7\u092f\u0947\u0937\u0941 \n\u0915\u093f\u00e6\u091a\u00db\u092e\u0947 \n\u036a\u0124\u092f\u0915\u0943\u01a3\u092e\n\u25cc\u0903 |\n\u092d\u036a\u0935\u0924\u093e \u0928 \n\u091a \u092e\u0947 \n\u0924\u00e8\u092e\u093e\u0926\u0928\u094d\n\u092f\u0903 \n\u036a\u0124\u092f\u0924\u0930\u094b \n\u092d\u0941\u036a\u0935 ||\u0967\u096e-\n\u096c\u096f||\nna ca \ntasm\u0101nmanu\u1e63y\ne\u1e63u ka\u015bcinme \npriyak\u1e5bttama\u1e25 .\nbhavit\u0101 na ca \nme \ntasm\u0101danya\u1e25"}


created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 588, "page_label": "589", "chroma:document": "priyak\u1e5bttama\u1e25 .\nbhavit\u0101 na ca \nme \ntasm\u0101danya\u1e25 \npriyataro bhuvi \n||18-69||\n\u0964\u096418.69\u0964\u0964 \u0928 \n\u0924\u094b \u0909\u0938\u0938\u0947 \u092c\u095d\u0915\u0930 \n\u092e\u0947\u0930\u093e \u0905\u01d3\u0924\u0936\u092f \n\u036a\u0124\u092f \u0915\u093e\u092f[ \u0915\u0930\u0928\u0947 \n\u0935\u093e\u0932\u093e \u092e\u0928\u0941\u00e7\u092f\u0249 \u092e\u0245 \n\u0915\u094b\u0908 \u0939\u0948 \u0914\u0930 \u0928 \n\u0909\u0938\u0938\u0947 \u092c\u095d\u0915\u0930 \n\u092e\u0947\u0930\u093e \u036a\u0124\u092f \u0907\u0938 \n\u092a\u0943\u00d8\u0935\u0940 \u092a\u0930 \u0926\u0942\u0938\u0930\u093e \n\u0915\u094b\u0908 \u0939\u094b\u0917\u093e\u0964\u0964\n18.69 Nor is \nthere any \namong men \nwho does \ndearer \nservice to Me, \nnor shall \nthere be \nanother on \nearth dearer \nto Me than \nhe.\n18.69 \u0928 not? \u091a and? \n\u0924\u00e8\u092e\u093e\u0924\u094d than he? \u092e\u0928\u0941\u00e7\u092f\u0947\u0937\u0941 \namong men? \u0915\u093f\u00e6\u091a\u0924\u094d \nany? \u092e\u0947 of Me? \u036a\u0124\u092f\u0915\u0943\u01a3\u092e\u0903 \none who does dearer \nservice? \u092d\u036a\u0935\u0924\u093e shall be?"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 588, "page_label": "589", "chroma:document": "one who does dearer \nservice? \u092d\u036a\u0935\u0924\u093e shall be? \n\u0928 not? \u091a and? \u092e\u0947 of Me? \n\u0924\u00e8\u092e\u093e\u0924\u094d than he? \u0905\u00db\u092f\u0903 \nanother? \u036a\u0124\u092f\u0924\u0930\u0903 dearer? \n\u092d\u0941\u036a\u0935 on the earth.\nCommentary He who \nhands down this Gita to \nMy devotees does \nimmense service to Me. \nHe is very dear to Me. \nThere is none in the \npresent generation who \ndes dearer service to \nMe? nor shall there be \nin future also in this \nworld.Bhuvi On earth in \nthis world."}


created_at: 2025-02-27 16:28:38
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created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 589, "page_label": "590", "chroma:document": "sacrifice of \nwisdom,  \nsuch is My \nconviction.\n18.70 \u0905\u00da\u092f\u0947\u00e7\u092f\u0924\u0947 shall \nstudy? \u091a and? \u092f\u0903 who? \n\u0907\u092e\u092e\u094d this? \u0927\u00e0\u092f[\u092e\u094d \nsacred? \u0938\u0902\u0935\u093e\u0926\u092e\u094d \ndialogue? \u0906\u0935\u092f\u094b\u0903 of \nours? \u00a3\u093e\u0928\u092f\u00a3\u0947\u0928 by the \nsacrifice of wisdom? \u0924\u0947\u0928 \nby him? \u0905\u0939\u092e\u094d I? \u0907\u00e7\u091f\u0903 \nworshipped? \u00e8\u092f\u093e\u092e\u094d (I) \nshall have been? \u0907\u01d3\u0924 \nthus? \u092e\u0947 My? \u092e\u01d3\u0924\u0903 \nconviction. Commentary \nThere are four kinds of \nsacrifice -- Vidhi? Japa? \nUpamsu and Manasa. \nVidhi is ritual. Japa is \nrecitation of a Mantra. \nUpamsu is Japa done in \na whisper. Of the four \nkinds? JnanaYajna or"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 589, "page_label": "590", "chroma:document": "a whisper. Of the four \nkinds? JnanaYajna or \nthe wisdomsacrifice \ncomes under Manasa \nand is? therefore? the \nhighest. The Gita is \neulogised as a \nJnanaYajna. He who \nstudies this scripture \nwith faith and devotion \nwill attain the fruit that is \neal to that of performing \nJnanaYajna or \nmeditation on a deity \nand the like."}


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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 590, "page_label": "591", "chroma:document": "BG18.71 18 71\n\u012e\u026e\u0927\u093e\u0935\u093e\u0928\n\u0928\u0938\u0942\u092f\u00e6\u091a \n\u0936\u0943\u0923\u0941\u092f\u093e\u0926\n\u036a\u092a \u092f\u094b \n\u0928\u0930\u0903 |\n\u0938\u094b\u093d\u036a\u092a \n\u092e\u0941\u00c8\u0924\u0903 \n\u0936\u0941\u092d\u093e\u0901\u00e3\u0932\u094b\n\u0915\u093e\u00db\u0124\u093e\u00dc\u0928\u0941\n\u092f\u093e\u00d7\u092a\u0941\u00d6\u092f\n\u0915\u092e[\u0923\u093e\u092e\u094d \n||\u0967\u096e-\u096d\u0967||\n\u015braddh\u0101v\u0101nana\ns\u016bya\u015bca \n\u015b\u1e5b\u1e47uy\u0101dapi yo \nnara\u1e25 .\nso.api mukta\u1e25 \n\u015bubh\u0101.\nNllok\u0101npr\u0101pnuy\n\u0101tpu\u1e47yakarma\u1e47\n\u0101m ||18-71||\n\u0964\u096418.71\u0964\u0964 \n\u0924\u0925\u093e \u091c\u094b \n\u012e\u026e\u0927\u093e\u0935\u093e\u0928\u094d \u0914\u0930 \n\u0905\u0928\u0938\u0941\u092f\u0941 \n(\u0926\u094b\u0937\u01fa\u093f\u00e7\u091f \n\u0930\u01d1\u0939\u0924) \u092a\u0941\u01fd\u0937 \n\u0907\u0938\u0915\u093e \n\u012e\u0935\u0923\u092e\u093e\u011f \u092d\u0940 \n\u0915\u0930\u0947\u0917\u093e, \u0935\u0939 \u092d\u0940 \n(\u092a\u093e\u092a\u0249 \u0938\u0947) \u092e\u0941\u00c8\u0924 \n\u0939\u094b\u0915\u0930 \n\u092a\u0941\u00d6\u092f\u0915\u0367\u092e[\u092f\u0249 \u0915\u0947 \n\u0936\u0941\u092d (\u012e\u0947\u00e7\u0920) \n\u0932\u094b\u0915\u0249 \u0915\u094b \u0124\u093e\u00dc\u0924 \n\u0915\u0930 \u0932\u0947\u0917\u093e\u0964\u0964\n18.71 Also \nthe man who \nhears this, full \nof faith and \nfree from \nmalice, he, \ntoo, liberated, \nshall attain to"}


created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 590, "page_label": "591", "chroma:document": "malice, he, \ntoo, liberated, \nshall attain to \nthe happy \nworlds of \nthose of \nrighteous \ndeeds.\n18.71 \u012e\u026e\u0927\u093e\u0935\u093e\u0928\u094d full of \nfaith? \u0905\u0928\u0938\u0942\u092f\u0903 free from \nmalice? \u091a and? \u012e\u0943\u0923\u0941\u092f\u093e\u0924\u094d \nmay hear? \u0905\u036a\u092a also? \u092f\u0903 \nwho? \u0928\u0930\u0903 man? \u0938\u0903 he? \n\u0905\u036a\u092a also? \u092e\u0941\u00c8\u0924\u0903 \nliberated? \u0936\u0941\u092d\u093e\u0928\u094d happy? \n\u0932\u094b\u0915\u093e\u0928\u094d worlds? \u0124\u093e\u00dc\u0928\u0941\u092f\u093e\u0924\u094d \nshall attain? \u092a\u0941\u00d6\u092f\u0915\u092e[\u0923\u093e\u092e\u094d \nof those of righteous \ndeeds.Commentary \nLiberated from sin.\nPunyakarmanam Of \nthose who have done \nAgnihotra and such \nother sacrifices.He too \nMuch more so who \nunderstands the"}


created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 590, "page_label": "591", "chroma:document": "Much more so who \nunderstands the \nteachings of the Gita? \nlives in its spirit and who \npractises the most \nvaluable spiritual \ninstructions contained in \nit."}


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created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 591, "page_label": "592", "chroma:document": "ignorance \nbeen \ndestroyed, O \nDhananjaya?\n18.72 \u0915\u093f\u00cd\u091a\u0924\u094d whether? \n\u090f\u0924\u0924\u094d this? \u012e\u0941\u0924\u092e\u094d heard? \n\u092a\u093e\u0925[ O son of Kunti \n(Arjuna)? \u00d7\u0935\u092f\u093e by thee? \n\u090f\u0915\u093e\u0112\u0947\u0923 onepointed? \n\u091a\u0947\u0924\u0938\u093e by mind? \u0915\u093f\u00cd\u091a\u0924\u094d \nwhether? \u0905\u00a3\u093e\u0928\u0938\u0902\u092e\u094b\u0939\u0903 \nthe delusion of \nignorance? \u0124\u0928\u00e7\u091f\u0903 has \nbeen destroyed? \u0924\u0947 thy? \n\u0927\u0928\u00d1\u091c\u092f O Dhananjaya.\nCommentary It is the \nduty of the spiritual \nteacher or preceptor to \nmake the aspirant \nunderstand the teaching \nof the scripture and to \nenable him to attain the \ngoal of life (Moksha). If \nthe student has not"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 591, "page_label": "592", "chroma:document": "goal of life (Moksha). If \nthe student has not \ngrasped the subject he \nwill have to explain it in \nsome other way with \nsimiles? analogies and \nillustrations. That is the \nreason why Lord \nKrishna asks Arjuna Has \nthe delusion of thy \nignorance been \ndestroyedThis What I \nhave told thee.Have you \nheard it? O Arjuna? with \nonepointed mind Have \nyou grasped My \nteachingDelusion of \nignorance The absence \nof discrimination which \nis caused by ignorance \nand which is natural. \nThe destruction of"}


created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 591, "page_label": "592", "chroma:document": "and which is natural. \nThe destruction of \ndelusion is the aim of all \nthis endeavour on your \npart to hear the scripture \nand the exertion on My \npart as the teacher."}


created_at: 2025-02-27 16:28:38
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created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 592, "page_label": "593", "chroma:document": "18.73 Arjuna \nsaid  \nDestroyed is \nmy delusion \nas I have \ngained my \nknowledge \n(memory) \nthrough Thy \ngrace, O \nKrishna. I \nremain freed \nfrom doubts. I \nwill act \naccording to \nThy word.\n18.73 \u0928\u00e7\u091f\u0903 is \ndestroyed? \u092e\u094b\u0939\u0903 \ndelusion? \u00e8\u092e\u0943\u01d3\u0924\u0903 \nmemory (knowledge)? \n\u0932\u00de\u0927\u093e has been gained? \n\u00d7\u0935\u00d7\u0124\u0938\u093e\u0926\u093e\u0924\u094d through Thy \ngrace? \u092e\u092f\u093e by me? \n\u0905\u00cd\u092f\u0941\u0924 O Krishna? \u093f\u00e8\u0925\u0924\u0903 \n\u0905\u093f\u00e8\u092e I remain? \n\u0917\u0924\u0938\u00db\u0926\u0947\u0939\u0903 freed from \ndoubts? \u0915\u01d0\u0930\u00e7\u092f\u0947 (I) will \ndo? \u0935\u091a\u0928\u092e\u094d word? \u0924\u0935 \nThy.Commentary Moha \nDelusion This is the \nstrongest weapon of"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 592, "page_label": "593", "chroma:document": "Delusion This is the \nstrongest weapon of \nMaya to take the Jivas \nin Her clutch. It is born \nof ignorance. It is the \ncause of the whole evil \nof Samsara. It is as hard \nto cross as the ocean.\nSmritih I have attained \nknowledge of the true \nnature of the Self. The \nwhole aim of Sadhana \nor spiritual practice and \nthe study of scriptures is \nthe annihilation of \ndelusion and the \nattainment of the \nknowledge of the Self. \nWhen one gets it? the \nthree knots or ties of \nignorance? viz.?"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 592, "page_label": "593", "chroma:document": "three knots or ties of \nignorance? viz.? \nignorance? delusion \n(desire) and action are \ndestroyed? all the \ndoubts are cleared? and \nall the Karmas are \ndestroyed.To him who \nbeholds the Self in all \nbeings? what delusion is \nthere? what grief \n(Isavasya Upanishad? \n7)I shall do Thy word \nArjuna means to say? I \nam firm in Thy ?nd. \nThrough Thy grace I \nhave achieved the end \nof life. I have nothing \nmore to do."}


created_at: 2025-02-27 16:28:38
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 593, "page_label": "594", "chroma:document": "the high-\nsouled \nArjuna, which \ncauses the \nhair to stand \non end.\n18.74 \u0907\u01d3\u0924 thus? \u0905\u0939\u092e\u094d I? \n\u0935\u093e\u0938\u0941\u0926\u0947\u0935\u00e8\u092f of Krishna? \n\u092a\u093e\u0925[\u00e8\u092f of Arjuna? \u091a \nand? \u092e\u0939\u093e\u00d7\u092e\u0928\u0903 \nhighsouled? \u0938\u0902\u0935\u093e\u0926\u092e\u094d \ndialogue? \u0907\u092e\u092e\u094d this? \n\u0905\u012e\u094c\u0937\u092e\u094d (I) have heard? \n\u0905\u026e\u092d\u0941\u0924\u092e\u094d wonderful? \n\u0930\u094b\u092e\u0939\u0937[\u0923\u092e\u094d which causes \nthe hair to stand on end.\nCommentary Wonderful \nbecause it deals with \nYoga and \ntranscendental spiritual \nmatters that pertain to \nthe mysterious immortal \nSelf.Whenever good? \nhigher emotions \nmanifest themselves in"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 593, "page_label": "594", "chroma:document": "higher emotions \nmanifest themselves in \nthe heart the hair stands \non end. Devotees often \nexperience this \nhorripilation.\nBG18.75 18 75\n\u00e5\u092f\u093e\u0938\u0124\u0938\u093e\n\u0926\u093e\u00cd\u01e6\u0924\u0935\u093e\n\u0928\u0947\u0924\u026e\u0917\u0941\u00e9\u092f\n\u092e\u0939\u0902 \u092a\u0930\u092e\u094d \n|\n\u092f\u094b\u0917\u0902 \n\u092f\u094b\u0917\u0947\u00e6\u0935\u0930\u093e\n\u00d7\u0915\u0943\u00e7\u0923\u093e\u0924\u094d\n\u0938\u093e\u00a2\u093e\u00d7\u0915\n\u0925\u092f\u0924\u0903 \n\u00e8\u0935\u092f\u092e\u094d \n||\u0967\u096e-\u096d\u096b||\nvy\u0101sapras\u0101d\u0101cc\nhrutav\u0101netadgu\nhyamaha\u1e43 \nparam .\nyoga\u1e43 \nyoge\u015bvar\u0101tk\u1e5b\u1e63\u1e47\n\u0101ts\u0101k\u1e63\u0101tkathaya\nta\u1e25 svayam \n||18-75||\n\u0964\u096418.75\u0964\u0964 \n\u00e5\u092f\u093e\u0938 \u091c\u0940 \u0915\u0227 \n\u0915\u0943\u092a\u093e \u0938\u0947 \u092e\u0247\u0928\u0947 \u0907\u0938 \n\u092a\u0930\u092e\u094d \u0917\u0941\u00e9\u092f \u092f\u094b\u0917 \n\u0915\u094b \u0938\u093e\u00a2\u093e\u0924\u094d \n\u0915\u0939\u0924\u0947 \u0939\u0941\u090f \u00e8\u0935\u092f\u0902 \n\u092f\u094b\u0917\u094b\u00e6\u0935\u0930 \n\u012e\u0940\u0915\u0943\u00e7\u0923 \n\u092d\u0917\u0935\u093e\u0928\u094d \u0938\u0947 \u0938\u0941\u0928\u093e\n\u0964\u0964\n18.75 \nThrough the \ngrace of \nVyasa I have"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 593, "page_label": "594", "chroma:document": "\u0964\u0964\n18.75 \nThrough the \ngrace of \nVyasa I have \nheard this \nsupreme and \nmost secret \nYoga direct \nfrom Krishna, \nthe Lord of \nYoga, Himself \ndeclaring it.\n18.75 \u00e5\u092f\u093e\u0938\u0124\u0938\u093e\u0926\u093e\u0924\u094d \nthrough the grace of \nVyasa? \u012e\u0941\u0924\u0935\u093e\u0928\u094d have \nheard? \u090f\u0924\u0924\u094d this? \u0917\u0941\u00e9\u092f\u092e\u094d \nsecret? \u0905\u0939\u092e\u094d I? \u092a\u0930\u092e\u094d \nsupreme? \u092f\u094b\u0917\u092e\u094d Yoga? \n\u092f\u094b\u0917\u0947\u00e6\u0935\u0930\u093e\u0924\u094d from the Lord \nof Yoga? \u0915\u0943\u00e7\u0923\u093e\u0924\u094d from \nKrishna? \u0938\u093e\u00a2\u093e\u0924\u094d directly? \n\u0915\u0925\u092f\u0924\u0903 declaring? \u00e8\u0935\u092f\u092e\u094d \nHimself.Commentary \nThrough the grace of \nVyasa By obtaining the \ndivine eye from him.\nYoga This dialogue"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 593, "page_label": "594", "chroma:document": "divine eye from him.\nYoga This dialogue \nbetween Krishna and \nArjuna? I have heard it \ndirect from Him. This \ndialogue is called Yoga \nbecause it treats of \nYoga and it leads to the \nattainment of union with \nthe Lord."}


created_at: 2025-02-27 16:28:38
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created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 594, "page_label": "595", "chroma:document": "rejoice again \nand again.\n18.76 \u0930\u093e\u091c\u0928\u094d O King? \n\u0938\u0902\u00e8\u092e\u0943\u00d7\u092f having \nremembered? \u0938\u0902\u00e8\u092e\u0943\u00d7\u092f \nhaving remembered? \n\u0938\u0902\u0935\u093e\u0926\u092e\u094d the dialogue? \n\u0907\u092e\u092e\u094d this? \u0905\u026e\u092d\u0941\u0924\u092e\u094d \nwonderful? \u0915\u0947\u0936\u0935\u093e\u091c\u0941[\u0928\u092f\u094b\u0903 \nbetween Kesava and \nArjuna? \u092a\u0941\u00d6\u092f\u092e\u094d holy? \n\u01ff\u00e7\u092f\u093e\u0367\u092e (I) rejoice? \u091a \nand? \u092e\u0941\u0939\u0941\u0903 again? \u092e\u0941\u0939\u0941\u0903 \nagain.Commentary \nRajan King Dhritarashtra \nto whom the Gita is \nnarrated by Sanjaya.\nPunyam Holy because \nthe mere hearing of the \ndialogue destroys a \nmultitude of sins and \nmakes the hearer pious \nand Godfearing and"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 2217cf29-de86-4a0e-b7d5-ec7a9ed2b03c
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metadata:
{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 594, "page_label": "595", "chroma:document": "makes the hearer pious \nand Godfearing and \nturns his mind towards \nGod.\nBG18.77 18 77\n\u0924\u00cd\u091a \n\u0938\u0902\u00e8\u092e\u0943\u00d7\u092f \n\u0938\u0902\u00e8\u092e\u0943\u00d7\u092f \n\u01fe\u092a\u092e\u00d7\u092f\u026e\n\u092d\u0941\u0924\u0902 \u0939\u0930\u0947\u0903 |\n\u036a\u0935\u00e8\u092e\u092f\u094b \n\u092e\u0947 \u092e\u0939\u093e\u0928\u094d \n\u0930\u093e\u091c\u00db\u01ff\u00e7\u092f\n\u25cc\u093e\u0367\u092e \u091a \n\u092a\u0941\u0928\u0903 \u092a\u0941\u0928\u0903 \n||\u0967\u096e-\u096d\u096d||\ntacca \nsa\u1e43sm\u1e5btya \nsa\u1e43sm\u1e5btya \nr\u016bpamatyadbhut\na\u1e43 hare\u1e25 .\nvismayo me \nmah\u0101n \nr\u0101janh\u1e5b\u1e63y\u0101mi ca \npuna\u1e25 puna\u1e25 \n||18-77||\n\u0964\u096418.77\u0964\u0964 \u0939\u0947 \n\u0930\u093e\u091c\u0928 ! \u012e\u0940 \u0939\u01d0\u0930 \n\u0915\u0947 \u0905\u01d3\u0924 \u0905\u026e\u092d\u0941\u0924 \n\u01fe\u092a \u0915\u094b \u092d\u0940 \u092a\u0941\u0928: \n\u092a\u0941\u0928: \u00e8\u092e\u0930\u0923 \n\u0915\u0930\u0915\u0947 \u092e\u0941\u091d\u0947 \n\u092e\u0939\u093e\u0928\u094d \u036a\u0935\u00e8\u092e\u092f \n\u0939\u094b\u0924\u093e \u0939\u0948 \u0914\u0930 \u092e\u0247 \n\u092c\u093e\u0930\u00e0\u092c\u093e\u0930 \u0939\u036a\u0937[\u0924 \n\u0939\u094b \u0930\u0939\u093e \u0939\u0942\u0901\u0964\u0964\n18.77 And, \nremembering \nagain and \nagain, also \nthat most"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 4ab5f368-cdd8-4263-934b-4d7e48e7f96c
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 594, "page_label": "595", "chroma:document": "remembering \nagain and \nagain, also \nthat most \nwonderful \nform of Hari, \ngreat is my \nwonder, O \nKing; and I \nrejoice again \nand again.\n18.77 \u0924\u0924\u094d that? \u091a and? \n\u0938\u0902\u00e8\u092e\u0943\u00d7\u092f having \nremembered? \u0938\u0902\u00e8\u092e\u0943\u00d7\u092f \nhaving remembered? \n\u01fe\u092a\u092e\u094d the form? \n\u0905\u00d7\u092f\u026e\u092d\u0941\u0924\u092e\u094d the most \nwonderful? \u0939\u0930\u0947\u0903 of Hari? \n\u036a\u0935\u00e8\u092e\u092f\u0903 wonder? \u092e\u0947 my? \n\u092e\u0939\u093e\u0928\u094d great? \u0930\u093e\u091c\u0928\u094d O \nKing? \u01ff\u00e7\u092f\u093e\u0367\u092e (I) rejoice? \n\u091a and? \u092a\u0941\u0928\u0903 again? \u092a\u0941\u0928\u0903 \nagain.Commentary \nForm The Cosmic Form. \n(Cf.XI)"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 595, "page_label": "596", "chroma:document": "BG18.78 18 78\n\u092f\u011f \n\u092f\u094b\u0917\u0947\u00e6\u0935\u0930\u0903 \n\u0915\u0943\u00e7\u0923\u094b \u092f\u011f \n\u092a\u093e\u0925\u023e \n\u0927\u0928\u0941\u0927[\u0930\u0903 |\n\u0924\u011f \n\u012e\u0940\u036a\u0935[\u091c\u092f\u094b \n\u092d\u0942\u01d3\u0924\u0122\u0941[\u0935\u093e \n\u0928\u0940\u01d3\u0924\u092e[\u01d3\u0924\n\u092e[\u092e ||\u0967\u096e-\n\u096d\u096e||\nyatra \nyoge\u015bvara\u1e25 \nk\u1e5b\u1e63\u1e47o yatra \np\u0101rtho \ndhanurdhara\u1e25 .\ntatra \u015br\u012brvijayo \nbh\u016btirdhruv\u0101 \nn\u012btirmatirmama \n||18-78||\n\u0964\u096418.78\u0964\u0964 \u091c\u0939\u093e\u0901 \n\u092f\u094b\u0917\u0947\u00e6\u0935\u0930 \n\u012e\u0940\u0915\u0943\u00e7\u0923 \u0939\u0247 \u0914\u0930 \n\u091c\u0939\u093e\u0901 \u0927\u0928\u0941\u0927\u093e[\u0930\u0223 \n\u0905\u091c\u0941[\u0928 \u0939\u0948 \u0935\u0939\u0223\u0902 \n\u092a\u0930 \u012e\u0940, \u036a\u0935\u091c\u092f, \n\u036a\u0935\u092d\u0942\u01d3\u0924 \u0914\u0930 \u0122\u0941\u0935 \n\u0928\u0940\u01d3\u0924 \u0939\u0948, \u0910\u0938\u093e \n\u092e\u0947\u0930\u093e \u092e\u0924 \u0939\u0948\u0964\u0964\n18.78 \nWherever is \nKrishna, the \nLord of Yoga; \nwherever is \nArjuna, the \nwielder of the \nbow; there \nare \nprosperity, \nvictory, \nhappiness \nand firm"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: 1b3c06bf-7f21-41d1-ac0e-ae56d49d4b18
encoding: FLOAT32
metadata:
{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 595, "page_label": "596", "chroma:document": "are \nprosperity, \nvictory, \nhappiness \nand firm \npolicy; such is \nmy \nconviction.\n18.78 \u092f\u011f wherever? \n\u092f\u094b\u0917\u0947\u00e6\u0935\u0930\u0903 the Lord of \nYoga? \u0915\u0943\u00e7\u0923\u0903 Krishna? \n\u092f\u011f wherever? \u092a\u093e\u0925[\u0903 \nArjuna? \u0927\u0928\u0941\u0927[\u0930\u0903 the \narcher? \u0924\u011f there? \u012e\u0940\u0903 \nprosperity? \u036a\u0935\u091c\u092f\u0903 \nvictory? \u092d\u0942\u01d3\u0924\u0903 \nhappiness? \u0122\u0941\u0935\u093e firm? \n\u0928\u0940\u01d3\u0924\u0903 policy? \u092e\u01d3\u0924\u0903 \nconviction? \u092e\u092e my.\nCommentary This verse \nis called the Ekasloki \nGita? i.e.? Bhagavad \nGita in one verse. \nRepetition of even this \none verse bestows the \nbenefits of reading the \nwhole of the scripture."}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
id: fec4f1cb-fc6e-4084-8e92-9c156e82c87d
encoding: FLOAT32
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{"producer": "PyPDF", "creator": "Google Sheets", "creationdate": "", "title": "Bhagwad_Gita", "source": "/content/bg/Bhagwad_Gita - Bhagwad_Gita.pdf", "total_pages": 596, "page": 595, "page_label": "596", "chroma:document": "benefits of reading the \nwhole of the scripture.\nWherever On that side \non which.Yogesvarah \nThe Lord of Yoga. \nKrishna is called the \nLord of Yogas as the \nseed of all Yogas comes \nforth from Him.\nDhanurdharah The \nwielder of the bow called \nthe Gandiva. There On \nthe side of the \nPandavas.Thus in the \nUpanishads of the \nglorious Bhagavad Gita? \nthe science of the \nEternal? the scripture of \nYoga? the dialogue \nbetween Sri Krishna and \nArjuna? ends the \neighteenth discourse"}


created_at: 2025-02-27 16:28:38
topic: persistent://default/default/9560cdc9-dae2-4027-8c34-b923e03e89c7
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धृतराçĚ 
उवाच |
धम[¢ेğे 
कुǽ¢ेğे 
समवेता 
युयु×सवः 
|
मामकाः 
पाÖडवाश्
चैव 
ͩकमकुव[
त सÑजय 
||१-१||
dhṛtarāṣṭra 
uvāca .
dharmakṣetre 
kurukṣetre 
samavetā 
yuyutsavaḥ .
māmakāḥ 
pāṇḍavāścaiva 
kimakurvata 
sañjaya ||1-1||
।।1.1।।
धृतराçĚ ने कहा 
-- हे संजय ! 
धम[भूͧम 
कुǽ¢ेğ मɅ एकğ 
हुए युɮध के 
इÍछुक 
(युयु×सव:) मेरे 
और पाÖडु के 
पुğɉ ने Èया 
ͩकया?
1.1 
Dhritarashtra 
said  What 
did my people 
and the sons


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said  What 
did my people 
and the sons 
of Pandu do 
when they 
had 
assembled
together 
eager for 
battle on the 
holy plain of 
Kurukshetra, 
O Sanjaya.
1.1 धम[¢ेğे on the holy 
plain? कुǽ¢ेğे in 
Kurukshetra? समवेताः 
assembled together? 
युयु×सवः desirous to 
fight? मामकाः my 
people? पाÖडवाः the sons 
of Pandu? च and? एव 
also? ͩकम् what? अकुव[त 
did do? सÑजय O 
Sanjaya.Commentary 
Dharmakshetra -- that 
place which protects 
Dharma is 
Dharmakshetra. 
Because it was in the


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Dharma is 
Dharmakshetra. 
Because it was in the 
land of the Kurus? it was 
called Kurukshetra.
Sanjaya is one who has 
conered likes and 
dislikes and who is 
impartial.
BG1.2 1 2
सÑजय 
उवाच |
Ǻçɪवा तु 
पाÖडवानी
कं åयूढं 
दुयȾधनस्
तदा |
आचाय[मु
पसंगàय 
राजा 
वचनमĦ
वीत् ||१-
२||
sañjaya uvāca .
dṛṣṭvā tu 
pāṇḍavānīkaṃ 
vyūḍhaṃ 
duryodhanastad
ā .
ācāryamupasa
ṃgamya rājā 
vacanamabravīt 
||1-2||
।।1.2।।संजय 
ने कहा -- 
पाÖडव-सैÛय 
कȧ åयूह रचना 
देखकर राजा 
दुयȾधन ने 
आचाय[ ġोण के 
पास जाकर ये


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देखकर राजा 
दुयȾधन ने 
आचाय[ ġोण के 
पास जाकर ये 
वचन कहे।
1.2. Sanjaya 
said  Having 
seen the 
army of the 
Pandavas 
drawn up in 
battle-array,
King 
Duryodhana 
then 
approached 
his teacher 
(Drona) and 
spoke these 
words.
1.2 Ǻçɪवा having seen? 
तु indeed? पाÖडवानीकम् 
the army of the 
Pandavas? åयूढम् drawn 
up in battlearray? 
दुयȾधनः Duryodhana? 
तदा then? आचाय[म् the 
teacher? उपसɨगàय 
having approached? 
राजा the king? वचनम् 
speech? अĦवीत् said.No 
Commentary.
BG1.3 1 3
पæयैतां


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Commentary.
BG1.3 1 3
पæयैतां 
पाÖडुपुğा
णामाचाय[ 
महतीं 
चमूम् |
åयूढां 
ġुपदपुğेण 
तव 
ͧशçयेण 
धीमता 
||१-३||
paśyaitāṃ 
pāṇḍuputrāṇām
ācārya mahatīṃ 
camūm .
vyūḍhāṃ 
drupadaputreṇa 
tava śiṣyeṇa 
dhīmatā ||1-3||
।।1.3।।हे 
आचाय[ ! आपके 
बुɮͬधमान 
ͧशçय ġुपदपुğ 
(धृçटɮɮयुàन) 
ɮवारा åयूहाकार 
खड़ी कȧ गयी 
पाÖडु पुğɉ कȧ 
इस महती सेना 
को देͨखये।
1.3. "Behold, 
O Teacher! 
this mighty 
army of the 
sons of 
Pandu,
arrayed by 
the son of 
Drupada, thy 
wise disciple.
1.3 पæय behold? एताम्


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wise disciple.
1.3 पæय behold? एताम् 
this? पाÖडुपुğाणाम् of the 
sons of Pandu? आचाय[ O 
Teacher? महतीम् great? 
चमूम् army? åयूढाम् 
arrayed? ġुपदपुğेण son of 
Drupada? तव ͧशçयेण by 
your disciple? धीमता 
wise.No Commentary.


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BG1.4 1 4
अğ शूरा 
महेçवासा 
भीमाजु[न
समा युͬध 
|
युयुधानो 
ͪवराटæच 
ġुपदæच 
महारथः 
||१-४||
atra śūrā 
maheṣvāsā 
bhīmārjunasam
ā yudhi .
yuyudhāno 
virāṭaśca 
drupadaśca 
mahārathaḥ ||1-
4||
।।1.4।।इस 
सेना मɅ महान् 
धनुधा[रȣ शूर 
योɮधा है ,  जो 
युɮध मɅ भीम 
और अजु[न के 
समान हɇ , जैसे 
--  युयुधान, 
ͪवराट तथा 
महारथी राजा 
ġुपद।
1.4. Here are 
heroes, 
mighty 
archers, eal in 
battle to 
Bhima
and Arjuna, 
Yoyudhana 
(Satyaki), 
Virata and 
Drupada, of 
the great car 
(mighty
warriors).


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Drupada, of 
the great car 
(mighty
warriors).
1.4 अğ here? शूराः 
heroes? महेçवासाः 
mighty archers? 
भीमाजु[नसमाः eal to 
Bhima and Arjuna? युͬध 
in battle? युयुधानः 
Yuyudhana? ͪवराटः 
Virata? च and? ġुपदः 
Drupada? च and? 
महारथः of the great car.
Commentary 
Technically? maharatha 
means a warrior who is 
proficient in the science 
of war and who is able 
to fight alone with ten 
thousand archers.
BG1.5 1 5
धृçटकेतुश्
चेͩकतानः 
काͧशराज
æच 
वीय[वान् |
पुǽिज×कु
िÛतभोजश्
च 
शैÞयæच 
नरपुंगवः


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वीय[वान् |
पुǽिज×कु
िÛतभोजश्
च 
शैÞयæच 
नरपुंगवः 
||१-५||
dhṛṣṭaketuścekit
ānaḥ 
kāśirājaśca 
vīryavān .
purujitkuntibhoj
aśca śaibyaśca 
narapuṃgavaḥ 
||1-5||
।।1.5।।
धृçटकेतु, 
चेͩकतान, 
बलवान 
काͧशराज,  पुǽ
िजत्, 
कुिÛतभोज और 
मनुçयɉ मɅ Įेçठ 
शैÞय।
1.5. 
"Dhrishtaketu, 
chekitana and 
the valiant 
king of Kasi, 
Purujit
and 
Kuntibhoja 
and Saibya, 
the best men.
1.5 धृçटकेतुः 
Dhrishtaketu? चेͩकतानः 
Chekitana? काͧशराजः 
king of Kasi? च and? 
वीय[वान् valiant? पुǽिजत् 
Purujit? कुिÛतभोजः


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वीय[वान् valiant? पुǽिजत् 
Purujit? कुिÛतभोजः 
Kuntibhoja? च and? 
शैÞयः son of Sibi? च 
and? नरपुɨगवः the best 
of men.No Commentary.
BG1.6 1 6
युधामÛयु
æच 
ͪवĐाÛत 
उƣमौजाश्
च 
वीय[वान् |
सौभġो 
ġौपदेयाश्
च सव[ एव 
महारथाः 
||१-६||
yudhāmanyuśc
a vikrānta 
uttamaujāśca 
vīryavān .
saubhadro 
draupadeyāśca 
sarva eva 
mahārathāḥ ||1-
6||
।।1.6।।
पराĐमी 
युधामÛयु,  बल
वान् 
उƣमौजा,  सुभ
ġापुğ 
(अͧभमÛयु) 
और ġोपदȣ के 
पुğ -- ये सब 
महारथी हɇ।
1.6. "The 
strong 
Yodhamanyu 
and the brave


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1.6. "The 
strong 
Yodhamanyu 
and the brave 
Uttamaujas, 
the son
of Subhadra 
(Abhimanyu, 
the son of 
Subhadra and 
Arjuna), and 
the sons of
Draupadi, all 
of great 
chariots 
(great 
heroes).
1.6 युधामÛयुः 
Yudhamanyu? च and? 
ͪवĐाÛतः the strong? 
उƣमौजाः Uttamaujas? च 
and? वीय[वान् the brave? 
सौभġः the son of 
Subhadra? ġौपदेयाः the 
sons of Draupadi? च 
and? सवȶ all? एव even? 
महारथाः great 
carwarriors.No 
Commentary.


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BG1.7 1 7
अèमाकं 
तु 
ͪवͧशçटा 
ये 
तािÛनबो
ध 
ɮͪवजोƣ
म |
नायका 
मम 
सैÛयèय 
सं£ाथɍ 
ताÛĦवी
ͧम ते ||१-
७||
asmākaṃ tu 
viśiṣṭā ye 
tānnibodha 
dvijottama .
nāyakā mama 
sainyasya 
saṃjñārthaṃ 
tānbravīmi te 
||1-7||
।।1.7।।हे 
ɮͪवजोƣम ! 
हमारे प¢ मɅ भी 
जो ͪवͧशçट 
योɮधागण हɇ , 
उनको आप 
जान लȣिजये; 
आपकȧ 
जानकारȣ के 
ͧलये अपनी 
सेना के नायकɉ 
के नाम मɇ 
आपको बताता 
हूँ।
1.7. "Know 
also, O best 
among the 
twice-born! 
the names of 
those
who are the 
most 
distinguished 
amongst 
ourselves, the


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most 
distinguished 
amongst 
ourselves, the 
leaders of my 
army;
these I name 
to thee for thy 
information.
1.7 अèमाकम् ours? तु 
also? ͪवͧशçटाः the best? 
ये who (those)? तान् 
those? Ǔनबोध know 
(thou)? ɮͪवजोƣम (O) 
best among the twicorn 
ones? नायकाः the 
leaders? मम my? 
सैÛयèय of the army? 
सं£ाथ[म् for information? 
तान् them? Ħवीͧम speak? 
ते to thee.No 
Commentary.
BG1.8 1 8
भवाÛभीष्
मæच 
कण[æच 
कृपæच 
सͧमǓतञ्
जयः |
अæव×था
मा 
ͪवकण[æच 
सौमदͪƣस्
तथैव च 
||१-८||
bhavānbhīṣmaś


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ͪवकण[æच 
सौमदͪƣस्
तथैव च 
||१-८||
bhavānbhīṣmaś
ca karṇaśca 
kṛpaśca 
samitiñjayaḥ .
aśvatthāmā 
vikarṇaśca 
saumadattistath
aiva ca ||1-8||
।।1.8।।एक तो 
èवयं आप, 
भीçम, कण[, 
और युɮध 
ͪवजयी 
कृपाचाय[ तथा 
अæव×थामा, 
ͪवकण[ और 
सोमदƣ का पुğ 
है।
1.8. "Thyself 
and Bhishma, 
and Karna 
and also 
Kripa, the 
victorious
in war, 
Asvatthama, 
Vikarna, and 
also 
Bhurisrava, 
the son of 
Somadatta.
1.8 भवान् yourself? 
भीçमः Bhishma? च and? 
कण[ः Karna? च and? कृपः 
Kripa? च and?


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कण[ः Karna? च and? कृपः 
Kripa? च and? 
सͧमǓतÑजयः victorious in 
war? अæव×थामा 
Asvatthama? the son of 
Dronacharya? ͪवकण[ः 
Vikarna? च and? 
सौमदͪƣः the son of 
Somadatta? तथा thus? 
एव even? च and.No 
Commentary.
BG1.9 1 9
अÛये च 
बहवः शूरा 
मदथȶ 
×यÈतजी
ͪवताः |
नानाशèğ
Ĥहरणाः 
सवȶ 
युɮधͪवश
◌ारदाः ||१-
९||
anye ca 
bahavaḥ śūrā 
madarthe 
tyaktajīvitāḥ .
nānāśastraprah
araṇāḥ sarve 
yuddhaviśāradā
ḥ ||1-9||
।।1.9।।मेरे 
ͧलए Ĥाण ×याग 
करने के ͧलए 
तैयार, अनेक 
Ĥकार के 
शèğाèğɉ से 
सुसिÏजत तथा


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तैयार, अनेक 
Ĥकार के 
शèğाèğɉ से 
सुसिÏजत तथा 
युɮध मɅ कुशल 
और भी अनेक 
शूर वीर हɇ।
1.9. "And also 
many other 
heroes who 
are ready to 
give up their
lives for my 
sake, armed 
with various 
weapons and 
missiles, all 
well-skilled
in battle.
1.9 अÛये others? च and? 
बहवः many? शूराः 
heroes? मदथȶ for my 
sake? ×यÈतजीͪवताः who 
are ready to give up 
their lives? 
नानाशèğĤहरणाः armed 
with various weapons 
and missiles? सवȶ all? 
युɮधͪवशारदाः wellskilled 
in battle.No 
Commentary.


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BG1.10 1 10
अपया[Üतं 
तदèमाकं 
बलं 
भीçमाͧभ
रͯ¢तम् |
पया[Üतं 
ि×वदमेते
षां बलं 
भीमाͧभर
ͯ¢तम् 
||१-१०||
aparyāptaṃ 
tadasmākaṃ 
balaṃ 
bhīṣmābhirakṣit
am .
paryāptaṃ 
tvidameteṣāṃ 
balaṃ 
bhīmābhirakṣita
m ||1-10||
।।1.10।।भीçम 
के ɮवारा हमारȣ 
रͯ¢त सेना 
अपया[Üत है; 
ͩकÛतु भीम 
ɮवारा रͯ¢त 
उनकȧ सेना 
पया[Üत है 
अथवा, भीçम 
के ɮवारा रͯ¢त 
हमारȣ सेना 
अपǐरͧमत है 
ͩकÛतु भीम के 
ɮवारा रͯ¢त 
उनकȧ सेना 
पǐरͧमत हȣ है।
1.10. "This 
army of ours 
marshalled by 
Bhishma is 
insufficient,
whereas that


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Bhishma is 
insufficient,
whereas that 
army of theirs 
marshelled by 
Bhima is 
sufficient.
1.10 अपया[Üतम् 
insufficient? तत् that? 
अèमाकम् ours? बलम् 
army? भीçमाͧभरͯ¢तम् 
marshalled by Bhishma? 
पया[Üतम् sufficient? तु 
while? इदम् this? एतेषाम् 
their? बलम् army? 
भीमाͧभरͯ¢तम् 
marshalled by Bhima.
Commentary The verse 
is differently interpreted 
by different 
commentators. Sridhara 
Swami takes the word 
aparyaptam to mean 
insufficient. Ananda Giri 
takes it to mean 
unlimited.


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takes it to mean 
unlimited.
BG1.11 1 11
अयनेषु च 
सवȶषु 
यथाभाग
मविèथत
◌ाः |
भीçममेवा
ͧभर¢Ûतु 
भवÛतः 
सव[ एव 
Ǒह ||१-
११||
ayaneṣu ca 
sarveṣu 
yathābhāgamav
asthitāḥ .
bhīṣmamevābhi
rakṣantu 
bhavantaḥ 
sarva eva hi ||1-
11||
।।1.11।।
ͪवͧभÛन मोचɟ 
पर अपने-अपने 
èथान पर 
िèथत रहते हुए 
आप सब लोग 
भीçम ͪपतामह 
कȧ हȣ सब ओर 
से र¢ा करɅ।
1.11. 
"Therefore do 
ye all, 
stationed in 
your 
respective 
positions,
in the several 
divisions of 
the army, 
protect 
Bhishma 
alone."


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the army, 
protect 
Bhishma 
alone."
1.11 अयनेषु in the arrays 
(of the army)? च and? 
सवȶषु in all? यथाभागम् 
according to division? 
अविèथताः being 
stationed? भीçमम् 
Bhishma? एव alone? 
अͧभर¢Ûतु protect? 
भवÛतः ye? सवȶ all? एव 
even? Ǒह indeed.No 
Commentary.
BG1.12 1 12
तèय 
सÑजनय
Ûहषɍ 
कुǽवृɮधः 
ͪपतामहः 
|
ͧसंहनादं 
ͪवनɮयोच्
चैः शɨखं 
दÚमौ 
Ĥतापवान् 
||१-१२||
tasya 
sañjanayanharṣ
aṃ kuruvṛddhaḥ 
pitāmahaḥ .
siṃhanādaṃ 
vinadyoccaiḥ 
śaṅkhaṃ 
dadhmau 
pratāpavān ||1-
12||
।।1.12।।उस


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dadhmau 
pratāpavān ||1-
12||
।।1.12।।उस 
समय कौरवɉ मɅ 
वृɮध, Ĥतापी 
ͪपतामह भीçम 
ने उस 
(दुयȾधन) के 
ǿदय मɅ हष[ 
उ×पÛन करते 
हुये उÍच èवर 
मɅ गरज कर 
शंखÚवǓन कȧ।
1.12. His 
glorious 
grandsire 
(Bhishma), 
the oldest of 
the Kauravas,
in order to 
cheer 
Duryodhana, 
now roared 
like a lion, 
and blew his 
conch.
1.12 तèय his 
(Duryodhanas)? संजयन् 
causing? हष[म् joy? 
कुǽवृɮधः oldest of the 
Kurus? ͪपतामहः 
grandfather? ͧसंहनादम् 
lions roar? ͪवनɮय 
having sounded? उÍचैः


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lions roar? ͪवनɮय 
having sounded? उÍचैः 
loudly? शɨखम् conch? 
दÚमौ blew? Ĥतापवान् the 
glorious.No 
Commentary.


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BG1.13 1 13
ततः 
शɨखाæच 
भेय[æच 
पणवानक
गोमुखाः |
सहसैवाभ्
यहÛयÛत 
स 
शÞदèतुमु
लोऽभवत् 
||१-१३||
tataḥ 
śaṅkhāśca 
bheryaśca 
paṇavānakago
mukhāḥ .
sahasaivābhyah
anyanta sa 
śabdastumulo.
abhavat ||1-13||
।।1.13।।
त×पæचात् शंख, 
नगारे, ढोल व 
शृंगी आǑद 
वाɮय एक साथ 
हȣ बज उठे, 
िजनका बड़ा 
भयंकर शÞद 
हुआ।
1.13. Then 
(following 
Bhishma), 
conches and 
kettledrums, 
tabors,
drums and 
cow horns 
blared forth 
ite suddenly 
(from the 
Kaurava side)
and the 
sound was 
tremendous.


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Kaurava side)
and the 
sound was 
tremendous.
1.13 ततः then शɨखाः 
conches? च and? भेय[ः 
kettledrums? च and? 
पणवानकगोमुखाः tabors? 
drums and cowhorns? 
सहसा एव ite suddenly? 
अßयहÛयÛत blared forth? 
सः that? शÞदः sound? 
तुमुलः tremendous? 
अभवत् was.No 
Commentary.
BG1.14 1 14
ततः 
æवेतैह[यैयु[
Èते महǓत 
èयÛदने 
िèथतौ |
माधवः 
पाÖडवæचै
व Ǒदåयौ 
शɨखौ 
ĤदÚमतुः 
||१-१४||
tataḥ 
śvetairhayairyuk
te mahati 
syandane 
sthitau .
mādhavaḥ 
pāṇḍavaścaiva 
divyau śaṅkhau 
pradadhmatuḥ 
||1-14||


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divyau śaṅkhau 
pradadhmatuḥ 
||1-14||
।।1.14।।इसके 
उपराÛत æवेत 
अæवɉ से युÈत 
भåय रथ मɅ बैठे 
हुये माधव 
(Įीकृçण) और 
पाÖडुपुğ अजु[न 
ने भी अपने 
Ǒदåय शंख 
बजाये।
1.14. Then, 
also, 
Madhava 
(Krishna) and 
the son of 
Pandu 
(Arjuna),
seated in the 
magnificent 
chariot, yoked 
with white 
horses, blew 
divine
conches.
1.14 ततः then? æवेतैः 
(with) white? हयैः 
horses? युÈते yoked? 
महǓत magnificent? 
èयÛदने in the chariot? 
िèथतौ seated? माधवः 
Madhava? पाÖडवः 
Pandava? the son of


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Madhava? पाÖडवः 
Pandava? the son of 
Pandu? च and? एव 
also? Ǒदåयौ divine? 
शɨखौ conches? ĤदÚमतुः 
blew.No Commentary.
BG1.15 1 15
पाÑचजन्
यं 
ǿषीकेशो 
देवदƣं 
धनÑजयः 
|
पौÖĜं 
दÚमौ 
महाशɨखं 
भीमकमा[ 
वृकोदरः 
||१-१५||
pāñcajanyaṃ 
hṛṣīkeśo 
devadattaṃ 
dhanañjayaḥ .
pauṇḍraṃ 
dadhmau 
mahāśaṅkhaṃ 
bhīmakarmā 
vṛkodaraḥ ||1-
15||
।।1.15।।
भगवान् 
ǿषीकेश ने 
पांचजÛय, 
धनंजय (अजु[न) 
ने देवदƣ तथा 
भयंकर कम[ 
करने वाले भीम 
ने पौÖडू नामक 
महाशंख बजाया
।
1.15. 
Hrishikesha 
blew the 
Panchajanya


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।
1.15. 
Hrishikesha 
blew the 
Panchajanya 
and Arjuna 
blew the 
Devadatta
and Bhima 
(the wolf-
bellied), the 
doer of 
terrible 
deeds, blew 
the great
conch 
Paundra.
1.15 पाÑचजÛयम् (the 
conch named) 
Panchajanya? ǿषीकेशः 
(the Lord of the senses) 
Krishna? देवदƣम् (the 
conch named) 
Devadatta? धनÑजयः 
(the victor of wealth) 
Arjuna? पौÖĜम् (the 
conch named) Poundra? 
दÚमौ blew? महाशɨखम् 
great conch? भीमकमा[ 
doer of terrible dees? 
वृकोदरः (having the belly 
of a wolf) Bhima.No


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string_value:
BG1.16 1 16
अनÛतͪव
जयं राजा 
कुÛतीपुğो 
युͬधिçठर
◌ः |
नकुलः 
सहदेवæच 
सुघोषम
ͨणपुçपकौ 
||१-१६||
anantavijayaṃ 
rājā kuntīputro 
yudhiṣṭhiraḥ .
nakulaḥ 
sahadevaśca 
sughoṣamaṇipu
ṣpakau ||1-16||
।।1.16।।
कुÛतीपुğ राजा 
युͬधिçठर ने 
अनÛत ͪवजय 
नामक शंख 
और नकुल व 
सहदेव ने 
Đमश:  सुघोष 
और मͨणपुçपक 
नामक शंख 
बजाये।
1.16. The 
king 
Yodhishthira, 
the son of 
Kunti, blew 
the 
Anantavijaya;
Nakula and 
Sahadeva 
blew the 
Sughosha 
and the 
Manipushpak
a.
1.16 अनÛतͪवजयम् (the 
conch named)


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a.
1.16 अनÛतͪवजयम् (the 
conch named) 
Anantavijayam? राजा the 
king? कुÛतीपुğः son of 
Kunti? युͬधिçठरः 
Yudhishthira? नकुलः 
Nakula? सहदेवः 
Sahadeva? च and? 
सुघोषमͨणपुçपकौ (the 
conches named) 
Sughosha and 
Manipushpaka.No 
Commentary.
BG1.17 1 17
काæयæच 
परमेçवास
◌ः ͧशखÖडी 
च 
महारथः |
धृçटɮयुम्
नो 
ͪवराटæच 
सा×यͩकश्
चापरािज
तः ||१-
१७||
kāśyaśca 
parameṣvāsaḥ 
śikhaṇḍī ca 
mahārathaḥ .
dhṛṣṭadyumno 
virāṭaśca 
sātyakiścāparāji
taḥ ||1-17||
।।1.17।।Įेçठ 
धनुषवाले 
काͧशराज, 
महारथी


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।।1.17।।Įेçठ 
धनुषवाले 
काͧशराज, 
महारथी 
ͧशखÖडी, 
धृçटɮयुàन,  रा
जा ͪवराट और 
अजेय सा×यͩक
।
1.17. The 
king of Kasi, 
an exellent 
archer, 
Sikhandi, the 
mighty
car-warrior, 
Dhrishtadyum
na and Virata 
and Satyaki, 
the 
unconered.
1.17 काæयः Kasya? the 
king of Kasi? च and? 
परमेçवासः an excellent 
archer? ͧशखÖडी 
Sikhandi? च and? 
महारथः mighty 
carwarrior? धृçटɮयुàनः 
Dhrishtadyumna? ͪवराटः 
Virata? च  and? सा×यͩकः 
Satyaki? च and? 
अपरािजतः unconered.No 
Commentary.
BG1.18 1 18
ġुपदो


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Commentary.
BG1.18 1 18
ġुपदो 
ġौपदेयाश्
च सव[शः 
पृͬथवीपते 
|
सौभġæच 
महाबाहुः 
शɨखाÛद
Úमुः 
पृथÈपृथ
क् ||१-
१८||
drupado 
draupadeyāśca 
sarvaśaḥ 
pṛthivīpate .
saubhadraśca 
mahābāhuḥ 
śaṅkhāndadhm
uḥ pṛthakpṛthak 
||1-18||
।।1.18।।हे 
राजन् ! राजा 
ġुपद,  ġौपदȣ के 
पुğ और 
महाबाहु सौभġ 
(अͧभमÛयु) इन 
सब ने अलग-
अलग शंख 
बजाये।
1.18. 
Drupada and 
the sons of 
Draupadi, O 
Lord of the 
earth, and
the son of 
Subhadra, the 
mighty-
armed, blew 
their conches 
separately.
1.18 ġुपदः Drupada?


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their conches 
separately.
1.18 ġुपदः Drupada? 
ġौपदेयाः the sons of 
Draupadi? च and? सव[शः 
all? पृͬथवीपते O Lord of 
the earth? सौभġः the son 
of Subhadra 
(Abhimanyu)? च and 
महाबाहुः the 
mightyarmed? शɨखान् 
conches? दÚमुः blew? 
पृथक् पृथक् separately.
Commentary This 
blowing of conches 
announced the 
commencement of the 
battle.


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BG1.19 1 19
स घोषो 
धात[राçĚा
णां 
ǿदयाǓन 
åयदारयत् 
|
नभæच 
पृͬथवीं 
चैव 
तुमुलोऽभ्
यनुनादय
न् (or 
लोåयनु) 
||१-१९||
sa ghoṣo 
dhārtarāṣṭrāṇā
ṃ hṛdayāni 
vyadārayat .
nabhaśca 
pṛthivīṃ caiva 
tumulo.
abhyanunādaya
n (lo vyanu)||1-
19||
।।1.19।।वह 
भयंकर घोष 
आकाश और 
पृØवी पर गूँजने 
लगा और उसने 
धृतराçĚ के पुğɉ 
के ǿदय ͪवदȣण[ 
कर Ǒदये।
1.19. That 
tumultuous 
sound rent 
the hearts of 
(the members 
of)
Dhritarashtra'
s party, 
making both 
the heaven 
and the earth 
resound.


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making both 
the heaven 
and the earth 
resound.
1.19 सः that? घोषः 
uproar? धात[राçĚाणाम् of 
Dhritarashtras party? 
ǿदयाǓन hearts? åयदारयत् 
rent? नभः sky? च and? 
पृͬथवीम् earth? च and? 
एव also? तुमुलः 
tumultuous? åयनुनादयन् 
resounding.No 
Commentary.
BG1.20 1 20
अथ 
åयविèथ
ताÛǺçɪव
◌ा 
धात[राçĚा
न् 
कͪपÚवज
◌ः |
Ĥवृƣे 
शèğसàप
◌ाते 
धनुǽɮयम्
य पाÖडवः 
|
ǿषीकेशं 
तदा 
वाÈयͧमद
माह 
महȣपते 
||१-२०||
atha 
vyavasthitāndṛṣṭ
vā 
dhārtarāṣṭrān 
kapidhvajaḥ .
pravṛtte 
śastrasampāte 
dhanurudyamya


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pravṛtte 
śastrasampāte 
dhanurudyamya 
pāṇḍavaḥ ||1-
20||
।।1.20।।हे 
महȣपते ! इस 
Ĥकार जब युɮध 
Ĥारàभ होने 
वाला हȣ था ͩक 
कͪपÚवज 
अजु[न ने 
धृतराçĚ के पुğɉ 
को िèथत 
देखकर धनुष 
उठाकर भगवान् 
ǿषीकेश से ये 
शÞद कहे।
1.20. Then, 
seeing the 
people of 
Dhritarashtra’
s party 
standing
arrayed and 
the discharge 
of weapons 
about to 
begin, Arjuna, 
the son of
Pandu, 
whose ensign 
was a 
monkey, took 
up his bow 
and said the 
following
to Krishna, O 
Lord of the 
earth.
1.20 अथ now?


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to Krishna, O 
Lord of the 
earth.
1.20 अथ now? 
åयविèथतान् standing 
arrayed? Ǻçɪवा seeing? 
धात[राçĚान् Dhritarashtras 
party? कͪपÚवजः 
monkeyensigned? Ĥवृƣे 
about to begin? 
शèğसंपाते discharge of 
weapons? धनुः bow? 
उɮयàय having taken up? 
पाÖडवः the son of 
Pandu? ǿषीकेशम् to 
Hrishikesha? तदा then? 
वाÈयम् word? इदम् this? 
आह said? महȣपते O Lord 
of the earth.No 
Commentary.


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BG1.21 1 21
अजु[न 
उवाच |
सेनयोǽभ
योम[Úये 
रथं 
èथापय 
मेऽÍयुत 
||१-२१||
hṛṣīkeśaṃ tadā 
vākyamidamāh
a mahīpate .
arjuna uvāca .
senayorubhayor
madhye rathaṃ 
sthāpaya me.
acyuta ||1-21||
।।1.21।।अजु[न 
ने कहा -- हे! 
अÍयुत मेरे रथ 
को दोनɉ 
सेनाओं के मÚय 
खड़ा कȧिजये।
1.21 Arjuna 
said  In the 
middle 
between the 
two armies, 
place my 
chariot,
O krishna, so 
that I may 
behold those 
who stand 
here desirous 
to fight,
and know 
with whom I 
must fight, 
when the 
battle is about


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must fight, 
when the 
battle is about 
to commence.
1.21 -- 1.22 सेनयोः of the 
armies? उभयोः of both? 
मÚये in the middle? रथम् 
car? èथापय place? मे 
my? अÍयुत O Achyuta 
(O changeless? 
Krishna)? यावत् while? 
एतान् these? Ǔनरȣ¢े 
behold? अहम् I? 
योɮधुकामान् desirous to 
fight? अविèथतान् 
standing? कैः with 
whom? मया by me? सह 
together? योɮधåयम् 
must be fought? अिèमन् 
in this? रणसमुɮयमे eve 
of battle.No 
Commentary.
BG1.22 1 22
यावदेता
िÛनरȣ
¢ेऽहं 
योɮधुका
मानव
िèथतान् |
कैम[या 
सह


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िÛनरȣ
¢ेऽहं 
योɮधुका
मानव
िèथतान् |
कैम[या 
सह 
योɮधåय
मिèमन् 
रणसमुɮ
यमे ||१-
२२||
yāvadetānnirikṣ
e.ahaṃ 
yoddhukāmāna
vasthitān .
kairmayā saha 
yoddhavyamas
min 
raṇasamudyam
e ||1-22||
।।1.22।।
िजससे मɇ युɮध 
कȧ इÍछा से 
खड़े इन लोगɉ 
का Ǔनरȣ¢ण 
कर सकूँ ͩक इस 
युɮध मɅ मुझे 
ͩकनके साथ 
युɮध करना है।
1.22. Arjuna 
said  In the 
middle 
between the 
two armies, 
place my 
chariot,
O krishna, so 
that I may 
behold those 
who stand 
here desirous 
to fight,
and know 
with whom I 
must fight,


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to fight,
and know 
with whom I 
must fight, 
when the 
battle is about 
to commence.
1.21 -- 1.22 सेनयोः of the 
armies? उभयोः of both? 
मÚये in the middle? रथम् 
car? èथापय place? मे 
my? अÍयुत O Achyuta 
(O changeless? 
Krishna)? यावत् while? 
एतान् these? Ǔनरȣ¢े 
behold? अहम् I? 
योɮधुकामान् desirous to 
fight? अविèथतान् 
standing? कैः with 
whom? मया by me? सह 
together? योɮधåयम् 
must be fought? अिèमन् 
in this? रणसमुɮयमे eve 
of battle.No 
Commentary.


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BG1.23 1 23
यो×èयमा
नानवे
¢ेऽहं य 
एतेऽğ 
समागताः 
|
धात[राçĚ
èय 
दुबु[ɮधेयु[ɮ
धे 
ͪĤयͬचकȧ
ष[वः ||१-
२३||
yotsyamānānav
ekṣe.ahaṃ ya 
ete.atra 
samāgatāḥ .
dhārtarāṣṭrasya 
durbuddheryud
dhe 
priyacikīrṣavaḥ 
||1-23||
।।1.23।।
दुबु[ɮͬध 
धात[राçĚ 
(दुयȾधन) का 
युɮध मɅ ͪĤय 
चाहने वाले जो 
ये राजा लोग 
यहाँ एकğ हुए 
हɇ, उन युɮध 
करने वालɉ को 
मɇ देखूँगा।
1.23. For I 
desire to 
observe those 
who are 
assembled 
here to fight,
wishing to 
please in 
battle the evil-
minded 
Duryodhana 
(the son of


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battle the evil-
minded 
Duryodhana 
(the son of 
Dhritarashtra)
.
1.23 यो×èयमानान् with 
the object of fighting? 
अवे¢े observe? अहम् I? ये 
who? एते those? अğ 
here (in this 
Kurukshetra)? समागताः 
assembled? धात[राçĚèय 
of the son of 
Dhritarashtra? दुबु[ɮधेः of 
the evilminded? युɮधे in 
battle? ͪĤयͬचकȧष[वः 
wishing to please.No 
Commentary.
BG1.24 1 24
सÑजय 
उवाच |
एवमुÈतो 
ǿषीकेशो 
गुडाकेशेन 
भारत |
सेनयोǽभ
योम[Úये 
èथापǓयत्
वा 
रथोƣमम् 
||१-२४||
sañjaya uvāca .
evamukto 
hṛṣīkeśo


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||१-२४||
sañjaya uvāca .
evamukto 
hṛṣīkeśo 
guḍākeśena 
bhārata .
senayorubhayor
madhye 
sthāpayitvā 
rathottamam 
||1-24||
।।1.24।।संजय 
ने कहा -- हे 
भारत 
(धृतराçĚ) ! 
अजु[न के इस 
Ĥकार कहने पर 
भगवान् 
ǿषीकेश ने दोनɉ 
सेनाओं के मÚय 
उƣम रथ को 
खड़ा करके।
1.24. Sanjaya 
said  Thus 
addressed by 
Arjuna, 
Krishna, 
having 
stationed that
best of 
chariots, O 
Dhritarashtra, 
in the midst of 
the two 
armies.
1.24 एवम् thus? उÈतः 
addressed? ǿषीकेशः 
Hrishikesha? गुडाकेशेन 
by Gudakesha (the


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Hrishikesha? गुडाकेशेन 
by Gudakesha (the 
coneror of sleep? 
Arjuna)? भारत O 
Bharata (descendant of 
king Bharata? 
Dhritarashtra)? सेनयोः of 
the armies? उभयोः of 
both? मÚये in the 
middle? èथापǓय×वा 
having stationed? 
रथोƣमम् best of chariots.
No Commentary.
BG1.25 1 25
भीçमġोण
Ĥमुखतः 
सवȶषां च 
महȣͯ¢ता
म् |
उवाच 
पाथ[ 
पæयैतान्
समवेतान्
कुǾǓनǓत 
||१-२५||
bhīṣmadroṇapr
amukhataḥ 
sarveṣāṃ ca 
mahīkṣitām .
uvāca pārtha 
paśyaitānsamav
etānkurūniti ||1-
25||
।।1.25।। 
भीçम, ġोण


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etānkurūniti ||1-
25||
।।1.25।। 
भीçम, ġोण 
तथा पृØवी के 
समèत शासकɉ 
के सम¢ 
उÛहɉने कहा, "हे 
पाथ[ यहाँ एकğ 
हुये कौरवɉ को 
देखो"।
1.25. In front 
of Bhishma 
and Drona, 
and all the 
rulers of the
earth, said: 
"O Arjuna 
(son of 
Pritha), 
behold these 
Kurus 
gathered 
together."
1.25 भीçमġोणĤमुखतः in 
front of Bhishma and 
Drona? सवȶषाम् of all? च 
and? महȣͯ¢ताम् rulers of 
the earth? उवाच said? 
पाथ[ O Partha? पæय 
behold? एतान् these? 
समवेतान् gathered? कुǾन् 
Kurus? इǓत thus.No


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BG1.26 1 26
तğापæय
ि×èथतान्
पाथ[ः 
ͪपतॄनथ 
ͪपतामहा
न् |
आचाया[न्
मातुलान्
ħातॄÛपुğा
ÛपौğाÛस
खींèतथा 
||१-२६||
tatrāpaśyatsthit
ānpārthaḥ 
pitṝnatha 
pitāmahān .
ācāryānmātulān
bhrātṛnputrānpa
utrānsakhīṃstat
hā ||1-26||
।।1.26।।वहाँ 
अजु[न ने उन 
दोनɉ सेनाओं मɅ 
खड़े ͪपता के 
भाइयɉ,  ͪपताम
हɉ,  आचायɟ,  
मामɉ, भाइयɉ, 
पुğɉ,  पौğɉ,  ͧम
ğɉ,  æवसुरɉ और 
सुǿदɉ को भी 
देखा।
1.26. Then, 
Arjuna (son of 
Pritha) saw 
there (in the 
armies) 
stationed,
fathers and 
grandfathers, 
teachers, 
maternal


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fathers and 
grandfathers, 
teachers, 
maternal 
uncles, 
brothers, 
sons, 
grandsons
and friends 
too.
1.26 तğ there? अपæयत् 
saw? िèथतान् stationed? 
पाथ[ः Partha? ͪपतृ ़ न् 
fathers? अथ also? 
ͪपतामहान्grandfathers? 
आचाया[न् teachers? 
मातुलान् maternal 
uncles? ħातृ ़ न् brothers? 
पुğान् sons? पौğान् 
grandsons? सखीन् 
friends? तथा too.No 
Commentary.
BG1.27 1 27
æवशुराÛसु
ǿदæचैव 
सेनयोǽभ
योरͪप |
ताÛसमी¢्
य स 
कौÛतेयः 
सवा[Ûबन्
धूनविèथ
तान् ||१-
२७||
śvaśurānsuhṛda
ścaiva 
senayorubhayor


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२७||
śvaśurānsuhṛda
ścaiva 
senayorubhayor
api .
tānsamīkṣya sa 
kaunteyaḥ 
sarvānbandhūn
avasthitān ||1-
27||
।।1.27।।इस 
Ĥकार उन सब 
बÛधु-बाÛधवɉ 
को खड़े देखकर 
कुÛती पुğ 
अजु[न का मन 
कǽणा से भर 
गया और 
ͪवषादयुÈत 
होकर उसने यह 
कहा।
1.27. (He 
saw) fathers-
in-law and 
friends also in 
both the 
armies.
The son of 
Kunti, Arjuna, 
seeing all 
those 
kinsmen thus 
standing 
arrayed,
spoke this, 
sorrowfully 
filled with 
deep pity.
1.27 æवशुरान् 
fathersinlaw? सुǿदः 
friends? च and? एव


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fathersinlaw? सुǿदः 
friends? च and? एव 
also? सेनयोः in armies? 
उभयोः (in) both? अͪप 
also? तान् those? समीêय 
having seen? सः he? 
कौÛतेयः Kaunteya? सवा[न् 
all? बÛधून् relatives? 
अविèथतान् standing 
(arrayed)? कृपया by pity? 
परया deep? आͪवçटः 
filled? ͪवषीदन् 
sorrowfully? इदम् this? 
अĦवीत् said.No 
Commentary.
BG1.28 1 28
कृपया 
परयाͪवष्
टो 
ͪवषीद
िÛनदमĦ
वीत् |
अजु[न 
उवाच |
Ǻçɪवेमं 
èवजनं 
कृçण 
युयु×सुं 
समुपिèथ
तम् ||१-
२८||
kṛpayā 
parayāviṣṭo 
viṣīdannidamab
ravīt .
arjuna uvāca .


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viṣīdannidamab
ravīt .
arjuna uvāca .
dṛṣṭvemaṃ 
svajanaṃ kṛṣṇa 
yuyutsuṃ 
samupasthitam 
||1-28||
।।1.28 1.29।।
अजु[न ने कहा -- 
हे कृçण ! युɮध 
कȧ इÍछा 
रखकर 
उपिèथत हुए 
इन èवजनɉ को 
देखकर मेरे अंग 
ͧशͬथल हुये 
जाते हɇ, मुख भी 
सूख रहा है और 
मेरे शरȣर मɅ 
कàप तथा 
रोमांच हो रहा है
।।
1.28. Arjuna 
said  Seeing 
these, my 
kinsmen, O 
krishna, 
arrayed, 
eager to fight.
1.28 Ǻçɪवा having seen? 
इमम् these? èवजनम् 
kinsmen? कृçण O 
Krishna (the dark one? 
He who attracts)?


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Krishna (the dark one? 
He who attracts)? 
युयु×सुम् eager to fight? 
समुपिèथतम् arrayed.No 
Commentary.


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BG1.29 1 29
सीदिÛत 
मम 
गाğाͨण 
मुखं च 
पǐरशुçय
Ǔत |
वेपथुæच 
शरȣरे मे 
रोमहष[æच 
जायते 
||१-२९||
sīdanti mama 
gātrāṇi mukhaṃ 
ca pariśuṣyati .
vepathuśca 
śarīre me 
romaharṣaśca 
jāyate ||1-29||
।।1.28 1.29।।
अजु[न ने कहा -- 
हे कृçण !  युɮध 
कȧ इÍछा 
रखकर 
उपिèथत हुए 
इन èवजनɉ को 
देखकर मेरे अंग 
ͧशͬथल हुये 
जाते हɇ,  मुख 
भी सूख रहा है 
और मेरे शरȣर 
मɅ कàप तथा 
रोमांच हो रहा है
।
1.29. My 
limbs fail and 
my mouth is 
parched, my 
body ivers 
and
my hair 
stands on 
end.


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body ivers 
and
my hair 
stands on 
end.
1.29 सीदिÛत fail? मम 
my? गाğाͨण limbs? मुखम् 
mouth? च and? 
पǐरशुçयǓत is parching? 
वेपथुः shivering? च and? 
शरȣरे in body? मे my? 
रोमहष[ः horripilation? च 
and? जायते arises.No 
Commentary.
BG1.30 1 30
गाÖडीवं 
İंसते 
हèताǂवक्
चैव 
पǐरदéयते 
|
न च 
शÈनोàय
वèथातुं 
ħमतीव 
च मे मनः 
||१-३०||
gāṇḍīvaṃ 
sraṃsate 
hastāttvakcaiva 
paridahyate .
na ca 
śaknomyavasth
ātuṃ 
bhramatīva ca 
me manaḥ ||1-
30||
।।1.30।।मेरे 
हाथ से गाÖडीव 
(धनुष) ͬगर रहा


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30||
।।1.30।।मेरे 
हाथ से गाÖडीव 
(धनुष) ͬगर रहा 
है और ×वचा 
जल रहȣ है। मेरा 
मन ħͧमत सा 
हो रहा है,  और 
मɇ खड़े रहने मɅ 
असमथ[ हूँ।
1.30. The 
(bow) 
Gandiva slips 
from my 
hand, and 
also my skins 
burns
all over; I am 
unable even 
to stand and 
my mind is 
reeling, as it 
were.
1.30 गाÖडीवम् Gandiva? 
İंसते slips? हèतात् from 
(my) hand? ×वक् (my) 
skin? च and? एव also? 
पǐरदéयते burns all over? 
न not? च and? शÈनोͧम 
(I) am able? अवèथातुम्? 
to stand? ħमǓत इव 
seems whirling? च and?


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to stand? ħमǓत इव 
seems whirling? च and? 
मे my? मनः mind.No 
Commentary.
BG1.31 1 31
Ǔनͧमƣा
Ǔन च 
पæयाͧम 
ͪवपरȣता
Ǔन केशव 
|
न च 
श
◌Yेयोऽनुपæयाͧम ह×वा 
èवजनमा
हवे ||१-
३१||
nimittāni ca 
paśyāmi 
viparītāni 
keśava .
na ca śreyo.
anupaśyāmi 
hatvā 
svajanamāhave 
||1-31||
।।1.31।।हे 
केशव ! मɇ 
शकुनɉ को भी 
ͪवपरȣत हȣ देख 
रहा हूँ और 
युɮध मɅ 
(आहवे) अपने 
èवजनɉ को 
मारकर कोई 
कãयाण भी 
नहȣं देखता हूँ।
1.31. And I 
see adverse 
omens, O 
Kesava. I do 
not see any 
good
in killing my


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Kesava. I do 
not see any 
good
in killing my 
kinsmen in 
battle.
1.31 ǓनͧमƣाǓन omens? च 
and? पæयाͧम I see? 
ͪवपरȣताǓन adverse? केशव 
O Kesava? न not? च 
and? Įेयः good? 
अनुपæयाͧम (I) see? ह×वा 
killing? èवजनम् our 
peope? आहवे in battle.
Commentary Kesava 
means he who has fine 
or luxuriant hair.


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BG1.32 1 32
न काɨ¢े 
ͪवजयं 
कृçण न 
च राÏयं 
सुखाǓन च 
|
ͩकं नो 
राÏयेन 
गोͪवÛद 
ͩकं 
भोगैजȸͪव
तेन वा 
||१-३२||
na kāṅkṣe 
vijayaṃ kṛṣṇa 
na ca rājyaṃ 
sukhāni ca .
kiṃ no rājyena 
govinda kiṃ 
bhogairjīvitena 
vā ||1-32||
।।1.32।।हे 
कृçण ! मɇ न 
ͪवजय चाहता 
हूँ, न राÏय और 
न सुखɉ को हȣ 
चाहता हूँ। हे 
गोͪवÛद ! हमɅ 
राÏय से अथवा 
भोगɉ से और 
जीने से भी Èया 
Ĥयोजन है?।
1.32. I desire 
not victory, O 
Krishna, nor 
kingdom, nor 
pleasures.
Of what avail 
is dominion to 
us, O 
Krishna, or


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is dominion to 
us, O 
Krishna, or 
pleasures or 
even life?
1.32 न not? काɨ¢े (I) 
desire? ͪवजयम् victory? 
कृçण O Krishna? न not? 
च and? राÏयम् kingdom? 
सुखाǓन pleasures? च 
and? ͩकम् what? नः to 
us? राÏयेन by kindom? 
गोͪवÛद O Govinda? ͩकम् 
what? भोगैः by 
pleasures? जीͪवतेन life? 
वा or.No Commentary.
BG1.33 1 33
येषामथȶ 
काɨͯ¢तं 
नो राÏयं 
भोगाः 
सुखाǓन च 
|
त 
इमेऽव
िèथता 
युɮधे 
Ĥाणांè×य
È×वा 
धनाǓन च 
||१-३३||
yeṣāmarthe 
kāṅkṣitaṃ no 
rājyaṃ bhogāḥ 
sukhāni ca .
ta ime.avasthitā


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rājyaṃ bhogāḥ 
sukhāni ca .
ta ime.avasthitā 
yuddhe 
prāṇāṃstyaktvā 
dhanāni ca ||1-
33||
।।1.33।।हमɅ 
िजनके ͧलये 
राÏय,  भोग 
और सुखाǑद कȧ 
इÍछा है,  वे हȣ 
लोग धन और 
जीवन कȧ आशा 
को ×यागकर 
युɮध मɅ खड़े हɇ।
1.33. Those 
for whose 
sake we 
desire 
kingdom, 
enjoyments 
and 
pleasures,
stand here in 
battle, having 
renounced life 
and wealth.
1.33 येषाम् of whose? 
अथȶ sake? काɨͯ¢तम् (is) 
desired? नः by us? 
राÏयम् kingdom? भोगाः 
enjoyment? सुखाǓन 
pleasures? च and? ते 
they? इमे these?


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pleasures? च and? ते 
they? इमे these? 
अविèथताः stand? युɮधे in 
battle? Ĥाणान् life? 
×यÈ×वा having 
abandoned? धनाǓन 
wealth? च and.No 
Commentary.
BG1.34 1 34
आचाया[ः 
ͪपतरः 
पुğाèतथै
व च 
ͪपतामहाः 
|
मातुलाः 
æवशुराः 
पौğाः 
æयालाः 
सàबिÛध
नèतथा 
||१-३४||
ācāryāḥ pitaraḥ 
putrāstathaiva 
ca pitāmahāḥ .
mātulāḥ 
śvaśurāḥ 
pautrāḥ śyālāḥ 
sambandhinast
athā ||1-34||
।।1.34।।वे 
लोग 
गुǽजन,  ताऊ,  
चाचा,  पुğ,  ͪप
तामह,   æवसुर,
  पोते,  æयालक 
तथा अÛय 
सàबÛधी हɇ।
1.34. 
Teachers,


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तथा अÛय 
सàबÛधी हɇ।
1.34. 
Teachers, 
fathers, sons 
and also 
grandfathers, 
maternal 
uncles,
fathers-in-law, 
grandsons, 
brothers-in-
law and other 
relatives,-
1.34 आचाया[ः teachers? 
ͪपतरः fathers? पुğाः 
sons? तथा thus? एव 
also? च and? ͪपतामहाः 
grandfathers? मातुलाः 
maternal uncles? æवशुराः 
fathersinlaw? पौğाः 
grandsons? æयालाः 
brothersinlaw? 
सàबिÛधनः relatives? तथा 
as well as.No 
Commentary.


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BG1.35 1 35
एताÛन 
हÛतुͧमच्
छाͧम 
Ëनतोऽͪप 
मधुसूदन 
|
अͪप 
त
◌YैलोÈयराÏयèय हेतोः ͩकं 
नु 
महȣकृते 
||१-३५||
etānna 
hantumicchāmi 
ghnato.api 
madhusūdana .
api 
trailokyarājyasy
a hetoḥ kiṃ nu 
mahīkṛte ||1-35||
।।1.35।।हे 
मधुसूदन 
!  इनके मुझे 
मारने पर 
अथवा ğैलोÈय 
के राÏय के 
ͧलये भी मɇ 
इनको मारना 
नहȣं 
चाहता,  ͩफर 
पृØवी के ͧलए 
कहना हȣ Èया है
।
1.35. These I 
do not wish to 
kill, though 
they kill me, 
O Krishna,
even for the 
sake of 
dominion over 
the three 
worlds; leave


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sake of 
dominion over 
the three 
worlds; leave 
alone killing
them for the 
sake of the 
earth.
1.35 एतान् these? न not? 
हÛतुम् to kill? इÍछाͧम (I) 
wish? Ëनतःअͪप even if 
they kill me? मधुसूदन O 
Madhusudana (the 
slayer of Madhu? a 
demon)? अͪप even? 
ğैलोÈयराÏयèय dominion 
over the three worlds? 
हेतोः for the sake of? 
ͩकम् how? नु then? 
महȣकृते for the sake of 
the earth.No 
Commentary.
BG1.36 1 36
Ǔनह×य 
धात[राçĚा
Ûनः का 
ĤीǓतः 
èयाÏजन
◌ाद[न |
पापमेवाĮ
येदèमान्
ह×वैताना
तताǓयनः


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◌ाद[न |
पापमेवाĮ
येदèमान्
ह×वैताना
तताǓयनः 
||१-३६||
nihatya 
dhārtarāṣṭrānna
ḥ kā prītiḥ 
syājjanārdana .
pāpamevāśraye
dasmānhatvaitā
nātatāyinaḥ ||1-
36||
।।1.36।।हे 
जनाद[न ! 
धृतराçĚ के पुğɉ 
कȧ ह×या करके 
हमɅ Èया 
ĤसÛनता 
होगी?  इन 
आतताǓययɉ को 
मारकर तो हमɅ 
केवल पाप हȣ 
लगेगा।
1.36. By 
killing these 
sons of 
Dhritarashtra, 
what pleasure 
can
be ours, O 
Janardana? 
Only sin will 
accrue to us 
from killing 
these felons.
1.36 Ǔनह×य having slain? 
धात[राçĚान् sons of


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1.36 Ǔनह×य having slain? 
धात[राçĚान् sons of 
Dhritarashtra? नः to us? 
का what? ĤीǓतः 
pleasure? èयात् may be? 
जनाद[न O Janardana? 
पापम् sin? एव only? 
आĮयेत् would take hold? 
अèमान् to us? ह×वा 
having killed? एतान् 
these? आतताǓयनः 
felons.Commentary 
Janardana means one 
who is worshipped by all 
for prosperity and 
salvation -- Krishna.He 
who sets fire to the 
house of another? who 
gives poision? who runs 
with sword to kill? who 
has plundered wealth 
and lands? and who has


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has plundered wealth 
and lands? and who has 
taken hold of the wife of 
somody else is an 
atatayi. Duryodhana had 
done all these evil 
actions.


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BG1.37 1 37
तèमाÛना
हा[ वयं 
हÛतुं 
धात[राçĚा
ÛèवबाÛध
वान् |
èवजनं Ǒह 
कथं ह×वा 
सुͨखनः 
èयाम 
माधव 
||१-३७||
tasmānnārhā 
vayaṃ hantuṃ 
dhārtarāṣṭrānsv
abāndhavān .
svajanaṃ hi 
kathaṃ hatvā 
sukhinaḥ syāma 
mādhava ||1-
37||
।।1.37।।हे 
माधव  !  इसͧल
ये अपने बाÛधव 
धृतराçĚ के पुğɉ 
को मारना हमारे 
ͧलए योÊय नहȣं 
है,  Èयɉͩक 
èवजनɉ को 
मारकर हम कैसे 
सुखी हɉगे।
1.37. 
Therefore, we 
should not kill 
the sons of 
Dhritarashtra,
our relatives; 
for how can 
we be happy 
by killing our


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for how can 
we be happy 
by killing our 
own people, 
O Madhava
(Krishna)?
1.37 तèमात् therefore? न 
(are) not? अहा[ः justified? 
वयम् we? हÛतुम् to kill? 
धात[राçĚान् the sons of 
Dhritarashtra? 
èवबाÛधवान् our 
relatives? èवजनम् 
kinsmen? Ǒह indeed? 
कथम् how? ह×वा having 
killed? सुͨखनः happy? 
èयाम may (we) be? 
माधव O Madhava.No 
Commentary.
BG1.38 1 38
यɮयÜयेते 
न 
पæयिÛत 
लोभोपहत
चेतसः |
कुल¢यकृ
तं दोषं 
ͧमğġोहे 
च 
पातकम् 
||१-३८||
yadyapyete na 
paśyanti 
lobhopahatacet
asaḥ .


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yadyapyete na 
paśyanti 
lobhopahatacet
asaḥ .
kulakṣayakṛtaṃ 
doṣaṃ 
mitradrohe ca 
pātakam ||1-38||
।।1.38।।
यɮयͪप लोभ से 
ħçटͬचƣ हुये ये 
लोग 
कुलनाशकृत 
दोष और ͧमğ 
ġोह मɅ पाप नहȣं 
देखते हɇ।
1.38. Though 
they, with 
intelligence 
overpowered 
by greed, see
no evil in the 
destruction of 
families, and 
no sin in 
hostility to 
friends,
1.38 यɮयͪप though? एते 
these? न not? पæयिÛत 
see? लोभोपहतचेतसः with 
intelligence 
overpowered by greed? 
कुल¢यकृतम् in the 
destruction of families?


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string_value:
कुल¢यकृतम् in the 
destruction of families? 
दोषम् evil? ͧमğġोहे in 
hostility to friends? च 
and? पातकम् sin.No 
Commentary.
BG1.39 1 39
कथं न 
ज
◌्ञेयमèमाͧभः 
पापादèम
◌ािÛनवǓत[
तुम् |
कुल¢यकृ
तं दोषं 
Ĥपæयɮ
ͧभज[नाद[
न ||१-
३९||
kathaṃ na 
jñeyamasmābhi
ḥ 
pāpādasmānniv
artitum .
kulakṣayakṛtaṃ 
doṣaṃ 
prapaśyadbhirja
nārdana ||1-39||
।।1.39।।
परÛतु,  हेे 
जनाद[न 
!  कुल¢य से 
होने वाले दोष 
को जानने वाले 
हम लोगɉ को 
इस पाप से 
ͪवरत होने के 
ͧलए Èयɉ नहȣं 
सोचना चाǑहये।
1.39. Why


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ͧलए Èयɉ नहȣं 
सोचना चाǑहये।
1.39. Why 
should not we 
who clearly 
see evil in the 
destruction
of families, 
learn to turn 
away from 
this sin, O 
Janardana 
(Krishna)?
1.39 कथम् why? न not? 
£ेयम् should be learnt? 
अèमाͧभः by us? पापात् 
from sin? अèमात् this? 
ǓनवǓत[तुम् to turn away? 
कुल¢यकृतम् in the 
destruction of families? 
दोषम् evil? Ĥपæयɮͧभः 
clearly seeing? जनाद[न O 
Janardana.Commentary 
Ignorance of law is no 
excuse but wanton sinful 
conduct is a grave


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BG1.40 1 40
कुल¢ये 
Ĥणæय
िÛत 
कुलधमा[ः 
सनातनाः 
|
धमȶ नçटे 
कुलं 
कृ×èनम
धमȾऽͧभ
भव×युत 
||१-४०||
kulakṣaye 
praṇaśyanti 
kuladharmāḥ 
sanātanāḥ .
dharme naṣṭe 
kulaṃ 
kṛtsnamadharm
o.
abhibhavatyuta 
||1-40||
।।1.40।।कुल 
के नçट होने से 
सनातन धम[ 
नçट हो जाते हɇ। 
धम[ नçट होने 
पर सàपूण[ कुल 
को अधम[ (पाप) 
दबा लेता है।
1.40. In the 
destruction of 
a family, the 
immemorial 
religious
rites of that 
family perish; 
on the 
destruction of 
spirituality, 
impiety,
indeed, 
overcomes 
the whole


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impiety,
indeed, 
overcomes 
the whole 
family.
1.40 कुल¢ये in the 
destruction of a family? 
ĤणæयिÛत perish? 
कुलधमा[ः family religious 
rites? सनातनाः 
immemorial? धमȶ 
spirituality? नçटे being 
destroyed? कुलम् कृ×èनम् 
the whole family? अधम[ः 
impiety? अͧभभवǓत 
overcomes? उत indeed.
Commentary Dharma -- 
the duties and 
ceremonies practised by 
the family in accordance 
with the injunctions of 
the scriptures.
BG1.41 1 41
अधमा[ͧभ
भवा×कृष्
ण 
ĤदुçयिÛत 
कुलिèğय
◌ः |
èğीषु 
दुçटासु 
वाçणȶय


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ण 
ĤदुçयिÛत 
कुलिèğय
◌ः |
èğीषु 
दुçटासु 
वाçणȶय 
जायते 
वण[सɨक
रः ||१-
४१||
adharmābhibha
vātkṛṣṇa 
praduṣyanti 
kulastriyaḥ .
strīṣu duṣṭāsu 
vārṣṇeya jāyate 
varṇasaṅkaraḥ 
||1-41||
।।1.41।।हे 
कृçण ! पाप के 
अͬधक बढ़ जाने 
से कुल कȧ 
िèğयां दूͪषत हो 
जाती हɇ,  और हे 
वाçणȶय ! िèğयɉ 
के दूͪषत होने 
पर वण[संकर 
उ×पÛन होता है।
1.41. By the 
prevalence of 
impiety, O 
Krishna, the 
women of
the family 
become 
corrupt; and , 
women being 
corrupted, O 
Varshenya 
(descendant
of Vrishni),


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Varshenya 
(descendant
of Vrishni), 
there arises 
intermingling 
of castes.
1.41 अधमा[ͧभभवात् from 
the prevalence of 
impiety? कृçण O 
Krishna? ĤदुçयिÛत 
become corrupt? 
कुलिèğयः the women of 
the family? èğीषु in 
women? दुçटासु (being) 
corrupt? वाçणȶय O 
Varshneya? जायते 
arises? वण[सɨकरः 
casteadmixture.No 
Commentary.
BG1.42 1 42
सɨकरो 
नरकायैव 
कुलËनान
◌ां कुलèय 
च |
पतिÛत 
ͪपतरो 
éयेषां 
लुÜतͪपÖड
◌ोदकͩĐया
◌ः ||१-४२||
saṅkaro 
narakāyaiva 
kulaghnānāṃ 
kulasya ca .
patanti pitaro


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kulaghnānāṃ 
kulasya ca .
patanti pitaro 
hyeṣāṃ 
luptapiṇḍodaka
kriyāḥ ||1-42||
।।1.42।।वह 
वण[संकर 
कुलघाǓतयɉ को 
और कुल को 
नरक मɅ ले जाने 
का कारण 
बनता है। ͪपÖड 
और जलदान 
कȧ ͩĐया से 
वंͬचत इनके 
ͪपतर भी नरक 
मɅ ͬगर जाते हɇ।
1.42. 
Confusion of 
castes leads 
to hell the 
slayers of the 
family,
for their 
forefathers 
fall, deprived 
of the 
offerings of 
rice-ball and
water 
(libations).
1.42 सɨकरः confusion of 
castes? नरकाय for the 
hell? एव also? 
कुलËनानाम् of the slayers


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hell? एव also? 
कुलËनानाम् of the slayers 
of the family?कुलèय of 
the family? च and? 
पतिÛत fall? ͪपतरः the 
forefathers? Ǒह verily? 
एषां their? 
लुÜतͪपÖडोदकͩĐयाः 
deprived of the offerings 
of ricall and water.No 
Commentary.


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BG1.43 1 43
दोषैरेतैः 
कुलËनान
◌ां 
वण[सɨक
रकारकैः |
उ×साɮयन्
ते 
जाǓतधमा[
◌ः 
कुलधमा[श्
च 
शाæवताः 
||१-४३||
doṣairetaiḥ 
kulaghnānāṃ 
varṇasaṅkarakā
rakaiḥ .
utsādyante 
jātidharmāḥ 
kuladharmāśca 
śāśvatāḥ ||1-
43||
।।1.43।।इन 
वण[संकर कारक 
दोषɉ से 
कुलघाती दोषɉ 
से सनातन 
कुलधम[ और 
जाǓतधम[ नçट 
हो जाते हɇ।
1.43. By 
these evil 
deeds of the 
destroyers of 
the family, 
which
cause 
confusion of 
castes, the 
eternal 
religious rites 
of the caste 
and
the family are 
destroyed.


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string_value:
of the caste 
and
the family are 
destroyed.
1.43 दोषैः by evil deeds? 
एतैः (by) these? 
कुलËनानाम् of the family 
destroyers? 
वण[सɨकरकारकैः causing 
intermingling of castes? 
उ×साɮयÛते are 
destroyed? जाǓतधमा[ः 
religious rites of the 
caste? कुलधमा[ः family 
religious rites? च and? 
शाæवताः eternal.No 
Commentary.
BG1.44 1 44
उ×सÛनकु
लधमा[णां 
मनुçयाण
◌ां जनाद[न 
|
नरके 
Ǔनयतं 
वासो 
भवती×य
नुशुĮुम 
(or 
नरकेऽǓन
यतं) ||१-
४४||
utsannakuladha
rmāṇāṃ 
manuṣyāṇāṃ 
janārdana .
narake niyataṃ


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rmāṇāṃ 
manuṣyāṇāṃ 
janārdana .
narake niyataṃ 
vāso 
bhavatītyanuśu
śruma ||1-44||
।।1.44।।हे 
जनाद[न !  हमने 
सुना है ͩक 
िजनके यहां 
कुल धम[ नçट 
हो जाता है,  उन 
मनुçयɉ का 
अǓनयत काल 
तक नरक मɅ 
वास होता है।
1.44. We 
have heard, 
O Janardana, 
that inevitable 
is the dwelling
for an 
unknown 
period in hell 
for those men 
in whose 
families the 
religious
practices 
have been 
destroyed.
1.44 उ×सÛनकुलधमा[णाम् 
whose family religious 
practices are destroyed? 
मनुçयाणाम् of the men?


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practices are destroyed? 
मनुçयाणाम् of the men? 
जनाद[न O Janardana? 
नरके in hell? अǓनयतं for 
unknown period? वासः 
dwelling? भवǓत is? इǓत 
thus? अनुशुĮुम we have 
heard.No Commentary.
BG1.45 1 45
अहो बत 
मह×पापं 
कतुɍ 
åयवͧसता 
वयम् |
यġाÏयसु
खलोभेन 
हÛतुं 
èवजनमु
ɮयताः 
||१-४५||
aho bata 
mahatpāpaṃ 
kartuṃ 
vyavasitā 
vayam .
yadrājyasukhalo
bhena hantuṃ 
svajanamudyat
āḥ ||1-45||
।।1.45।।
अहो  !  शोक है 
ͩक हम लोग 
बड़ा भारȣ पाप 
करने का 
Ǔनæचय कर बैठे 
हɇ,  जो ͩक इस 
राÏयसुख के


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Ǔनæचय कर बैठे 
हɇ,  जो ͩक इस 
राÏयसुख के 
लोभ से अपने 
कुटुàब का नाश 
करने के ͧलये 
तैयार हो गये हɇ।
1.45. Alas! 
We are 
involved in a 
great sin, in 
that we are
prepared to 
kill our 
kinsmen, 
through greed 
for the 
pleasures of a 
kingdom.
1.45 अहो बत alas? महत् 
great? पापम् sin? कतु[म् to 
do? åयवͧसताः prepared? 
वयम् we? यत् that? 
राÏयसुखलोभेन by the 
greed of pleasure of 
kingdom? हÛतुम् to kill? 
èवजनम् kinsmen? 
उɮयताः prepared.No 
Commentary.


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BG1.46 1 46
यǑद 
मामĤती
कारमशस्
ğं 
शèğपाण
यः |
धात[राçĚा 
रणे 
हÛयुèतन्
मे ¢ेमतरं 
भवेत् ||१-
४६||
yadi 
māmapratīkāra
maśastraṃ 
śastrapāṇayaḥ .
dhārtarāṣṭrā 
raṇe 
hanyustanme 
kṣemataraṃ 
bhavet ||1-46||
।।1.46।।यǑद 
मुझ शèğरǑहत 
और ĤǓतकार न 
करने वाले को ये 
शèğधारȣ कौरव 
रण मɅ मारɅ,  तो 
भी वह मेरे ͧलये 
कãयाणकारक 
होगा।
1.46. If the 
sons of 
Dhritarashtra 
with weapons 
in hand 
should
slay me in 
battle, 
unresisting 
and unarmed, 
that would be 
better for me.
1.46 यǑद if? माम् me?


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better for me.
1.46 यǑद if? माम् me? 
अĤतीकारम् unresisting? 
अशèğम् unarmed? 
शèğपाणयः with weapons 
in hand? धात[राçĚाः the 
sons of Dhritarashtra? 
रणे in the battle हÛयुः 
should slay? तत् that? मे 
of me? ¢ेमतरम् better? 
भवेत् would be.No 
Commentary.
BG1.47 1 47
सÑजय 
उवाच |
एवमुÈ×व
◌ाजु[नः 
सɨÉये 
रथोपèथ 
उपाͪवशत् 
|
ͪवसृÏय 
सशरं चापं 
शोकसंͪव
Êनमानस
◌ः ||१-४७||
sañjaya uvāca .
evamuktvārjuna
ḥ saṅkhye 
rathopastha 
upāviśat .
visṛjya saśaraṃ 
cāpaṃ 
śokasaṃvignam
ānasaḥ ||1-47||


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cāpaṃ 
śokasaṃvignam
ānasaḥ ||1-47||
।।1.47।।संजय 
ने 
कहा  --  रणभू
ͧम (संÉये) मɅ 
शोक से 
उɮͪवÊन 
मनवाला अजु[न 
इस Ĥकार 
कहकर 
बाणसǑहत 
धनुष को ×याग 
कर रथ के 
ͪपछले भाग मɅ 
बैठ गया।
1.47. Sanjaya 
said  Having 
thus spoken 
in the midst of 
the battlefield, 
Arjuna,
casting away 
his bow and 
arrow, sat 
down on the 
seat of the 
chariot with
his mind 
overwhelmed 
with sorrow.
1.47 एवम् thus? उÈ×वा 
having said? अजु[नः 
Arjuna? संÉये in the 
battle? रथोपèथे on the 
seat of the chariot?


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battle? रथोपèथे on the 
seat of the chariot? 
उपाͪवशत् sat down? 
ͪवसृÏय having cast 
away? सशरम् with 
arrow? चापम् bow? 
शोकसंͪवÊनमानसः with a 
mind distressed with 
sorrow.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 first 
discourse entitledThe 
Yoga of the 
Despondency of Arjuna.
BG2.1 2 1
सÑजय 
उवाच |
तं तथा 
कृपयाͪवष्
टमĮुपूणा[
कुले¢णम् 
|
ͪवषीदÛत
ͧमदं 
वाÈयमुवा
च


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टमĮुपूणा[
कुले¢णम् 
|
ͪवषीदÛत
ͧमदं 
वाÈयमुवा
च 
मधुसूदनः 
||२-१||
sañjaya uvāca .
taṃ tathā 
kṛpayāviṣṭamaś
rupūrṇākulekṣa
ṇam .
viṣīdantamidaṃ 
vākyamuvāca 
madhusūdanaḥ 
||2-1||
।।2.1।। संजय 
ने कहा -- इस 
Ĥकार कǽणा 
और ͪवषाद से 
अͧभभूत,  अ
Įुपूǐरत नेğɉ 
वाले आकुल 
अजु[न से 
मधुसूदन ने यह 
वाÈय कहा।।
2.1 Sanjaya 
said  To him 
who was thus 
overcome 
with pity and 
who was 
despondent, 
with eyes full 
of tears and 
agitated, 
Madhusudan
a (the 
destroyer of 
Madhu) or 
Krishna 
spoke these


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destroyer of 
Madhu) or 
Krishna 
spoke these 
words.
2.1 तम् to him? तथा 
thus? कृपया with pity? 
आͪवçटम् overcome? 
अĮुपूणा[कुले¢णम् with 
eyes filled with tears and 
agitated? ͪवषीदÛतम् 
despondent? इदम् this? 
वाÈयम् speech? उवाच 
spoke? मघुसूदनः 
Madhusudana.No 
commentary.


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BG2.2 2 2
Įीभगवा
नुवाच |
कुतè×वा 
कæमलͧम
दं ͪवषमे 
समुपिèथ
तम् |
अनाय[जुष्
टमèवÊय[
मकȧǓत[क
रमजु[न 
||२-२||
śrībhagavānuvā
ca .
kutastvā 
kaśmalamidaṃ 
viṣame 
samupasthitam 
.
anāryajuṣṭamas
vargyamakīrtika
ramarjuna ||2-
2||
।।2.2।। Įी 
भगवान् ने कहा 
-- हे अजु[न ! 
तुमको इस 
ͪवषम èथल मɅ 
यह मोह कहाँ से 
उ×पÛन 
हुआ?  यह आय[ 
आचरण के 
ͪवपरȣत न तो 
èवग[ ĤािÜत का 
साधन हȣ है 
और न कȧǓत[ 
कराने वाला हȣ 
है।।
2.2 The 
Blessed Lord 
said  Whence 
is this 
perilous strait 
come upon 
thee, this


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is this 
perilous strait 
come upon 
thee, this 
dejection 
which is 
unworthy of 
you, 
disgraceful, 
and which will 
close the 
gates of 
heaven upon 
you, O 
Arjuna?
2.2 कुतः whence? ×वा 
upon thee? कæमलम् 
dejection? इदम् this? 
ͪवषमे in perilous strait? 
समुपिèथतम् comes? 
अनाय[जुçटम् unworthy 
(unaryanlike)? अèवÊय[म् 
heavenexcluding? 
अकȧǓत[करम् disgraceful? 
अजु[न O Arjuna.No 
commentary.
BG2.3 2 3
ÈलैÞयं मा 
èम गमः 
पाथ[ 
नैतǂवáयु
पपɮयते |
¢ुġं 
ǿदयदौब[ल्
यं 
×यÈ×वो
ͪƣçठ 
परÛतप


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पपɮयते |
¢ुġं 
ǿदयदौब[ल्
यं 
×यÈ×वो
ͪƣçठ 
परÛतप 
||२-३||
klaibyaṃ mā 
sma gamaḥ 
pārtha 
naitattvayyupap
adyate .
kṣudraṃ 
hṛdayadaurbaly
aṃ 
tyaktvottiṣṭha 
parantapa ||2-
3||
।।2.3।। हे पाथ[ 
Èलȣव (कायर) 
मत बनो। यह 
तुàहारे ͧलये 
अशोभनीय है, हे 
! परंतप ǿदय 
कȧ ¢ुġ दुब[लता 
को ×यागकर 
खड़े हो जाओ।।
2.3 Yield not 
to impotence, 
O Arjuna, son 
of Pritha. It 
does not befit 
thee. Cast off 
this mean 
weakness of 
the heart! 
Stand up, O 
scorcher of 
the foes!
2.3 ÈलैÞयम् impotence?


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scorcher of 
the foes!
2.3 ÈलैÞयम् impotence? 
मा èम गमः do not get? 
पाथ[ O Partha? न not? 
एतत् this? ×वǓय in thee? 
उपपɮयते is fitting? ¢ुġम् 
mean? ǿदयदौब[ãयम् 
weakness of the heart? 
×यÈ×वा having 
abandoned? उͪƣçठ 
stand up? परÛतप O 
scorcher of the foes.No 
commentary.
BG2.4 2 4
अजु[न 
उवाच |
कथं 
भीçममहं 
सɨÉये 
ġोणं च 
मधुसूदन 
|
इषुͧभः 
ĤǓतयो×स्
याͧम 
पूजाहा[वǐर
सूदन ||२-
४||
arjuna uvāca .
kathaṃ 
bhīṣmamahaṃ 
saṅkhye 
droṇaṃ ca 
madhusūdana .
iṣubhiḥ 
pratiyotsyāmi 
pūjārhāvarisūda


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iṣubhiḥ 
pratiyotsyāmi 
pūjārhāvarisūda
na ||2-4||
।।2.4।। अजु[न 
ने कहा -- हे 
मधुसूदन ! मɇ 
रणभूͧम मɅ 
ͩकस Ĥकार 
भीçम और ġोण 
के साथ बाणɉ से 
युɮध कǾँगा। हे 
अǐरसूदन, वे 
दोनɉ हȣ 
पूजनीय हɇ।।
2.4 Arjuna 
said  How, O 
Madhusudan
a, shall I fight 
in battle with 
arrows 
against 
Bhishma and 
Drona, who 
are fit to be 
worshipped, 
O destroyer 
of enemies?
2.4 कथम् how? भीçमम् 
Bhishma? अहम् I? संÉये 
in battle? ġोणम् Drona? 
च and? मधुसूदन O 
Madhusudana? इषुͧभः 
with arrows?


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Madhusudana? इषुͧभः 
with arrows? 
ĤǓतयो×èयाͧम shall fight? 
पूजाहȿ worthy to be 
worshipped? अǐरसूदन O 
destroyer of enemies.No 
commentary.


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BG2.5 2 5
गुǾनह×व
◌ा Ǒह 
महानुभाव
◌ान्
Įेयो 
भोÈतुं 
भैêयमपी
ह लोके |
ह×वाथ[का
मांèतु 
गुǾǓनहैव
भुÑजीय 
भोगान् 
ǽͬधरĤǑद
Êधान् ||२-
५||
gurūnahatvā hi 
mahānubhāvān 
śreyo bhoktuṃ 
bhaikṣyamapīh
a loke .
hatvārthakāmā
ṃstu 
gurūnihaiva 
bhuñjīya 
bhogān 
rudhirapradigdh
ān ||2-5||
।।2.5।। इन 
महानुभाव 
गुǽजनɉ को 
मारने से इस 
लोक मɅ ͧभ¢ा 
का अÛन भी 
Ēहण करना 
अͬधक कãयाण 
कारक है, 
Èयɉͩक गुǽजनɉ 
को मारकर मɇ 
इस लोक मɅ 
रÈतरंिजत अथ[ 
और काम Ǿप 
भोगɉ को हȣ 
भोगूँगा।।
2.5 Better it 
is, indeed, in


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भोगूँगा।।
2.5 Better it 
is, indeed, in 
this world to 
accept alms 
than to slay 
the most 
noble 
teachers. But 
if I kill them, 
even in this 
world all my 
enjoyments of 
wealth and 
fulfilled 
desires will be 
stained with 
(their) blood.
2.5 गुǾन् the Gurus 
(teachers)? अह×वा 
instead of slaying? Ǒह 
indeed? महानुभावान् 
most noble? Įेयः better? 
भोÈतुम् to eat? भैêयम् 
alms? अͪप even? इह 
here? लोके in the world? 
ह×वा having slain? 
अथ[कामान् desirous of 
wealth? तु indeed? गुǾन्


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अथ[कामान् desirous of 
wealth? तु indeed? गुǾन् 
Gurus? इह here? एव 
also? भुÑजीय enjoy? 
भोगान् enjoyments? 
ǽͬधरĤǑदÊधान् stained 
with blood.No 
commentary.
BG2.6 2 6
न 
चैतɮͪवɮ
मः 
कतरÛनो 
गरȣयो
यɮवा 
जयेम 
यǑद वा 
नो जयेयुः 
|
यानेव 
ह×वा न 
िजजीͪवष
◌ामस्-
तेऽविèथ
ताः Ĥमुखे 
धात[राçĚा
◌ः ||२-६||
na 
caitadvidmaḥ 
kataranno 
garīyo yadvā 
jayema yadi vā 
no jayeyuḥ .
yāneva hatvā 
na jijīviṣāmaḥ 
te.avasthitāḥ 
pramukhe 
dhārtarāṣṭrāḥ 
||2-6||
।।2.6।। हम 
नहȣं जानते ͩक 
हमɅ Èया करना


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||2-6||
।।2.6।। हम 
नहȣं जानते ͩक 
हमɅ Èया करना 
उͬचत है। हम 
यह भी नहȣं 
जानते ͩक हम 
जीतɅगे, या वे 
हमको जीतɅगे, 
िजनको मारकर 
हम जीͪवत नहȣं 
रहना चाहते वे 
हȣ धृतराçĚ के 
पुğ हमारे 
सामने युɮध के 
ͧलए खड़े हɇ।।
2.6 I can 
hardly tell 
which will be 
better, that 
we should  
coner them or 
that they 
should coner 
us. Even the 
sons of 
Dhritarashtra, 
after slaying 
whom we do 
not wish to 
live, stand 
facing us.
2.6 न not? च and? एतत् 
this? ͪवɮमः (we) know? 
कतरत् which? नः for us?


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this? ͪवɮमः (we) know? 
कतरत् which? नः for us? 
गरȣयः better? यत् that? 
वा or? जयेम we should 
coner? यǑद if? वा or? नः 
us? जयेयुः they should 
coner? यान् whom? एव 
even? ह×वा having slain? 
न not? िजजीͪवषामः we 
wish to live? ते those? 
अविèथताः (are) 
standing? Ĥमुखे in face? 
धात[राçĚाः sons of 
Dhritarashtra.No 
commentary.


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BG2.7 2 7
काप[Öयदो
षोपहतस्
वभावः
पृÍछाͧम 
×वां 
धम[सàमू
ढचेताः |
यÍĖेयः 
èयािÛन
िæचतं 
ĦूǑह तÛमे
ͧशçयèते
ऽहं शाͬध 
मां ×वां 
ĤपÛनम् 
||२-७||
kārpaṇyadoṣop
ahatasvabhāva
ḥ pṛcchāmi 
tvāṃ 
dharmasammūḍ
hacetāḥ .
yacchreyaḥ 
syānniścitaṃ 
brūhi tanme 
śiṣyaste.ahaṃ 
śādhi māṃ 
tvāṃ 
prapannam ||2-
7||
।।2.7।। कǽणा 
के कलुष से 
अͧभभूत और 
कत[åयपथ पर 
संħͧमत हुआ मɇ 
आपसे पूछता हूँ, 
ͩक मेरे ͧलये जो 
Įेयçकर हो, उसे 
आप Ǔनæचय 
करके कǑहये, 
Èयɉͩक मɇ 
आपका ͧशçय 
हूँ; शरण मɅ 
आये मुझको 
आप उपदेश 
दȣिजये।।


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हूँ; शरण मɅ 
आये मुझको 
आप उपदेश 
दȣिजये।।
2.7 My heart 
is 
overpowered 
by the taint of 
pity; my mind 
is confused 
as to duty. I 
ask Thee: Tell 
me decisively 
what is good 
for me. I am 
Thy disciple. 
Instruct me 
who has 
taken refuge 
in Thee.
2.7 
काप[Öयदोषोपहतèवभावः 
with nature overpowered 
by the taint of pity? 
पृÍछाͧम I ask? ×वाम् 
Thee? धम[संमूढचेताः with 
a mind in confusion 
about duty? यत् which? 
Įेयः good? èयात् may 
be? Ǔनिæचतम् decisively? 
ĦूǑह say? तत् that? मे for


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ĦूǑह say? तत् that? मे for 
me? ͧशçयः disciple? ते 
Thy? अहम् I? शाͬध 
teach? माम् me? ×वाम् to 
Thee? ĤपÛनम् taken 
refuge.No commentary.
BG2.8 2 8
न Ǒह 
Ĥपæयाͧम 
ममापनुɮ
याɮ
यÍछोकमु
Íछोषण
ͧमिÛġया
णाम् |
अवाÜय 
भूमावसप
×नमृɮधं
राÏयं 
सुराणाम
ͪप 
चाͬधप×य
म् ||२-८||
na hi 
prapaśyāmi 
mamāpanudyād 
yacchokamucch
oṣaṇamindriyāṇ
ām .
avāpya 
bhūmāvasapatn
amṛddhaṃ 
rājyaṃ 
surāṇāmapi 
cādhipatyam 
||2-8||
।।2.8।। पृØवी 
पर ǓनçकÖटक 
समृɮध राÏय 
को और 
देवताओं के 
èवाͧम×व को 
ĤाÜत होकर भी


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को और 
देवताओं के 
èवाͧम×व को 
ĤाÜत होकर भी 
मɇ उस उपाय को 
नहȣं देखता हूँ, 
जो मेरȣ इिÛġयɉ 
को सुखाने वाले 
इस शोक को दूर 
कर सके।।
2.8 I do not 
see that it 
would remove 
this sorrow 
that burns up 
my senses, 
even if I 
should attain 
prosperous 
and unrivalled 
dominion on 
earth or 
lordship over 
the gods.
2.8 न Ǒह not? Ĥपæयाͧम I 
see? मम my? अपनुɮयात् 
would remove? यत् that? 
शोकम् grief? उÍछोषणम् 
drying up? इिÛġयाणाम् of 
my senses? अवाÜय 
having obtained? भूमौ


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my senses? अवाÜय 
having obtained? भूमौ 
on the earth? असप×नम् 
unrivalled? ऋɮधम् 
prosperous? राÏयम् 
dominion? सुराणाम् over 
the gods? अͪप even? च 
and? आͬधप×यम् 
lordship.No 
commentary.


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BG2.9 2 9
सÑजय 
उवाच |
एवमुÈ×व
◌ा ǿषीकेशं 
गुडाकेशः 
परÛतप |
न यो×èय 
इǓत 
गोͪवÛदमु
È×वा 
तूçणीं 
बभूव ह 
||२-९||
sañjaya uvāca .
evamuktvā 
hṛṣīkeśaṃ 
guḍākeśaḥ 
parantapaḥ .
na yotsya iti 
govindamuktvā 
tūṣṇīṃ babhūva 
ha ||2-9||
।।2.9।। संजय 
ने कहा -- इस 
Ĥकार गुडाकेश 
परंतप अजु[न 
भगवान् 
ǿषीकेश से यह 
कहकर ͩक हे 
गोͪवÛद "मɇ 
युɮध नहȣं 
कǾँगा" चुप हो 
गया।।
2.9 Sanjaya 
said  Having 
spoken thus 
to 
Hrishikesha 
(the Lord of 
the senses), 
Arjuna (the 
coneror of 
sleep), the


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Arjuna (the 
coneror of 
sleep), the 
destroyer of 
foes, said to 
Krishna, "I will 
not fight" and 
became 
silent.
2.9 एवम् thus? उÈ×वा 
having spoken? ǿषीकेशम् 
to Hrishikesha? गुडाकेशः 
Arjuna (the coneror of 
sleep)? परÛतप destroyer 
of foes? न यो×èये I will 
not fight? इǓत thus? 
गोͪवÛदम् to Govinda? 
उÈ×वा having said? 
तूçणीम् silent? बभूव ह 
became.No 
commentary.
BG2.10 2 10
तमुवाच 
ǿषीकेशः 
ĤहसिÛन
व भारत |
सेनयोǽभ
योम[Úये 
ͪवषीदÛत
ͧमदं वचः 
||२-१०||
tamuvāca 
hṛṣīkeśaḥ 
prahasanniva


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||२-१०||
tamuvāca 
hṛṣīkeśaḥ 
prahasanniva 
bhārata .
senayorubhayor
madhye 
viṣīdantamidaṃ 
vacaḥ ||2-10||
।।2.10।। हे 
भारत 
(धृतराçĚ) ! 
दोनɉ सेनाओं के 
बीच मɅ उस 
शोकमÊन 
अजु[न को 
भगवान् 
ǿषीकेश ने 
हँसते हुए से यह 
वचन कहे।।
2.10 To him 
who was 
despondent in 
the midst of 
the two 
armies, 
Krishna, as if 
smiling, O 
Bharata, 
spoke these 
words.
2.10 तम् to him? उवाच 
spoke? ǿषीकेशः 
Hrishikesha? Ĥहसन् 
smiling? इव as it were? 
भारत O Bharata? सेनयोः 
of the armies? उभयोः (of)


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of the armies? उभयोः (of) 
both? मÚये in the 
middle? ͪवषीदÛतम् 
despondent? इदम् this? 
वचः word.No 
commentary.


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BG2.11 2 11
Įीभगवा
नुवाच |
अशोÍया
नÛवशोच
è×वं 
Ĥ£ावादांश्
च भाषसे |
गतासूनग
तासूंæच 
नानुशोच
िÛत 
पिÖडताः 
||२-११||
śrībhagavānuvā
ca .
aśocyānanvaśo
castvaṃ 
prajñāvādāṃśc
a bhāṣase .
gatāsūnagatāsū
ṃśca 
nānuśocanti 
paṇḍitāḥ ||2-11||
।।2.11।। Įी 
भगवान् ने कहा 
-- (अशोÍयान्) 
िजनके ͧलये 
शोक करना 
उͬचत नहȣं है, 
उनके ͧलये तुम 
शोक करते हो 
और £ाǓनयɉ के 
से वचनɉ को 
कहते हो, परÛतु 
£ानी पुǽष मृत 
(गतासून्) और 
जीͪवत 
(अगतासून्) 
दोनɉ के ͧलये 
शोक नहȣं करते 
हɇ।।
2.11 The 
Blessed Lord


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शोक नहȣं करते 
हɇ।।
2.11 The 
Blessed Lord 
said  Thou 
hast grieved 
for those that 
should not be 
grieved for, 
yet thou 
speakest 
words of 
wisdom. The 
wise grieve 
neither for the 
living nor for 
the dead.
2.11 अशोÍयान् those who 
should not be grieved 
for? अÛवशोचः hast 
grieved? ×वम् thou? 
Ĥ£ावादान् words of 
wisdom? च and? भाषसे 
speakest? गतासून् the 
dead? अगतासून् the 
living? च and? न 
अनुशोचिÛत grieve not? 
पिÖडताः the wise.
Commentary -- The 
philosophy of the Gita


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Commentary -- The 
philosophy of the Gita 
begins from this verse.
Bhishma and Drona 
deserve no grief 
because they are 
eternal in their real 
nature and they are 
virtuous men who 
possess very good 
conduct. Though you 
speak words of wisdom? 
you are unwise because 
you grieve for those who 
are really eternal and 
who deserve no grief. 
They who are endowed 
with the knowledge of 
the Self are wise men. 
They will not grieve for 
the living or for the dead 
because they know well


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because they know well 
that the Self is immortal 
and that It is unborn. 
They also know that 
there is no such a thing 
as death? that it is a 
separation of the astral 
body from the physical? 
that death is nothing 
more than a 
disintegration of matter 
and that the five 
elements of which the 
body is composed return 
to their source. Arjuna 
had forgotten the eternal 
nature of the Soul and 
the changing nature of 
the body. Because of his 
ignorance? he began to


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the body. Because of his 
ignorance? he began to 
act as if the temporary 
relations with kinsmen? 
teachers? etc.? were 
permanent. He forgot 
that his relations with 
this world in his present 
life were the results of 
past actions. These? 
when exhausted? end 
all relationship and new 
ones ones crop up when 
one takes on another 
body.The result of past 
actions is known as 
karm and that portion of 
the karma which gave 
rise to the present 
incarnation is known as 
prarabdha karma.


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BG2.12 2 12
न ×वेवाहं 
जातु नासं 
न ×वं नेमे 
जनाͬधपा
◌ः |
न चैव न 
भͪवçयाम
◌ः सवȶ 
वयमतः 
परम् ||२-
१२||
na tvevāhaṃ 
jātu nāsaṃ na 
tvaṃ neme 
janādhipāḥ .
na caiva na 
bhaviṣyāmaḥ 
sarve 
vayamataḥ 
param ||2-12||
।।2.12।। 
वाèतव मɅ न तो 
ऐसा हȣ है ͩक मɇ 
ͩकसी काल मɅ 
नहȣं था अथवा 
तुम नहȣं थे 
अथवा ये 
राजालोग नहȣं 
थे और न ऐसा 
हȣ है ͩक इससे 
आगे हम सब 
नहȣं रहɅगे।।
2.12 Nor at 
any time 
indeed was I 
not, nor thou, 
nor these 
rulers of men, 
nor verily 
shall we ever 
cease to be


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nor verily 
shall we ever 
cease to be 
hereafter.
2.12 न not? तु indeed? 
एव also? अहम् I? जातु at 
any time? न not? आसम् 
was? न not? ×वम् thou? 
न not? इमे these? 
जनाͬधपाः rulers of men? 
न not? च and? एव also? 
न not? भͪवçयामः shall 
be? सवȶ all? वयम् we? 
अतः from this time? परम् 
after.Commentary -- 
Lord Krishna speaks 
here of the immortality 
of the Soul or the 
imperishable nature of 
the Self (Atman). The 
Soul exists in the three 
periods of time (past? 
present and future). Man


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periods of time (past? 
present and future). Man 
continues to exist even 
after the death of the 
physical body. There is 
life beyond.


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BG2.13 2 13
देǑहनोऽ
िèमÛयथा 
देहे 
कौमारं 
यौवनं 
जरा |
तथा 
देहाÛतरĤ
◌ािÜतधȸरस्
तğ न 
मुéयǓत 
||२-१३||
dehino.
asminyathā 
dehe kaumāraṃ 
yauvanaṃ jarā .
tathā 
dehāntaraprāpti
rdhīrastatra na 
muhyati ||2-13||
।।2.13।। जैसे 
इस देह मɅ देहȣ 
जीवा×मा कȧ 
कुमार, युवा 
और वृɮधावèथा 
होती है, वैसे हȣ 
उसको अÛय 
शरȣर कȧ ĤािÜत 
होती है;  धीर 
पुǽष इसमɅ 
मोǑहत नहȣं 
होता है।।
2.13 Just as 
in this body 
the embodied 
(soul) passes 
into 
childhood, 
youth and old 
age, so also 
does it pass


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youth and old 
age, so also 
does it pass 
into another 
body; the firm 
man does not 
grieve 
thereat.
2.13 देǑहनः of the 
embodied (soul)? 
अिèमन् in this? यथा as? 
देहे in body? कौमारम् 
childhood? यौवनम् 
youth? जरा old age? तथा 
so also? देहाÛतरĤािÜतः 
the attaining of another 
body? धीरः the firm? तğ 
thereat? न not? मुéयǓत 
grieves.Commentary -- 
Just as there is no 
interruption in the 
passing of childhood 
into youth and youth into 
old age in this body? so 
also there is no


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old age in this body? so 
also there is no 
interruption by death in 
the continuity of the ego. 
The Self is not dead at 
the termination of the 
stage? viz.? childhood. 
It is certainly not born 
again at the beginning of 
the second stage? viz.? 
youth. Just as the Self 
passes unchanged from 
childhood to youth and 
from yourth to old age? 
so also the Self passes 
unchanged from one 
body into,another. 
Therefore? the wise 
man is not at all 
distressed about it.


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BG2.14 2 14
माğाèप
शा[èतु 
कौÛतेय 
शीतोçण
सुखदुःख
दाः |
आगमापा
ǓयनोऽǓनत्
याèतां
िèतǓत¢
èव भारत 
||२-१४||
mātrāsparśāstu 
kaunteya 
śītoṣṇasukhadu
ḥkhadāḥ .
āgamāpāyino.
anityāstāṃstitik
ṣasva bhārata 
||2-14||
।।2.14।। हे 
कुÛतीपुğ ! शीत 
और उçण और 
सुख दुख को 
देने वाले इिÛġय 
और ͪवषयɉ के 
संयोग का 
Ĥारàभ और 
अÛत होता 
है;  वे अǓन×य 
हɇ,  इसͧलए,  हे 
भारत ! उनको 
तुम सहन करो।
।
2.14 The 
contacts of 
the senses 
with the 
objects, O 
son of Kunti, 
which cause 
heat and cold, 
pleasure and


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which cause 
heat and cold, 
pleasure and 
pain, have a 
beginning and 
an end; they 
are 
impermanent; 
endure them 
bravely, O 
Arjuna.
2.14 माğाèपशा[ः contacts 
of senses with objects? 
तु indeed? कौÛतेय O 
Kaunteya (son of 
Kunti)? 
शीतोçणसुखदुःखदाः 
producers of cold and 
heat? pleasure and 
pain? आगमापाǓयनः with 
beginning and end? 
अǓन×याः impermanent? 
तान् them? ǓतǓत¢èव 
bear (thou)? भारत O 
Bharata.Commentary -- 
Cold is pleasant at one 
time and painful at 
another. Heat is


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time and painful at 
another. Heat is 
pleasant in winter but 
painful in summer. The 
same object that gives 
pleasure at one time 
gives pain at another 
time. So the 
sensecontacts that give 
rise to the sensations of 
heat and cold? pleasure 
and pain come and go. 
Therefore? they are 
impermanent in nature. 
The objects come in 
contact with the senses 
or the Indriyas? viz.? 
skin? ear? eye? nose? 
etc.? and the sensations 
are carried by the 
nerves to the mind


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are carried by the 
nerves to the mind 
which has its seat in the 
brain. It is the mind that 
feels pleasure and pain. 
One should try to bear 
patiently heat and cold? 
pleasure and pain and 
develop a balanced 
state of mind. (Cf.V.22)


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BG2.15 2 15
यं Ǒह न 
åयथयÛत्
येते पुǽषं 
पुǽषष[भ |
समदुःख
सुखं धीरं 
सोऽमृतत्
वाय 
कãपते 
||२-१५||
yaṃ hi na 
vyathayantyete 
puruṣaṃ 
puruṣarṣabha .
samaduḥkhasu
khaṃ dhīraṃ 
so.amṛtatvāya 
kalpate ||2-15||
।।2.15।। हे 
पुǽषĮेçठ ! दुख 
और सुख मɅ 
समान भाव से 
रहने वाले िजस 
धीर पुǽष को ये 
åयͬथत नहȣं 
कर सकते हɇ वह 
अमृत×व (मो¢) 
का अͬधकारȣ 
होता है।।
2.15 That firm 
man whom, 
surely, these 
afflict not, O 
chief among 
men, to whom 
pleasure and 
pain are the 
same, is fit for 
attaining


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pain are the 
same, is fit for 
attaining 
immortality.
2.15 यम् whom? Ǒह 
surely? न åयथयिÛत 
afflict not? एते these? 
पुǽषम् man? पुǽषष[भ 
chief among men? 
समदुःखसुखम् same in 
pleasure and pain? धीरम् 
firm man? सः he? 
अमृत×वाय for 
immortality? कãपते is fit.
Commentary -- 
Dehadhyasa or 
identification of the Self 
with the body is the 
cause of pleasure and 
pain. The more you are 
able to identify yourself 
with the immortal? 
allpervading Self? the 
less will you be affected


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less will you be affected 
by the pairs of opposites 
(Dvandvas? pleasure 
and pain? etc.)Titiksha 
or the power of 
endurance develops the 
willpower. Calm 
endurance in pleasure 
and pain? and heat and 
cold is one of the 
alifications of an 
aspirant on the path of 
Jnana Yoga. It is one of 
the Shatsampat or 
sixfold virtues. It is a 
condition of right 
knowledge. Titiksha by 
itself cannot give you 
Moksha or liberation? 
but still? when coupled 
with discrimination and


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but still? when coupled 
with discrimination and 
dispassion? it becomes 
a means to the 
attainment of Immortality 
or knowledge of the 
Self. (Cf.XVII.53)


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BG2.16 2 16
नासतो 
ͪवɮयते 
भावो 
नाभावो 
ͪवɮयते 
सतः |
उभयोरͪप 
ǺçटोऽÛत
è×वनयोस्
तǂवदͧश[
ͧभः ||२-
१६||
nāsato vidyate 
bhāvo nābhāvo 
vidyate sataḥ .
ubhayorapi 
dṛṣṭo.
antastvanayost
attvadarśibhiḥ 
||2-16||
।।2.16।। असत् 
वèतु का तो 
अिèत×व नहȣं है 
और सत् का 
कभी अभाव 
नहȣं है। इस 
Ĥकार इन दोनɉ 
का हȣ 
तǂव,  तǂवदशȸ 
£ानी पुǽषɉ के 
ɮवारा देखा गया 
है।।
2.16 The 
unreal hath 
no being; 
there is non-
being of the 
real; the truth 
about both 
has been 
seen by the 
knowers of 
the Truth (or


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has been 
seen by the 
knowers of 
the Truth (or 
the seers of 
the Essence).
2.16 न not? असतः of the 
unreal? ͪवɮयते is? भावः 
being? न not? अभावः 
nonbeing? ͪवɮयते is? 
सतः of the real? उभयोः of 
the two? अͪप also? Ǻçटः 
(has been) seen? अÛतः 
the final truth? तु 
indeed? अनयोः of these? 
तǂवदͧश[ͧभः by the 
knowers of the Truth.
Commentary -- The 
changeless? 
homogeneous Atman or 
the Self always exists. It 
is the only solid Reality. 
This phenomenal world 
of names and forms is


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This phenomenal world 
of names and forms is 
ever changing. Hence it 
is unreal. The sage or 
the Jivanmukta is fully 
aware that the Self 
always exists and that 
this world is like a 
mirage. Through his 
Jnanachakshus or the 
eye of intuition? he 
directly cognises the 
Self. This world 
vanishes for him like the 
snake in the rope? after 
it has been seen that 
only the rope exists. He 
rejects the names and 
forms and takes the 
underlying Essence in 
all the names and 
forms? viz.?


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all the names and 
forms? viz.? 
AstiBhatiPriya or 
Satchidananda or 
ExistenceKnowledgeBlis
s Absolute. Hence he is 
a Tattvadarshi or a 
knower of the Truth or 
the Essence.What is 
changing must be 
unreal. What is constant 
or permanent must be 
real.


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BG2.17 2 17
अͪवनाͧश 
तु 
तɮͪवɮͬध 
येन 
सव[ͧमदं 
ततम् |
ͪवनाशमव्
ययèयास्
य न 
किæच×क
तु[मह[Ǔत 
||२-१७||
avināśi tu 
tadviddhi yena 
sarvamidaṃ 
tatam .
vināśamavyaya
syāsya na 
kaścitkartumarh
ati ||2-17||
।।2.17।। उस 
वèतु को तुम 
अͪवनाशी 
जानɉ,  िजससे 
यह सàपूण[ 
जगत् åयाÜत है
। इस अåयय 
का नाश करने 
मɅ कोई भी 
समथ[ नहȣं है।।
2.17 Know 
that to be 
indestructible, 
by Which all 
this is 
pervaded. 
None can 
cause the 
destruction of 
That, the 
Imperishable.
English Commentary By


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That, the 
Imperishable.
English Commentary By 
Swami Sivananda2.17 
अͪवनाͧश indestructible? 
तु indeed? तत् That? 
ͪवɮͬध know (thou)? येन 
by which? सव[म् all? इदम् 
this? ततम् is pervaded? 
ͪवनाशम् destruction? 
अåययèय अèय of this 
Imperishable? न not? 
किæचत् anyone? कतु[म् to 
do? अह[Ǔत is able.
Commentary -- 
Brahman or Atman 
pervades all the objects 
like ether. Even if the 
pot is broken? the ether 
that is within and without 
the pot cannot be 
destroyed. Even so? if


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the pot cannot be 
destroyed. Even so? if 
the bodies and all other 
objects perish? 
Brahman or the Self that 
pervades them cannot 
perish. It is the living 
Truth? Sat.Brahman has 
no parts. There cannot 
be either increase or 
diminution in Brahman. 
People are ruined by 
loss of wealth. But 
Brahman does not suffer 
any loss in that way. It is 
inexhaustible. 
Therefore? none can 
bring about the 
disappearance or 
destruction of the Self. It 
always exists. It is 
always allfull and


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always exists. It is 
always allfull and 
selfcontained. It is 
Existence Absolute. It is 
immutable.


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BG2.18 2 18
अÛतवÛत 
इमे देहा 
Ǔन×यèयो
Èताः 
शरȣǐरणः 
|
अनाͧशनो
ऽĤमेयèय 
तèमाɮयु
Úयèव 
भारत ||२-
१८||
antavanta ime 
dehā 
nityasyoktāḥ 
śarīriṇaḥ .
anāśino.
aprameyasya 
tasmādyudhyas
va bhārata ||2-
18||
।।2.18।। इस 
नाशरǑहत 
अĤमेय Ǔन×य 
देहȣ आ×मा के 
ये सब शरȣर 
नाशवान् कहे 
गये हɇ। इसͧलये 
हे भारत ! तुम 
युɮध करो।।
2.18 These 
bodies of the 
embodied 
Self, Which is 
eternal, 
indestructible 
and 
immeasurable
, are said to 
have an end. 
Therefore 
fight, O 
Arjuna.
2.18 अÛतवÛतः having an


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fight, O 
Arjuna.
2.18 अÛतवÛतः having an 
end? इमे these? देहाः 
bodies? Ǔन×यèय of the 
everlasting? उÈताः are 
said? शरȣǐरणः of the 
embodied? अनाͧशनः of 
the indestructible? 
अĤमेयèय of the 
immesaurable? तèमात् 
therefore? युÚयèव fight? 
भारत O Bharata.
Commentary -- Lord 
Krishna explains to 
Arjuna the nature of the 
allpervading? immortal 
Self in a variety of ways 
and thus induces him to 
fight by removing his 
delusion? grief and 
despondency which are 
born of ignorance.


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BG2.19 2 19
य एनं 
वेͪƣ 
हÛतारं 
यæचैनं 
मÛयते 
हतम् |
उभौ तौ न 
ͪवजानीतो 
नायं 
हिÛत न 
हÛयते 
||२-१९||
ya enaṃ vetti 
hantāraṃ 
yaścainaṃ 
manyate hatam 
ubhau tau na 
vijānīto nāyaṃ 
hanti na 
hanyate ||2-19||
।।2.19।। जो 
इस आ×मा को 
मारने वाला 
समझता है और 
जो इसको मरा 
समझता है वे 
दोनɉ हȣ नहȣं 
जानते 
हɇ,  Èयɉͩक यह 
आ×मा न मरता 
है और न मारा 
जाता है।।
2.19 He who 
takes the Self 
to be the 
slayer and he 
who thinks It 
is slain, 
neither of 
them 
ï1knowsï1. It 
slays not, nor


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neither of 
them 
ï1knowsï1. It 
slays not, nor 
is It slain.
2.19 यः he who? एनम् 
this (Self)? वेͪƣ knows? 
हÛतारम् slayer? यः he 
who? च and? एनम् this? 
मÛयते thinks? हतम् 
slain? उभौ both? तौ 
those? न not? ͪवजानीतः 
know? न not? अयम् this? 
हिÛत slays? न not? 
हÛयते is slain.
Commentary -- The Self 
is nondoer (Akarta) and 
as It is immutable? It is 
neither the agent nor the 
object of the act of 
slaying. He who thinks I 
slay or I am slain with 
the body or the 
Ahamkara (ego)? he


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the body or the 
Ahamkara (ego)? he 
does not really 
comprehend the true 
nature of the Self. The 
Self is indestructible. It 
exists in the three 
periods of time. It is Sat 
(Existence). When the 
body is destroyed? the 
Self is not destroyed. 
The body has to 
undergo change in any 
case. It is inevitable. But 
the Self is not at all 
affected by it. Verses 
19? 20? 21? 23 and 24 
speak of the immortality 
of the Self or Atman. 
(Cf.XVIII.17)


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BG2.20 2 20
न जायते 
ͧĨयते वा 
कदाͬचन्
नायं 
भू×वा 
भͪवता वा 
न भूयः |
अजो 
Ǔन×यः 
शाæवतोऽ
यं पुराणो
न हÛयते 
हÛयमाने 
शरȣरे ||२-
२०||
na jāyate 
mriyate vā 
kadācin nāyaṃ 
bhūtvā bhavitā 
vā na bhūyaḥ .
ajo nityaḥ 
śāśvato.ayaṃ 
purāṇo na 
hanyate 
hanyamāne 
śarīre ||2-20||
।।2.20।। यह 
आ×मा ͩकसी 
काल मɅ भी न 
जÛमता है और 
न मरता है और 
न यह एक बार 
होकर ͩफर 
अभावǾप होने 
वाला है। यह 
आ×मा 
अजÛमा, Ǔन×य, 
शाæवत और 
पुरातन 
है,  शरȣर के 
नाश होने पर भी 
इसका नाश नहȣं 
होता।।
2.20 It is not


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इसका नाश नहȣं 
होता।।
2.20 It is not 
born, nor 
does It ever 
die; after 
having been, 
It again 
ceases not to 
be; unborn, 
eternal, 
changeless 
and ancient, It 
is not killed 
when the 
body is killed.
2.20 न not? जायते is 
born? ͧĨयते dies? वा or? 
कदाͬचत् at any time? न 
not? अयम् this (Self)? 
भू×वा having been? 
भͪवता will be? वा or? न 
not? भूयः (any) more? 
अजः unborn? Ǔन×यः 
eternal? शाæवतः 
changeless? अयम् this? 
पुराणः ancient? न not? 
हÛयते is killed? हÛयमाने


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पुराणः ancient? न not? 
हÛयते is killed? हÛयमाने 
being killed? शरȣरे in 
body.Commentary This 
Self (Atman) is destitute 
of the six types of 
transformation or 
BhavaVikaras such as 
birth? existence? 
growth? transformation? 
decline and death. As It 
is indivisible (Akhanda). 
It does not diminish in 
size. It neither grows nor 
does It decline. It is ever 
the same. Birth and 
death are for the 
physical body only. Birth 
and death cannot touch 
the immortal? 
allpervading Self.


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the immortal? 
allpervading Self.
BG2.21 2 21
वेदाͪवना
ͧशनं 
Ǔन×यं य 
एनमजम
åययम् |
कथं स 
पुǽषः 
पाथ[ कं 
घातयǓत 
हिÛत कम् 
||२-२१||
vedāvināśinaṃ 
nityaṃ ya 
enamajamavya
yam .
kathaṃ sa 
puruṣaḥ pārtha 
kaṃ ghātayati 
hanti kam ||2-
21||
।।2.21।। हे 
पाथ[ ! जो पुǽष 
इस आ×मा को 
अͪवनाशी,  Ǔनत्
य और 
अåययèवǾप 
जानता है,  वह 
कैसे ͩकसको 
मरवायेगा और 
कैसे ͩकसको 
मारेगा?
2.21 
Whosoever 
knows It to be 
indestructible, 
eternal, 
unborn and 
inexhaustible, 
how can that 
man slay, O 
Arjuna, or


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how can that 
man slay, O 
Arjuna, or 
cause to be 
slain?
2.21 वेद knows? 
अͪवनाͧशनम् 
indestructible? Ǔन×यम् 
eternal? यः who? एनम् 
this (Self)? अजम् 
unborn? अåययम् 
inexhaustible? कथम् 
how? सः he (that)? पुǽषः 
man? पाथ[ O Partha (son 
of Pritha)? कम् whom? 
घातयǓत causes to be 
slain? हिÛत kills? कम् 
whom.Commentary The 
enlightened sage who 
knows the immutable 
and indestructible Self 
through direct cognition 
or spiritual Anubhava 
(experience) cannot do 
the act of slaying. He


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BG2.22 2 22
वासांͧस 
जीणा[Ǔन 
यथा 
ͪवहाय
नवाǓन 
गृéणाǓत 
नरोऽपरा
ͨण |
तथा 
शरȣराͨण 
ͪवहाय 
जीणा[-
ÛयÛयाǓन 
संयाǓत 
नवाǓन 
देहȣ ||२-
२२||
vāsāṃsi jīrṇāni 
yathā vihāya 
navāni gṛhṇāti 
naro.aparāṇi .
tathā śarīrāṇi 
vihāya jīrṇāni 
anyāni saṃyāti 
navāni dehī ||2-
22||
।।2.22।। जैसे 
मनुçय जीण[ 
वèğɉ को 
×यागकर दूसरे 
नये वèğɉ को 
धारण करता है, 
वैसे हȣ देहȣ 
जीवा×मा पुराने 
शरȣरɉ को ×याग 
कर दूसरे नए 
शरȣरɉ को ĤाÜत 
होता है।।
2.22 Just as a 
man casts off 
worn-out 
clothes and 
puts on new


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worn-out 
clothes and 
puts on new 
ones, so also 
the embodied 
Self casts off 
worn-out 
bodies and 
enters others 
which are 
new.
2.22 वासांͧस clothes? 
जीणा[Ǔन worn out? यथा 
as? ͪवहाय having cast 
away? नवाǓन new? 
गृéणाǓत takes? नरः 
man? अपराͨण others? 
तथा so? शरȣराͨण bodies? 
ͪवहाय having cast away? 
जीणा[Ǔन wornout? अÛयाǓन 
others? संयाǓत enters? 
नवाǓन new? देहȣ the 
embodied (one).No 
commentary.
BG2.23 2 23
नैनं 
ǓछÛदिÛत 
शèğाͨण 
नैनं दहǓत 
पावकः |
न चैनं 
ÈलेदयÛत्
यापो न 
शोषयǓत


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पावकः |
न चैनं 
ÈलेदयÛत्
यापो न 
शोषयǓत 
माǽतः 
||२-२३||
nainaṃ 
chindanti 
śastrāṇi nainaṃ 
dahati pāvakaḥ 
.
na cainaṃ 
kledayantyāpo 
na śoṣayati 
mārutaḥ ||2-23||
।।2.23।। इस 
आ×मा को शèğ 
काट नहȣं सकते 
और न अिÊन 
इसे जला सकती 
है ; जल इसे 
गीला नहȣं कर 
सकता और वायु 
इसे सुखा नहȣं 
सकती।।
2.23 
Weapons cut 
It not, fire 
burns It not, 
water wets It 
not, wind 
dries It not.
2.23 न not? एनम् this 
(Self)? ǓछÛदिÛत cut? 
शèğाͨण weapons? न 
not? एनम् this? दहǓत 
burns? पावकः fire? न


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not? एनम् this? दहǓत 
burns? पावकः fire? न 
not?,च and? एनम् this? 
ÈलेदयिÛत wet? आपः 
waters? न not? शोषयǓत 
dries? माǽतः wind.
Commentary The Self is 
indivisible. It has no 
parts. It is extremely 
subtle. It is infinite. 
Therefore? sword 
cannot cut It fire cannot 
burn It water cannot wet 
It wind cannot dry It.


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BG2.24 2 24
अÍछेɮयो
ऽयमदाɯ
योऽयमक्
लेɮयोऽशो
çय एव च 
|
Ǔन×यः 
सव[गतः 
èथाणुरच
लोऽयं 
सनातनः 
||२-२४||
acchedyo.
ayamadāhyo.
ayamakledyo.
aśoṣya eva ca .
nityaḥ 
sarvagataḥ 
sthāṇuracalo.
ayaṃ 
sanātanaḥ ||2-
24||
।।2.24।। 
Èयɉͩक यह 
आ×मा 
अÍछेɮय (काटȣ 
नहȣं जा 
सकती),  अदाɯ
य (जलाई नहȣं 
जा 
सकती),  अÈले
ɮय (गीलȣ नहȣं 
हो सकती ) और 
अशोçय (सुखाई 
नहȣं जा सकती) 
है;  यह 
Ǔन×य,  सव[गत,
  èथाणु 
(िèथर),  अचल 
और सनातन है।
।
2.24 This Self 
cannot be cut, 
burnt, wetted, 
nor dried up.


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cannot be cut, 
burnt, wetted, 
nor dried up. 
It is eternal, 
all-pervading, 
stable, 
immovable 
and ancient.
2.24 अÍछेɮयः cannot be 
cut? अयम् this (Self)? 
अदाéयः cannot be burnt? 
अयम् this? अÈलेɮयः 
cannot be wetted? 
अशोçयः cannot be died? 
एव also? च and? Ǔन×यः 
eternal? सव[गतः 
allpervading? èथाणुः 
stable? अचलः 
immovable? अयम् this? 
सनातनः ancient.
Commentary The Self is 
very subtle. It is beyond 
the reach of speech and 
mind. It is very difficult to 
understand this subtle


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understand this subtle 
Self. So Lord Krishna 
explains the nature of 
the immortal Self in a 
variety of ways with 
various illustrations and 
examples? so that It can 
be grasped by the 
people.Sword cannot 
cut this Self. It is eternal. 
Because It is eternal? It 
is allpervading. Because 
It is allpervading? It is 
stable like a stature. 
Because It is stable? It 
is immovable. It is 
everlasting. Therefore? 
It is not produced out of 
any cause. It is not new. 
It is ancient.


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BG2.25 2 25
अåयÈतो
ऽयमͬचन्
×योऽयम
ͪवकायȾऽ
यमुÍयते |
तèमादेवं 
ͪवǑद×वैनं 
नानुशोͬच
तुमह[ͧस 
||२-२५||
avyakto.
ayamacintyo.
ayamavikāryo.
ayamucyate .
tasmādevaṃ 
viditvainaṃ 
nānuśocitumarh
asi ||2-25||
।।2.25।। यह 
आ×मा 
अåयÈत,  अͬच
Û×य और 
अͪवकारȣ कहा 
जाता 
है;  इसͧलए 
इसको इस 
Ĥकार जानकर 
तुमको शोक 
करना उͬचत 
नहȣं है।।
2.25 This 
(Self) is said 
to be 
unmanifested, 
unthinkable 
and 
unchangeable
. Therefore, 
knowing This 
to be such, 
thou shouldst 
not grieve.
2.25 अåयÈतः


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thou shouldst 
not grieve.
2.25 अåयÈतः 
unmanifested? अयम् this 
(Self)? अͬचÛ×यः 
unthinkable? अयम् this? 
अͪवकाय[ः unchangeable? 
अयम् this? उÍयते is said? 
तèमात् therefore? एवम् 
thus? ͪवǑद×वा having 
known? एनम् this? न 
not? अनुशोͬचतुम् to 
grieve? अह[ͧस (thou) 
oughtest.Commentary 
The Self is not an object 
of perception. It can 
hardly be seen by the 
physical eyes. 
Therefore? the Self is 
unmanifested. That 
which is seen by the 
eyes becomes an object 
of thought. As the Self


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eyes becomes an object 
of thought. As the Self 
cannot be perceived by 
the eyes? It is 
unthinkable. Milk when 
mixed with buttermilk 
changes its form. The 
Self cannot change Its 
form like milk. Hence? It 
is changeless and 
immutable. Therefore? 
thus understanding the 
Self? thou shouldst not 
mourn. Thou shouldst 
not think also that thou 
art their slayer and that 
they are killed by thee.


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BG2.26 2 26
अथ चैनं 
Ǔन×यजातं 
Ǔन×यं वा 
मÛयसे 
मृतम् |
तथाͪप 
×वं 
महाबाहो 
नैवं 
शोͬचतुम
ह[ͧस ||२-
२६||
atha cainaṃ 
nityajātaṃ 
nityaṃ vā 
manyase mṛtam 
.
tathāpi tvaṃ 
mahābāho 
naivaṃ 
śocitumarhasi 
||2-26||
।।2.26।। और 
यǑद तुम आ×मा 
को Ǔन×य 
जÛमने और 
Ǔन×य मरने 
वाला मानो तो 
भी,  हे महाबाहो 
!  इस Ĥकार 
शोक करना 
तुàहारे ͧलए 
उͬचत नहȣं है।।
2.26 But even 
if thou 
thinkest of It 
as being 
constantly 
born and 
constantly 
dying, even 
then, O 
mighty-
armed, thou 
shouldst not


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then, O 
mighty-
armed, thou 
shouldst not 
grieve.
2.26 अथ now? च and? 
एनम् this (Self)? 
Ǔन×यजातम् constantly 
born? Ǔन×यम् 
constantly? वा or? मÛयसे 
thinkest? मृतम् dead? 
तथाͪप even then? ×वम् 
thou? महाबाहो 
mightyarmed? न not? 
एवम् thus? शोͬचतुम् to 
grieve? अह[ͧस (thou) 
oughtest.Commentary 
Lord Krishna here? for 
the sake of argument? 
takes up the popular 
supposition. Granting 
that the Self is again 
and again born 
whenever a body comes 
into being? and again 
and again dies


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into being? and again 
and again dies 
whenever the body 
dies? O mightyarmed (O 
Arjuna of great valour 
and strength)? thou 
shouldst not grieve 
thus? because birth is 
inevitable to want is 
dead and death is 
inevitable to what is 
born. This is the 
inexorable or 
unrelenting Law of 
Nature.
BG2.27 2 27
जातèय 
Ǒह Ģुवो 
मृ×युĢु[वं 
जÛम 
मृतèय च 
|
तèमादप
ǐरहायȶऽथȶ 
न ×वं 
शोͬचतुम
ह[ͧस ||२-
२७||
jātasya hi 
dhruvo 
mṛtyurdhruvaṃ 
janma mṛtasya 
ca .
tasmādaparihār
ye.arthe na 
tvaṃ


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ca .
tasmādaparihār
ye.arthe na 
tvaṃ 
śocitumarhasi 
||2-27||
।।2.27।। 
जÛमने वाले कȧ 
मृ×यु Ǔनिæचत 
है और मरने 
वाले का जÛम 
Ǔनिæचत 
है;  इसͧलए जो 
अटल है 
अपǐरहाय[ - है 
उसके ͪवषय मɅ 
तुमको शोक 
नहȣं करना 
चाǑहये।।
2.27 For 
certain is 
death for the 
born, and 
certain is birth 
for the dead; 
therefore, 
over the 
inevitable 
thou shouldst 
not grieve.
2.27 जातèय of the born? 
Ǒह for? Ģुवः certain? 
मृ×युः death? Ģुवम् 
certain? जÛम birth? 
मृतèय of the dead? च 
and? तèमात् therefore?


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मृतèय of the dead? च 
and? तèमात् therefore? 
अपǐरहायȶ inevritable? अथȶ 
in matter? न not? ×वम् 
thou? शोͬचतुम् to grieve? 
अह[ͧस (thou) oughtest.
Commentary Birth is 
sure to happen to that 
which is dead death is 
sure to happen to what 
which is born. Birth and 
death are certainly 
unavoidable. Therefore? 
you should not grieve 
over an inevitable 
matter.


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BG2.28 2 28
अåयÈता
दȣǓन 
भूताǓन 
åयÈतमध्
याǓन 
भारत |
अåयÈत
ǓनधनाÛये
व तğ का 
पǐरदेवना 
||२-२८||
avyaktādīni 
bhūtāni 
vyaktamadhyāni 
bhārata .
avyaktanidhanā
nyeva tatra kā 
paridevanā ||2-
28||
।।2.28।। हे 
भारत ! समèत 
Ĥाणी जÛम से 
पूव[ और मृ×यु 
के बाद अåयÈत 
अवèथा मɅ रहते 
हɇ और बीच मɅ 
åयÈत होते हɇ। 
ͩफर उसमɅ 
ͬचÛता या शोक 
कȧ Èया बात है 
?
2.28 Beings 
are 
unmanifested 
in their 
beginning, 
manifested in 
their middle 
state, O 
Arjuna, and 
unmanifested 
again in their 
end. What is


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unmanifested 
again in their 
end. What is 
there to 
grieve about?
2.28 अåयÈतादȣǓन 
unmanifested in the 
beginning? भूताǓन 
beings? åयÈतमÚयाǓन 
manifested in their 
middle state? भारत O 
Bharata? 
अåयÈतǓनधनाǓन 
unmanifested again in 
the end? एव also? तğ 
there? का what? पǐरदेवना 
grief.Commentary The 
physical body is a 
combination of the five 
elements. It is seen by 
the physical eyes only 
after the five elements 
have entered into such 
combination. After 
death? the body


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combination. After 
death? the body 
disintegrates and the 
five elements go back to 
their source it cannot be 
seen. Therefore? the 
body can be seen only 
in the middle state. The 
relationship as son? 
friend? teacher? father? 
mother? wife? brother 
and sister is formed 
through the body on 
account of attachment 
and Moha (delusion). 
Just as planks unite and 
separate in a river? just 
as pilgrims unite and 
separate in a public inn? 
so also fathers? 
mothers? sons and


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so also fathers? 
mothers? sons and 
brothers unite and 
separate in this world. 
This world is a very big 
public inn. People unite 
and separate.There is 
no pot in the beginning 
and in the end. Even if 
you see the pot in the 
middle? you should 
think and feel that it is 
illusory and does not 
really exist. So also 
there is no body in the 
beginning and in the 
end. That which does 
not exist in the 
beginning and in the end 
must be illusory in the 
middle also. You must


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must be illusory in the 
middle also. You must 
think and feel that the 
body does not really 
exist in the middle as 
well.He who thus 
understands the nature 
of the body and all 
human relationships 
based on it? will not 
grieve.


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BG2.29 2 29
आæचय[व
×पæयǓत 
किæचदेन
-
माæचय[व
ɮवदǓत 
तथैव 
चाÛयः |
आæचय[व
Íचैनमन्
यः 
शृणोǓत
Įु×वाÜयेनं 
वेद न चैव 
किæचत् 
||२-२९||
āścaryavatpaśy
ati kaścidenam 
āścaryavadvad
ati tathaiva 
cānyaḥ .
āścaryavaccain
amanyaḥ śṛṇoti 
śrutvāpyenaṃ 
veda na caiva 
kaścit ||2-29||
।।2.29।। कोई 
इसे आæचय[ के 
समान देखता 
है;  कोई इसके 
ͪवषय मɅ 
आæचय[ के 
समान कहता 
है;  और कोई 
अÛय पुǽष इसे 
आæचय[ के 
समान सुनता 
है;  और ͩफर 
कोई सुनकर भी 
नहȣं जानता।।
2.29 One 
sees This (the 
Self) as a 
wonder;


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2.29 One 
sees This (the 
Self) as a 
wonder; 
another 
speaks of It 
as a wonder; 
another hears 
of It as a 
wonder; yet 
having heard, 
none 
understands 
It at all.
2.29 आæचय[वत् as a 
wonder? पæयǓत sees? 
किæचत् sone one? एनम् 
this (Self)? आæचय[वत् as 
a wonder? वदǓत speaks 
of? तथा so? एव also? च 
and? अÛयः another? 
आæचय[वत् as a wonder? 
च and? एनम् this? अÛयः 
another? ĮृणोǓत hears? 
Įु×वा having heard? अͪप 
even? एनम् this? वेद 
knows? न not? च and? 
एव also? किæचत् any


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knows? न not? च and? 
एव also? किæचत् any 
one.Commentary The 
verse may also be 
interpreted in this 
manner. He that sees? 
hears and speaks of the 
Self is a wonderful man. 
Such a man is very rare. 
He is one among many 
thousands. Thus the 
Self is very hard to 
understand.
BG2.30 2 30
देहȣ 
Ǔन×यमव
Úयोऽयं 
देहे 
सव[èय 
भारत |
तèमा×स
वा[ͨण 
भूताǓन न 
×वं 
शोͬचतुम
ह[ͧस ||२-
३०||
dehī 
nityamavadhyo.
ayaṃ dehe 
sarvasya 
bhārata .
tasmātsarvāṇi 
bhūtāni na tvaṃ 
śocitumarhasi 
||2-30||


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bhūtāni na tvaṃ 
śocitumarhasi 
||2-30||
।।2.30।। हे 
भारत ! यह देहȣ 
आ×मा सबके 
शरȣर मɅ सदा हȣ 
अवÚय है, 
इसͧलए समèत 
Ĥाͨणयɉ के ͧलए 
तुàहɅ शोक 
करना उͬचत 
नहȣं।।
2.30 This, the 
Indweller in 
the body of 
everyone, is 
ever 
indestructible, 
O Arjuna; 
therefore, 
thou shouldst 
not grieve for 
any creature.
2.30 देहȣ indweller? 
Ǔन×यम् always? अवÚयः 
indestructible? अयम् 
this? देहे in the body? 
सव[èय of all? भारत O 
Bharata? तèमात् 
therefore? सवा[ͨण (for) 
all? भूताǓन creatures? न


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all? भूताǓन creatures? न 
not? ×वम् thou? शोͬचतुम् 
to grieve? अह[ͧस (thou) 
shouldst.Commentary 
The body of any 
creature may be 
destroyed but the Self 
cannot be killed. 
Therefore you should 
not grieve regarding any 
creature whatever? 
Bhishma or anybody 
else.


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BG2.31 2 31
èवधम[म
ͪप 
चावेêय न 
ͪवकिàपतु
मह[ͧस |
धàया[ɮͬध 
युɮधाच्
छ
◌YेयोऽÛय×¢ǒğयèय न 
ͪवɮयते 
||२-३१||
svadharmamapi 
cāvekṣya na 
vikampitumarha
si .
dharmyāddhi 
yuddhācchreyo.
anyatkṣatriyasy
a na vidyate ||2-
31||
।।2.31।। और 
èवधम[ को भी 
देखकर तुमको 
ͪवचͧलत होना 
उͬचत नहȣं 
है,  Èयɉͩक 
धम[युÈत युɮध 
से बढ़कर दूसरा 
कोई 
कãयाणकारक 
कƣ[åय ¢ǒğय 
के ͧलये नहȣं है।
।
2.31 Further, 
having regard 
to thy duty, 
shouldst not 
waver, for 
there is 
nothing 
higher for a 
Kshatriya 
than a


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nothing 
higher for a 
Kshatriya 
than a 
righteous war.
2.31 èवधम[म् own duty? 
अͪप also? च and? अवेêय 
looking at? न not? 
ͪवकिàपतुम् to waver? 
अह[ͧस (thou) oughtest? 
धàया[त् than righteous? 
Ǒह indeed? युɮधात् than 
war? Įेयः higher? अÛयत् 
other? ¢ǒğयèय of a 
Kshatriya? न not? 
ͪवɮयते is.Commentary 
Lord Krishna now gives 
to Arjuna wordly 
reasons for fighting. Up 
to this time? He talked 
to Arjuna on the 
immortality of the Self 
and gave him 
philosophical reasons.


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and gave him 
philosophical reasons. 
Now He says to Arjuna? 
O Arjuna Fighting is a 
Kshatriyas own duty. 
You ought not to swerve 
from that duty. To a 
Kshatriyta (one born in 
the warrior or ruling 
class) nothing is more 
welcome than a 
righteous war. A warrior 
should fight.
BG2.32 2 32
यǺÍछया 
चोपपÛनं 
èवग[ɮवार
मपावृतम् 
|
सुͨखनः 
¢ǒğयाः 
पाथ[ 
लभÛते 
युɮधमीǺ
शम् ||२-
३२||
yadṛcchayā 
copapannaṃ 
svargadvārama
pāvṛtam .
sukhinaḥ 
kṣatriyāḥ pārtha 
labhante 
yuddhamīdṛśam 
||2-32||


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labhante 
yuddhamīdṛśam 
||2-32||
।।2.32।। और 
हे पाथ[ ! अपने 
आप ĤाÜत हुए 
और èवग[ के 
ͧलए खुले हुए 
ɮवारǾप इस 
Ĥकार के युɮध 
को भाÊयवान 
¢ǒğय लोग हȣ 
पाते हɇ।।
2.32 Happy 
are the 
Kshatriyas, O 
Arjuna! who 
are called 
upon to fight 
in such a 
battle that 
comes of 
itself as an 
open door to 
heaven.
2.32 यǺÍछया of itself? च 
and? उपपÛनम् come? 
èवग[ɮवारम् the gate of 
heaven? अपावृतम् 
opened? सुͨखनः happy? 
¢ǒğयाः Kshatriyas? पाथ[ 
O Partha? लभÛते 
obtain? युɮधम् battle?


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O Partha? लभÛते 
obtain? युɮधम् battle? 
ईǺशम् such.Commentary 
The scriptures declare 
that if a Kshatriya dies 
for a righteous cause on 
the battlefield? he at 
once goes to heaven.


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BG2.33 2 33
अथ 
चेǂवͧममं 
धàयɍ 
संĒामं न 
कǐरçयͧस 
|
ततः 
èवधमɍ 
कȧǓतɍ च 
Ǒह×वा 
पापमवाप्
èयͧस 
||२-३३||
atha 
cettvamimaṃ 
dharmyaṃ 
saṃgrāmaṃ na 
kariṣyasi .
tataḥ 
svadharmaṃ 
kīrtiṃ ca hitvā 
pāpamavāpsya
si ||2-33||
।।2.33।। और 
यǑद तुम इस 
धम[युɮध को 
èवीकार नहȣं 
करोगे,  तो 
èवधम[ और 
कȧǓत[ को खोकर 
पाप को ĤाÜत 
करोगे।।
2.33 But if 
thou wilt not 
fight this 
righteous war, 
then having 
abandoned 
thine own 
duty and 
fame, thou 
shalt incur 
sin.
2.33 अथ चेत् but if? ×वम्


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shalt incur 
sin.
2.33 अथ चेत् but if? ×वम् 
thou? इमम् this? धàय[म् 
righteous? संĒामम् 
warfare? न not? 
कǐरçयͧस will do? ततः,
then? èवधम[म् own duty? 
कȧǓत[म् fame? च and? 
Ǒह×वा having 
abandoned? पापम् sin? 
अवाÜèयͧस shall incur.
Commentary The Lord 
reminds Arjuna of the 
fame he had already 
earned and which he 
would now lose if he 
refused to fight. Arjuna 
had acired great fame 
by fighting with Lord 
Siva. Arjuna proceeded 
on a pilgrimage to the 
Himalayas. He fought


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on a pilgrimage to the 
Himalayas. He fought 
with Siva Who appeared 
in the guise of a 
mountaineer (Kirata) 
and got from Him the 
Pasupatastra? a 
celestial weapon.
BG2.34 2 34
अकȧǓतɍ 
चाͪप 
भूताǓन 
कथǓयçय
िÛत 
तेऽåयया
म् |
सàभाͪव
तèय 
चाकȧǓत[म[
रणादǓत
ǐरÍयते 
||२-३४||
akīrtiṃ cāpi 
bhūtāni 
kathayiṣyanti te.
avyayām .
sambhāvitasya 
cākīrtirmaraṇād
atiricyate ||2-
34||
।।2.34।। और 
सब लोग 
तुàहारȣ बहुत 
काल तक रहने 
वालȣ अपकȧǓत[ 
को भी कहते 
रहɅगे;  और 
सàमाǓनत पुǽष 
के ͧलए 
अपकȧǓत[ मरण


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रहɅगे;  और 
सàमाǓनत पुǽष 
के ͧलए 
अपकȧǓत[ मरण 
से भी अͬधक 
होती है।।
2.34 People, 
too, will 
recount thy 
everlasting 
dishonour; 
and to one 
who has been 
honoured, 
dishonour is 
worse than 
death.
2.34 अकȧǓत[म् dishonour? 
च and? अͪप also? भूताǓन 
beings? कथǓयçयिÛत will 
tell? ते thy? अåययाम् 
everlasting? संभाͪवतèय 
of the honoured? च 
and? अकȧǓत[ः dishonour? 
मरणात् than death? 
अǓतǐरÍयते exceeds.
Commentary The world 
also will ever recount thy 
infamy which will survive


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infamy which will survive 
thee for a long time. 
Death is really 
preferable to disgrace to 
one who has been 
honoured as a great 
hero and mighty warrior 
with noble alities.


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BG2.35 2 35
भयाġणा
दुपरतं 
मंèयÛते 
×वां 
महारथाः |
येषां च ×वं 
बहुमतो 
भू×वा 
याèयͧस 
लाघवम् 
||२-३५||
bhayādraṇādup
arataṃ 
maṃsyante 
tvāṃ 
mahārathāḥ .
yeṣāṃ ca tvaṃ 
bahumato 
bhūtvā yāsyasi 
lāghavam ||2-
35||
।।2.35।। और 
िजनके ͧलए 
तुम बहुत 
माननीय हो 
उनके ͧलए अब 
तुम तुÍछता को 
ĤाÜत 
होओगे,  वे 
महारथी लोग 
तुàहɅ भय के 
कारण युɮध से 
Ǔनवृƣ हुआ 
मानɅगे।।
2.35 The 
great car-
warriors will 
think that thou 
hast 
withdrawn 
from the 
battle through 
fear; and thou 
wilt be lightly


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battle through 
fear; and thou 
wilt be lightly 
held by them 
who have 
thought much 
of thee.
2.35 भयात् from fear? 
रणात् from the battle? 
उपरतम् withdrawn? 
मंèयÛते will think? ×वाम् 
thee? महारथाः the great 
carwarriors? येषाम् of 
whom? च and? ×वम् 
thou? बहुमतः much 
thought of? भू×वा having 
been? याèयͧस will 
receive? लाघवम् 
lightness.Commentary 
Duryodhana and others 
will certainly think that 
you have fled from the 
battle from fear of Karna 
and others? but not


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battle from fear of Karna 
and others? but not 
through compassion and 
reverence for elders and 
teachers. Duryodhana 
and others who have 
shown great esteem to 
you on account of your 
chivalry? bravery and 
other noble alities? will 
think very lightly of you 
and treat you with 
contempt.
BG2.36 2 36
अवाÍयवा
दांæच 
बहूÛवǑदष्
यिÛत 
तवाǑहताः 
|
ǓनÛदÛत
èतव 
सामØयɍ 
ततो 
दुःखतरं नु 
ͩकम् ||२-
३६||
avācyavādāṃśc
a 
bahūnvadiṣyanti 
tavāhitāḥ .
nindantastava 
sāmarthyaṃ 
tato 
duḥkhataraṃ nu


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nindantastava 
sāmarthyaṃ 
tato 
duḥkhataraṃ nu 
kim ||2-36||
।।2.36।। 
तुàहारे शğु 
तुàहारे साम[Øय 
कȧ ǓनÛदा करते 
हुए बहुत से 
अकथनीय 
वचनɉ को 
कहɅगे,  ͩफर 
उससे अͬधक दु:
ख Èया होगा ?
2.36 Thy 
enemies also, 
cavilling at thy 
power, will 
speak many 
abusive 
words. What 
is more 
painful than 
this?
2.36 अवाÍयवादान् words 
that are improper to be 
spoken? च and? बहून् 
many? वǑदçयिÛत will 
say? तव thy? अǑहताः 
enemies? ǓनÛदÛतः 
cavilling? तव thy? 
सामØय[म् power? ततः


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cavilling? तव thy? 
सामØय[म् power? ततः 
than this? दुःखतरम् more 
painful? नु indeed? ͩकम् 
what.Commentary 
There is really no pain 
more unbearable and 
tormenting that that of 
slander thus incurred.


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BG2.37 2 37
हतो वा 
ĤाÜèयͧस 
èवगɍ 
िज×वा वा 
भोêयसे 
महȣम् |
तèमादुͪƣ
çठ 
कौÛतेय 
युɮधाय 
कृतǓनæच
यः ||२-
३७||
hato vā 
prāpsyasi 
svargaṃ jitvā vā 
bhokṣyase 
mahīm .
tasmāduttiṣṭha 
kaunteya 
yuddhāya 
kṛtaniścayaḥ 
||2-37||
।।2.37।। युɮध 
मɅ मरकर तुम 
èवग[ ĤाÜत 
करोगे या 
जीतकर पृØवी 
को 
भोगोगे;  इसͧल
य, हे कौÛतेय ! 
युɮध का 
Ǔनæचय कर तुम 
खड़े हो जाओ।।
2.37 Slain, 
thou wilt 
obtain 
heaven; 
victorious, 
thou wilt 
enjoy the 
earth; 
therefore, 
stand up, O 
son of Kunti, 
resolved to


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stand up, O 
son of Kunti, 
resolved to 
fight.
2.37 हतः slain? वा or? 
ĤाÜèयͧस (thou) wilt 
obtain? èवग[म् heaven? 
िज×वा having conered? 
वा or? भोêयसे (thou) wilt 
enjoy? महȣम् the earth? 
तèमात् therefore? उͪƣçठ 
stand up? कौÛतेय O son 
of Kunti? युɮधाय for 
fight? कृतǓनæचयः 
resolved.Commentary In 
either case you will be 
benefited. Therefore? 
stand up with the firm 
resolution I will coner 
the enemy or die.
BG2.38 2 38
सुखदुःखे 
समे कृ×वा 
लाभालाभ
◌ौ 
जयाजयौ 
|
ततो 
युɮधाय 
युÏयèव


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लाभालाभ
◌ौ 
जयाजयौ 
|
ततो 
युɮधाय 
युÏयèव 
नैवं 
पापमवाप्
èयͧस 
||२-३८||
sukhaduḥkhe 
same kṛtvā 
lābhālābhau 
jayājayau .
tato yuddhāya 
yujyasva 
naivaṃ 
pāpamavāpsya
si ||2-38||
।।2.38।। सुख-
दु:ख,  लाभ-
हाǓन और जय-
पराजय को 
समान करके 
युɮध के ͧलये 
तैयार हो 
जाओ;  इस 
Ĥकार तुमको 
पाप नहȣं होगा।
।
2.38 Having 
made 
pleasure and 
pain, gain and 
loss, victory 
and defeat 
the same, 
engage thou 
in battle for 
the sake of 
battle; thus 
thou shalt not 
incur sin.
2.38 सुखदुःखे pleasure


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incur sin.
2.38 सुखदुःखे pleasure 
and pain? समे same? 
कृ×वा having made? 
लाभालाभौ gain and loss? 
जयाजयौ victory and 
defeat? ततः then? 
युɮधाय for battle? 
युÏयèव engage thou? न 
not? एवम् thus? पापम् 
sin? अवाÜèयͧस shalt 
incur.Commentary This 
is the Yoga of eanimity 
or the doctrine of poise 
in action. If anyone does 
any action with the 
above mental attitude or 
balanced state of mind 
he will not reap the fruits 
of his action. Such an 
action will lead to the


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of his action. Such an 
action will lead to the 
purification of his heart 
and freedom from birth 
and death. One has to 
develop such a 
balanced state of mind 
through continous 
struggle and vigilant 
efforts.


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BG2.39 2 39
एषा 
तेऽͧभǑहत
◌ा साɨÉये 
बुɮͬधयȾगे 
ि×वमां 
शृणु |
बुɮÚया 
युÈतो 
यया पाथ[ 
कम[बÛधं 
Ĥहाèयͧस 
||२-३९||
eṣā te.abhihitā 
sāṅkhye 
buddhiryoge 
tvimāṃ śṛṇu .
buddhyā yukto 
yayā pārtha 
karmabandhaṃ 
prahāsyasi ||2-
39||
।।2.39।। हे 
पाथ[ ! तुàहɅ 
सांÉय ͪवषयक 
£ान कहा गया 
और अब इस 
(कम[) योग से 
सàबिÛधत 
£ान को सुनो 
िजस £ान से 
युÈत होकर तुम 
कम[बÛध का 
नाश कर सकोगे
।।
2.39 This, 
which has 
been taught 
to thee, is 
wisdon 
concerning 
Sankhya. 
Now listen to 
wisdom 
concerning


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Sankhya. 
Now listen to 
wisdom 
concerning 
Yoga, 
endowed with 
which, O 
Arjuna, thou 
shalt cast off 
the bonds of 
action.
2.39 एषा this? ते to thee? 
अͧभǑहता (is) declared? 
सांÉये in Sankhya? बुɮͬधः 
wisdom? योगे in the 
Yoga? तु indeed? इमाम् 
this? Įृणु hear? बुɮÚया 
with wisdom? युÈतः 
endowed with? यया 
which? पाथ[ O Partha? 
कम[बÛधम् bondage of 
Karma? Ĥहाèयͧस (thou) 
shalt cast off.
Commentary Lord 
Krishna taught Jnana 
(knowledge) to Arjuna till 
now. (Sankhya Yoga is


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now. (Sankhya Yoga is 
the path of Vedanta or 
Jnana Yoga? which 
treats of the nature of 
the Atman or the Self 
and the methods to 
attain Selfrealisation. It 
is not the Sankhya 
philosophy of sage 
Kapila.) He is now giving 
to teach Arjuna the 
technie or secret of 
Karma Yoga endowed 
with which he (or 
anybody else) can break 
through the bonds of 
Karma. The Karma Yogi 
should perform work 
without expectation of 
fruits of his actions? 
without the idea of 
agency (or the notin I do


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without the idea of 
agency (or the notin I do 
this)? without 
attachment? after 
annihilating or going 
beyond all the pairs of 
opposites such as heat 
and cold? gain and 
loss? victoyr and 
defeat? etc. Dharma 
and Adharma? or merit 
and demerit will not 
touch that Karma Yogi 
who works without 
attachment and egoism. 
The Karma Yogi 
consecrates all his 
works and their fruits as 
offerings unto the Lord 
(Isvararpanam) and thus 
obtains the grace of the 
Lord (Isvaraprasada).


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BG2.40 2 40
नेहाͧभĐ
मनाशोऽ
िèत 
Ĥ×यवायो 
न ͪवɮयते 
|
èवãपमप्
यèय 
धम[èय 
ğायते 
महतो 
भयात् 
||२-४०||
nehābhikraman
āśo.asti 
pratyavāyo na 
vidyate .
svalpamapyasy
a dharmasya 
trāyate mahato 
bhayāt ||2-40||
।।2.40।। इसमɅ 
Đमनाश और 
Ĥ×यवाय दोष 
नहȣं है। इस धम[ 
(योग) का अãप 
अßयास भी 
महान् भय से 
र¢ण करता है।
।
2.40 In this 
there is no 
loss of effort, 
nor is there 
any harm 
(production of 
contrary 
results or 
transgression
). Even a little 
of this 
knowledge 
(even a little


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of this 
knowledge 
(even a little 
practice of 
this Yoga) 
protects one 
from great 
fear.
2.40 न not? इह in this? 
अͧभĐमनाशः loss of 
effort? अिèत is? Ĥ×यवायः 
production of contrary 
results? न not? ͪवɮयते 
is? èवãपम् very little? 
अͪप even? अèय of this? 
धम[èय duty? ğायते 
protects? महतः (from) 
great? भयात् fear.
Commentary If a 
religious ceremony is 
left uncompleted? it is a 
wastage as the 
performer cannot realise 
the fruits. But it is not so 
in the case of Karma


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in the case of Karma 
Yoga because every 
action causes 
immediate purification of 
the heart.In agriculture 
there is uncertainty. The 
farmer may till the land? 
plough and sow the 
seed but he may not get 
a crop if there is no rain. 
This is not so in Karma 
Yoga. There is no 
uncertainty at all. 
Further? there is no 
chance of any harm 
coming out of it. In the 
case of medical 
treatment great harm 
will result from the 
doctors injudicious 
treatment if he uses a


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doctors injudicious 
treatment if he uses a 
wrong medicine. But it is 
not so in the case of 
Karma Yoga. Anything 
done? however little it 
may be? in this path of 
Yoga? the Yoga of 
action? saves one from 
great fear of being 
caught in the wheel of 
birth and death. Lord 
Krishna here extols 
Karma Yoga in order to 
create interest in Arjuna 
in this Yoga.


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BG2.41 2 41
åयवसाया
ि×मका 
बुɮͬधरेके
ह 
कुǽनÛदन 
|
बहुशाखा 
éयनÛताश्
च 
बुɮधयोऽव्
यवसाǓय
नाम् ||२-
४१||
vyavasāyātmikā 
buddhirekeha 
kurunandana .
bahuśākhā 
hyanantāśca 
buddhayo.
avyavasāyinām 
||2-41||
।।2.41।। हे 
कुǽनÛदन ! इस 
(ͪवषय) मɅ 
Ǔनæचया×मक 
बुɮͬध एक हȣ है, 
अ£ानी पुǽषɉ 
कȧ बुɮͬधयां 
(संकãप) बहुत 
भेदɉ वालȣ और 
अनÛत होती हɇ।
।
2.41 Here, O 
joy of the 
Kurus, there 
is but a single 
one-pointed 
determination
; many-
branched and 
endless are 
the thoughts 
of the 
irresolute.


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endless are 
the thoughts 
of the 
irresolute.
2.41 åयवसायाि×मका 
onepointed? बुɮͬधः 
determination? एका 
single? इह here? 
कुǽनÛदन O joy of the 
Kurus? बहुशाखाः 
manybranched? Ǒह 
indeed? अनÛताः 
endless? च and? बुɮधयः 
thoughts? अåयवसाǓयनाम् 
of the irresoulte.
Commentary Here? in 
this path to Bliss there is 
only one thought of a 
resolute nature there is 
singleminded 
determination. This 
single thought arises 
from the right source of 
knowledge. The student 
of Yoga collects all the


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knowledge. The student 
of Yoga collects all the 
dissipated rays of the 
mind. He gathers all of 
them through 
discrimination? 
dispassion and 
concentration. He is free 
from wavering or 
vacillation of the mind.
The worldlyminded man 
who is suck in the mire 
of Samsara has no 
singleminded 
determination. He 
entertains countless 
thoughts. His mind is 
always unsteady and 
vacillating.If thoughts 
cease? Samsara also 
ceases. Mind generates 
endless thoughts and 
this world comes into


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endless thoughts and 
this world comes into 
being. Thoughts? and 
names and forms are 
inseparable. If the 
thoughts are controlled? 
the mind is controlled 
and the Yogi is 
liberated.


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BG2.42 2 42
याͧममां 
पुिçपतां 
वाचं 
ĤवदÛ×य
ͪवपिæचत
◌ः |
वेदवादरत
◌ाः पाथ[ 
नाÛयदस्
तीǓत 
वाǑदनः 
||२-४२||
yāmimāṃ 
puṣpitāṃ 
vācaṃ 
pravadantyavip
aścitaḥ .
vedavādaratāḥ 
pārtha 
nānyadastīti 
vādinaḥ ||2-42||
।।2.42।। हे 
पाथ[  अͪववेकȧ 
पुǽष वेदवाद मɅ 
रमते हुये जो 
यह पुिçपता 
(Ǒदखावटȣ शोभा 
कȧ) वाणी 
बोलते हɇ? इससे 
(èवग[ से) 
बढ़कर और कुछ 
नहȣं है।।।
2.42 Flowery 
speech is 
uttered by the 
unwise, 
taking 
pleasure in 
the eulogising 
words of the 
Vedas, O 
Arjuna, 
saying, 
"There is


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Vedas, O 
Arjuna, 
saying, 
"There is 
nothing else."
2.42 याम which? इमाम् 
this? पुिçपताम् flowery? 
वाचम् speech? ĤवदिÛत 
utter? अͪवपिæचतः the 
unwise? वेदवादरताः 
takign pleasure in the 
eulogising words of the 
Vedas? पाथ[ O Partha? 
न not? अÛयत् other? 
अिèत is? इǓत thus? 
वाǑदनः saying.
Commentary Unwise 
people who are lacking 
in discrimination lay 
great stress upon the 
Karma Kanda or the 
ritualistic portion of the 
Vedas? which lays down 
specific rules for specific


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specific rules for specific 
actions for,the 
attainment of specific 
fruits and ectol these 
actions and rewards 
unduly. They are highly 
enamoured of such 
Vedic passages which 
prescribe ways for the 
attainment of heavenly 
enjoyments. They say 
that there is nothing else 
beyond the sensual 
enjoyments in Svarga 
(heaven) which can be 
obtained by performing 
the rites of the Karma 
Kanda of the Vedas.
There are two main 
divisions of the Vedas -- 
Karma Kanda (the 
section dealing with


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Karma Kanda (the 
section dealing with 
action) and Jnana 
Kanda (the section 
dealing with knowledge). 
The Karma Kanda 
comprises the 
Brahmanas and the 
Samhitas. This is the 
authority for the 
Purvamimamsa school 
founded by Jaimini. The 
followers of this school 
deal with rituals and 
prescribe many of them 
for attaining enjoyments 
and power here and 
happiness in heaven. 
They regard this as the 
ultimate object of human 
existence. Ordinary 
people are attracted by


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existence. Ordinary 
people are attracted by 
their panegyrics. The 
Jnana Kanda comprises 
the Aranyakas and the 
Upanishads which deal 
with the nature of 
Brahman or the 
Supreme Self.Life in 
heaven is also 
transitory. After the fruits 
of the good actions are 
exhausted? one has to 
come back to this 
earthplane. Liberatio or 
Moksha can only be 
attained by knowledge 
of the Self but not by 
performing a thousand 
and one sacrifices.Lord 
Krishna assigns a 
comparatively inferior


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Krishna assigns a 
comparatively inferior 
position to the doctrine 
of the Mimamsakas of 
performing Vedic 
sacrifices for obtaining 
heaven? power and 
lordship in this world as 
they cannot give us final 
liberation.


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BG2.43 2 43
कामा×मा
नः 
èवग[परा 
जÛमकम[
फलĤदाम् 
|
ͩĐयाͪवशे
षबहुलां 
भोगैæवय[
गǓतं ĤǓत 
||२-४३||
kāmātmānaḥ 
svargaparā 
janmakarmapha
lapradām .
kriyāviśeṣabahu
lāṃ 
bhogaiśvaryaga
tiṃ prati ||2-43||
।।2.43।। 
कामनाओं से 
युÈत? èवग[ को 
हȣ Įेçठ मानने 
वाले लोग भोग 
और ऐæवय[ को 
ĤाÜत कराने 
वालȣ अनेक 
ͩĐयाओं को 
बताते हɇ जो 
(वाèतव मɅ) 
जÛमǾप 
कम[फल को देने 
वालȣ होती हɇ।।
2.43 Full of 
desires, 
having 
heaven as 
their goal, 
(they utter 
speech which 
is directed to 
ends) leading


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speech which 
is directed to 
ends) leading 
to new births 
as the result 
of their works, 
and prescribe 
various 
methods 
abounding in 
specific 
actions, for 
the 
attainment of 
pleasure and 
power.
2.43 कामा×मानः full of 
desires? èवग[पराः with 
heaven as their highest 
goal? जÛमकम[फलĤदाम् 
leading to (new) births 
as the result of their 
works? ͩĐयाͪवशेषबहुलाम् 
exuberant with various 
specifi actions? 
भोगैæवय[गǓतम् ĤǓत for the 
attainment of pleasure 
and lordship.No 
commentary.


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and lordship.No 
commentary.
BG2.44 2 44
भोगैæवय[
ĤसÈतानां 
तयापǿत
चेतसाम् |
åयवसाया
ि×मका 
बुɮͬधः 
समाधौ न 
ͪवधीयते 
||२-४४||
bhogaiśvaryapr
asaktānāṃ 
tayāpahṛtacetas
ām .
vyavasāyātmikā 
buddhiḥ 
samādhau na 
vidhīyate ||2-
44||
।।2.44।।उससे 
िजनका ͬचƣ हर 
ͧलया गया है 
ऐसे भोग और 
एŶवय[  मॆ 
आसिÈत रखने 
वाले पुǽषɉ के 
अÛतकरण मे 
Ǔनæचया×मक् 
बुɮͬध नहȣ हॊती 
अथा[त वे Úयान 
का अßयास 
करने योÊय  
नहȣ होते।
2.44 For 
those who are 
attached to 
pleasure and 
power, whose 
minds are 
drawn away


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power, whose 
minds are 
drawn away 
by such 
teaching, 
ï1thatï1 
determinate 
reason is not 
formed which 
is steadily 
bent on 
meditation 
and Samadhi 
(superconscio
us state).
2.44 भोगैæवय[ĤसÈतानाम् 
of the people deeply 
attached to pleasure 
and lordship? तया by 
that? अपǿतचेतसाम् 
whose minds are drawn 
away? åयवसायाि×मका 
determinate? बुɮͬधः 
reason? समाधौ in 
Samadhi? न not? 
ͪवधीयते is fixed.
Commentary Those who 
cling to pleasure and 
power cannot have 
steadiness of mind.


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power cannot have 
steadiness of mind. 
They cannot 
concentrate or meditate. 
They are ever busy in 
planning projects for the 
acisition of wealth and 
power. Their minds are 
ever restless. They have 
no poised 
understanding.


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BG2.45 2 45
त
◌YैगुÖयͪवषया वेदा 
Ǔनस्
ğैगुÖयो 
भवाजु[न |
Ǔनɮ[वÛɮ
वो 
Ǔन×यसƣ्
वèथो 
ǓनयȾग
¢ेम 
आ×मवान् 
||२-४५||
traiguṇyaviṣayā 
vedā 
nistraiguṇyo 
bhavārjuna .
nirdvandvo 
nityasattvastho 
niryogakṣema 
ātmavān ||2-45||
।।2.45।। हे 
अजु[न  वेदɉ का 
ͪवषय तीन 
गुणɉ से 
सàबिÛधत 
(संसार से) है  
तुम 
ǒğगुणातीत? 
Ǔनɮ[वÛɮव? 
Ǔन×य सǂव 
(शुɮधता) मɅ 
िèथत? 
योग¢ेम से 
रǑहत और 
आ×मवान् बनो।
।
2.45 The 
Vedas deal 
with the three 
attributes (of 
Nature); be 
thou above 
these three 
attributes. O


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thou above 
these three 
attributes. O 
Arjuna, free 
yourself from 
the pairs of 
opposites, 
and ever 
remain in the 
ality of Sattva 
(goodness), 
freed from 
(the thought 
of) acisition 
and 
preservation, 
and be 
established in 
the Self.
2.45 ğैगुÖयͪवषयाः deal 
with the three attributes? 
वेदाः the Vedas? 
ǓनèğैगुÖयः without these 
three attributes? भव be? 
अजु[न O Arjuna Ǔनɮ[वÛɮवः 
free from the pairs of 
opposites? Ǔन×यसǂवèथः 
ever remaining in the 
Sattva (goodness)?


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ever remaining in the 
Sattva (goodness)? 
ǓनयȾग¢ेमः free from (the 
thought of) acisition and 
preservation? आ×मवान् 
established in the Self.
Commentary Guna 
means attribute or ality. 
It is substance as well 
as ality. Nature (Prakriti) 
is made up of three 
Gunas? viz.? Sattva 
(purity? light or 
harmony)? Rajas 
(passion or motion) and 
Tamas (darkness or 
inertia). The pairs of 
opposites are heat and 
cold? pleasure and 
pain? gain and loss? 
victory and defeat? 
honour and dishonour?


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victory and defeat? 
honour and dishonour? 
praise and censure. He 
who is anxious about 
new acuqisitions or 
about the preservation 
of his old possessions 
cannot have peace of 
mind. He is ever 
restless. He cannot 
concentrate or meditate 
on the Self. He cannot 
practise virtue. 
Therefore? Lord Krishna 
advises Arjuna that he 
should be free from the 
thought of acisition and 
preservation of things. 
(Cf.IX.20?21).


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BG2.46 2 46
यावानथ[ 
उदपाने 
सव[तः 
सàÜलुतो
दके |
तावाÛसवȶ
षु वेदेषु 
Ħाéमणस्
य 
ͪवजानतः 
||२-४६||
yāvānartha 
udapāne 
sarvataḥ 
samplutodake .
tāvānsarveṣu 
vedeṣu 
brāhmaṇasya 
vijānataḥ ||2-
46||
।।2.46।। सब 
ओर से पǐरपूण[ 
जलराͧश के 
होने पर मनुçय 
का छोटे 
जलाशय मɅ 
िजतना Ĥयोजन 
रहता है? 
आ×म£ानी 
Ħाéमण का 
सभी वेदɉ मɅ 
उतना हȣ 
Ĥयोजन रहता है
।।
2.46 To the 
Brahmana 
who has 
known the 
Self, all the 
Vedas are of 
as much use 
as is a 
reservoir of 
water in a 
place where 
there is a


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water in a 
place where 
there is a 
flood.
2.46 यावान् as much? 
अथ[ः use? उदपाने in a 
reservoir? सव[तः 
everywhere? संÜलुतोदके 
being flooded? तावान्,so 
much (use)? सवȶषु in all? 
वेदेषु in the Vedas? 
Ħाéमणèय of the 
Brahmana? ͪवजानतः of 
the knowing.
Commentary Only for a 
sage who has realised 
the Self? the Vedas are 
of no use? because he 
is in possession of the 
infinite knowledge of the 
Self. This does not? 
however? mean that the 
Vedas are useless. 
They are useful for the


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Vedas are useless. 
They are useful for the 
neophytes or the 
aspirants who have just 
started on the spiritual 
path.All the transient 
pleasures derivable from 
the proper performance 
of all actions enjoined in 
the Vedas are 
comprehended in the 
infinite bliss of 
Selfknowledge.


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BG2.47 2 47
कम[Öयेवा
ͬधकारèते 
मा फलेषु 
कदाचन |
मा 
कम[फलहे
तुभू[मा[ ते 
सɨगोऽèत्
वकम[ͨण 
||२-४७||
karmaṇyevādhi
kāraste mā 
phaleṣu 
kadācana .
mā 
karmaphalahetu
rbhūrmā te 
saṅgo.
astvakarmaṇi 
||2-47||
।।2.47।। कम[ 
करने माğ मɅ 
तुàहारा 
अͬधकार है? 
फल मɅ कभी 
नहȣं। तुम 
कम[फल के हेतु 
वाले मत होना 
और अकम[ मɅ 
भी तुàहारȣ 
आसिÈत न हो।
।
2.47 Thy right 
is to work 
only, but 
never with its 
fruits; let not 
the fruits of 
action be thy 
motive, nor let 
thy 
attachment 
be to inaction.


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motive, nor let 
thy 
attachment 
be to inaction.
2.47 कम[ͨण in work? एव 
only? अͬधकारः right? ते 
thy? मा not? फलेषु in the 
fruits? कदाचन  at any 
time? मा not? कम[फलहेतुः 
भूः let not the fruits of 
action be thy motive? मा 
not? ते thy? सɨगः 
attachment? अèतु let 
(there) be? अकम[ͨण in 
inaction.Commentary 
When you perform 
actions have no desire 
for the fruits thereof 
under any 
circumstances. If you 
thirst for the fruits of 
your actions? you will 
have to take birth again


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your actions? you will 
have to take birth again 
and again to enjoy them. 
Action done with 
expectation of fruits 
(rewards) brings 
bondage. If you do not 
thirst for them? you get 
purification of heart and 
you will get knowledge 
of the Self through purity 
of heart and through the 
knowledge of the Self 
you will be freed from 
the round of births and 
deaths.Neither let thy 
attachment be towards 
inaction thinking what is 
the use of doing actions 
when I cannot get any


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the use of doing actions 
when I cannot get any 
reward for themIn a 
broad sense Karma 
means action. It also 
means duty which one 
has to perform 
according to his caste or 
station of life. According 
to the followers of the 
Karma Kanda of the 
Vedas (the 
Mimamsakas) Karma 
means the rituals and 
sacrifices prescribed in 
the Vedas. It has a deep 
meaning also. It signifies 
the destiny or the 
storehouse of 
tendencies of a man 
which give rise to his 
future birth.


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BG2.48 2 48
योगèथः 
कुǽ 
कमा[ͨण 
सɨगं 
×यÈ×वा 
धनÑजय 
|
ͧसɮÚय
ͧसɮÚयोः 
समो 
भू×वा 
सम×वं 
योग 
उÍयते 
||२-४८||
yogasthaḥ kuru 
karmāṇi 
saṅgaṃ tyaktvā 
dhanañjaya .
siddhyasiddhyo
ḥ samo bhūtvā 
samatvaṃ yoga 
ucyate ||2-48||
।।2.48।। हे 
धनंजय  
आसिÈत को 
×याग कर तथा 
ͧसɮͬध और 
अͧसɮͬध मɅ 
समभाव होकर 
योग मɅ िèथत 
हुये तुम कम[ 
करो। यह 
समभाव हȣ योग 
कहलाता है।।
2.48 Perform 
action, O 
Arjuna, being 
steadfast in 
Yoga, 
abandoning 
attachment 
and balanced 
in success 
and failure.


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and balanced 
in success 
and failure. 
Evenness of 
mind is called 
Yoga.
2.48 योगèथः steadfast in 
Yoga? कुǽ perform? 
कमा[ͨण actions? सɨगम् 
attachment? ×यÈ×वा 
having abandoned? 
धनÑजय O Dhananjaya? 
ͧसɮÚयͧसɮÚयोः in 
success and failure? 
समः the smae? भू×वा 
having become? सम×वम् 
evenness of mind? योगः 
Yoga? उÍयते is called.
Commentary Dwelling in 
union with the Divine 
perform actions merely 
for Gods sake with a 
balanced mind in 
success and failure. 
Eilibrium is Yoga. The


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success and failure. 
Eilibrium is Yoga. The 
attainment of the 
knowledge of the Self 
through purity of heart 
obtained by doing 
actions without 
expectation of fruits is 
success (Siddhi). Failure 
is the nonattainment of 
knowledge by doing 
actions with expectation 
of fruit. (Cf.III.9IV.14IV.
20).


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BG2.49 2 49
दूरेण 
éयवरं 
कम[ 
बुɮͬधयोग
◌ाɮधनÑज
य |
बुɮधौ 
शरणम
िÛवÍछ 
कृपणाः 
फलहेतवः 
||२-४९||
dūreṇa 
hyavaraṃ 
karma 
buddhiyogāddh
anañjaya .
buddhau 
śaraṇamanvicc
ha kṛpaṇāḥ 
phalahetavaḥ 
||2-49||
।।2.49।। इस 
बुɮͬधयोग कȧ 
तुलना मɅ
(सकाम) कम[ 
अ×यÛत 
Ǔनकृçट हɇ? 
इसͧलये हे 
धनंजय  तुम 
बɮͬध कȧ शरण 
लो फल कȧ 
इÍछा करनेवाले 
कृपण (दȣन) हɇ।
।
2.49 Far 
lower than the 
Yoga of 
wisdon is 
action, O 
Arjuna. Seek 
thou refuge in 
wisdom; 
wretched are 
they whose 
motive is the 
fruit.


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wretched are 
they whose 
motive is the 
fruit.
2.49 दूरेण by far? Ǒह 
indeed? अवरम् inferior? 
कम[ action or work? 
बुɮͬधयोगात् than the 
Yoga of wisdom? 
धनÑजय O Dhananjaya? 
बुɮधौ in wisdom? शरणम् 
refuge? अिÛवÍछ seek? 
कृपणाः wretched? 
फलहेतवः seekers after 
fruits.Commentary 
Action done with 
evenness of mind is 
Yoga of wisdom. The 
yogi who is established 
in the Yoga of widdom is 
not affected by success 
or failure. He does not 
seek fruits of his actions. 
He has poised reason.


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He has poised reason. 
His reason is rooted in 
the Self. Action 
performed by one who 
expects fruits for his 
actions? is far inferior to 
the Yoga of wisdom 
wherein the seeker does 
not seek fruits because 
the former leads to 
bondage and is the 
cause of birth and 
death. (Cf.VIII.18).


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BG2.50 2 50
बुɮͬधयुक्
तो 
जहातीह 
उभे 
सुकृतदुष्
कृते |
तèमाɮयो
गाय 
युÏयèव 
योगः 
कम[सु 
कौशलम् 
||२-५०||
buddhiyukto 
jahātīha ubhe 
sukṛtaduṣkṛte .
tasmādyogāya 
yujyasva yogaḥ 
karmasu 
kauśalam ||2-
50||
।।2.50।। 
सम×वबुɮͬध 
युÈत पुǽष यहां 
(इस जीवन मɅ) 
पुÖय और पाप 
इन दोनɉ कमɟ 
को ×याग देता 
है? इसͧलये तुम 
योग से युÈत हो 
जाओ। कमɟ मɅ 
कुशलता योग है
।।
2.50 
Endowed with 
wisdom 
(evenness of 
mind), one 
casts off in 
this life both 
good and evil 
deeds; 
therefore, 
devote thyself


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deeds; 
therefore, 
devote thyself 
to Yoga; 
Yoga is skill 
in action.
2.50 बुɮͬधयुÈतः 
endowed with wisdom? 
जहाǓत casts off? इह in 
this life? उभे both? 
सुकृतदुçकृते good and evil 
deeds? तèमात् 
therefore? योगाय to 
Yoga? युÏयèव devote 
thyself? योगः Yoga? 
कम[सु in actions? कौशलम् 
skill.Commentary Work 
performed with motive 
towards fruits only can 
bind a man. It will bring 
the fruits and the 
performer of the action 
will have to take birth 
again in this mortal


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will have to take birth 
again in this mortal 
world to enjoy them. If 
work is performed with 
evennes of mind (the 
Yoga of wisdom? i.e.? 
united to pure Buddhi? 
intelligence or reason) 
with the mind resting in 
the Lord? it will not bind 
him it will not bring any 
fruit it is no work at all. 
Actions which are of a 
binding nature lose that 
nature when performed 
with eanimity of mind? 
or poised reason. The 
Yogi of poised reason 
attributes all actions to 
the Divine Actor within


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BG2.51 2 51
कम[जं 
बुɮͬधयुक्
ता Ǒह 
फलं 
×यÈ×वा 
मनीͪषणः 
|
जÛमबन्
धͪवǓनमु[
Èताः पदं 
गÍछÛ×य
नामयम् 
||२-५१||
karmajaṃ 
buddhiyuktā hi 
phalaṃ tyaktvā 
manīṣiṇaḥ .
janmabandhavi
nirmuktāḥ 
padaṃ 
gacchantyanām
ayam ||2-51||
।।2.51।। 
बुɮͬधयोग युÈत 
मनीषी लोग 
कम[जÛय फलɉ 
को ×यागकर 
जÛमǾप बÛधन 
से मुÈत हुये 
अनामय अथा[त् 
ǓनदȾष पद को 
ĤाÜत होते हɇ।।
2.51 The 
wise, 
possessed of 
knowledge, 
having 
abandoned 
the fruits of 
their actions, 
and being 
freed from the 
fetters of 
birth, go to


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freed from the 
fetters of 
birth, go to 
the place 
which is 
beyond all 
evil.
2.51 कम[जम् actionborn? 
बुɮͬधयुÈताः possessed of 
knowledsge? Ǒह indeed? 
फलम् the fruit? ×यÈ×वा 
having abandoned? 
मनीͪषणः the wise? 
जÛमबÛधͪवǓनमु[Èताः freed 
from the fetters of birth? 
पदम् the abode? गÍछिÛत 
go? अनामयम् beyond 
evil.Commentary 
Clinging to the fruits of 
actions is the cause of 
rirth. Man takes a body 
to enjoy them. If anyone 
performs actions for the 
sake of God in fulfilment


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sake of God in fulfilment 
of His purpose without 
desire for the fruits? he 
is released from the 
bonds of birth and 
attains to the blissful 
state or the immortal 
abode.Sages who 
possess evenness of 
mind abandon the fruits 
of their actions and thus 
escape from good and 
bad actions.Buddhi 
referred to in the three 
verses 49? 50 and 51 
may be the wisdom of 
the Sankhyas? i.e.? the 
knowledge of the Self or 
AtmaJnana which 
dawns when the mind is 
purified by Karma Yoga.


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BG2.52 2 52
यदा ते 
मोहकͧल
लं 
बुɮͬधåय[
Ǔततǐरçय
Ǔत |
तदा 
गÛताͧस 
Ǔनवȶदं 
Įोतåयस्
य Įुतèय 
च ||२-
५२||
yadā te 
mohakalilaṃ 
buddhirvyatitari
ṣyati .
tadā gantāsi 
nirvedaṃ 
śrotavyasya 
śrutasya ca ||2-
52||
।।2.52।। जब 
तुàहारȣ बुɮͬध 
मोहǾप दलदल 
(कͧलल) को तर 
जायेगी तब तुम 
उन सब वèतुओं 
से Ǔनवȶद 
(वैराÊय) को 
ĤाÜत हो 
जाओगे? जो 
सुनने योÊय 
और सुनी हुई हɇ
।।
2.52 When 
thy intellect 
crosses 
beyond the 
mire of 
delusion, then 
thou shalt 
attain to 
indifference 
as to what 
has been


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attain to 
indifference 
as to what 
has been 
heard and 
what has yet 
to be heard.
2.52 यदा when? ते thy? 
मोहकͧललम् mire of 
delusion? बुɮͬधः 
intellect? åयǓततǐरçयǓत 
crosses beyond? तदा 
then? गÛताͧस thou shalt 
attain? Ǔनवȶदम् to 
indifference? Įोतåयèय 
of what has to be 
heard? Įुतèय what has 
been heard? च and.
Commentary The mire 
of delusion is the 
identification of the Self 
with the notself. The 
sense of discrimination 
between the Self and 
the notSelf is 
confounded by the mire


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the notSelf is 
confounded by the mire 
of delusion and the mind 
runs towards the 
sensual objects and the 
body is takes as the 
pure Self. When you 
attain purity of mind? 
you will attain to 
indifference regarding 
things heard and yet to 
be heard. They will 
appear to you to be of 
no use. You will not care 
a bit for them. You will 
entertain disgust for 
them. (Cf.XVI.24).


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BG2.53 2 53
श
◌YुǓतͪवĤǓतपÛना ते यदा 
èथाèयǓत 
Ǔनæचला |
समाधाव
चला 
बुɮͬधèत
दा 
योगमवाप्
èयͧस 
||२-५३||
śrutivipratipann
ā te yadā 
sthāsyati 
niścalā .
samādhāvacalā 
buddhistadā 
yogamavāpsyas
i ||2-53||
।।2.53।। जब 
अनेक Ĥकार के 
ͪवषयɉ को 
सुनने से 
ͪवचͧलत हुई 
तुàहारȣ बुɮͬध 
आ×मèवǾप मɅ 
अचल और 
िèथर हो 
जायेगी तब तुम 
(परमाथ[) योग 
को ĤाÜत करोगे
।।
2.53 When 
thy intellect, 
which is 
perplexed by 
the Veda text, 
which thou 
hast read, 
shall stand 
immovable 
and steady in 
the Self, then


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immovable 
and steady in 
the Self, then 
thou shalt 
attain Self-
realisation.
2.53 ĮुǓतͪवĤǓतपÛना 
perplexed by what hast 
heard? ते thy? यदा 
when? èथाèयǓत shall 
stand? Ǔनæचला 
immovable? समाधौ in 
the Self? अचला steady? 
बुɮͬधः intellect? तदा 
then? योगम् 
Selfrealisation? 
अवाÜèयͧस (thou) shalt 
attain.Commentary 
When your intellect 
which is tossed about by 
the conflict of opinions 
regarding the Pravritti 
Marga (the path of 
action) and the Nivritti 
Marga (the path of 
retirement or


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Marga (the path of 
retirement or 
renunciation) has 
become immovable 
without distraction and 
doubt and firmly 
established in the Self? 
then thou shalt attain 
Selfrealisation or 
knowledge of the Self 
(AtmaJnana).


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BG2.54 2 54
अजु[न 
उवाच |
िèथतĤ£
èय का 
भाषा 
समाͬधस्
थèय 
केशव |
िèथतधीः 
ͩकं 
Ĥभाषेत 
ͩकमासीत 
ĭजेत 
ͩकम् ||२-
५४||
arjuna uvāca .
sthitaprajñasya 
kā bhāṣā 
samādhisthasya 
keśava .
sthitadhīḥ kiṃ 
prabhāṣeta 
kimāsīta vrajeta 
kim ||2-54||
।।2.54।। 
अजु[न ने कहा -- 
हे केशव  
समाͬध मɅ 
िèथत िèथर 
बुɮͬध वाले 
पुǽष का Èया 
ल¢ण है िèथर 
बुɮͬध पुǽष कैसे 
बोलता है कैसे 
बैठता है  कैसे 
चलता है
2.54 Arjuna 
said  What, O 
Krishna, is 
the 
description of 
him who has 
steady 
wisdom, and


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description of 
him who has 
steady 
wisdom, and 
is merged in 
the 
superconscio
us state? 
How does 
one of steady 
wisdom 
speak, how 
does he sit, 
how does he 
walk?
2.54 िèथतĤ£èय of the 
(sage of) steady 
wisdom? का what? भाषा 
description? समाͬधèथèय 
of the (man) merged in 
the superconscious 
state? केशव O Kesava? 
िèथतधीः the sage of 
steady wisdom? ͩकम् 
what (how)? Ĥभाषेत 
speaks? ͩकम् what 
(how)? आसीत sits? ĭजेत 
walks? ͩकम् what (how).
Commentary Arjuna 
wants to know from Lord


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Commentary Arjuna 
wants to know from Lord 
Krishna the 
characteristic marks of 
one who is established 
in the Self in Samadhi 
how he speaks? how he 
sits? how he moves 
about.The characteristic 
marks of the sage of 
steady wisdom and the 
means of attaining that 
steady knowledge of the 
Self are described in the 
verses from 55 to 72 of 
this chapter.Steady 
wisdom is settled 
knowledge of ones 
identity with Brahman 
attained by direct 
realisation. (Cf.XIV.21? 
27).


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BG2.55 2 55
Įीभगवा
नुवाच |
ĤजहाǓत 
यदा 
कामाÛस
वा[Ûपाथ[ 
मनोगता
न् |
आ×मÛये
वा×मना 
तुçटः 
िèथतĤ£
èतदोÍय
ते ||२-
५५||
śrībhagavānuvā
ca .
prajahāti yadā 
kāmānsarvānpā
rtha manogatān 
.
ātmanyevātman
ā tuṣṭaḥ 
sthitaprajñastad
ocyate ||2-55||
।।2.55।। Įी 
भगवान् ने कहा 
-- हे पाथ[? िजस 
समय पुǽष मन 
मɅ िèथत सब 
कामनाओं को 
×याग देता है 
और आ×मा से 
हȣ आ×मा मɅ 
सÛतुçट रहता 
है? उस समय 
वह िèथतĤ£ 
कहलाता है।।
2.55 The 
Blessed Lord 
said  When a 
man 
completely 
casts off, O 
Arjuna, all the


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man 
completely 
casts off, O 
Arjuna, all the 
desires of the 
mind and is 
satisfied in 
the Self by 
the Self, then 
is he said to 
be one of 
steady 
wisdom.
2.55 ĤजहाǓत casts off? 
यदा when? कामान् 
desires? सवा[न् all? पाथ[ 
O Partha? मनोगतान् of 
the mind? आ×मǓन in the 
Self? एव only? आ×मना 
by the Self? तुçटः 
satisfied? िèथतĤ£ः of 
steady wisdom? तदा 
then? उÍयते (he) is 
called.Commentary In 
this verse Lord Krishna 
gives His answer to the 
first part of Arjunas


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gives His answer to the 
first part of Arjunas 
estion.If anyone gets 
sugarcandy will he crave 
for blacksugar Certainly 
not. If anyone can attain 
the supreme bliss of the 
Self? will he thirst for the 
sensual pleasures No? 
not at all. The sumtotal 
of all the pleasures of 
the world will seem 
worthless for the sage of 
steady wisdom who is 
satisfied in the Self. (Cf.
III.17VI.7?8).


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BG2.56 2 56
दुःखेçवनु
ɮͪवÊनम
नाः सुखेषु 
ͪवगतèपृ
हः |
वीतरागभ
यĐोधः 
िèथतधी
मु[ǓनǽÍय
ते ||२-
५६||
duḥkheṣvanudvi
gnamanāḥ 
sukheṣu 
vigataspṛhaḥ .
vītarāgabhayakr
odhaḥ 
sthitadhīrmuniru
cyate ||2-56||
।।2.56।। दुख 
मɅ िजसका मन 
उɮͪवÊन नहȣं 
होता सुख मɅ 
िजसकȧ èपृहा 
Ǔनवृƣ हो गयी 
है? िजसके मन 
से राग? भय 
और Đोध नçट 
हो गये हɇ? वह 
मुǓन िèथतĤ£ 
कहलाता है।।
2.56 He 
whose mind 
is not shaken 
by adversity, 
who does not 
hanker after 
pleasures, 
and is free 
from 
attachment, 
fear and


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and is free 
from 
attachment, 
fear and 
anger, is 
called a sage 
of steady 
wisdom.
2.56 दुःखेषु in adversity? 
अनुɮͪवÊनमनाः of 
unshaken mind? सुखेषु in 
pleasure? ͪवगतèपृहः 
withut hankering? 
वीतरागभयĐोधः free from 
attachment? fear and 
anger? िèथतधीः of 
steady wisdom? मुǓनः 
sage? उÍयते (he) is 
called.Commentary Lord 
Krishna gives His 
answer to the second 
part of Arjunas estion as 
to the conduct of a sage 
of steady wisdom in the 
56th? 57th and 58th 
verses.The mind of a


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56th? 57th and 58th 
verses.The mind of a 
sage of steady wisdom 
is not distressed in 
calamities. He is not 
affected by the three 
afflictions (Taapas) -- 
Adhyatmika (arising 
from diseases or 
disorders in ones own 
body)? Adhidaivika 
(arising from thunder? 
lightning? storm? flood? 
etc.)? and Adhibhautika 
(arising from scorpions? 
cobras? tigers? etc.). 
When he is placed in an 
affluent condition he 
does not long for 
sensual pleasures. (Cf.
IV.10).


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BG2.57 2 57
यः 
सव[ğान
ͧभèनेहस्
तƣ×ĤाÜय 
शुभाशुभ
म् |
नाͧभनÛद
Ǔत न 
ɮवेिçट 
तèय 
Ĥ£ा 
ĤǓतिçठत
◌ा ||२-५७||
yaḥ 
sarvatrānabhisn
ehastattatprāpy
a śubhāśubham 
.
nābhinandati na 
dveṣṭi tasya 
prajñā 
pratiṣṭhitā ||2-
57||
।।2.57।। जो 
सव[ğ अǓत èनेह 
से रǑहत हुआ 
उन शुभ तथा 
अशुभ वèतुओं 
को ĤाÜत कर न 
ĤसÛन होता है 
और न ɮवेष 
करता है? 
उसकȧ Ĥ£ा 
ĤǓतिçठत 
(िèथर) है।।
2.57 He who 
is everywhere 
without 
attachment, 
on meeting 
with anything 
good or bad, 
who neither 
rejoices not 
hastes, his


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who neither 
rejoices not 
hastes, his 
wisdom is 
fixed.
2.57 यः he who? सव[ğ 
everywhere? अनͧभèनेहः 
without attachment? तत् 
that? तत् that? ĤाÜय 
having obtained? 
शुभाशुभम् good and evil? 
न not? अͧभनÛदǓत 
rejoices? न not? ɮवेिçट 
hates? तèय of him? Ĥ£ा 
wisdom? ĤǓतिçठता is 
fixed.Commentary The 
sage possesses poised 
understanding or 
evenness of mind. He 
does not rejoice in 
pleasure nor is he 
averse to pain that may 
befall him. He is ite 
indifferent as he is


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befall him. He is ite 
indifferent as he is 
rooted in the Self. He 
has no attachment even 
for his life or body as he 
identifies himself with 
Brahman or the 
Supreme Self. He will 
not praise anybody 
when the latter does any 
good to him nor censure 
anyone when one does 
him any harm. This is 
the answer given by the 
Lord to Arjunas ery How 
does a sage of steady 
wisdom talk


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BG2.58 2 58
यदा 
संहरते 
चायं 
कूमȾऽɨगा
नीव 
सव[शः |
इिÛġयाण
◌ीिÛġयाथȶ
ßयèतèय 
Ĥ£ा 
ĤǓतिçठत
◌ा ||२-५८||
yadā saṃharate 
cāyaṃ kūrmo.
aṅgānīva 
sarvaśaḥ .
indriyāṇīndriyārt
hebhyastasya 
prajñā 
pratiṣṭhitā ||2-
58||
।।2.58।। 
कछुवा अपने 
अंगɉ को जैसे 
समेट लेता है 
वैसे हȣ यह पुǽष 
जब सब ओर से 
अपनी इिÛġयɉ 
को इिÛġयɉ के 
ͪवषयɉ से 
परावृƣ कर लेता 
है? तब उसकȧ 
बुɮͬध िèथर 
होती है।।
2.58 When, 
like the 
tortoise which 
withdraws on 
all sides its 
limbs, he 
withdraws his 
senses from 
the sense-


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limbs, he 
withdraws his 
senses from 
the sense-
objects, then 
his wisdom 
becomes 
steady.
2.58 यदा when? संहरते 
withdraws? च and? अयम् 
this (Yogi)? कूम[ः 
tortoise? अɨगाǓन limbs? 
इव like? सव[शः 
everywhere? इिÛġयाͨण 
the senses? इिÛġयाथȶßयः 
from the senseobjects? 
तèय of him? Ĥ£ा 
wisdom ĤǓतिçठता is 
steadied.Commentary 
Withdrawal of the 
senses is Pratyahara or 
abstraction. The mind 
has a natural,tendency 
to run towards external 
objects. The Yogi again 
and again withdraws the


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objects. The Yogi again 
and again withdraws the 
mind from the objects of 
the senses and fixes it 
on the Self. A Yogi who 
is endowed with the 
power of Pratyahara can 
enter into Samadhi even 
in a crowded place by 
withdrawing his senses 
within the twinkling of an 
eye. He is not disturbed 
by tumultuous sounds 
and noises of any 
description. Even on the 
battlefield he can rest in 
his centre? the Self? by 
withdrawing his senses. 
He who practises 
Pratyahara is dead to


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He who practises 
Pratyahara is dead to 
the world. He will not be 
affected by the outside 
vibrations. At any time 
by mere willing he can 
bring his senses under 
his perfect control. They 
are his obedient 
servants or instruments.


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BG2.59 2 59
ͪवषया 
ͪवǓनवत[न्
ते 
Ǔनराहारस्
य देǑहनः 
|
रसवजɍ 
रसोऽÜयस्
य परं 
Ǻçɪवा 
Ǔनवत[ते 
||२-५९||
viṣayā 
vinivartante 
nirāhārasya 
dehinaḥ .
rasavarjaṃ 
raso.apyasya 
paraṃ dṛṣṭvā 
nivartate ||2-59||
।।2.59।। 
Ǔनराहारȣ देहȣ 
पुǽष से ͪवषय 
तो Ǔनवृƣ (दूर) 
हो जाते हɇ? 
परÛतु (उनके 
ĤǓत) राग नहȣं  
परम त×व को 
देखने पर इस 
(पुǽष) का राग 
भी Ǔनवृƣ हो 
जाता है।।
2.59 The 
objects of the 
senses turn 
away from the 
abstinent man 
leaving the 
longing 
(behind); but 
his longing 
also turns


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longing 
(behind); but 
his longing 
also turns 
away on 
seeing the 
Supreme.
2.59 ͪवषयाः the objects 
of senses? ͪवǓनवत[Ûते 
turn away? Ǔनराहारèय 
abstinent? देǑहनः of the 
man? रसवज[म् leaving 
the longing? रसः loving 
(taste)? अͪप even? अèय 
of his? परम् the 
Supreme? Ǻçɪवा having 
seen? Ǔनवत[ते turns 
away.Commentary 
Knowledge of the Self 
alone can destroy in toto 
the subtle Vasanas 
(latent tendencies) and 
all the subtle desires? all 
subtle attachments and 
even the longing for


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subtle attachments and 
even the longing for 
objects. By practising 
severe austerities? by 
abandoning the sensual 
objects? the objects of 
the senses may turn 
away from the ascetic 
but the relish or taste or 
longing for the objects 
will still remain.


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BG2.60 2 60
यततो 
éयͪप 
कौÛतेय 
पुǽषèय 
ͪवपिæचत
◌ः |
इिÛġया
ͨण 
ĤमाथीǓन 
हरिÛत 
Ĥसभं 
मनः ||२-
६०||
yatato hyapi 
kaunteya 
puruṣasya 
vipaścitaḥ .
indriyāṇi 
pramāthīni 
haranti 
prasabhaṃ 
manaḥ ||2-60||
।।2.60।। हे 
कौÛतेय  (संयम 
का) Ĥय×न 
करते हुए 
बुɮͬधमान 
(ͪवपिæचत) 
पुǽष के भी मन 
को ये इिÛġयां 
बलपूव[क हर 
लेती हɇ।।
2.60 The 
turbulent 
senses, O 
Arjuna, do 
violently carry 
away the 
mind of a 
wise man 
though he be 
striving (to 
control them).
2.60 यततः of the


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striving (to 
control them).
2.60 यततः of the 
striving? Ǒह indeed? अͪप 
even? कौÛतेय O 
Kaunteya (son of 
Kunti)? पुǽषèय of man? 
ͪवपिæचतः (of the) wise? 
इिÛġयाͨण the senses? 
ĤमाथीǓन turbulent? 
हरिÛत carry away? 
Ĥसभम् violently? मनः the 
mind.Commentary The 
aspirant should first 
bring the senses under 
his control. The senses 
are like horses. If you 
keep the horses under 
your perfect control you 
can reach your 
destinaton safely. 
Turbulent horses will 
throw you down on the


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Turbulent horses will 
throw you down on the 
way. Even so the 
turbulent senses will hurl 
you down into the 
objects of the senses 
and you cannot reach 
your spiritual 
destination? viz.? Param 
Dhama (the supreme 
abode) or the abode of 
eternal peace and 
immortality or Moksha 
(final liberation). (Cf.III.
33V.14).


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BG2.61 2 61
ताǓन 
सवा[ͨण 
संयàय 
युÈत 
आसीत 
म×परः |
वशे Ǒह 
यèयेिÛġ
याͨण 
तèय 
Ĥ£ा 
ĤǓतिçठत
◌ा ||२-६१||
tāni sarvāṇi 
saṃyamya 
yukta āsīta 
matparaḥ .
vaśe hi 
yasyendriyāṇi 
tasya prajñā 
pratiṣṭhitā ||2-
61||
।।2.61।। उन 
सब इिÛġयɉ को 
संयͧमत कर 
युÈत और 
म×पर होवे। 
िजस पुǽष कȧ 
इिÛġयां वश मɅ 
होती हɇ? उसकȧ 
Ĥ£ा ĤǓतिçठत 
होती है।।
2.61 Having 
restrained 
them all he 
should sit 
steadfast, 
intent on Me; 
his wisdom is 
steady whose 
senses are 
under control.
2.61 ताǓन them? सवा[ͨण


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under control.
2.61 ताǓन them? सवा[ͨण 
all? संयàय having 
restrained? युÈतः 
joined? आसीत should 
sit? म×परः intent on Me? 
वशे under control? Ǒह 
indeed? यèय whose? 
इिÛġयाͨण senses? तèय 
his? Ĥ£ा wisdom? 
ĤǓतिçठता is settled.
Commentary He should 
control the senses and 
sit focussed on Me as 
the Supreme? with a 
calm mind. The wisdom 
of the Yogi who thus 
seated has brought all 
his senses under 
subjugation is doubtless 
ite steady. He is 
established in the Self. 
Sri Sankaracharya


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established in the Self. 
Sri Sankaracharya 
explains Asita Matparah 
as He should sit 
contemplating I am no 
other than He. (Cf.II.64).


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BG2.62 2 62
Úयायतो 
ͪवषयाÛपुं
सः 
सɨगèतेषू
पजायते |
सɨगा×स
Ñजायते 
कामः 
कामा×Đो
धोऽͧभजा
यते ||२-
६२||
dhyāyato 
viṣayānpuṃsaḥ 
saṅgasteṣūpajā
yate .
saṅgātsañjāyat
e kāmaḥ 
kāmātkrodho.
abhijāyate ||2-
62||
।।2.62।। 
ͪवषयɉ का 
ͬचÛतन करने 
वाले पुǽष कȧ 
उसमɅ आसिÈत 
हो जाती है? 
आसिÈत से 
इÍछा और 
इÍछा से Đोध 
उ×पÛन होता है।
।
2.62 When a 
man thinks of 
the objects, 
attachment 
for them 
arises; from 
attachment 
desire is born; 
from desire 
anger arises.
2.62 Úयायतः thinking?


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from desire 
anger arises.
2.62 Úयायतः thinking? 
ͪवषयान् (on) objects of 
the senses? पुंसः of a 
man? सɨगः attachment? 
तेषु in them? उपजायते 
arises? सɨगात् from 
attachment? संजायते is 
born? कामः desire? 
कामात् from desire? Đोधः 
anger? अͧभजायते arises.
Commentary When a 
man thinks of the beauty 
and the pleasant and 
alluring features of the 
senseobjects he 
becomes attached to 
them. He then regards 
them as something 
worthy of acisition and 
possession and hankers


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worthy of acisition and 
possession and hankers 
after them. He develops 
a strong desire to 
possess them. Then he 
endeavours his level 
best to obtain them. 
When his desire is 
frustrated by some 
cause or other? anger 
arises in his mind. If 
anybody puts any 
obstruction in his way of 
obtaining the objects he 
hates him? fights with 
him and develops 
hostility towards hi. (Cf.
II.64).


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BG2.63 2 63
Đोधाɮभ
वǓत 
सàमोहः 
सàमोहात्
èमृǓतͪव
ħमः |
èमृǓत
ħंशाɮ 
बुɮͬधना
शो 
बुɮͬधना
शा×Ĥणश्
यǓत ||२-
६३||
krodhādbhavati 
sammohaḥ 
sammohātsmṛti
vibhramaḥ .
smṛtibhraṃśād 
buddhināśo 
buddhināśātpra
ṇaśyati ||2-63||
।।2.63।। Đोध 
से उ×पÛन होता 
है मोह और मोह 
से èमृǓत ͪवħम
। èमृǓत के 
ħͧमत होने पर 
बुɮͬध का नाश 
होता है और 
बुɮͬध के नाश 
होने से वह 
मनुçय नçट हो 
जाता है।।
2.63 From 
anger comes 
delusion; from 
delusion loss 
of memory; 
from loss of 
memory the 
destruction of


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from loss of 
memory the 
destruction of 
discrimination
; from the 
destruction of 
discrimination 
he perishes.
2.63 Đोधात् from anger? 
भवǓत comes? संमोहः 
delusion? संमोहात् from 
delusion? èमृǓतͪवħमः 
loss of memory? 
èमृǓतħंशात् from loss of 
memory? बुɮͬधनाशः the 
destruction of 
discriminatio? 
बुɮͬधनाशात् from the,
destruction of 
discrimination? ĤणæयǓत 
(he) perishes.
Commentary From 
anger arises delusion. 
When a man becomes 
angry he loses his 
power of discrimination


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angry he loses his 
power of discrimination 
between right and 
wrong. He will speak 
and do anything he 
likes. He will be swept 
away by the impulse of 
passion and emotion 
and will act irrationally.


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BG2.64 2 64
रागɮवेष
ͪवमुÈतैस्
तु 
ͪवषयाǓन
िÛġयैæचर
न् | (or 
ͪवयुÈतैस्
तु)
आ×मवश्
यैͪव[धेयात्
मा 
Ĥसादम
ͬधगÍछ
Ǔत ||२-
६४||
rāgadveṣavimu
ktaistu 
viṣayānindriyaiś
caran .
orviyuktaistu 
ātmavaśyairvidh
eyātmā 
prasādamadhig
acchati ||2-64||
।।2.64।। 
आ×मसंयमी 
(ͪवधेया×मा) 
पुǽष रागɮवेष 
से रǑहत अपने 
वश मɅ कȧ हुई 
(आ×मवæयै) 
इिÛġयɉ ɮवारा 
ͪवषयɉ को 
भोगता हुआ 
ĤसÛनता 
(Ĥस्◌ेााद) ĤाÜत 
करता है।।
2.64 But the 
self-controlled 
man, moving 
among the 
objects with 
the senses 
under 
restraint and


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objects with 
the senses 
under 
restraint and 
free from 
attraction and 
repulsion, 
attains to 
peace.
2.64 रागɮवेषͪवयुÈतैः free 
from attraction and 
repulsion? तु but? 
ͪवषयान् objects? इिÛġयैः 
with senses? चरन् 
moving (amongst)? 
आ×मवæयैः 
selfrestrained? ͪवधेया×मा 
the selfcontrolled? 
Ĥसादम् to peace? 
अͬधगÍछǓत attains.
Commentary The mind 
and the senses are 
naturally endowed with 
the two currents of 
attraction and repulsion. 
Therefore? the mind and 
the senses like certain


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Therefore? the mind and 
the senses like certain 
objects and dislike 
certain other objects. 
But the disciplined man 
moves among 
senseobjects with the 
mind and the senses 
free from attraction and 
repulsion and mastered 
by the Self? attains to 
the peace of the Eternal. 
The senses and the 
mind obey his will? as 
the disciplined self has a 
very strong will. The 
disciplined self takes 
only those objects which 
are ite necessary for the 
maintenance of the body 
without any love or


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maintenance of the body 
without any love or 
hatred. He never takes 
those objects which are 
forbidden by the 
scriptures.In this verse 
Lord Krishna gives the 
answer to Arjunas fourth 
estion? How does a 
sage of steady wisdom 
move about (Cf.III.7.19?
25XVIII.9).


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BG2.65 2 65
Ĥसादे 
सव[दुःखा
नां 
हाǓनरèयो
पजायते |
ĤसÛनचे
तसो 
éयाशु 
बुɮͬधः 
पय[वǓतष्
ठते ||२-
६५||
prasāde 
sarvaduḥkhānā
ṃ 
hānirasyopajāy
ate .
prasannacetaso 
hyāśu buddhiḥ 
paryavatiṣṭhate 
||2-65||
।।2.65।। Ĥसाद 
के होने पर 
सàपूण[ दुखɉ का 
अÛत हो जाता 
है और 
ĤसÛनͬचƣ 
पुǽष कȧ बुɮͬध 
हȣ शीē हȣ 
िèथर हो जाती 
है।।
2.65 In that 
peace all 
pains are 
destroyed; for 
the intellect of 
the tranil-
minded soon 
becomes 
steady.
2.65 Ĥसादे in peace? 
सव[दुःखानाम् (of) all 
pains? हाǓनः


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सव[दुःखानाम् (of) all 
pains? हाǓनः 
destruction? अèय of 
him? उपजायते arises (or 
happens)? ĤसÛनचेतसः 
of the tranilminded? Ǒह 
because? आशु soon? 
बुɮͬधः intellect (or 
reason)? पय[वǓतçठते 
becomes steady.
Commentary When the 
mental peace is 
attained? there is no 
hankering after 
senseobjects. The Yogi 
has perfect mastery 
over his reason. The 
intellect abides in the 
Self. It is ite steady. The 
miseries of the body and 
the mind come to an 
end.


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BG2.66 2 66
नािèत 
बुɮͬधरयु
Èतèय न 
चायुÈतस्
य भावना 
|
न 
चाभावय
तः 
शािÛतरश
◌ाÛतèय 
कुतः 
सुखम् 
||२-६६||
nāsti 
buddhirayuktas
ya na 
cāyuktasya 
bhāvanā .
na 
cābhāvayataḥ 
śāntiraśāntasya 
kutaḥ sukham 
||2-66||
।।2.66।। 
(संयमरǑहत) 
अयुÈत पुǽष 
को (आ×म) 
£ान नहȣं होता 
और अयुÈत को 
भावना और 
Úयान कȧ 
¢मता नहȣं 
होती भावना 
रǑहत पुǽष को 
शािÛत नहȣं 
ͧमलती अशाÛत 
पुǽष को सुख 
कहाँ
2.66 There is 
no knowledge 
of the Self to 
the unsteady 
and to the 
unsteady no 
meditation is


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and to the 
unsteady no 
meditation is 
possible, and 
to the 
unmeditative 
there can be 
no peace, 
and to the 
man who has 
no peace, 
how can there 
be 
happiness?
2.66 न not? अिèत is? 
बुɮͬधः knowledge (of the 
Self)? अयुÈतèय of the 
unsteady? न not? च 
and? अयुÈतèय of the 
unsteady? भावना 
meditation? न not? च 
and? अभावयतः of the 
unmeditated? शािÛतः 
peace? अशाÛतèय of the 
peaceless? कुतः 
whence? सुखम् 
happiness.Commentary 
The man who cannot fix 
his mind in meditation


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The man who cannot fix 
his mind in meditation 
cannot have knowledge 
of the Self. The 
unsteady man cannot 
practise meditation. He 
cannot have even 
intense devotion to 
Selfknowledge nor can 
he have burning longing 
for liberation or Moksha. 
He who does not 
practise meditation 
cannot possess peace 
of mind. How can the 
man who has no peace 
of mind enjoy 
happinessDesire or 
Trishna (thirsting for 
senseobjects) is the 
enemy of peace. There 
cannot be an iota or


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enemy of peace. There 
cannot be an iota or 
tinge of happiness for a 
man who is thirsting for 
sensual objects. The 
mind will be ever 
restless? and will be 
hankering for the 
objects. Only when this 
thirsting dies? does man 
enjoy peace. Only then 
can he meditate and 
rest in the Self.


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BG2.67 2 67
इिÛġयाण
◌ां Ǒह चरतां 
यÛमनोऽ
नुͪवधीय
ते |
तदèय 
हरǓत 
Ĥ£ां 
वायुना[व
ͧमवाàभ
ͧस ||२-
६७||
indriyāṇāṃ hi 
caratāṃ 
yanmano.
anuvidhīyate .
tadasya harati 
prajñāṃ 
vāyurnāvamivā
mbhasi ||2-67||
।।2.67।। जल 
मɅ वायु जैसे 
नाव को हर 
लेता है वैसे हȣ 
ͪवषयɉ मɅ 
ͪवरचती हुई 
इिÛġयɉ के बीच 
मɅ िजस इिÛġय 
का अनुकरण 
मन करता है? 
वह एक हȣ 
इिÛġय इसकȧ 
Ĥ£ा को हर 
लेती है।।
2.67 For the 
mind, which 
follows in the 
wake of the 
wandering 
senses, 
carries away 
his 
discrimination


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senses, 
carries away 
his 
discrimination
, as the wind 
(carries away) 
a boat on the 
waters.
2.67 इिÛġयाणाम् senses? 
Ǒह for? चरताम् 
wandering? यत् which? 
मनः mind? अनुͪवधीयते 
follows? तत् that? अèय 
his? हरǓत carries away? 
Ĥ£ाम् discrimination? 
वायुः the wind? नावम् 
boat? इव like? अàभͧस in 
the water.Commentary 
The mind which 
constantly dwells on the 
sensual objects and 
moves in company with 
the senses destroys 
altogether the 
discrimination of the 
man. Just as the wind


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discrimination of the 
man. Just as the wind 
carries away a boat from 
its course? so also the 
mind carries away the 
aspirant from his 
spiritual path and turns,
him towards the objects 
of the senses.
BG2.68 2 68
तèमाɮय
èय 
महाबाहो 
Ǔनगृहȣता
Ǔन सव[शः 
|
इिÛġयाण
◌ीिÛġयाथȶ
ßयèतèय 
Ĥ£ा 
ĤǓतिçठत
◌ा ||२-६८||
tasmādyasya 
mahābāho 
nigṛhītāni 
sarvaśaḥ .
indriyāṇīndriyārt
hebhyastasya 
prajñā 
pratiṣṭhitā ||2-
68||
।।2.68।। 
इसͧलये? हे 
महाबाहो  िजस 
पुǽष कȧ 
इिÛġयाँ सब 
Ĥकार इिÛġयɉ 
के ͪवषयɉ के


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पुǽष कȧ 
इिÛġयाँ सब 
Ĥकार इिÛġयɉ 
के ͪवषयɉ के 
वश मɅ कȧ हुई 
होती हɇ? उसकȧ 
बुɮͬध िèथर 
होती है।।
2.68 
Therefore, O 
mighty-armed 
Arjuna, his 
knowledge is 
steady whose 
senses are 
completely 
restrained 
from sense-
objects.
2.68 तèमात् therefore? 
यèय whose? महाबाहो O 
mightyarmed? 
ǓनगृहȣताǓन restrained? 
सव[शः completely? 
इिÛġयाͨण the senses? 
इिÛġयाथȶßयः from the 
senseobjects? तèय his? 
Ĥ£ा knowledge? 
ĤǓतिçठता is steady.
Commentary When the 
senses are completely


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Commentary When the 
senses are completely 
controlled? the mind 
cannot wander wildly in 
the sensual grooves. It 
becomes steady like the 
lamp in a windless 
place. The Yogi is now 
established in the Self 
and his knowledge is 
steady. (Cf.III.7).


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BG2.69 2 69
या Ǔनशा 
सव[भूतान
◌ां तèयां 
जागǓत[ 
संयमी |
यèयां 
जाĒǓत 
भूताǓन 
सा Ǔनशा 
पæयतो 
मुनेः ||२-
६९||
yā niśā 
sarvabhūtānāṃ 
tasyāṃ jāgarti 
saṃyamī .
yasyāṃ jāgrati 
bhūtāni sā niśā 
paśyato muneḥ 
||2-69||
।।2.69।। सब 
Ĥͨणयɉ के ͧलए 
जो राǒğ है? 
उसमɅ संयमी 
पुǽष जागता है 
और जहाँ सब 
Ĥाणी जागते हɇ? 
वह (तǂव को) 
देखने वाले मुǓन 
के ͧलए राǒğ है।
।
2.69 That 
which is night 
to all beings, 
in that the 
self-controlled 
man is 
awake; when 
all beings are 
awake, that is


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awake; when 
all beings are 
awake, that is 
night for the 
Muni (sage) 
who sees.
2.69 या which? Ǔनशा 
night? सव[भूतानाम् of all 
beings? तèयाम् in that? 
जागǓत[ wakes? संयमी the 
selfcontrolled? यèयाम् in 
which? जाĒǓत wake? 
भूताǓन all beings? सा 
that? Ǔनशा night? पæयतः 
(of the) seeing? मुनेः of 
the Muni.Commentary 
That which is real for the 
wordlyminded people is 
illusion for the sage? 
and vice versa. The 
sage lives in the Self. 
This is day for him. He is 
unconscious of the


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This is day for him. He is 
unconscious of the 
wordly phenomena. 
They are night for him? 
as it were. The ordinary 
man is unconscious of 
his real nature. Life in 
the spirit is night for him. 
He is experiencing the 
objects of sensual 
enjoyment. This is day 
for him. The Self is a 
nonentity for him For a 
sage this world is a 
nonentity.The 
wordlyminded people 
are in utter darkness as 
they have no knowledge 
of the Self. What is 
darkness for them is all 
light for the sage. The


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light for the sage. The 
Self? Atman or Brahman 
is night for the 
worldlyminded persons. 
But the sage is fully 
awake. He is directly 
cognising the supreme 
Reality? the Light of 
lights. He is full of 
illumination and 
AtmaJnana or 
knowledge of the Self.


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BG2.70 2 70
आपूय[मा
णमचलĤ
Ǔतçठं
समुġमाप
◌ः 
ĤͪवशिÛत 
यɮवत् |
तɮव×का
मा यं 
ĤͪवशिÛत 
सवȶ
स 
शािÛतमा
ÜनोǓत न 
कामकामी 
||२-७०||
āpūryamāṇama
calapratiṣṭhaṃ 
samudramāpaḥ 
praviśanti 
yadvat .
tadvatkāmā 
yaṃ praviśanti 
sarve sa 
śāntimāpnoti na 
kāmakāmī ||2-
70||
।।2.70।। जैसे 
सब ओर से 
पǐरपूण[ अचल 
ĤǓतçठा वाले 
समुġ मɅ (अनेक 
नǑदयɉ के) जल 
(उसे ͪवचͧलत 
ͩकये ǒबना) 
समा जाते हɇ? 
वैसे हȣ िजस 
पुǽष के ĤǓत 
कामनाओं के 
ͪवषय उसमɅ 
(ͪवकार उ×पÛन 
ͩकये ǒबना) 
समा जाते हɇ? 
वह पुǽष शािÛत


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ͩकये ǒबना) 
समा जाते हɇ? 
वह पुǽष शािÛत 
ĤाÜत करता है? 
न ͩक भोगɉ कȧ 
कामना करने 
वाला पुǽष।।
2.70 He 
attains peace 
into whom all 
desires enter 
as waters 
enter the 
ocean which, 
filled from all 
sides, 
remains 
unmoved; but 
not the man 
who is full of 
desires.
2.70 आपूय[माणम् filled 
from all sides? 
अचलĤǓतçठम् based in 
stillness? समुġम् ocean? 
आपः water? ĤͪवशिÛत 
enter? यɮवत् as? तɮवत् 
so? कामाः desires? यम् 
whom? ĤͪवशिÛत enter? 
सवȶ all? सः he? शािÛतम् 
peace? आÜनोǓत attains?


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सवȶ all? सः he? शािÛतम् 
peace? आÜनोǓत attains? 
न not? कामकामी desirer 
of desires.Commentary 
Just as the ocean filled 
with waters from all 
sides remains 
unmoved? so also the 
sage who is resting in 
his own Svarupa or the 
Self is not a bit affected 
though desires of all 
sorts enter from all 
sides. The sage attains 
peace or liberation but 
not he who longs for 
objects of sensual 
enjoyment and 
entertains various 
desires. (Cf.XVIII.53?
54).
BG2.71 2 71
ͪवहाय 
कामाÛयः 
सवा[Ûपुमां


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54).
BG2.71 2 71
ͪवहाय 
कामाÛयः 
सवा[Ûपुमां
æचरǓत 
Ǔनःèपृहः 
|
Ǔनम[मो 
Ǔनरहɨका
रः स 
शािÛतम
ͬधगÍछ
Ǔत ||२-
७१||
vihāya 
kāmānyaḥ 
sarvānpumāṃś
carati niḥspṛhaḥ 
.
nirmamo 
nirahaṅkāraḥ sa 
śāntimadhigacc
hati ||2-71||
।।2.71।। जो 
पुǽष सब 
कामनाओं को 
×यागकर 
èपृहारǑहत? 
ममभाव रǑहत 
और Ǔनरहंकार 
हुआ ͪवचरण 
करता है? वह 
शािÛत ĤाÜत 
करता है।।
2.71 That 
man attains 
peace who, 
abandoning 
all desires, 
moves about 
without 
longing, 
without the 
sense of mine 
and without 
egoism.


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without the 
sense of mine 
and without 
egoism.
2.71 ͪवहाय abandoning? 
कामान् desires? यः that? 
सवा[न् all? पुमान् man? 
चरǓत moves about? 
Ǔनःèपृहः free from 
longing? Ǔनम[मः devoid 
of mineness? Ǔनरहंकारः 
without egoism? सः he? 
शािÛतम् to peace? 
अͬधगÍछǓत attains.
Commentary That man 
who lives destitute of 
longing? abandoning all 
desires? without the 
senses of I and mine? 
who is satisfied with the 
bare necessities of life? 
who does not care even 
for those bare


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who does not care even 
for those bare 
necessities of life? who 
has no attachment even 
for the bare necessities 
of life? attains Moksha 
or eternal peace. (Cf.II.
55).


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BG2.72 2 72
एषा 
Ħाéमी 
िèथǓतः 
पाथ[ नैनां 
ĤाÜय 
ͪवमुéयǓत 
|
िèथ×वास्
यामÛतक
◌ालेऽͪप 
ĦéमǓनवा[
णमृÍछǓत 
||२-७२||
eṣā brāhmī 
sthitiḥ pārtha 
naināṃ prāpya 
vimuhyati .
sthitvāsyāmanta
kāle.api 
brahmanirvāṇa
mṛcchati ||2-72||
।।2.72।। हे 
पाथ[  यह Ħाéमी 
िèथǓत है। इसे 
ĤाÜत कर पुǽष 
मोǑहत नहȣं 
होता। 
अÛतकाल मɅ भी 
इस Ǔनçठा मɅ 
िèथत होकर 
ĦéमǓनवा[ण 
(Ħéम के साथ 
एक×व) को 
ĤाÜत होता है।।
2.72 This is 
the Brahmic 
seat (eternal 
state), O son 
of Pritha. 
Attaining to 
this, none is 
deluded.


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Attaining to 
this, none is 
deluded. 
Being 
established 
therein, even 
at the end of 
life, one 
attains to 
oneness with 
Brahman.
2.72 एषा this? Ħाéमी of 
Brahmic? िèथǓतः state? 
पाथ[ O Partha? न not? 
एनाम् this? ĤाÜय having 
obtained? ͪवमुéयǓत is 
deluded? िèथ×वा being 
established? अèयाम् in 
this? अÛतकाले at the end 
of life? अͪप even? 
ĦéमǓनवा[णम् oneness 
with Brahman? ऋÍछǓत 
attains.Commentary The 
state described in the 
previous verse -- to 
renounce everything


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previous verse -- to 
renounce everything 
and to live in Brahman -- 
is the Brahmic state or 
the state of Brahman. If 
one attains to this state 
one is never deluded. 
He attains Moksha if he 
stays in that state even 
at the hour of his death. 
It is needless to say that 
he who gets establised 
in Brahman throughout 
his life attains to the 
state of Brahman or,
BrahmaNirvana (Cf.VIII.
5?6).Maharshi 
Vidyaranya says in his 
Panchadasi that 
Antakala here means 
the moment at which


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Antakala here means 
the moment at which 
Avidya or mutual 
superimposition of the 
Self and the notSelf 
ends.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 
second discourse 
entitledThe Sankhya 
Yoga.,


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BG3.1 3 1
अजु[न 
उवाच |
Ïयायसी 
चे×कम[ण
èते मता 
बुɮͬधज[न
◌ाद[न |
ति×कं 
कम[ͨण 
घोरे मां 
Ǔनयोजय
ͧस केशव 
||३-१||
arjuna uvāca .
jyāyasī 
cetkarmaṇaste 
matā 
buddhirjanārdan
a .
tatkiṃ karmaṇi 
ghore māṃ 
niyojayasi 
keśava ||3-1||
।।3.1।। हे 
जनाद[न  यǑद 
आपको यह 
माÛय है ͩक 
कम[ से £ान 
Įेçठ है तो ͩफर 
हे केशव  आप 
मुझे इस भयंकर 
कम[ मɅ Èयɉ 
Ĥवृƣ करते हɇ
3.1 Arjuna 
said  If Thou 
thinkest that 
knowledge is 
superior to 
action, O 
Krishna, why 
then, O 
Kesava, dost 
Thou ask me


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Krishna, why 
then, O 
Kesava, dost 
Thou ask me 
to engage in 
this terrible 
action?
3.1 Ïयायसी superior? चेत् 
if? कम[णः than action? ते 
by Thee? मता thought? 
बुɮͬधः knowledge? 
जनाद[न O Janardana? 
तत् then? ͩकम् why? 
कम[ͨण in action? घोरे 
terrible? माम् me? 
Ǔनयोजयͧस Thou 
engagest? केशव O 
Kesava.Commentary In 
verses 49? 50 and 51 of 
chapter II? Lord Krsihna 
has spoken very highly 
about Buddhi Yoga. He 
again asks Arjuna to 
fight. That is the reason 
why Arjuna is perplexed 
now.


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why Arjuna is perplexed 
now.
BG3.2 3 2
åयाͧम
Įेणेव 
वाÈयेन 
बुɮͬधं 
मोहयसीव 
मे |
तदेकं वद 
Ǔनिæच×य 
येन 
श
◌YेयोऽहमाÜनुयाम् ||३-२||
vyāmiśreṇeva 
vākyena 
buddhiṃ 
mohayasīva me 
.
tadekaṃ vada 
niścitya yena 
śreyo.
ahamāpnuyām 
||3-2||
।।3.2।। आप 
इस ͧमͬĮत 
वाÈय से मेरȣ 
बुɮͬध को 
मोǑहतसा करते 
हɇ अत आप उस 
एक (माग[) को 
Ǔनिæचत Ǿप से 
कǑहये िजससे 
मɇ परम Įेय को 
ĤाÜत कर सकूँ।
।
3.2 With this 
apparently 
perplexing 
speech, Thou 
confusest, as 
it were, my 
understandin
g; therefore


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it were, my 
understandin
g; therefore 
tell me that 
one way for 
certain by 
which I may 
attain bliss.
3.2 åयाͧमĮेण 
perplexing? इव as it 
were? वाÈयेन with 
speech? बुɮͬधम् 
understanding? मोहयͧस 
(Thou) confusest? इव as 
it were? मे my? तत् that? 
एकम् one? वद tell? 
Ǔनिæच×य for certain? येन 
by which? Įेयः bliss (the 
good or the highest)? 
अहम् I? आÜनुयाम् may 
attain.Commentary 
Arjuna says to Lord 
Krishna? Tecah me one 
of the two? knowledge 
or action? by which I


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of the two? knowledge 
or action? by which I 
may attain to the highest 
good or bliss or Moksha. 
(Cf.V.I).


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BG3.3 3 3
Įीभगवा
नुवाच |
लोकेऽ
िèमन् 
ɮͪवͪवधा 
Ǔनçठा 
पुरा 
ĤोÈता 
मयानघ |
£ानयोगे
न 
साɨÉया
नां 
कम[योगेन 
योͬगनाम् 
||३-३||
śrībhagavānuvā
ca .
loke.asmina 
dvividhā niṣṭhā 
purā proktā 
mayānagha .
jñānayogena 
sāṅkhyānāṃ 
karmayogena 
yoginām ||3-3||
।।3.3।। Įी 
भगवान् ने कहा  
हे Ǔनçपाप 
(अनघ) अजु[न  
इस æलोक मɅ दो 
Ĥकार कȧ Ǔनçठा 
मेरे ɮवारा पहले 
कहȣ गयी है 
£ाǓनयɉ कȧ 
(सांÉयानां) 
£ानयोग से 
और योͬगयɉ कȧ 
कम[योग से।।
3.3 The 
Blessed Lord 
said  In this 
world there is 
a twofold


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said  In this 
world there is 
a twofold 
path, as I said 
before, O 
sinless one; 
the path of 
knowledge of 
the Sankhyas 
and the path 
of action of 
the Yogins.
3.3 लोके in world? 
अिèमन् in this? ɮͪवͪवधा 
twofold? Ǔनçठा path? पुरा 
previously? ĤोÈता said? 
मया by Me? अनघ O 
sinless one? £ानयोगेन 
by the path of 
knowledge? सांÉयानाम् 
of the Sankhyas? 
कम[योगेन by the path of 
action? योͬगनाम् of the 
Yogins.Commentary 
The path of knowledge 
of the Sankhyas (Jnana 
Yoga) was described by


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of the Sankhyas (Jnana 
Yoga) was described by 
Lord Krishna in chapter 
II? verses 11 to 38 the 
path of action (Karma 
Yoga) from 40 to 53.
Pura Prokta may also 
mean In the beginning 
of creation the twofold 
path was given by Me to 
this world.Those who 
are endowed with the 
four means and who 
have sharp? subtle 
intellect and bold 
understanding are fit for 
Jnana Yoga. Those who 
have a tendency or 
inclination for wok are fit 
for Karma Yoga. (The 
four means are 
discrimination?


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four means are 
discrimination? 
dispassion? sixfold 
virutes? and longing for 
liberation. The sixfold 
virtues are control of the 
mind? control of the 
senses? fortitude 
(endurance)? turning 
away from the objects of 
the world? faith and 
tranillity.)It is not 
possible for a man to 
practise the two Yogas 
simultaneously. Karma 
Yoga is a means to an 
end. It purifies the heart 
and prepares the 
aspirant for the 
reception of knowledge. 
The Karma Yogi should 
take up Jnana Yoga as


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The Karma Yogi should 
take up Jnana Yoga as 
soon as his heart is 
purified. Jnana Yoga 
takes the aspirant 
directly to the goal 
without any extraneous 
help. (Cf.V.5).


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BG3.4 3 4
न 
कम[णाम
नारàभान्
नैçकàयɍ 
पुǽषोऽæनु
ते |
न च 
संÛयसना
देव 
ͧसɮͬधं 
समͬधगच्
छǓत ||३-
४||
na 
karmaṇāmanār
ambhānnaiṣkar
myaṃ puruṣo.
aśnute .
na ca 
saṃnyasanāde
va siddhiṃ 
samadhigaccha
ti ||3-4||
।।3.4।। कमɟ 
के न करने से 
मनुçय नैçक[àय 
को ĤाÜत नहȣं 
होता और न 
कमɟ के संÛयास 
से हȣ वह 
ͧसɮͬध (पूण[×व) 
ĤाÜत करता है।
।
3.4 Not by 
non-
performance 
of actions 
does man 
reach 
actionlessnes
s; nor by 
mere 
renunciation 
does he attain 
to perfection.
3.4 न not? कम[णाम् of


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to perfection.
3.4 न not? कम[णाम् of 
actions? अनारàभात् from 
nonperformance? 
नैçकàय[म् 
actionlessness? पुǽषः 
man? अæनुते reaches? न 
not? च and? संÛयसनात् 
from renunciation? एव 
only? ͧसɮͬधम् 
perfection? समͬधगÍछǓत 
attains.Commentary 
Actionlessness 
(Naishkarmyam) and 
perfection (Siddhi) are 
synonymous. The sage 
who has attained to 
perfection or reached 
the state of 
actionlessness rests in 
his own essential nature 
as 
ExistenceKnowledgeBlis
s Absolute 
(Satchidananda


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s Absolute 
(Satchidananda 
Svarupa). He has 
neither necessity nor 
desire for action as a 
means to an end. He 
has perfect satisfaction 
in the Self.One attains to 
the state of 
actionlessness by 
gaining the knowledge 
of the Self. If a man 
simply sits iet by 
abandoning action you 
cannot say that he has 
attained to the state of 
actionlessness. His 
mind will be planning? 
scheming and 
speculating. Thought is 
real action. The sage 
who is free from 
affirmative thoughts?


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who is free from 
affirmative thoughts? 
wishes? and likes and 
dislikes? who has the 
knowledge of the Self 
can be said to have 
attained to the state of 
actionlessness.No one 
can reach perfection or 
freedom from action or 
knowledge of the Self by 
mere renunciation or by 
simply giving up 
activities without 
possessing the 
knowledge of the Self. 
(Cf.XVIII.49).


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BG3.5 3 5
न Ǒह 
किæच×¢
णमͪप 
जातु 
Ǔतçठ×य
कम[कृत् |
काय[ते 
éयवशः 
कम[ सव[ः 
ĤकृǓतजैगु[
णैः ||३-५||
na hi 
kaścitkṣaṇamap
i jātu 
tiṣṭhatyakarmak
ṛt .
kāryate 
hyavaśaḥ 
karma sarvaḥ 
prakṛtijairguṇaiḥ 
||3-5||
।।3.5।। कोई 
भी पुǽष कभी 
¢णमाğ भी 
ǒबना कम[ ͩकए 
नहȣं रह सकता 
Èयɉͩक ĤकृǓत 
से उ×पÛन गुणɉ 
के ɮवारा अवश 
हुए सब (पुǽषɉ) 
से कम[ करवा 
ͧलया जाता है।।
3.5 Verily 
none can 
ever remain 
for even a 
moment 
without 
performing 
action; for 
everyone is 
made to act 
helplessly


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everyone is 
made to act 
helplessly 
indeed by the 
alities born of 
Nature.
3.5 नǑह not? किæचत् 
anyone? ¢णम् a 
moment? अͪप even? 
जातु verily? ǓतçठǓत 
remains? अकम[कृत् 
without performing 
action? काय[ते is made to 
do? Ǒह for? अवशः 
helpless? कम[ action? 
सव[ः all? ĤकृǓतजैः born of 
Prakriti? गुणैः by the 
alities.Commentary The 
Gunas (alities of Nature) 
are three? viz.? Sattva? 
Rajas and Tamas. 
Sattva is harmony or 
light or purity Rajas is 
passion or motion 
Tamas is inertia or


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passion or motion 
Tamas is inertia or 
darkness. Sattvic 
actions help a man to 
attain to Moksha. 
Rajasic and Tamasic 
actions bind a man to 
Samsara.These alities 
cannot affect a man who 
has knowledge of the 
Self. He has crossed 
over these alities. He 
has become a Gunatita 
(one who has 
transcended the alities 
of Nature). The ignorant 
man who has no 
knowledge of the Self 
and who is swayed by 
Avidya or nescience is 
driven helplessly to 
action by the Gunas. 
(Cf.IV.16?XVIII.11).


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BG3.6 3 6
कमȶिÛġय
◌ाͨण 
संयàय य 
आèते 
मनसा 
èमरन् |
इिÛġया
था[िÛवमूढ
◌ा×मा 
ͧमØयाचा
रः स 
उÍयते 
||३-६||
karmendriyāṇi 
saṃyamya ya 
āste manasā 
smaran .
indriyārthānvim
ūḍhātmā 
mithyācāraḥ sa 
ucyate ||3-6||
।।3.6।। जो मूढ 
बुɮͬध पुǽष 
कमȶिÛġयɉ का 
ǓनĒह कर 
इिÛġयɉ के 
भोगɉ का मन से 
èमरण 
(ͬचÛतन) करता 
रहता है वह 
ͧमØयाचारȣ 
(दàभी) कहा 
जाता है।।
3.6 He who, 
restraining 
the organs of 
action, sits 
thinking of the 
sense-objects 
in mind, he of 
deluded 
understandin
g is called a


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deluded 
understandin
g is called a 
hypocrite.
3.6 कमȶिÛġयाͨण organs 
of action? संयàय 
restraining? यः who? 
आèते sits? मनसा by the 
mind? èमरन् 
remembering? 
इिÛġयाथा[न् 
senseobjects? ͪवमूढा×मा 
of deluded 
understanding? 
ͧमØयाचारः hypocrite? सः 
he? उÍयते is called.
Commentary The five 
organs of action? Karma 
Indriyas? are Vak (organ 
of speech)? Pani 
(hands)? Padam (feet)? 
Upastha (genitals) and 
Guda (anus). They are 
born of the Rajasic 
portion of the five 
Tanmatras or subtle


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portion of the five 
Tanmatras or subtle 
elements Vak from the 
Akasa Tanmatra 
(ether)? Pani from the 
Vayu Tanmatra (air)? 
Padam from the Agni 
Tanmatra (fire)? 
Upastha from the Apas 
Tanmatra (water)? and 
Guda from the Prithivi 
Tanmatra (earth). That 
man who? restraining 
the organs of action? 
sits revolving in his mind 
thoughts regarding the 
objects of the senses is 
a man of sinful conduct. 
He is selfdeluded. He is 
a veritable hypocrite.The 
organs of action must be


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organs of action must be 
controlled. The thoughts 
should also be 
controlled. The mind 
should be firmly fixed on 
the Lord. Only then will 
you become a true Yogi. 
Only then will you attain 
to Selfrealisation.


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BG3.7 3 7
यिè×व
िÛġयाͨण 
मनसा 
Ǔनयàयार
भतेऽजु[न 
|
कमȶिÛġयै
◌ः 
कम[योग
मसÈतः 
स 
ͪवͧशçयते 
||३-७||
yastvindriyāṇi 
manasā 
niyamyārabhate
.arjuna .
karmendriyaiḥ 
karmayogamas
aktaḥ sa 
viśiṣyate ||3-7||
।।3.7।। परÛतु 
हे अजु[न  जो 
पुǽष मन से 
इिÛġयɉ को वश 
मɅ करके 
अनासÈत हुआ 
कमɏिÛġयɉ से 
कम[योग का 
आचरण करता 
है वह Įेçठ है।।
3.7 But 
whosoever, 
controlling the 
senses by the 
mind, O 
Arjuna, 
engages 
himself in 
Karma Yoga 
with the 
organs of 
action, 
without 
attachment, 
he excels.


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action, 
without 
attachment, 
he excels.
3.7 यः whose? तु but? 
इिÛġयाͨण the senses? 
मनसा by the mind? 
Ǔनयàय controlling? 
आरभते commences? 
अजु[न O Arjuna? 
कमȶिÛġयैः by the organs 
of action? कम[योगम् 
Karma Yoga? असÈतः 
unattached? सः he? 
ͪवͧशçयते excels.
Commentary If anyone 
performs actions with 
his organs of action 
(viz.? hands? feet? 
organ of speech? etc.) 
controlling the organs of 
knowledge by the mind? 
and without expectation 
of the fruits of the 
actions and without


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of the fruits of the 
actions and without 
egoism? he is certainly 
more worthy than the 
other who is a hypocrite 
or a man of false 
conduct. (Cf.II.64?68IV.
21).The five organs of 
knowledge are the 
eyes? the ears? the 
nose? the skin and the 
sense of taste (tongue).


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BG3.8 3 8
Ǔनयतं 
कुǽ कम[ 
×वं कम[ 
Ïयायो 
éयकम[ण
◌ः |
शरȣरयाğा
ͪप च ते न 
ĤͧसɮÚये
दकम[णः 
||३-८||
niyataṃ kuru 
karma tvaṃ 
karma jyāyo 
hyakarmaṇaḥ .
śarīrayātrāpi ca 
te na 
prasiddhyedaka
rmaṇaḥ ||3-8||
।।3.8।। तुम 
(अपने) Ǔनयत 
(कत[åय) कम[ 
करो Èयɉͩक 
अकम[ से Įेçठ 
कम[ है। तुàहारे 
अकम[ होने से 
(तुàहारा) शरȣर 
Ǔनवा[ह भी नहȣं 
ͧसɮध होगा।।
3.8 Do thou 
perform (thy) 
bounden 
duty, for 
action is 
superior to 
inaction and 
even the 
maintenance 
of the body 
would not be 
possible for


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of the body 
would not be 
possible for 
thee by 
inaction.
3.8 Ǔनयतम् bounden 
(prescribed or 
obligatory)? कुǽ 
perform? कम[ action? 
×वम् thou? कम[ action? 
Ïयायः superior? Ǒह for? 
अकम[णः than inaction? 
शरȣरयाğा maintenance of 
the body? अͪप even? च 
and? ते thy? न not? 
ĤͧसɮÚयेत् would be 
possible? अकम[णः by 
inaction.Commentary 
Niyatam Karma is an 
obligatory duty which 
one is bound to perform. 
Thenonperformance of 
the bounden duties 
causes demerit. The 
performance of the


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causes demerit. The 
performance of the 
obligatory duties is not a 
means for the 
attainment of a specific 
result. The performance 
does not cause any 
merit.Living itself 
involves several natural 
and unavoidable actions 
which have to be 
performed by all. It is 
ignorance to say? I can 
live doing nothing.


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BG3.9 3 9
य£ाथा[त्
कम[णोऽन्
यğ 
लोकोऽयं 
कम[बÛध
नः |
तदथɍ कम[ 
कौÛतेय 
मुÈतसɨ
गः 
समाचर 
||३-९||
yajñārthātkarma
ṇo.anyatra loko.
ayaṃ 
karmabandhana
ḥ .
tadarthaṃ 
karma kaunteya 
muktasaṅgaḥ 
samācara ||3-9||
।।3.9।। य£ के 
ͧलये ͩकये हुए 
कम[ के 
अǓतǐरÈत 
अÛय कम[ मɅ 
Ĥवृƣ हुआ यह 
पुǽष कमɟ 
ɮवारा बंधता है 
इसͧलए हे 
कौÛतेय 
आसिÈत को 
×यागकर य£ 
के Ǔनͧमƣ हȣ 
कम[ का सàयक् 
आचरण करो।।
3.9 The world 
is bound by 
actions other 
than those 
performed for 
the sake of 
sacrifice; do 
thou,


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performed for 
the sake of 
sacrifice; do 
thou, 
therefore, O 
son of Kunti 
(Arjuna), 
perform 
action for that 
sake (for 
sacrifice 
alone), free 
from 
attachment.
3.9 य£ाथा[त् for the sake 
of sacrifice? कम[णः of 
action? अÛयğ 
otherwise? लोकः the 
world? अयम् this? 
कम[बÛधनः bound by 
action? तदथ[म् for that 
sake? कम[ action? 
कौÛतेय O Kaunteya? 
मुÈतसंगः free from 
attachment? समाचार 
perform.Commentary 
Yajna means sacrifice or 
religious rite or any 
unselfish action done


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religious rite or any 
unselfish action done 
with a pure motive. It 
means also Isvara. The 
Taittiriya Samhita (of the 
Veda) says Yajna verily 
is Vishnu (174). If 
anyone does actions for 
the sake of the Lord? he 
is not bound. His heart 
is purified by performing 
actions for the sake of 
the Lord. Where this 
spirit of unselfishness 
does not govern the 
action? it will bind one to 
Samsara however good 
or glorious it may be. 
(Cf.II.48).
BG3.10 3 10
सहय£ाः 
Ĥजाः 
सृçɪवा 
पुरोवाच


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BG3.10 3 10
सहय£ाः 
Ĥजाः 
सृçɪवा 
पुरोवाच 
ĤजापǓतः 
|
अनेन 
Ĥसͪवçय
Úवमेष 
वोऽिè×वष्
टकामधुक् 
||३-१०||
sahayajñāḥ 
prajāḥ sṛṣṭvā 
purovāca 
prajāpatiḥ .
anena 
prasaviṣyadhva
meṣa vo.
astviṣṭakāmadh
uk ||3-10||
।।3.10।। 
ĤजापǓत 
(सृिçटकƣा[) ने 
(सृिçट के) आǑद 
मɅ य£ सǑहत 
Ĥजा का Ǔनमा[ण 
कर कहा इस 
य£ ɮवारा तुम 
वृɮͬध को ĤाÜत 
हो और यह य£ 
तुàहारे ͧलये 
इिÍछत 
कामनाओं को 
पूण[ करने वाला 
(इçटकामधुक्) 
होवे।।
3.10 The 
Creator, 
having in the 
beginning (of 
creation) 
created 
mankind


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beginning (of 
creation) 
created 
mankind 
together with 
sacrifice, 
said, "By this 
shall ye 
propagate; let 
this be the 
milch cow of 
your desires 
(the cow 
which yields 
all the desired 
objects)."
3.10 सहय£ाः together 
with sacrifice? Ĥजाः 
mankind? सृçɪवा having 
created? पुरा in the 
beginning? उवाच said? 
ĤजापǓतः Prajapati? अनेन 
by this? ĤसͪवçयÚवम् 
shall ye propagate? एषः 
this? वः your? अèतु let 
be? इçटकामधुक् milch 
cow of desires.
Commentary Prajapati is


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cow of desires.
Commentary Prajapati is 
the Creator or Brahma. 
Kamadhuk is another 
name for the cow 
Kamadhenu. 
Kamadhenu is the cow 
of Indra from which 
everyone can milk 
whatever one desires. 
(Cf.VIII.4IX.2427X.25).


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BG3.11 3 11
देवाÛभाव
यतानेन 
ते देवा 
भावयÛतु 
वः |
परèपरं 
भावयÛतः 
Įेयः 
परमवाÜस्
यथ ||३-
११||
devānbhāvayat
ānena te devā 
bhāvayantu vaḥ 
.
parasparaṃ 
bhāvayantaḥ 
śreyaḥ 
paramavāpsyat
ha ||3-11||
।।3.11।। तुम 
लोग इस य£ 
ɮवारा देवताओं 
कȧ उÛनǓत करो 
और वे 
देवतागण 
तुàहारȣ उÛनǓत 
करɅ। इस Ĥकार 
परèपर उÛनǓत 
करते हुये परम 
Įेय को तुम 
ĤाÜत होगे।।
3.11 With this 
do ye nourish 
the gods and 
may those 
gods nourish 
you; thus 
nourishing 
one another, 
ye shall attain 
to the highest 
good.


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ye shall attain 
to the highest 
good.
3.11 देवान् the gods? 
भावयत nourish (ye)? 
अनेन with this? ते those? 
देवाः gods? भावयÛतु may 
nourish? वः you? 
परèपरम् one another? 
भावयÛतः nourishing? 
Įेयः good? परम् the 
highest? अवाÜèयथ shall 
attain.Commentary 
Deva literally means the 
shining one. By this 
sacrifice you nourish the 
gods such as Indra. The 
gods shall nourish you 
with rain? etc. the 
highest good is the 
attainment of the 
knowledge of the Self 
which frees one from the


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knowledge of the Self 
which frees one from the 
round of births and 
deaths. The highest 
good may mean the 
attainment of heaven 
also. The fruit depends 
upon the motive of the 
aspirant.
BG3.12 3 12
इçटाÛभो
गािÛह वो 
देवा 
दाèयÛते 
य£भाͪव
ताः |
तैद[ƣानĤ
दायैßयो 
यो भुɨÈते 
èतेन एव 
सः ||३-
१२||
iṣṭānbhogānhi 
vo devā 
dāsyante 
yajñabhāvitāḥ .
tairdattānaprad
āyaibhyo yo 
bhuṅkte stena 
eva saḥ ||3-12||
।।3.12।। य£ 
ɮवारा पोͪषत 
देवतागण तुàहɅ 
इçट भोग Ĥदान 
करɅगे। उनके 
ɮवारा Ǒदये हुये


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इçट भोग Ĥदान 
करɅगे। उनके 
ɮवारा Ǒदये हुये 
भोगɉ को जो 
पुǽष उनको 
Ǒदये ǒबना हȣ 
भोगता है वह 
Ǔनæचय हȣ चोर 
है।।
3.12 The 
gods, 
nourished by 
the sacrifice, 
will give you 
the desired 
objects. So, 
he who 
enjoys the 
objects given 
by the gods 
without 
offering (in 
return) to 
them, is verily 
a thief.
3.12 इçटान् desired? 
भोगान् objects? Ǒह so? वः 
to you? देवाः the gods? 
दाèयÛते will give? 
य£भाͪवताः nourished by 
sacrifice? तैः by them? 
दƣान् give? अĤदाय 
without offering? एßयः to


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दƣान् give? अĤदाय 
without offering? एßयः to 
them? यः who? भुɨÈते 
enjoys? èतेनः thief? एव 
verily? सः he.
Commentary When the 
gods are pleased with 
you sacrifices? they will 
bestow on you all the 
desired objects such as 
children? cattle? 
property? etc. He who 
enjoys what has been 
given to him by the 
gods? i.e.? he who 
gratifies the cravings of 
his own body and the 
senses without offering 
anything to the gods in 
return is a veritable thief. 
He is really a dacoit of


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BG3.13 3 13
य£ͧशçटा
ͧशनः 
सÛतो 
मुÍयÛते 
सव[ͩक
िãबषैः |
भुÑजते ते 
×वघं पापा 
ये 
पचÛ×यात्
मकारणा
त् ||३-
१३||
yajñaśiṣṭāśinaḥ 
santo mucyante 
sarvakilbiṣaiḥ .
bhuñjate te 
tvaghaṃ pāpā 
ye 
pacantyātmakār
aṇāt ||3-13||
।।3.13।। य£ 
के अवͧशçट 
अÛन को खाने 
वाले Įेçठ पुǽष 
सब पापɉ से 
मुÈत हो जाते हɇ 
ͩकÛतु जो लोग 
केवल èवयं के 
ͧलये हȣ पकाते 
हɇ वे तो पापɉ को 
हȣ खाते हɇ।।
3.13 The 
righteous who 
eat the 
remnants of 
the sacrifice 
are freed from 
all sins; but 
those sinful 
ones who


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all sins; but 
those sinful 
ones who 
cook food 
(only) for their 
own sake 
verily eat sin.
3.13 य£ͧशçटाͧशनः who 
eat the remnants of the 
sacrifice? सÛतः the 
righteous? मुÍयÛते are 
freed? सव[ͩकिãबषैः from 
all sins? भुÑजते eat? ते 
those? तु indeed? अघम् 
sin? पापाः sinful ones? ये 
who? पचिÛत cook? 
आ×मकारणात् for their 
own sake.Commentary 
Those who? after 
performing the five great 
sacrifices? eat the 
remnants of the food are 
freed from all the sins 
committed by these five


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freed from all the sins 
committed by these five 
agents of insect 
slaughter? viz.? (1) the 
pestle and mortar? (2) 
the grinding stone? (3) 
the fireplace? (4) the 
place where the 
waterpot is kept? and 
(5) the broom. These 
are the five places 
where injury to life is 
daily committed. The 
sins are washed away 
by the performance of 
the five MahaYajnas or 
great sacrifices which 
every Dvija(twicorn or 
the people belonging to 
the first three castes in 
Hindu society?


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the first three castes in 
Hindu society? 
especially the Brahmin) 
ought to perform1. 
DevaYajna Offering 
sacrifices to the gods 
which will satisfy them?
2. BrahmaYajna or 
RishiYajna Teaching 
and reciting the 
scriptures which will 
satisfy Brahman and the 
Rishis?3. PitriYajna 
Offering libations of 
water to ones ancestors 
which will satisfy the 
manes?4. NriYajna The 
feeding of the hungry 
and the guests? and?5. 
BhutaYajna The feeding 
of the subhuman 
species? such as


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BG3.14 3 14
अÛनाɮभ
विÛत 
भूताǓन 
पज[Ûयाद
Ûनसàभव
◌ः |
य£ाɮभव
Ǔत 
पज[Ûयो 
य£ः 
कम[समुɮ
भवः ||३-
१४||
annādbhavanti 
bhūtāni 
parjanyādannas
ambhavaḥ .
yajñādbhavati 
parjanyo yajñaḥ 
karmasamudbh
avaḥ ||3-14||
।।3.14।। 
समèत Ĥाणी 
अÛन से 
उ×पÛन होते हɇ 
अÛन कȧ 
उ×पͪƣ पज[Ûय 
से। पज[Ûय कȧ 
उ×पͪƣ य£ से 
और य£ कमɟ 
से उ×पÛन होता 
है।।
3.14 From 
food come 
forth beings; 
from rain food 
is produced; 
from sacrifice 
arises rain 
and sacrifice 
is born of 
action.
3.14 अÛनात् from food?


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is born of 
action.
3.14 अÛनात् from food? 
भविÛत come forth? 
भूताǓन beings? पज[Ûयात् 
from rain? अÛनसàभवः 
production of food? 
य£ात् from sacrifice? 
भवǓत arises? पज[Ûयः 
rain? य£ः sacrifice? 
कम[समुɮभवः born of 
action.Commentary 
Here Yajna means 
Apurva or the subtle 
principle or the unseen 
form which a sacrifice 
assumes between the 
time of its performance 
and the time when its 
fruits manifest 
themselves.
BG3.15 3 15
कम[ 
Ħéमोɮभ
वं ͪवɮͬध 
Ħéमा¢र
समुɮभव
म् |
तèमा×स
व[गतं 
Ħéम


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वं ͪवɮͬध 
Ħéमा¢र
समुɮभव
म् |
तèमा×स
व[गतं 
Ħéम 
Ǔन×यं 
य£े 
ĤǓतिçठत
म् ||३-
१५||
karma 
brahmodbhava
ṃ viddhi 
brahmākṣarasa
mudbhavam .
tasmātsarvagat
aṃ brahma 
nityaṃ yajñe 
pratiṣṭhitam ||3-
15||
।।3.15।। कम[ 
कȧ उ×पͪƣ 
Ħéमाजी से 
होती है और 
Ħéमाजी अ¢र 
तǂव से åयÈत 
होते हɇ। इसͧलये 
सव[ åयापी Ħéम 
सदा हȣ य£ मɅ 
ĤǓतिçठत है।।
3.15 Know 
thou that 
action comes 
from Brahma 
and Brahma 
comes from 
the 
Imperishable. 
Therefore, the 
all-pervading 
(Brahma) 
ever rests in 
sacrifice.


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(Brahma) 
ever rests in 
sacrifice.
3.15 कम[ action? 
Ħéमोɮभवम् arisen from 
Brahma? ͪवɮͬध know? 
Ħéम Brahma? 
अ¢रसमुɮभवम् arisen 
from the Imperishable? 
तèमात् therefore? 
सव[गतम् allpervading? 
Ħéम Brahma? Ǔन×यम् 
ever? य£े in sacrifice? 
ĤǓतिçठतम् (is) 
established.
Commentary Brahma 
may mean Veda. Just 
as the breath comes out 
of a man? so also the 
Veda is the breath of the 
Imperishable or the 
Omniscient. The Veda 
ever rests in the 
sacrifice? i.e.? it deals 
chiefly with sacrifices


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chiefly with sacrifices 
and the ways of their 
performance. (Cf.IV.24 
to 32).Karma Action? 
Brahmodbhavam arisen 
from the injunctions of 
the Vedas.


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BG3.16 3 16
एवं 
ĤवǓत[तं 
चĐं 
नानुवत[य
तीह यः |
अघायुǐर
िÛġयाराम
◌ो मोघं 
पाथ[ स 
जीवǓत 
||३-१६||
evaṃ 
pravartitaṃ 
cakraṃ 
nānuvartayatīha 
yaḥ .
aghāyurindriyār
āmo moghaṃ 
pārtha sa jīvati 
||3-16||
।।3.16।। जो 
पुǽष यहाँ इस 
Ĥकार ĤवǓत[त 
हुए चĐ का 
अनुवत[न नहȣं 
करता हे पाथ[ 
इंिÛġयɉ मɅ रमने 
वाला वह पाप 
आयु पुǽष åयथ[ 
हȣ जीता है।।
3.16 He who 
does not 
follow here 
the wheel 
thus set 
revolving, 
who is of 
sinful life, 
rejoicing in 
the senses, 
he lives in 
vain, O 
Arjuna.


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the senses, 
he lives in 
vain, O 
Arjuna.
3.16 एवम् thus? ĤवǓत[तम् 
set revolving? चĐम् 
wheel? न not? 
अनुवत[यǓत follows? इह 
here? यः who? अघायुः 
living in sin? इिÛġयारामः 
rejoicing in the senses? 
मोघम् in vain? पाथ[ O 
Partha? सः he? जीवǓत 
lives.Commentary This 
is the wheel of action set 
in motion by the Creator 
on the basis of the Veda 
and sacrifice.He who 
does not follow the 
wheel by studying the 
Vedas and performing 
the sacrifices prescribed 
therein but who indulges


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therein but who indulges 
only in sensual 
pleasures lives in vain. 
He is wasting his life. He 
is leading a worthless 
life indeed.One who 
does not live in 
accordance with this law 
and who is selfish 
commits sin. He violates 
the law of the Creator 
and that is the worst sin.


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BG3.17 3 17
यè×वा×म
रǓतरेव 
èयादा×म
तृÜतæच 
मानवः |
आ×मÛये
व च 
सÛतुçटस्
तèय 
कायɍ न 
ͪवɮयते 
||३-१७||
yastvātmaratire
va 
syādātmatṛptaś
ca mānavaḥ .
ātmanyeva ca 
santuṣṭastasya 
kāryaṃ na 
vidyate ||3-17||
।।3.17।। 
परÛतु जो 
मनुçय आ×मा 
मɅ हȣ रमने 
वाला आ×मा मɅ 
हȣ तृÜत तथा 
आ×मा मɅ हȣ 
सÛतुçट हो 
उसके ͧलये कोई 
कत[åय नहȣं 
रहता।।
3.17 But for 
that man who 
rejoices only 
in the Self, 
who is 
satisfied with 
the Self and 
who is 
content in the 
Self alone, 
verily there is 
nothing to do.


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Self alone, 
verily there is 
nothing to do.
3.17 यः who? तु but? 
आ×मरǓतः who rejoices in 
the Self? एव only? èयात् 
may be? आ×मतृÜतः 
satisfied in the Self? च 
and? मानवः the man? 
आ×मǓन in the Self? एव 
only? च and? सÛतुçटः 
contented? तèय his? 
काय[म् work to be done? 
न not? ͪवɮयते is.
Commentary The sage 
does not depend on 
external objects for his 
happiness. He is ite 
satisfied with the Self. 
He finds his joy? bliss 
and contentment within 
his own Self. For such a 
sage who has


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his own Self. For such a 
sage who has 
knowledge of the Self? 
there is nothing to do. 
He has already done all 
actions. He has satisfied 
all his desires. He has 
complete satisfaction. 
(Cf.II.55).
BG3.18 3 18
नैव तèय 
कृतेनाथȾ 
नाकृतेनेह 
कæचन |
न चाèय 
सव[भूतेषु 
किæचदथ[
åयपाĮयः 
||३-१८||
naiva tasya 
kṛtenārtho 
nākṛteneha 
kaścana .
na cāsya 
sarvabhūteṣu 
kaścidarthavyap
āśrayaḥ ||3-18||
।।3.18।। इस 
जगत् मɅ उस 
पुǽष का कृत 
और अकृत से 
कोई Ĥयोजन 
नहȣं है और न 
वह ͩकसी वèतु


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कोई Ĥयोजन 
नहȣं है और न 
वह ͩकसी वèतु 
के ͧलये भूतमाğ 
पर आͬĮत 
होता है।।
3.18 For him 
there is no 
interest 
whatever in 
what is done 
or what is not 
done; nor 
does he 
depend on 
any being for 
any object.
3.18 न not? एव even? 
तèय of hi? कृतेन by 
action? अथ[ः concern? न 
not? अकृतेन by actions 
not done? इह here? 
कæचन् any? न not? च 
and? अèय of this man? 
सव[भूतेषु in all beings? 
किæचत् any? अथ[åयपाĮयः 
depending for any 
object.Commentary The 
sage who is thus


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object.Commentary The 
sage who is thus 
rejoicing in the Self does 
not gain anything by 
doing any action. For 
him really no purpose is 
served by an action. No 
evil (Pratyavaya Dosha) 
can touch him from 
inaction. He does not 
lose anything from 
inaction. He need not 
depend upon anybody 
to gain a particular 
object. He need not 
exert himself to get the 
favour of anybody.


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BG3.19 3 19
तèमादस
Èतः 
सततं 
कायɍ कम[ 
समाचर |
असÈतो 
éयाचरन्
कम[ 
परमाÜनो
Ǔत पूǽषः 
||३-१९||
tasmādasaktaḥ 
satataṃ kāryaṃ 
karma 
samācara .
asakto 
hyācarankarma 
paramāpnoti 
pūruṣaḥ ||3-19||
।।3.19।। 
इसͧलए,  तुम 
अनासÈत 
होकर सदैव 
कत[åय कम[ का 
सàयक् आचरण 
करो;  Èयोͩक,  
अनासÈत पुǽष 
कम[ करता हुआ 
परमा×मा को 
ĤाÜत होता है।।
3.19 
Therefore 
without 
attachment, 
do thou 
always 
perform 
action which 
should be 
done; for by 
performing 
action without 
attachment 
man reaches


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action without 
attachment 
man reaches 
the Supreme.
3.19 तèमात् therefore? 
असÈतः without 
attachment? सततम् 
always? काय[म् which 
should be done? कम[ 
action? समाचर perform? 
असÈतः without 
attachment? Ǒह 
because? आचरन् 
performing? कम[ action? 
परम् the Supreme? 
आÜनोǓत attains? पूǽषः 
man.Commentary If you 
perform actions without 
attachment? for the 
sake of the Lord? you 
will attain to 
Selfrealisation through 
purity of heart. (Cf.II.
64IV.19?23XVIII.49).
BG3.20 3 20
कम[णैव 
Ǒह


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64IV.19?23XVIII.49).
BG3.20 3 20
कम[णैव 
Ǒह 
संͧसɮͬध
मािèथता 
जनकादय
◌ः |
लोकसंĒह
मेवाͪप 
सàपæयन्
कतु[मह[ͧस 
||३-२०||
karmaṇaiva hi 
saṃsiddhimāsth
itā janakādayaḥ 
.
lokasaṃgraham
evāpi 
sampaśyankart
umarhasi ||3-
20||
।।3.20।। 
जनकाǑद (£ानी 
जन) भी कम[ 
ɮवारा हȣ 
संͧसɮͬध को 
ĤाÜत हुये लोक 
संĒह (लोक 
र¢ण) को भी 
देखते हुये;  तुम 
कम[ करने 
योÊय हो।।
3.20 Janaka 
and others 
attained 
perfection 
verily by 
action only; 
even with a 
view to the 
protection of 
the masses 
thou shouldst


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protection of 
the masses 
thou shouldst 
perform 
action.
3.20 कम[णा by action? 
एव only? Ǒह verily? 
संͧसɮͬधम् perfection? 
आिèथताः attained? 
जनकादयः Janaka and 
others? लोकसंĒहम् 
protection of the 
masses? एवाͪप only? 
संपæयन् having in view? 
कतु[म् to perform? अह[ͧस 
thou shouldst.
Commentary Samsiddhi 
is Moksha (perfection or 
liberation). Janaka? 
(Asvapati) and others 
had perfect knowledge 
of the Self? and yet they 
performed actions in 
order to set an example


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performed actions in 
order to set an example 
to the masses. They 
worked for the guidance 
of men.


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BG3.21 3 21
यɮयदाच
रǓत 
श
◌Yेçठèतƣदेवेतरो जनः |
स 
य×Ĥमाणं 
कुǽते 
लोकèतद
नुवत[ते 
||३-२१||
yadyadācarati 
śreṣṭhastattade
vetaro janaḥ .
sa 
yatpramāṇaṃ 
kurute 
lokastadanuvart
ate ||3-21||
।।3.21।। Įेçठ 
पुǽष जैसा 
आचरण करता 
है, अÛय लोग 
भी वैसा हȣ 
अनुकरण करते 
हɇ; वह पुǽष जो 
कुछ Ĥमाण कर 
देता है, लोग भी 
उसका 
अनुसरण करते 
हɇ।।
3.21 
Whatsoever a 
great man 
does, that the 
other men 
also do; 
whatever he 
sets up as the 
standard, that 
the world 
(mankind) 
follows.


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standard, that 
the world 
(mankind) 
follows.
3.21 यɮयत् whatsoever? 
आचरǓत does? Įेçठः the 
best? तƣत् that? एव 
only? इतरः the other? 
जनः people? सः he (that 
great man)? यत् what? 
Ĥमाणम् standard 
(authority? 
demonstration)? कुǽते 
does? लोकः the world 
(people)? तत् that? 
अनुवत[ते follows.
Commentary Man is a 
social animal. He is an 
imitating animal too. He 
takes his ideas of right 
and wrong from those 
whom he regards as his 
moral superior. 
Whatever a great man


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moral superior. 
Whatever a great man 
follows? the same is 
considered as an 
authority by his 
followers. They try to 
follow him. They 
endeavour to walk in his 
footsteps.


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BG3.22 3 22
न मे 
पाथा[िèत 
कत[åयं 
ǒğषु 
लोकेषु 
ͩकÑचन |
नानवाÜत
मवाÜतåयं 
वत[ एव च 
कम[ͨण 
||३-२२||
na me pārthāsti 
kartavyaṃ triṣu 
lokeṣu kiñcana .
nānavāptamavā
ptavyaṃ varta 
eva ca karmaṇi 
||3-22||
।।3.22।। 
यɮयͪप मुझे 
ğैलोÈय मɅ कुछ 
भी कत[åय नहȣं 
हɇ तथा ͩकंͬचत 
भी ĤाÜत होने 
योÊय 
(अवाÜतåयम्) 
वèतु अĤाÜत 
नहȣं है, तो भी मɇ 
कम[ मɅ हȣ बत[ता 
हूँ।।
3.22 There is 
nothing in the 
three worlds, 
O Arjuna, that 
should be 
done by Me, 
nor is there 
anything 
unattained 
that should be


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anything 
unattained 
that should be 
attained; yet I 
engage 
Myself in 
action.
3.22 न not? मे my? पाथ[ 
O Partha? अिèत is? 
कत[åयम् to be done 
(duty)? ǒğषु in the three? 
लोकेषु worlds? ͩकÑचन 
anything? न not? 
अनवाÜतम् unattained? 
अवाÜतåयम् to be 
attained? वतȶ am? एव 
also? च and? कम[ͨण in 
action.Commentary I am 
the Lord of the universe 
and therefore I have no 
personal grounds to 
engage. Myself in 
action. I have nothing to 
achieve as I have all 
divine wealth? as the


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achieve as I have all 
divine wealth? as the 
wealth of the universe is 
Mine? and yet I engage 
Myself in action.Why do 
you not follow My 
example Why do you 
not endeavour to 
prevent the masses 
from following the wrong 
path by setting an 
example yourself If you 
set an example? people 
will follow you as you 
are a leader with noble 
alities.
BG3.23 3 23
यǑद éयहं 
न वतȶयं 
जातु 
कम[Öयत
िÛġतः |
मम 
व×मा[नुव
त[Ûते 
मनुçयाः 
पाथ[ 
सव[शः 
||३-२३||
yadi hyahaṃ na 
varteyaṃ jātu


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सव[शः 
||३-२३||
yadi hyahaṃ na 
varteyaṃ jātu 
karmaṇyatandrit
aḥ .
mama 
vartmānuvartant
e manuṣyāḥ 
pārtha sarvaśaḥ 
||3-23||
।।3.23।। यǑद 
मɇ सावधान 
हुआ 
(अतिÛġत:) 
कदाͬचत कम[ 
मɅ न लगा रहूँ 
तो, हे पाथ[ ! सब 
Ĥकार से मनुçय 
मेरे माग[ (व[×म) 
का अनुसरण 
करɅगे।।
3.23 For, 
should I not 
ever engage 
Myself in 
action, 
unwearied, 
men would in 
every way 
follow My 
path, O 
Arjuna.
3.23 यǑद if? Ǒह surely? 
अहम् I? न not? वतȶयम् 
engage Myself in 
action? जातु ever? कम[ͨण


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engage Myself in 
action? जातु ever? कम[ͨण 
in action? अतिÛġतः 
unwearied? मम My? 
व×म[ path? अनुवत[Ûते 
follow? मनुçयाः men? 
पाथ[ O Partha? सव[शः in 
every way.Commentary 
If I remain inactive? 
people also will imitate 
Me and keep iet. They 
will all become Tamasic 
and pass into a state of 
inertia.


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BG3.24 3 24
उ×सीदेयु
ǐरमे लोका 
न कुयाɍ 
कम[ 
चेदहम् |
सɨकरèय 
च कता[ 
èयामुपह
Ûयाͧममाः 
Ĥजाः ||३-
२४||
utsīdeyurime 
lokā na kuryāṃ 
karma cedaham 
.
saṅkarasya ca 
kartā 
syāmupahanyā
mimāḥ prajāḥ 
||3-24||
।।3.24।। यǑद 
मɇ कम[ न कǾँ, 
तो ये समèत 
लोक नçट हो 
जायɅगे; और मɇ 
वण[संकर का 
कता[ तथा इस 
Ĥजा का हनन 
करने वाला 
होऊ ँ गा।।
3.24 These 
worlds would 
perish if I did 
not perform 
action; I 
should be the 
author of 
confusion of 
castes and 
destruction of 
these beings.


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castes and 
destruction of 
these beings.
3.24 उ×सीदेयुः would 
perish? इमे these? लोकाः 
worlds? न not? कुया[म् 
would do? कम[ action? 
चेत् if? अहम् I? सɨकरèय 
of confusion of castes? 
च and? कता[ author? 
èयाम् would be? 
उपहÛयाम् would destroy? 
इमाःthese? Ĥजाः beings.
Commentary If I did not 
engage in action? 
people would also be 
inactive. They would not 
do their duties according 
to the Varnasrama 
Dharma (code of morals 
governing their own 
order and stage of life).


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governing their own 
order and stage of life). 
Hence confusion of 
castes would arise. I 
would have to destroy 
these beings.
BG3.25 3 25
सÈताः 
कम[Öयͪव
ɮवांसो 
यथा 
कुव[िÛत 
भारत |
कुया[ɮͪवɮ
वांèतथास
Èतिæचकȧ
षु[लȾकसंĒ
हम् ||३-
२५||
saktāḥ 
karmaṇyavidvā
ṃso yathā 
kurvanti bhārata 
.
kuryādvidvāṃst
athāsaktaścikīrṣ
urlokasaṃgraha
m ||3-25||
।।3.25।। हे 
भारत ! कम[ मɅ 
आसÈत हुए 
अ£ानीजन जैसे 
कम[ करते हɇ 
वैसे हȣ ͪवɮवान् 
पुǽष अनासÈत 
होकर, 
लोकसंĒह 
(लोक कãयाण) 
कȧ इÍछा से 
कम[ करे।।


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लोकसंĒह 
(लोक कãयाण) 
कȧ इÍछा से 
कम[ करे।।
3.25 As the 
ignorant men 
act from 
attachment to 
action, O 
Bharata 
(Arjuna), so 
should the 
wise act 
without 
attachment, 
wishing the 
welfare of the 
world.
3.25 सÈताः attached? 
कम[ͨण to action? 
अͪवɮवांसः the ignorant? 
यथा as? कुव[िÛत act? 
भारत O Bharata? कुया[त् 
should act? ͪवɮवान् the 
wise? तथा so? असÈतः 
unattached? ͬचकȧषु[ः 
wishing? लोकसंĒहम् the 
welfare of the world.
Commentary The 
ignorant man works in


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Commentary The 
ignorant man works in 
expectation of fruits. He 
says? I will do such and 
such work and will get 
such and such fruit. But 
the wise man who 
knows the Self? serves 
not for his own end. He 
should so act that the 
world? following his 
example? would attain 
peace? harmony? purity 
of heart? divine light and 
knowledge. A wise man 
is one who knows the 
Self. (Cf.II.64III.19XVIII.
49).


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BG3.26 3 26
न 
बुɮͬधभेदं 
जनयेद£ा
नां 
कम[सɨͬग
नाम् |
जोषये×स
व[कमा[ͨण 
ͪवɮवाÛयु
Èतः 
समाचरन् 
||३-२६||
na 
buddhibhedaṃ 
janayedajñānā
ṃ 
karmasaṅginām 
.
joṣayetsarvakar
māṇi 
vidvānyuktaḥ 
samācaran ||3-
26||
।।3.26।। £ानी 
पुǽष, कमɟ मɅ 
आसÈत 
अ£ाǓनयɉ कȧ 
बुɮͬध मɅ ħम 
उ×पÛन न करे, 
èवयं (भिÈत 
से) युÈत होकर 
कमɟ का 
सàयक् आचरण 
कर, उनसे भी 
वैसा हȣ कराये।।
3.26 Let no 
wise man 
unsettle the 
mind of 
ignorant 
people who 
are attached 
to action; he 
should 
engage them 
in all actions,


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should 
engage them 
in all actions, 
himself 
fulfilling them 
with devotion.
3.26 न not? बुɮͬधभेदम् 
unsettlement in the 
mind? जनयेत् should 
produce? अ£ानाम् of the 
ignorant? कम[सɨͬगनाम् 
of the persons attached 
to actions? जोषयेत् 
should engage? 
सव[कमा[ͨण all actions? 
ͪवɮवान् the wise? युÈतः 
balanced? समाचरन् 
performing.Commentary 
An ignorant may says to 
himelf? I shall do this 
action and thery enjoy 
its fruit. A wise man 
should not unsettle his 
belief. On the contrary


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should not unsettle his 
belief. On the contrary 
he himself should set an 
example by performing 
his duties diligently but 
without attachment. The 
wise man should also 
persuade the ignorant 
never to neglect their 
duties. If need be? he 
should place before 
them in vivid colours the 
happiness they would 
enjoy here and hereafter 
by discharging such 
duties. When their 
hearts get purified in 
course of time? the wise 
man could sow the 
seeds of Karma Yoga 
(selfless service without


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BG3.27 3 27
Ĥकृतेः 
ͩĐयमाणा
Ǔन गुणैः 
कमा[ͨण 
सव[शः |
अहɨकार
ͪवमूढा×म
◌ा 
कता[हͧम
Ǔत 
मÛयते 
||३-२७||
prakṛteḥ 
kriyamāṇāni 
guṇaiḥ karmāṇi 
sarvaśaḥ .
ahaṅkāravimūḍ
hātmā 
kartāhamiti 
manyate ||3-27||
।।3.27।। 
सàपूण[ कम[ 
ĤकृǓत के गुणɉ 
ɮवारा ͩकये 
जाते हɇ, अहंकार 
से मोǑहत हुआ 
पुǽष,  "मɇ कता[ 
हूँ"  ऐसा मान 
लेता है।।
3.27 All 
actions are 
wrought in all 
cases by the 
alities of 
Nature only. 
He whose 
mind is 
deluded by 
egoism 
thinks, "I am 
the doer."
3.27 Ĥकृतेः of nature?


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thinks, "I am 
the doer."
3.27 Ĥकृतेः of nature? 
ͩĐयमाणाǓन are 
performed? गुणैः by the 
alities? कमा[ͨण actions? 
सव[शः in all cases? 
अहɨकारͪवमूढा×मा one 
whose mind is deluded 
by egosim? कता[ doer? 
अहम् I? इǓत thus? मÛयते 
thinks.Commentary 
Prakriti or Pradhana or 
Nature is that state in 
which the three Gunas? 
viz.? Sattva? Rajas and 
Tamas exist in a state of 
eilibrium. When this 
eilibrium is disturbed? 
creation begins body? 
senses? mind? etc.? are 
formed. The man who is


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senses? mind? etc.? are 
formed. The man who is 
deluded by egoism 
identifies the Self with 
the body? mind? the life 
force and the senses 
and ascribes to the Self 
all the attributes of the 
body and the senses. 
He? therefore? thinks 
through ignorance? I am 
the doer. In reality the 
Gunas of Nature 
perform all actions. (Cf.
III.29V.9IX.9?10XIII.21?
24?30?32XVIII.13?14).


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BG3.28 3 28
तǂवͪवƣु 
महाबाहो 
गुणकम[
ͪवभागयो
◌ः |
गुणा 
गुणेषु 
वत[Ûत 
इǓत म×वा 
न सÏजते 
||३-२८||
tattvavittu 
mahābāho 
guṇakarmavibh
āgayoḥ .
guṇā guṇeṣu 
vartanta iti 
matvā na 
sajjate ||3-28||
।।3.28।। 
परÛतु हे 
महाबाहो ! गुण 
और कम[ के 
ͪवभाग के स×य 
(तǂव)को 
जानने वाला 
£ानी पुǽष यह 
जानकर ͩक 
"गुण गुणɉ मɅ 
बत[ते हɇ" (कम[ 
मɅ) आसÈत 
नहȣं होता।।
3.28 But he 
who knows 
the Truth, O 
mighty-armed 
(Arjuna), 
about the 
divisions of 
the alities and 
(their) 
functions, 
knowing that


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(their) 
functions, 
knowing that 
the Gunas as 
senses move 
amidst the 
Gunas as the 
sense-
objects, is not 
attached.
3.28 तǂवͪवत् the knower 
of the Truth? तु but? 
महाबाहो O mightyarmed? 
गुणकम[ͪवभागयोः of the 
divisions of alities and 
functions? गुणाः the 
alities (in the shape of 
senses)? गुणेषु amidst 
the alities (in the shape 
of objects)? वत[Ûते 
remain? इǓत thus? म×वा 
knowing? न not? सÏजते 
is attached.Commentary 
He who knows the truth 
that the Self is entirely


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that the Self is entirely 
distinct from the three 
Gunas and actions does 
not become attached to 
the actions. He who 
knows the truth about 
the classification of the 
Gunas and their 
respective functions 
understands that the 
alities as senseorgans 
move amidst the alities 
as senseobjects. 
Therefore he is not 
attached to the actions. 
He knows? I am Akarta 
-- I am not the doer. (Cf.
XIV.23).


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BG3.29 3 29
Ĥकृतेगु[ण
सàमूढाः 
सÏजÛते 
गुणकम[सु 
|
तानकृ×स्
नͪवदो 
मÛदाÛकृत्
èनͪवÛन 
ͪवचालये
त् ||३-
२९||
prakṛterguṇasa
mmūḍhāḥ 
sajjante 
guṇakarmasu .
tānakṛtsnavido 
mandānkṛtsnavi
nna vicālayet 
||3-29||
।।3.29।। 
ĤकृǓत के गुणɉ 
से मोǑहत हुए 
पुǽष गुण और 
कम[ मɅ आसÈत 
होते हɇ, उन 
अपूण[ £ान वाले 
(अकृ×èनͪवद:) 
मंदबुɮͬध पुǽषɉ 
को पूण[ £ान 
ĤाÜत पुǽष 
ͪवचͧलत न करे
।।
3.29 Those 
deluded by 
the alities of 
Nature are 
attached to 
the functions 
of the alities. 
The man of 
perfect


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of the alities. 
The man of 
perfect 
knowledge 
should not 
unsettle the 
foolish one 
who is of 
imperfect 
knowledge.
3.29 Ĥकृतेः of nature? 
गुणसंमूढाः persons 
deluded by the Gunas? 
सÏजÛते are attached? 
गुणकम[सु in the functions 
of the alities? तान् 
those? अकृ×èनͪवदः of 
imperfect knowledge? 
मÛदान् the foolish 
(thedullwitted)? 
कृ×èनͪवत् man of perfect 
knowledge? न not? 
ͪवचालयेत् should 
unsettle.Commentary 
The ignorant people do 
action with the 
expectation of fruits. The


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action with the 
expectation of fruits. The 
wise people who have 
the knowledge of the 
Self should not distract 
the faith or conviction or 
belief of such ignorant 
persons. If they unsettle 
their minds they will give 
up actions and become 
victims of inertia. They 
will lead an idle life. 
They should be 
encouraged by the wise 
to do actions of the 
Sakama type (actions 
for the sake of their 
fruits) in the beginning. 
The wise ones should 
turn the minds of the


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The wise ones should 
turn the minds of the 
ignorant by giving them 
gradual instructions on 
Karma Yoga (Yoga of 
selfless? desireless 
action) and its benefits? 
viz.? purification of the 
heart that leads to the 
attainment of 
Selfrealisation.


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BG3.30 3 30
मǓय 
सवा[ͨण 
कमा[ͨण 
संÛयèया
Úया×मचे
तसा |
ǓनराशीǓन[
म[मो 
भू×वा 
युÚयèव 
ͪवगतÏव
रः ||३-
३०||
mayi sarvāṇi 
karmāṇi 
saṃnyasyādhyā
tmacetasā .
nirāśīrnirmamo 
bhūtvā 
yudhyasva 
vigatajvaraḥ ||3-
30||
।।3.30।। 
सàपूण[ कमɟ का 
मुझ मɅ संÛयास 
करके,  आशा 
और ममता से 
रǑहत 
होकर,  संतापर
Ǒहत हुए तुम 
युɮध करो।।
3.30 
Renouncing 
all actions in 
Me, with the 
mind centred 
in the Self, 
free from 
hope and 
egoism, and 
from (mental) 
fever, do thou 
fight.
3.30 मǓय in Me? सवा[ͨण


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fever, do thou 
fight.
3.30 मǓय in Me? सवा[ͨण 
all? कमा[ͨण actions? 
संÛयèय renouncing? 
अÚया×मचेतसा with the 
mind centred in the 
Self? Ǔनराशीः free from 
hope? Ǔनम[मः free from 
egoism? भू×वा having 
become युÚयèव fight 
(thou)? ͪवगतÏवरः free 
from (mental) fever.
Commentary Surrender 
all the actions to Me with 
the thought? I perform 
all actions for the sake 
of the Lord.Fever means 
grief? sorrow. (Cf.V.
10XVIII.66).
BG3.31 3 31
ये मे 
मतͧमदं 
Ǔन×यमनु
ǓतçठिÛत 
मानवाः |
Įɮधावन्
तोऽनसूय


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मतͧमदं 
Ǔन×यमनु
ǓतçठिÛत 
मानवाः |
Įɮधावन्
तोऽनसूय
Ûतो 
मुÍयÛते 
तेऽͪप 
कम[ͧभः 
||३-३१||
ye me 
matamidaṃ 
nityamanutiṣṭha
nti mānavāḥ .
śraddhāvanto.
anasūyanto 
mucyante te.api 
karmabhiḥ ||3-
31||
।।3.31।। जो 
मनुçय दोष 
बुɮͬध से रǑहत 
(अनसूयÛत:) 
और Įɮधा से 
युÈत हुए सदा 
मेरे इस मत 
(उपदेश) का 
अनुçठानपूव[क 
पालन करते हɇ, 
वे कमɟ से 
(बÛधन से) 
मुÈत हो जाते हɇ
।।
3.31 Those 
men who 
constantly 
practise this 
teaching of 
Mine with 
faith and 
without 
cavilling, they 
too are freed


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without 
cavilling, they 
too are freed 
from actions.
3.31 ये those who? मे 
My? मतम् teaching? 
इदम् this? Ǔन×यम् 
constantly? अनुǓतçठिÛत 
practise? मानवाः men? 
ĮɮधावÛतः full of faith? 
अनसूयÛतः not cavilling? 
मुÍयÛते are freed? ते 
they? अͪप also? कम[ͧभः 
from actions.
Commentary Sraddha is 
a mental attitude. It 
means faith. It is faith in 
ones own Self? in the 
scriptures and in the 
teachings of the spiritual 
preceptor. It is compund 
of the higher emotion of 
faith? reverence and


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BG3.32 3 32
ये 
×वेतदßय
सूयÛतो 
नानुǓतçठ
िÛत मे 
मतम् |
सव[£ान
ͪवमूढांèत
◌ािÛवɮͬध 
नçटानचे
तसः ||३-
३२||
ye 
tvetadabhyasūy
anto 
nānutiṣṭhanti 
me matam .
sarvajñānavimū
ḍhāṃstānviddhi 
naṣṭānacetasaḥ 
||3-32||
।।3.32।। 
परÛतु जो दोष 
Ǻिçट वाले मूढ़ 
लोग इस मेरे 
मत का पालन 
नहȣं करते, उन 
सब £ानɉ मɅ 
मोǑहत 
ͬचƣवालɉ को 
नçट हुये हȣ तुम 
समझो।।
3.32 But 
those who 
carp at My 
teaching and 
do not 
practise it, 
deluded of all 
knowledge, 
and devoid of 
discrimination
, know them 
to be doomed


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discrimination
, know them 
to be doomed 
to destruction.
3.32 ये those who? तु 
but? एतत् this? 
अßयसूयÛतः carping at? 
न not? अनुǓतçठिÛत 
practise? मे My? मतम् 
teaching? सव[£ानͪवमूढान् 
deluded of all 
knowledge? तान् them? 
ͪवɮͬध know? नçटान् 
ruined? अचेतसः devoid 
of discrimination.
Commentary The 
pigheaded people who 
are obstinate? who find 
fault with the teachings 
of the Lord and who do 
not practise them are 
certainly doomed to 
destruction. They are 
incorrigible and


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BG3.33 3 33
सǺशं 
चेçटते 
èवèयाः 
Ĥकृते£ा[न
वानͪप |
ĤकृǓतं 
यािÛत 
भूताǓन 
ǓनĒहः 
ͩकं 
कǐरçयǓत 
||३-३३||
sadṛśaṃ 
ceṣṭate svasyāḥ 
prakṛterjñānavā
napi .
prakṛtiṃ yānti 
bhūtāni 
nigrahaḥ kiṃ 
kariṣyati ||3-33||
।।3.33।। 
£ानवान् पुǽष 
भी अपनी 
ĤकृǓत के 
अनुसार चेçटा 
करता है। सभी 
Ĥाणी अपनी 
ĤकृǓत पर हȣ 
जाते हɇ, ͩफर 
इनमɅ (ͩकसी 
का) ǓनĒह Èया 
करेगा।।
3.33 Even a 
wise man 
acts in 
accordance 
with his own 
nature; 
beings will 
follow Nature; 
what can 
restraint do?
3.33 सǺशम् in


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what can 
restraint do?
3.33 सǺशम् in 
accordance? चेçटते 
acts? èवèयाः of his 
own? Ĥकृतेः of nature? 
£ानवान् a wise man? 
अͪप even? ĤकृǓतम् to 
nature? यािÛत follow? 
भूताǓन beings? ǓनĒहः 
restraint? ͩकम् what? 
कǐरçयǓत will do.
Commentary He who 
reads this verse will 
come to the conclusion 
that there is no scope 
for mans personal 
exertion. It is not so. 
Read the following 
verse. It clearly indicates 
that man can coner 
Nature if he rises above 
the sway of 
RagaDvesha (love and


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the sway of 
RagaDvesha (love and 
hatred).The passionate 
and ignorant man only 
comes under the sway 
of his natural 
propensities? and his 
lower nature. He cannot 
have any restraint over 
the senses and the two 
currents of likes and 
dislikes. The seeker 
after Truth who is 
endowed with the four 
means? and who is 
constantly practising 
meditation can easily 
control Nature. (Cf.II.
60V.14XVIII.59).


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BG3.34 3 34
इिÛġयस्
येिÛġयस्
याथȶ 
रागɮवेषौ 
åयविèथ
तौ |
तयोन[ 
वशमागच्
छेƣौ 
éयèय 
पǐरपिÛथ
नौ ||३-
३४||
indriyasyendriya
syārthe 
rāgadveṣau 
vyavasthitau .
tayorna 
vaśamāgacchet
tau hyasya 
paripanthinau 
||3-34||
।।3.34।। 
इिÛġयइिÛġय 
(अथा[त् Ĥ×येक 
इिÛġय) के 
ͪवषय के ĤǓत 
(मन मɅ) 
रागɮवेष रहते 
हɇ;  मनुçय को 
चाǑहये ͩक वह 
उन दोनɉ के वश 
मɅ न 
हो;  Èयɉͩक वे 
इसके (मनुçय 
के) शğु हɇ।।
3.34 
Attachment 
and aversion 
for the objects 
of the senses 
abide in the 
senses; let 
none come


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abide in the 
senses; let 
none come 
under their 
sway; for, 
they are his 
foes.
3.34 इिÛġयèय इिÛġयèय 
of each sense? अथȶ in 
the object? रागɮवेषौ 
attachment and 
aversion? åयविèथतौ 
seated? तयोः of these 
two? न not? वशम् sway? 
आगÍछेत् should come 
under? तौ these two? Ǒह 
verily? अèय his? 
पǐरपिÛथनौ foes.
Commentary Each 
sense has got attraction 
for a pleasant object and 
aversion for a 
disagreeable object. If 
one can control these 
two currents? viz.? 
attachment and


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two currents? viz.? 
attachment and 
aversion? he will not 
come under the sway of 
these two currents. Here 
lies the scope for 
personal exertion or 
Purushartha. Nature 
which contains the sum 
total of ones Samskaras 
or the latent 
selfproductive 
impressions of the past 
actions of merit and 
demerit draws a man to 
its course through the 
two currents? 
attachment and 
aversion. If one can 
control these two 
currents? if he can rise 
above the sway of love 
and hate through


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above the sway of love 
and hate through 
discrimination and 
Vichara or right eniry? 
he can coner Nature 
and attain immortality 
and eternal bliss. He 
willl no longer be subject 
to his own nature now. 
One should always exert 
to free himself from 
attachment and aversion 
to the objects of the 
senses.


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BG3.35 3 35
श
◌YेयाÛèवधमȾ ͪवगुणः 
परधमा[×स्
वनुिçठता
त् |
èवधमȶ 
Ǔनधनं 
Įेयः 
परधमȾ 
भयावहः 
||३-३५||
śreyānsvadhar
mo viguṇaḥ 
paradharmātsva
nuṣṭhitāt .
svadharme 
nidhanaṃ 
śreyaḥ 
paradharmo 
bhayāvahaḥ ||3-
35||
।।3.35।। 
सàयक् Ĥकार 
से अनुिçठत 
परधम[ कȧ 
अपे¢ा 
गुणरǑहत 
èवधम[ का 
पालन Įेयçकर 
है;  èवधम[ मɅ 
मरण 
कãयाणकारक 
है (ͩकÛतु) 
परधम[ भय को 
देने वाला है।।
3.35 Better is 
one's own 
duty, though 
devoid of 
merit than the 
duty of 
another well 
discharged. 
Better is


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duty of 
another well 
discharged. 
Better is 
death in one's 
own duty; the 
duty of 
another is 
fraught with 
fear (is 
productive of 
danger).
3.35 Įेयान् better? 
èवधम[ः ones own duty? 
ͪवगुणः devoid of merit? 
परधमा[त् than the duty of 
another? èवनुिçठतात् 
than well discharged? 
èवधमȶ in ones own duty? 
Ǔनधनम् death? Įेयः 
better? परधम[ः anothers 
duty? भयावहः fraught 
with fear.Commentary It 
is indeed better for man 
to die discharging his 
own duty though 
destitute of merit than


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own duty though 
destitute of merit than 
for him to live doing the 
duty of another though 
performed in a perfect 
manner. For the duty of 
another has its pitfalls. 
The duty of a Kshatriya 
is to fight in a righteous 
battle. Arjuna must fight. 
This is his duty. Even if 
he dies in the discharge 
of his own duty? it is 
better for him. He will go 
to heaven. He should 
not do the duty of 
another man. This will 
bring him peril. He 
should not stop from 
fighting and enter the


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should not stop from 
fighting and enter the 
path of renunciation. (Cf.
XVIII.47).
BG3.36 3 36
अजु[न 
उवाच |
अथ केन 
ĤयुÈतोऽ
यं पापं 
चरǓत 
पूǽषः |
अǓनÍछन्
नͪप 
वाçणȶय 
बलाǑदव 
Ǔनयोिजत
◌ः ||३-३६||
arjuna uvāca .
atha kena 
prayukto.ayaṃ 
pāpaṃ carati 
pūruṣaḥ .
anicchannapi 
vārṣṇeya 
balādiva 
niyojitaḥ ||3-36||
।।3.36।। 
अजु[न ने कहा -- 
हे वाçणȶय ! ͩफर 
यह पुǽष 
बलपूव[क बाÚय 
ͩकये हुये के 
समान अǓनÍछा 
होते हुये भी 
ͩकसके ɮवारा 
Ĥेǐरत होकर 
पाप का 
आचरण करता 
है?
3.36 Arjuna 
said  But


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पाप का 
आचरण करता 
है?
3.36 Arjuna 
said  But 
impelled by 
what does 
man commit 
sin, though 
against his 
wishes, O 
Varshneya 
(Krishna), 
constrained 
as it were, by 
force?
3.36 अथ now? केन by 
which? ĤयुÈतः impelled? 
अयम् this? पापम् sin? 
चरǓत does? पूǽषः man? 
अǓनÍछन् not wishing? 
अͪप even? वाçणȶय O 
Varshneya? बलात् by 
force? इव as it were? 
Ǔनयोिजतः constrained.
Commentary Varshneya 
is one born in the family 
of the Vrishnis? a name 
of Krishna.


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BG3.37 3 37
Įीभगवा
नुवाच |
काम एष 
Đोध एष 
रजोगुणस
मुɮभवः |
महाशनो 
महापाÜमा 
ͪवɮÚयेन
ͧमह 
वैǐरणम् 
||३-३७||
śrībhagavānuvā
ca .
kāma eṣa 
krodha eṣa 
rajoguṇasamud
bhavaḥ .
mahāśano 
mahāpāpmā 
viddhyenamiha 
vairiṇam ||3-37||
।।3.37।। 
Įीभगवान् ने 
कहा -- रजोगुण 
मɅ उ×पÛन हुई 
यह 'कामना' है,  यहȣ 
Đोध है; यह 
महाशना 
(िजसकȧ भूख 
बड़ी हो) और 
महापापी है, इसे 
हȣ तुम यहाँ 
(इस जगत् मɅ) 
शğु जानो।।
3.37 The 
Blessed Lord 
said  It is 
desire, it is 
anger both of 
the ality of 
Rajas, all-


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anger both of 
the ality of 
Rajas, all-
devouring, all-
sinful; know 
this as the foe 
here (in this 
world).
3.37 कामः desire? एषः 
this? Đोधः anger? एषः 
this? रजोगुणसमुɮभवः 
born of the Rajoguna? 
महाशनः alldevouring? 
महापाÜमा allsinful? ͪवɮͬध 
know? एनम् this? इह 
here? वैǐरणम् the foe.
Commentary Bhagavan 
Bhaga means the six 
attributes? viz.? Jnana 
(knowledge)? Vairagya 
(dispassion)? Kirti 
(fame)? Aishvarya 
(divine manifestations 
and excellences)? Sri 
(wealth)? and Bala


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and excellences)? Sri 
(wealth)? and Bala 
(might). He who 
possesses these six 
attributes and who has a 
perfect knowledge of the 
origin and the end of the 
universe is Bhagavan or 
the Lord.The cause of 
all sin and wrong action 
in this world is desire. 
Anger is desire itself. 
When a desire is not 
gratified? the man 
becomes angry against 
those who stand as 
obstacles on the path of 
fulfilment.The desire is 
born of the ality of 
Rajas. When desire 
arises? it generates


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Rajas. When desire 
arises? it generates 
Rajas and urges the 
man to work in order to 
possess the object. 
Therefore? know that 
this desire is mans foe 
on this earth. (Cf.XVI.
21).
BG3.38 3 38
धूमेनाͪĭ
यते 
विéनय[था
दशȾ 
मलेन च |
यथोãबेना
वृतो 
गभ[èतथा 
तेनेदमावृ
तम् ||३-
३८||
dhūmenāvriyate 
vahniryathādarś
o malena ca .
yatholbenāvṛto 
garbhastathā 
tenedamāvṛtam 
||3-38||
।।3.38।। जैसे 
धुयɅ से अिÊन 
और धूͧल से 
दप[ण ढक जाता 
है तथा जैसे ħूण 
गभा[शय से ढका 
रहता है, वैसे 
उस (काम) के


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गभा[शय से ढका 
रहता है, वैसे 
उस (काम) के 
ɮवारा यह 
(£ान) आवृत 
होता है।।
3.38 As fire is 
enveloped by 
smoke, as a 
mirror by 
dust, and as 
an embryo by 
the amnion, 
so is this 
enveloped by 
that.
3.38 धूमेन by smoke? 
आͪĭयते is enveloped? 
विéनः fire? यथा as? 
आदश[ः a mirror? मलेन by 
dust? च and? यथा as? 
उãबेन by the amnion? 
आवृतः enveloped? गभ[ः 
embryo? तथा so? तेन by 
it? इदम् this? आवृतम् 
enveloped.Commentary 
This means the 
universe. This also 
means knowledge. That


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BG3.39 3 39
आवृतं 
£ानमेतेन 
£ाǓननो 
Ǔन×यवैǐर
णा |
कामǾपेण 
कौÛतेय 
दुçपूरेणान
लेन च 
||३-३९||
āvṛtaṃ 
jñānametena 
jñānino 
nityavairiṇā .
kāmarūpeṇa 
kaunteya 
duṣpūreṇānalen
a ca ||3-39||
।।3.39।। हे 
कौÛतेय ! अिÊन 
के समान 
िजसको तृÜत 
करना कǑठन है 
ऐसे 
कामǾप,  £ानी 
के इस Ǔन×य 
शğु ɮवारा £ान 
आवृत है।।
3.39 O 
Arjuna, 
wisdom is 
enveloped by 
this constant 
enemy of the 
wise in the 
form of 
desire, which 
is 
unappeasable 
as fire.
3.39 आवृतम् enveloped? 
£ानम् wisdom? एतेन by


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3.39 आवृतम् enveloped? 
£ानम् wisdom? एतेन by 
this? £ाǓननः of the 
wise? Ǔन×यवैǐरणा by the 
constant enemy? 
कामǾपेण whose form is 
desire? कौÛतेय O 
Kaunteya? दुçपूरेण 
unappeasable? अनलेन 
by fire? च and.
Commentary Manu 
says? Desire can never 
be satiated or cooled 
down by the enjoyment 
ofobjects. But as fire 
blazes forth the more 
when fed with Ghee 
(melted butter) and 
wood? so it grows the 
more it feeds on the 
objects of enjoyment. If 
all the foodstuffs of the


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all the foodstuffs of the 
earth? all the precious 
metals? all the animals 
and all the beautiful 
women were to pass 
into the possession of 
one man endowed with 
desire? they would still 
fail to give him 
satisfaction.The ignorant 
man considers desire as 
his friend when he 
craves for objects. He 
welcomes desire for the 
gratification of the 
senses but the wise 
man knows from 
experience even before 
suffering the conseence 
that desire will bring only 
troubles and misery for


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BG3.40 3 40
इिÛġया
ͨण मनो 
बुɮͬधरस्
याͬधçठा
नमुÍयते |
एतैͪव[मोह
य×येष 
£ानमावृत्
य देǑहनम् 
||३-४०||
indriyāṇi mano 
buddhirasyādhi
ṣṭhānamucyate 
.
etairvimohayaty
eṣa 
jñānamāvṛtya 
dehinam ||3-40||
।।3.40।। 
इिÛġयाँ,  मन 
और बुɮͬध 
इसके Ǔनवास 
èथान कहे जाते 
हɇ;  यह काम 
इनके ɮवारा हȣ 
£ान को 
आÍछाǑदत 
करके देहȣ पुǽष 
को मोǑहत 
करता है।।
3.40 The 
senses, the 
mind and the 
intellect are 
said to be its 
seat; through 
these it 
deludes the 
embodied by 
veiling his 
wisdom.


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deludes the 
embodied by 
veiling his 
wisdom.
3.40 इिÛġयाͨण the 
senses? मनः the mind? 
बुɮͬधः the intellect? अèय 
its? अͬधçठानम् seat? 
उÍयते is called? एतैः by 
these? ͪवमोहयǓत 
deludes? एषः this? £ानम् 
wisdom? आवृ×य having 
enveloped? देǑहनम् the 
embodied.Commentary 
If the abode of the 
enemy is known it is ite 
easy to kill him. So Lord 
Krishna like a wise army 
general points out to 
Arjuna the abode of 
desire so that he may be 
able to attack it and kill it 
ite readily.
BG3.41 3 41


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ite readily.
BG3.41 3 41
तèमाǂव
ͧमिÛġया
Öयादौ 
Ǔनयàय 
भरतष[भ |
पाÜमानं 
ĤजǑह 
éयेनं 
£ानͪव£ा
ननाशनम् 
||३-४१||
tasmāttvamindri
yāṇyādau 
niyamya 
bharatarṣabha .
pāpmānaṃ 
prajahi hyenaṃ 
jñānavijñānanāś
anam ||3-41||
।।3.41।। 
इसͧलये, हे 
अजु[न ! तुम 
पहले इिÛġयɉ 
को वश मɅ 
करके, £ान 
और ͪव£ान के 
नाशक इस 
कामǾप पापी 
को नçट करो।।
3.41 
Therefore, O 
best of the 
Bharatas 
(Arjuna), 
controlling the 
senses first, 
do thou kill 
this sinful 
thing, the 
destroyer of 
knowledge 
and


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thing, the 
destroyer of 
knowledge 
and 
realisation.
3.41 तèमात् therefore? 
×वम् you? इिÛġयाͨण the 
senses? आदौ in the 
beginning? Ǔनयàय 
having controlled? 
भरतष[भ O best of the 
Bharatas? पाÜमानम् the 
sinful? ĤजǑह kill? Ǒह 
surely? एनम् this? 
£ानͪव£ाननाशनम् the 
destroyer of knowledge 
and realisation 
(wisdom).Commentary 
Jnana is knowledge 
obtained through the 
study of scriptures. This 
is indirect knowledge or 
Paroksha Jnana. 
Vijnana is direct 
knowledge or personal


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Vijnana is direct 
knowledge or personal 
experience or Anubhava 
through Selfrealisation 
or Aparoksha Jnana. 
Control the senses first 
and then kill desire.


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BG3.42 3 42
इिÛġया
ͨण 
पराÖयाहु
ǐरिÛġयेभ्
यः परं 
मनः |
मनसèतु 
परा 
बुɮͬधयȾ 
बुɮधेः 
परतèतु 
सः ||३-
४२||
indriyāṇi 
parāṇyāhurindri
yebhyaḥ paraṃ 
manaḥ .
manasastu parā 
buddhiryo 
buddheḥ 
paratastu saḥ 
||3-42||
।।3.42।। 
(शरȣर से) परे 
(Įेçठ) इिÛġयाँ 
कहȣ जाती 
हɇ;  इिÛġयɉ से 
परे मन है और 
मन से परे 
बुɮͬध है, और 
जो बुɮͬध से भी 
परे है, वह है 
आ×मा।।
3.42 They say 
that the 
senses are 
superior (to 
the body); 
superior to 
the senses is 
the mind; 
superior to 
the mind is


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the mind; 
superior to 
the mind is 
the intellect; 
one who is 
superior even 
to the intellect 
is He (the 
Self).
3.42 इिÛġयाͨण the 
senses? पराͨण superior? 
आहुः (they) say? 
इिÛġयेßयः than the 
senses? परम् superior? 
मनः the mind? मनसः 
than the mind? तु but? 
परा superior? बुɮͬधः 
intellect? यः who? बुɮधेः 
than the intellect? परतः 
greater? तु but? सः He.
Commentary When 
compared with the 
physical body which is 
gross? external and 
limited? the senses are 
certainly superior as


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limited? the senses are 
certainly superior as 
they are more subtle? 
internal and have a 
wider range of activity. 
The mind is superior to 
the senses? as the 
senses cannot do 
anything independently 
without the help of the 
mind. The mind can 
perform the functions of 
the five senses. The 
intellect is superior to 
the mind because it is 
endowed with the faculty 
of discrimination. When 
the mind is in a state of 
doubt? the intellect 
comes to its resuce. The 
Self? the Witness? is


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comes to its resuce. The 
Self? the Witness? is 
superior even to the 
intellect? as the intellect 
borrows its light from the 
Self.


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BG3.43 3 43
एवं बुɮधेः 
परं 
बुɮÚवा 
संèतßया
×मानमात्
मना |
जǑह शğुं 
महाबाहो 
कामǾपं 
दुरासदम् 
||३-४३||
evaṃ buddheḥ 
paraṃ buddhvā 
saṃstabhyātmā
namātmanā .
jahi śatruṃ 
mahābāho 
kāmarūpaṃ 
durāsadam ||3-
43||
।।3.43।। इस 
Ĥकार बुɮͬध से 
परे (शुɮध) 
आ×मा को 
जानकर आ×मा 
(बुɮͬध) के 
ɮवारा आ×मा 
(मन) को वश मɅ 
करके, हे 
महाबाहो ! तुम 
इस दुजȶय 
(दुरासदम्) 
कामǾप शğु को 
मारो।।
3.43 Thus 
knowing Him 
Who is 
superior to 
the intellect 
and 
restraining 
the self by the 
Self, slay 
thou, O


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the self by the 
Self, slay 
thou, O 
mighty-armed 
Arjuna, the 
enemy in the 
form of 
desire, hard 
to coner.
3.43 एवम् thus? बुɮधेः 
than the intellect? परम् 
superior? बुɮÚवा having 
known? संèतßय 
restraining? आ×मानम् 
the self? आ×मना by the 
Self? जǑह slay thou? 
शğुम् the enemy? 
महाबाहो O mightyarmed? 
कामǾपम् of the form of 
desire? दुरासदम् hard to 
coner.Commentary 
Restrain the lower self 
by the higher Self. 
Subdue the lower mind 
by the higher mind. It is


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Subdue the lower mind 
by the higher mind. It is 
difficult to coner desire 
because it is of a highly 
complex and 
incomprehensible 
nature. But a man of 
discrimination and 
dispassion who does 
constant and intense 
Sadhana can coner it ite 
easily. Desire is the ality 
of Rajas. If you increase 
the Sattvic ality in you? 
you can coner desire. 
Rajas cannot stand 
before Sattva.Even 
though desire is hard to 
coner? it is not 
impossible. The simple 
and direct method is to


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impossible. The simple 
and direct method is to 
appeal to the Indwelling 
Presence (God) through 
prayer and Japa.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 third 
discourse entitledThe 
Yoga of Action.


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BG4.1 4 1
Įीभगवा
नुवाच |
इमं 
ͪववèवते 
योगं 
ĤोÈतवान
हमåययम् 
|
ͪववèवान्
मनवे Ĥाह 
मनुǐरêवा
कवेऽĦवी
त् ||४-१||
śrībhagavānuvā
ca .
imaṃ vivasvate 
yogaṃ 
proktavānaham
avyayam .
vivasvānmanav
e prāha 
manurikṣvākave
.abravīt ||4-1||
।।4.1।। 
Įीभगवान् ने 
कहा ---  मɇने 
इस अͪवनाशी 
योग को 
ͪववèवान् (सूय[ 
देवता) से कहा 
(ͧसखाया);  ͪव
वèवान् ने मनु 
से कहा;  मनु ने 
इêवाकु से कहा
।।
4.1 The 
Blessed Lord 
said  I taught 
this 
imperishable 
Yoga to 
Vivasvan; he 
told it to 
Manu; Manu


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Yoga to 
Vivasvan; he 
told it to 
Manu; Manu 
proclaimed it 
to Ikshvaku.
4.1 इमम् this? ͪववèवते to 
Vivasvan? योगम् Yoga? 
ĤोÈतवान् taught? अहम् I? 
अåययम् imperishable? 
ͪववèवान् Vivasvan? मनवे 
to Manu? Ĥाह taught? 
मनुः Manu? इêवाकवे to 
Ikshvaku? अĦवीत् 
taught.Commentary 
Vivasvan means the 
sun. Ikshvaku was the 
son of Manu. Ikshvaku 
was the reputed 
ancestor of the solar 
dynasty of Kshatriyas.
This Yoga is said to be 
imperishable because 
the result or fruit? i.e.?


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imperishable because 
the result or fruit? i.e.? 
Moksha? that can be 
attained through it is 
imperishable.If the rulers 
of dominions possess a 
knowledge of the Yoga 
taught by Me in the 
preceding two 
discourses? they can 
protect the Brahmanas 
and rule their kingdom 
with justice. So I taught 
this Yoga to the Sungod 
in the beginning of 
evolution.
BG4.2 4 2
एवं 
परàपराĤा
Üतͧममं 
राजष[यो 
ͪवदुः |
स 
कालेनेह 
महता 
योगो 
नçटः 
परÛतप 
||४-२||
evaṃ 
paramparāprāpt
amimaṃ 
rājarṣayo viduḥ


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evaṃ 
paramparāprāpt
amimaṃ 
rājarṣayo viduḥ 
.
sa kāleneha 
mahatā yogo 
naṣṭaḥ 
parantapa ||4-
2||
।।4.2।। इस 
Ĥकार परàपरा 
से ĤाÜत हुये इस 
योग को 
राजͪष[यɉ ने 
जाना, (परÛतु) 
हे परÛतप ! वह 
योग बहुत काल 
(के अÛतराल) 
से यहाँ (इस 
लोक मɅ) 
नçटĤाय हो 
गया।।
4.2 This, 
handed down 
thus in 
regular 
succession, 
the royal 
sages knew. 
This Yoga, by 
long lapse of 
time, has 
been lost 
here, O 
Parantapa 
(burner of the 
foes).
4.2 एवम् thus? 
परàपराĤाÜतम् handed 
down in regular


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परàपराĤाÜतम् handed 
down in regular 
succession? इमम् this? 
राजष[यः the royal sages? 
ͪवदुः knew? सः this? 
कालेन by lapse of time? 
इह here? महता by long? 
योगः Yoga? नçटः 
destroyed? परÛतप O 
Parantapa.Commentary 
The royal sages Men 
who were kings and at 
the same time sages 
also? learnt this Yoga.
Arjuna could burn or 
harass his foes? like the 
sun? by the heat of his 
valour and power. 
Hence the name 
Parantapa.


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BG4.3 4 3
स एवायं 
मया 
तेऽɮय 
योगः 
ĤोÈतः 
पुरातनः |
भÈतोऽͧस 
मे सखा 
चेǓत 
रहèयं 
éयेतदुƣम
म् ||४-३||
sa evāyaṃ 
mayā te.adya 
yogaḥ proktaḥ 
purātanaḥ .
bhakto.asi me 
sakhā ceti 
rahasyaṃ 
hyetaduttamam 
||4-3||
।।4.3।। वह हȣ 
यह पुरातन 
योग आज मɇने 
तुàहɅ कहा 
(ͧसखाया) 
Èयɉͩक तुम मेरे 
भÈत और ͧमğ 
हो। यह उƣम 
रहèय है।।
4.3 That 
same ancient 
Yoga has 
been today 
taught to thee 
by Me, for 
thou art My 
devotee and 
My friend; it is 
the supreme 
secret.
4.3 सः that? एव even?


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the supreme 
secret.
4.3 सः that? एव even? 
अयम् this? मया by Me? 
ते to thee? अɮय today? 
योगः Yoga? ĤोÈतः has 
been taught? पुरातनः 
ancient? भÈतः devotee? 
अͧस thou art? मे My? 
सखा friend? च and? इǓत 
thus? रहèयम् secret? Ǒह 
for? एतत् this? उƣमम् 
best.Commentary This 
Yoga contains profound 
and subtle teachings. 
Hence it is the supreme 
secret which is revealed 
by the Lord.
BG4.4 4 4
अजु[न 
उवाच |
अपरं 
भवतो 
जÛम परं 
जÛम 
ͪववèवतः 
|
कथमेतɮ
ͪवजानीयां 
×वमादौ 
ĤोÈतवा
ǓनǓत ||४-
४||


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|
कथमेतɮ
ͪवजानीयां 
×वमादौ 
ĤोÈतवा
ǓनǓत ||४-
४||
arjuna uvāca .
aparaṃ bhavato 
janma paraṃ 
janma 
vivasvataḥ .
kathametadvijā
nīyāṃ 
tvamādau 
proktavāniti ||4-
4||
।।4.4।। अजु[न 
ने कहा -- 
आपका जÛम 
अपर अथा[त् 
पæचात का है 
और ͪववèवान् 
का जÛम 
(आपके) पूव[ का 
है, इसͧलये यह 
मɇ कैसे जानूँ ͩक 
(सृिçट के) आǑद 
मɅ आपने (इस 
योग को) कहा 
था?
4.4 Arjuna 
said  Later on 
was Thy birth, 
and prior to it 
was the birth 
of Vivasvan 
(the Sun); 
how am I to 
understand 
that Thou 
taughtest this


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understand 
that Thou 
taughtest this 
Yoga in the 
beginning?
4.4 अपरम् later? भवतः 
Thy? जÛम birth? परम् 
prior? जÛम birth? 
ͪववèवतः of Vivasvan? 
कथम् how? एतत् this? 
ͪवजानीयाम् am I to 
understand? ×वम् Thou? 
आदौ in the beginning? 
ĤोÈतवान् taughtest? इत 
thus.Commentary Thy 
birth took place later in 
the hourse of Vasudeva 
Vivasvan or Vivasvat 
(the Sun) was born 
earlier in the beginning 
of evolution. How am I 
to believe that Thou 
taughtest this Yoga in 
the beginning to


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taughtest this Yoga in 
the beginning to 
Vivasvan? and that 
Thou? the selfsame 
person? hast now taught 
it to me I am not able to 
reconcile this. Be kind 
enought to enlighten 
me? O my Lord.


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BG4.5 4 5
Įीभगवा
नुवाच |
बहूǓन मे 
åयतीता
Ǔन 
जÛमाǓन 
तव 
चाजु[न |
ताÛयहं 
वेद 
सवा[ͨण न 
×वं वे×थ 
परÛतप 
||४-५||
śrībhagavānuvā
ca .
bahūni me 
vyatītāni 
janmāni tava 
cārjuna .
tānyahaṃ veda 
sarvāṇi na tvaṃ 
vettha 
parantapa ||4-
5||
।।4.5।। 
Įीभगवान् ने 
कहा -- हे अजु[न 
! मेरे और 
तुàहारे बहुत से 
जÛम हो चुके हɇ, 
(परÛतु) हे 
परÛतप ! उन 
सबको मɇ 
जानता हूँ और 
तुम नहȣं जानते
।।
4.5 The 
Blessed Lord 
said  Many 
births of Mine 
have passed 
as well as of 
thine, O 
Arjuna; I


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have passed 
as well as of 
thine, O 
Arjuna; I 
know them all 
but thou 
knowest not, 
O Parantapa 
(scorcher of 
foes).
4.5 बहूǓन may? मे My? 
åयतीताǓन have passed 
away? जÛमाǓन births? 
तव thy? च and? अजु[न O 
Arjuna? ताǓन them? 
अहम् I? वेद know? सवा[ͨण 
all? न not? ×वम् thou? 
वे×थ knowest? परÛतप O 
Parantapa.Commentary 
You have no intuitional 
knowledge. The eye of 
wisdom has not been 
opened in you on 
account of your past 
actions. So your power 
of vision is limited and


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actions. So your power 
of vision is limited and 
therefore you do not 
know your previous 
births. But I know them 
because I am 
omniscient.
BG4.6 4 6
अजोऽͪप 
सÛनåयय
◌ा×मा 
भूतानामी
æवरोऽͪप 
सन् |
ĤकृǓतं 
èवामͬधष्
ठाय 
सàभवाम्
या×ममाय
या ||४-६||
ajo.api 
sannavyayātmā 
bhūtānāmīśvaro
.api san .
prakṛtiṃ 
svāmadhiṣṭhāya 
sambhavāmyāt
mamāyayā ||4-
6||
।।4.6।। 
यɮयͪप मɇ 
अजÛमा और 
अͪवनाशी 
èवǾप हूँ और 
भूतमाğ का 
ईæवर हूँ 
(तथाͪप) अपनी 
ĤकृǓत को अपने 
अधीन रखकर 
(अͬधçठाय) मɇ 
अपनी माया से


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अधीन रखकर 
(अͬधçठाय) मɇ 
अपनी माया से 
जÛम लेता हूँ।।
4.6 Though I 
am unborn, of 
imperishable 
nature, and 
though I am 
the Lord of all 
beings, yet, 
governing My 
own Nature, I 
am born by 
My own 
Maya.
4.6 अजः unborn? अͪप 
also? सन् being? 
अåयया×मा of 
imperishable nature? 
भूतानाम् of beings? ईæवरः 
the Lord? अͪप also? सन् 
being? ĤकृǓतम् Nature? 
èवाम् My own? अͬधçठाय 
governing? संभवाͧम 
come into being? 
आ×ममायया by My own 
Maya.Commentary Man 
is bound by Karma. So


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Maya.Commentary Man 
is bound by Karma. So 
he takes birth. He is 
under the clutches of 
Nature. He,is deluded 
by the three alities of 
Nature whereas the 
Lord has Maya under 
His perfect control. He 
rules over Nature? and 
so He is not under the 
thraldom of the alities o 
Nature. He appears to 
be born and embodied 
through His own Maya 
or illusory power? but is 
not so in reality. His 
embodiment is ? as a 
matter of fact? 
apparent? It cannot 
affect in the least His


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BG4.7 4 7
यदा यदा 
Ǒह धम[èय 
ÊलाǓनभ[व
Ǔत भारत 
|
अßयु×था
नमधम[स्
य 
तदा×मानं 
सृजाàयह
म् ||४-७||
yadā yadā hi 
dharmasya 
glānirbhavati 
bhārata .
abhyutthānama
dharmasya 
tadātmānaṃ 
sṛjāmyaham ||4-
7||
।।4.7।। हे 
भारत ! जब-जब 
धम[ कȧ हाǓन 
और अधम[ कȧ 
वृɮͬध होती 
है,  तब-तब मɇ 
èवयं को Ĥकट 
करता हूँ।।
4.7 Whenever 
there is 
decline of 
righteousness
, O Arjuna, 
and rise of 
unrighteousn
ess, then I 
manifest 
Myself.
4.7 यदा यदा whenever? 
Ǒह surely? धम[èय of 
righteousness? ÊलाǓनः


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Ǒह surely? धम[èय of 
righteousness? ÊलाǓनः 
decline? भवǓत is? भारत 
O Bharata? अßयु×थानम् 
rise? अधम[èय of 
unrighteousness? तदा 
then? आ×मानम् Myself? 
सृजाͧम manifest? अहम् I.
Commentary Dharma is 
that which sustains and 
holds together. There is 
no proper eivalen for 
this term in the English 
language. That which 
helps a man to attain to 
Moksha or salvation is 
Dharma. That which 
makes a man irreligious 
or unrighteous is 
Adharma. That which 
elevates a man and


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Adharma. That which 
elevates a man and 
helps him reach the goal 
of life and attain 
knowledge is Dharma 
that which drags him 
and hurls him down in 
the abyss of worldliness 
and ignorance is 
Adharma.


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BG4.8 4 8
पǐरğाणा
य साधूनां 
ͪवनाशाय 
च 
दुçकृताम् 
|
धम[संèथा
पनाथा[य 
सàभवा
ͧम युगे 
युगे ||४-
८||
paritrāṇāya 
sādhūnāṃ 
vināśāya ca 
duṣkṛtām .
dharmasaṃsthā
panārthāya 
sambhavāmi 
yuge yuge ||4-
8||
।।4.8।। साधु 
पुǽषɉ के र¢ण,  दुçकृ×य 
करने वालɉ के 
नाश,  तथा धम[ 
संèथापना के 
ͧलये,  मɇ Ĥ×येक 
युग मɅ Ĥगट 
होता हूँ।।
4.8 For the 
protection of 
the good, for 
the 
destruction of 
the wicked 
and for the 
establishment 
of 
righteousness
, I am born in 
every age.
4.8 पǐरğाणाय for the


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, I am born in 
every age.
4.8 पǐरğाणाय for the 
protection? साधूनाम् of 
the good? ͪवनाशाय for 
the destruction? च and? 
दुçकृताम् of the wicked? 
धम[संèथापनाथा[य for the 
establishment of 
righteousness? संभवाͧम 
(I) am born? युगे युगे in 
every age.Commentary 
Sadhunam The good 
who lead a life of 
righteousness? who 
utiles their bodies in the 
service of humanity? 
who are free from 
selfishness? lust and 
greed? and who devote 
their lives to divine 
contemplation.
Dushkritam Evildoers


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contemplation.
Dushkritam Evildoers 
who lead a life of 
unrighteousness? who 
break the laws of the 
society? who are vain 
and are dishonest and 
greedy? who injure 
others? who take 
possession of the 
property of others by 
force? and who commit 
atrocious crimes of 
various sorts.


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BG4.9 4 9
जÛम कम[ 
च मे 
Ǒदåयमेवं 
यो वेͪƣ 
तǂवतः |
×यÈ×वा 
देहं 
पुनज[Ûम 
नैǓत 
मामेǓत 
सोऽजु[न 
||४-९||
janma karma ca 
me 
divyamevaṃ yo 
vetti tattvataḥ .
tyaktvā dehaṃ 
punarjanma 
naiti māmeti so.
arjuna ||4-9||
।।4.9।। हे 
अजु[न ! मेरा 
जÛम और कम[ 
Ǒदåय है,  इस 
Ĥकार जो पुǽष 
तǂवत:  जानता 
है, वह शरȣर को 
×यागकर ͩफर 
जÛम को नहȣं 
ĤाÜत होता;  वह 
मुझे हȣ ĤाÜत 
होता है।।
4.9 He who 
thus know, in 
their true 
light, My 
divine birth 
and action, 
having 
abandoned 
the body, is 
not born


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having 
abandoned 
the body, is 
not born 
again, he 
comes to Me, 
O Arjuna.
4.9 जÛम birth? कम[ 
action? च and? मे My? 
Ǒदåयम् divine? एवम् 
thus? यः who? वेͪƣ 
knows? तǂवतः in true 
light? ×यÈ×वा having 
abandoned? देहम् the 
body? पुनः again? जÛम 
birth? नः not? एǓत gets? 
माम् to Me? एǓत comes? 
सः he? अजु[न O Arjuna.
Commentary The Lord? 
though apparently born? 
is always beyond birth 
and death though 
apparently active for 
firmly establishing 
righteousness? He is


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firmly establishing 
righteousness? He is 
ever beyond all actions. 
He who knows this is 
never born again. He 
attains knowledge of the 
Self and becomes 
liberated while living.The 
birth of the Lord is an 
illusion. It is Aprakrita 
(beyond the pale of 
Nature). It is divine. It is 
peculiar to the Lord. 
Though He appears in 
human form? His body 
is Chinmaya (full of 
consciousness? not 
inert matter as are 
human bodies 
composed of the five 
elements).


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BG4.10 4 10
वीतरागभ
यĐोधा 
मÛमया 
मामुपाͬĮ
ताः |
बहवो 
£ानतपस
◌ा पूता 
मɮभावम
◌ागताः 
||४-१०||
vītarāgabhayakr
odhā manmayā 
māmupāśritāḥ .
bahavo 
jñānatapasā 
pūtā 
madbhāvamāga
tāḥ ||4-10||
।।4.10।। राग 
भय और Đोध 
से रǑहत 
मनमय मेरे 
शरण हुए बहुत 
से पुǽष £ान 
ǽप तप से 
पͪवğ  हुए मेरे 
èवǽप को ĤाÜत 
हुए हɇ।।
4.10 Freed 
from 
attachment, 
fear and 
anger, 
absorbed in 
Me, taking 
refuge in Me, 
purified by the 
fire of 
knowledge, 
many have 
attained to My 
Being.
4.10 वीतरागभयĐोधाः


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attained to My 
Being.
4.10 वीतरागभयĐोधाः 
freed from attachment? 
fear and anger? मÛमयाः 
absorbed in Me? माम् 
Me? उपाͬĮताः taking 
refuge in? बहवः many? 
£ानतपसा by the fire of 
knowledge? पूताः 
purified? मɮभावम् My 
Being? आगताः have 
attained.Commentary 
When one gets 
knowledge of the Self? 
attachment to 
senseobjects ceases. 
When he realises he is 
the constant? 
indestructible? eternal 
Self and that change is 
simply a ality of the 
body? then he becomes 
fearless. When he


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body? then he becomes 
fearless. When he 
becomes desireless? 
when he is free from 
selfishness? when he 
beholds the Self only 
everywhere? how can 
anger arise in himHe 
who takes refuge in 
Brahman or the 
Absolute becomes firmly 
devoted to Him. He 
becomes,absorbed in 
Him (Brahmalina or 
Brahmanishtha). 
Jnanatapas is the fire of 
wisdom. Just as fire 
burns cotton? so also 
this Jnanatapas burns 
all the latent tendencies 
(Vasanas)? cravings 
(Trishnas)? mental 
impressions


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(Trishnas)? mental 
impressions 
(Samskaras)? sins and 
all actions? and purifies 
the aspirants. (Cf.II.
56IV.19to37).


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BG4.11 4 11
ये यथा 
मां 
ĤपɮयÛते 
तांèतथैव 
भजाàयह
म् |
मम 
व×मा[नुव
त[Ûते 
मनुçयाः 
पाथ[ 
सव[शः 
||४-११||
ye yathā māṃ 
prapadyante 
tāṃstathaiva 
bhajāmyaham .
mama 
vartmānuvartant
e manuṣyāḥ 
pārtha sarvaśaḥ 
||4-11||
।।4.11।। जो 
मुझे जैसे भजते 
हɇ,  मɇ उन पर 
वैसे हȣ अनुĒह 
करता हूँ;  हे 
पाथ[ सभी 
मनुçय सब 
Ĥकार से, मेरे हȣ 
माग[ का 
अनुवत[न करते 
हɇ।।
4.11 In 
whatever way 
men 
approach Me 
even so do I 
reward them; 
My path do 
men tread in 
all ways, O 
Arjuna.
4.11 ये who? यथा in


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all ways, O 
Arjuna.
4.11 ये who? यथा in 
whatever way? माम् Me? 
ĤपɮयÛते approach? तान् 
them? तथा so? एव 
even? भजाͧम reward? 
अहम् I? मम My? व×म[ 
path? अनुवत[Ûते follow? 
मनुçयाः men? पाथ[ O 
Partha? सव[शः in all 
ways.Commentary I 
reward men by 
bestowing on them the 
objects they desire in 
accordance with their 
ways and the motives 
with which they seek 
Me. If anyone worships 
Me with selfish motives I 
grant him the objects he 
desires. If he worships 
Me unselfishly for


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desires. If he worships 
Me unselfishly for 
attaining knowledge of 
the Self? I grant him 
Moksha or final 
liberation. I am not at all 
partial to anyone. (Cf.
VII.21andIX.23).
BG4.12 4 12
काɨ¢Ûत
◌ः कम[णां 
ͧसɮͬधं 
यजÛत 
इह देवताः 
|
ͯ¢Ĥं Ǒह 
मानुषे 
लोके 
ͧसɮͬधभ[
वǓत 
कम[जा 
||४-१२||
kāṅkṣantaḥ 
karmaṇāṃ 
siddhiṃ yajanta 
iha devatāḥ .
kṣipraṃ hi 
mānuṣe loke 
siddhirbhavati 
karmajā ||4-12||
।।4.12।। 
(सामाÛय 
मनुçय) यहाँ 
(इस लोक मɅ) 
कमɟ के फल को 
चाहते हुये 
देवताओं को 
पूजते


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कमɟ के फल को 
चाहते हुये 
देवताओं को 
पूजते 
हɇ;  Èयɉͩक 
मनुçय लोक मɅ 
कमɟ के फल 
शीē हȣ ĤाÜत 
होते हɇ।।
4.12 Those 
who long for 
success in 
action in this 
world 
sacrifice to 
the gods; 
because 
success is 
ickly attained 
by men 
through 
action.
4.12 काɨ¢Ûतः those who 
long for? कम[णाम् of 
actions? ͧसɮͬधम् 
success? यजÛते 
sacrifice? इह in this 
world? देवताः gods? 
ͯ¢Ĥम् ickly? Ǒह because? 
मानुषे in the human? लोके 
(in the) world? ͧसɮͬधः 
success? भवǓत is 
attained? कम[जा born of


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success? भवǓत is 
attained? कम[जा born of 
action.Commentary It is 
very difficult to attain to 
the knowledge of the 
Self or Selfrealisation. It 
demans perfect 
renunciation. The 
aspirnat should possess 
the four means and 
many other virtues? and 
practise constant and 
intense meditaion. But 
worldly success can be 
attained ickly and easily.


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BG4.13 4 13
चातुव[Öयɍ 
मया सृçटं 
गुणकम[
ͪवभागशः 
|
तèय 
कता[रमͪप 
मां 
ͪवɮÚयक
ता[रमåय
यम् ||४-
१३||
cāturvarṇyaṃ 
mayā sṛṣṭaṃ 
guṇakarmavibh
āgaśaḥ .
tasya 
kartāramapi 
māṃ 
viddhyakartāra
mavyayam ||4-
13||
।।4.13।। गुण 
और कमɟ के 
ͪवभाग से 
चातुव[Öय मेरे 
ɮवारा रचा गया 
है। यɮयͪप मɇ 
उसका कता[ हूँ, 
तथाͪप तुम मुझे 
अकता[ और 
अͪवनाशी जानो
।।
4.13 The 
fourfold caste 
has been 
created by 
Me according 
to the 
differentiation 
of Guna and 
Karma; 
though I am 
the author 
thereof know


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Karma; 
though I am 
the author 
thereof know 
Me as non-
doer and 
immutable.
4.13 चातुव[Öय[म् the 
fourfold caste? मया be 
Me? सृçटम् has been 
created? गुणकम[ͪवभागशः 
according to the 
differentiation of Guna 
and Karma? तèय 
thereof? कता[रम् the 
author? अͪप also? माम् 
Me? ͪवɮͬध know? 
अकता[रम् nondoer? 
अåययम् immutable.
Commentary The four 
castes (Brahmana? 
Kshatriya? Vaishya and 
Sudra) are classified 
according to the 
differentiation of Guna 
and Karma. In a 
Brahmana? Sattva


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and Karma. In a 
Brahmana? Sattva 
predominates. He 
possesses selfrestraint? 
purity? serenity? 
straightforwardness? 
devotion? etc. In a 
Kshatriya? Rajs 
predominates. He 
possesses prowess? 
splendour? firmness? 
dexterity? generosity 
and the nature of a ruler. 
In a Vaishya? Rajas 
predominates and 
Tamas is subordinate to 
Rajas. He does the duty 
of ploughing? protection 
of cattle and trade. In a 
Sudra Tamas 
predominates and Rajas 
is subordinate to Tamas. 
He does service to the


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is subordinate to Tamas. 
He does service to the 
other three castes. 
Human temperaments 
and tendencies vary 
according to the Gunas.
Though the Lord is the 
author of the caste 
system? yet He is not 
the author as He is the 
nondoer. He is not 
subject to Samsara. 
Really Maya does 
everything. Maya is the 
real author. Society can 
exist in a flourishing 
state if the four castes 
do their duties properly. 
Otherwise there will be 
chaos? rupture and 
fighting. (Cf.XVIII.41).


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BG4.14 4 14
न मां 
कमा[ͨण 
ͧलàपिÛत 
न मे 
कम[फले 
èपृहा |
इǓत मां 
योऽͧभजा
नाǓत 
कम[ͧभन[ 
स बÚयते 
||४-१४||
na māṃ 
karmāṇi 
limpanti na me 
karmaphale 
spṛhā .
iti māṃ yo.
abhijānāti 
karmabhirna sa 
badhyate ||4-
14||
।।4.14।। कम[ 
मुझे ͧलÜत नहȣं 
करते;  न मुझे 
कम[फल मɅ 
èपृहा है। इस 
Ĥकार मुझे जो 
जानता है, वह 
भी कमɟ से नहȣं 
बÛधता है।।
4.14 Actions 
do not taint 
Me, nor have 
I a desire for 
the fruit of 
actions. He 
who knows 
Me thus is not 
bound by 
actions.
4.14 न not? माम् Me?


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bound by 
actions.
4.14 न not? माम् Me? 
कमा[ͨण actions? ͧलàपिÛत 
taint? न not? मे to Me? 
कम[फले in the fruit of 
actions? èपृहा desire? 
इǓत thus? माम् Me? यः 
who? अͧभजानाǓत 
knows? कम[ͧभः by 
actions? न not? सः he? 
बÚयते is bound.
Commentary As I have 
neither egoism nor 
desire for fruits? I am 
not bound by actions. 
Wordly people think they 
are the agents and they 
perfrom actions. They 
also expect fruits for 
their actions. So they 
take birth again and 
again. If one works


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take birth again and 
again. If one works 
without attachment? 
without egoism? without 
expectation of fruits? he 
too will not be bound by 
actions. He will be freed 
from birth and death. 
(Cf.IX.9).


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BG4.15 4 15
एवं £ा×वा 
कृतं कम[ 
पूवȷरͪप 
मुमु¢ुͧभः 
|
कुǽ कमȷव 
तèमाǂवं 
पूवȷः 
पूव[तरं 
कृतम् ||४-
१५||
evaṃ jñātvā 
kṛtaṃ karma 
pūrvairapi 
mumukṣubhiḥ .
kuru karmaiva 
tasmāttvaṃ 
pūrvaiḥ 
pūrvataraṃ 
kṛtam ||4-15||
।।4.15।। पूव[ 
के मुमु¢ पुǽषɉ 
ɮवारा भी इस 
Ĥकार जानकर 
हȣ कम[ ͩकया 
गया 
है;  इसͧलये तुम 
भी पूव[जɉ ɮवारा 
सदा से ͩकये हुए 
कमɟ को हȣ करो
।।
4.15 Having 
known this, 
the ancient 
seekers after 
freedom also 
performed 
action; 
therefore do 
thou also 
perform 
action, as did


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therefore do 
thou also 
perform 
action, as did 
the ancients 
in days of 
yore.
4.15 एवं thus? £ा×वा 
having known? कृतम् 
(was) done? कम[ action? 
पूवȷः by ancients? अͪप 
also? मुमु¢ुͧभः seekers 
after freedom? कुǽ 
perform? कम[ action? एव 
even? तèमात् therefore? 
×वम् thou? पूवȷः by 
ancients?,पूव[तरम् in the 
olden time? कृतम् done.
Commentary Knowing 
thus that the Self can 
have no desire for the 
fruits of actions and 
cannot be tainted by 
them? and knowing that


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cannot be tainted by 
them? and knowing that 
no one can be tainted if 
he works without 
egoism? attachment and 
expectation of fruits? do 
thou perform your duty.If 
your heart is impure? 
perform actions for its 
purification. If you have 
attained AtmaJnana or 
the knowledge of the 
Self? work for the 
wellbeing of the world. 
The ancients such as 
Janaka and others 
performed actions in the 
days of yore. So do thou 
also perform action.


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BG4.16 4 16
ͩकं कम[ 
ͩकमकमȶ
Ǔत 
कवयोऽप्
यğ 
मोǑहताः |
तƣे कम[ 
Ĥवêयाͧम 
यÏ£ा×वा 
मोêयसेऽ
शुभात् 
||४-१६||
kiṃ karma 
kimakarmeti 
kavayo.apyatra 
mohitāḥ .
tatte karma 
pravakṣyāmi 
yajjñātvā 
mokṣyase.
aśubhāt ||4-16||
।।4.16।। कम[ 
Èया है और 
अकम[ Èया है? 
इस ͪवषय मɅ 
बुɮͬधमान पुǽष 
भी ħͧमत हो 
जाते हɇ। 
इसͧलये मɇ तुàहɅ 
कम[ 
कहूँगा,  (अथा[त् 
कम[ और अकम[ 
का èवǾप 
समझाऊ ँ गा) 
िजसको 
जानकर तुम 
अशुभ (संसार 
बÛधन) से 
मुÈत हो 
जाओगे।।
4.16 What is 
action? What 
is inaction? 
As to this


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action? What 
is inaction? 
As to this 
even the wise 
are confused. 
Therefore I 
shall teach 
thee such 
action (the 
nature of 
action and 
inaction) by 
knowing 
which thou 
shalt be 
liberated from 
the evil (of 
Samsara, the 
wheel of birth 
and death).
4.16 ͩकम् what? कम[ 
action? ͩकम् what? अकम[ 
inaction? इǓत thus? 
कवयः wise? अͪप also? 
अğ in this? मोǑहताः (are) 
deluded? तत् that? ते to 
thee? कम[ action? 
Ĥवêयाͧम (I) shall teach? 
यत् which? £ा×वा having 
known? मोêयसे (thou)


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यत् which? £ा×वा having 
known? मोêयसे (thou) 
shalt be liberated? 
अशुभात् from evil.No 
Commentary.
BG4.17 4 17
कम[णो 
éयͪप 
बोɮधåयं 
बोɮधåयं 
च 
ͪवकम[णः 
|
अकम[णश्
च 
बोɮधåयं 
गहना 
कम[णो 
गǓतः ||४-
१७||
karmaṇo hyapi 
boddhavyaṃ 
boddhavyaṃ ca 
vikarmaṇaḥ .
akarmaṇaśca 
boddhavyaṃ 
gahanā 
karmaṇo gatiḥ 
||4-17||
।।4.17।। कम[ 
का (èवǾप) 
जानना चाǑहये 
और ͪवकम[ का 
(èवǾप) भी 
जानना चाǑहये ; 
(बोɮधåयम्) 
तथा अकम[ का 
भी (èवǾप) 
जानना चाǑहये 
(Èयɉͩक) कम[ 
कȧ गǓत गहन है
।।
4.17 For


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(Èयɉͩक) कम[ 
कȧ गǓत गहन है
।।
4.17 For 
verily (the 
true nature) of 
action 
(enjoined by 
the 
scriptures) 
should be 
known, also 
(that) 
of forbidden 
(or unlawful) 
action, and of 
inaction; hard 
to understand 
is the nature 
(path) of 
action.
4.17 कम[णः of action? Ǒह 
for? अͪप also? बोɮधåयम् 
should be known? 
बोɮधåयम् should be 
known? च and? ͪवकम[णः 
of the forbidden action? 
अकम[णः of inaction? च 
and? बोɮधåयम् should 
be known? गहना deep? 
कम[णः of action? गǓतः 
the path.No


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BG4.18 4 18
कम[Öयक
म[ यः 
पæयेदकम[
ͨण च 
कम[ यः |
स 
बुɮͬधमान्
मनुçयेषु 
स युÈतः 
कृ×èनक
म[कृत् ||४-
१८||
karmaṇyakarma 
yaḥ 
paśyedakarmaṇ
i ca karma yaḥ .
sa 
buddhimānman
uṣyeṣu sa 
yuktaḥ 
kṛtsnakarmakṛt 
||4-18||
।।4.18।। जो 
पुǽष कम[ मɅ 
अकम[ और 
अकम[ मɅ कम[ 
देखता है,  वह 
मनुçयɉ मɅ 
बुɮͬधमान 
है,  वह योगी 
सàपूण[ कमɟ को 
करने वाला है।।
4.18 He who 
seeth inaction 
in action and 
action in 
inaction, he is 
wise among 
men; he is a 
Yogi and 
performer of 
all actions.


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Yogi and 
performer of 
all actions.
4.18 कम[ͨण in action? 
अकम[ inaction? यः who? 
पæयेत् would see? 
अकम[ͨण in inaction? च 
and? कम[ action? यः 
who? सः he? बुɮͬधमान् 
wise? मनुçयेषु among 
men? सः he? युÈतः 
Yogi? कृ×èनकम[कृत् 
performer of all actions.
Commentary In common 
parlance action means 
movement of the body? 
movement of the hands 
and feet? and inaction 
means to sit iet.It is the 
idea of agency? the idea 
I am the doer that binds 
man to Samsara. If this


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man to Samsara. If this 
idea vanishes? action is 
no action at all. It will not 
bind one to Samsara. 
This is inaction in action. 
If you stand as s 
spectator or silent 
witness of Natures 
activities? feeling Nature 
does everything I am 
nondoer (Akarta)? if you 
identify yourself with the 
actionless Self? no 
matter what work or how 
much of it is done? 
action is no action at all. 
This is inaction in action. 
By such a practice and 
feeling? action loses its 
binding nature.A man


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feeling? action loses its 
binding nature.A man 
may sit ietly. He may not 
do anything. But if he 
has the idea of agency 
or doership? or if he 
thinks that he is the 
doer? he is every doing 
action? though he is 
sitting ietly. This is 
action in inaction. The 
restless mind will ever 
be doing actions even 
though one sits ietly. 
Actions of the mind are 
real actions. Nor can 
anyone even for one 
moment remain really 
actionless? for 
helplessly is everyone 
driven to action by the


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helplessly is everyone 
driven to action by the 
alities of Nature. 
(Chapter III.5)Inaction 
also induces the feeling 
of egoism. The inactive 
man says? I sit ietly I do 
nothing. Inaction? like 
action? is wrongly 
attributed to the Self.He 
is the performer of all 
actions who knows this 
truth. He has attained 
the end of all actions? i.
e.? freedom or 
knowledge or perfection.
When a steamer 
moves? the trees on the 
shore which are 
motionless? appear to 
move in the opposite


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motionless? appear to 
move in the opposite 
direction to a man who 
is in the steamer. 
Moving objects that are 
very far away appear to 
be stationary or 
motionless. Even so in 
the case of the Self 
inaction is mistaken for 
action and,action for 
inaction.The Self is 
actionless (Akarta or 
nondoer? Nishkriya or 
without work). The body 
and the senses perform 
action. The actions of 
the body and the senses 
are falsely and wrongly 
attributed by the 
ignorant to the 
actionless Self.


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ignorant to the 
actionless Self. 
Therefore the ignorant 
man thinks? I act. He 
thinks that the Self is the 
doer or the agent of the 
action. This is a mistake. 
This is ignorance.Just 
as motion does not 
really belong to the trees 
on the shore which 
appear to move in the 
opposite direction to a 
man on board the ship? 
so also action does not 
really pertain to the Self.
This ignorance which is 
the cause of birth and 
death vanishes when 
you attain Selfrealisaion.


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BG4.19 4 19
यèय सवȶ 
समारàभा
◌ः 
कामसɨ
कãपविज[
ताः |
£ानािÊन
दÊधकमा[
णं तमाहुः 
पिÖडतं 
बुधाः ||४-
१९||
yasya sarve 
samārambhāḥ 
kāmasaṅkalpav
arjitāḥ .
jñānāgnidagdha
karmāṇaṃ 
tamāhuḥ 
paṇḍitaṃ 
budhāḥ ||4-19||
।।4.19।। 
िजसके समèत 
काय[ कामना 
और संकãप से 
रǑहत हɇ,  ऐसे 
उस £ानǾप 
अिÊन के ɮवारा 
भèम हुये कमɟ 
वाले पुǽष को 
£ानीजन 
पिÖडत कहते हɇ
।।
4.19 He 
whose 
undertakings 
are all devoid 
of desires and 
(selfish) 
purposes and 
whose 
actions have 
been burnt by 
the fire of


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whose 
actions have 
been burnt by 
the fire of 
knowledge,  
him the wise 
call a sage.
4.19 यèय whose? सवȶ 
all? समारàभाः 
undertakings? 
कामसɨकãपविज[ताः 
devoid of desires and 
purposes? 
£ानािÊनदÊधकमा[णम् 
whose actions have 
been burnt by the fire of 
knowledge? तम् him? 
आहुः call? पिÖडतम् a 
sage? बुधाः the wise.
Commentary A sage 
performs actions only 
with a view to set an 
example to the masses. 
Though he works? he 
does nothing as he has 
no selfish interests? as


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does nothing as he has 
no selfish interests? as 
his actions are burnt by 
the fire of wisdom which 
consists in the realisaion 
of inaction in action? 
through the knowledge 
of the Self or 
BrahmaJnana. 
BrahmaJnana is a 
mighty spiritual fire 
which consumes the 
results of all kinds of 
actions (Karmas)? good 
and bad? and makes 
the enlightened sage ite 
free from the bonds of 
action. The sage who 
leads a life of perfect 
renunciation does only 
what is reired for the


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renunciation does only 
what is reired for the 
bare existence of his 
body. (Cf.III.19IV.10IV.
37).


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BG4.20 4 20
×यÈ×वा 
कम[फला
सɨगं 
Ǔन×यतृप्
तो 
ǓनराĮयः 
|
कम[Öयͧभ
Ĥवृƣोऽͪप 
नैव 
ͩकिÑचत्
करोǓत सः 
||४-२०||
tyaktvā 
karmaphalāsaṅ
gaṃ nityatṛpto 
nirāśrayaḥ .
karmaṇyabhipra
vṛtto.api naiva 
kiñcitkaroti saḥ 
||4-20||
।।4.20।। जो 
पुǽष,  कम[फला
सिÈत को 
×यागकर,  Ǔनत्
यतृÜत और सब 
आĮयɉ से रǑहत 
है वह कम[ मɅ 
Ĥवृƣ होते हुए 
भी (वाèतव मɅ) 
कुछ भी नहȣं 
करता है।।
4.20 Having 
abandoned 
attachment to 
the fruits of 
the action, 
ever content, 
depending on 
nothing, he 
does not do 
anything


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depending on 
nothing, he 
does not do 
anything 
though 
engaged in 
activity.
4.20 ×यÈ×वा having 
abandoned? 
कम[फलासɨगम् 
attachment to the fruits 
of action? Ǔन×यतृÜतः 
even content? ǓनराĮयः 
depending on nothing? 
कम[ͨण in action? 
अͧभĤवृƣः engaged? अͪप 
even? न not? एव verily? 
ͩकिÑचत् anything? करोǓत 
does? सः he.
Commentary The same 
idea of inaction in action 
is repeated here to 
produce a deep 
impression on the minds 
of the aspirants. He who 
works for the wellbeing


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works for the wellbeing 
of the world and he who 
performs actions without 
egoism and attachment 
for the fruits? to set an 
example to the masses? 
really does nothing at all 
though he is ever 
engaged in activity? as 
he possesses the 
knowledge of the Self 
which is beyond all 
activity and as he has 
realised his identity with 
It.As Brahman the 
Absolute is 
selfcontained? all the 
desires are gratified if 
one realises the Self. He 
is ever satisfied and 
does not depend on


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is ever satisfied and 
does not depend on 
anything? just as a man 
who has the favour of 
the king does not 
depend on the minister 
or the government 
official for anything. (Cf.
IV.41)


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BG4.21 4 21
Ǔनराशीय[
तͬचƣा×म
◌ा 
×यÈतसव[
पǐरĒहः |
शारȣरं 
केवलं 
कम[ 
कुव[Ûनाप्
नोǓत 
ͩकिãबष
म् ||४-
२१||
nirāśīryatacittāt
mā 
tyaktasarvapari
grahaḥ .
śārīraṃ 
kevalaṃ karma 
kurvannāpnoti 
kilbiṣam ||4-21||
।।4.21।। जो 
आशा रǑहत है 
तथा िजसने 
ͬचƣ और 
आ×मा (शरȣर) 
को संयͧमत 
ͩकया 
है,  िजसने सब 
पǐरĒहɉ का 
×याग ͩकया 
है,  ऐसा पुǽष 
शारȣǐरक कम[ 
करते हुए भी 
पाप को नहȣं 
ĤाÜत होता है।।
4.21 Without 
hope and with 
the mind and 
the self 
controlled, 
having 
abandoned all 
covetousness


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controlled, 
having 
abandoned all 
covetousness
, doing mere 
bodily action, 
he incurs no 
sin.
4.21 Ǔनराशीः without 
hope? यतͬचƣा×मा one 
with the mind and self 
controlled? 
×यÈतसव[पǐरĒहः having 
abandoned all 
covetousness? शारȣरम् 
bodily? केवलम् merely? 
कम[ action? कुव[न् doing? 
न not? आÜनोǓत obtains? 
ͩकिãबषम् sin.
Commentary The 
liberated sage 
renounces all actions 
except what is 
necessary for the bare 
maintenance of the 
body. He has 
abandoned all 
possessions. He incurs


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abandoned all 
possessions. He incurs 
no sin which will cause 
evil effects. For a man 
who thirsts for liberation 
(Mumukshu) even 
righteous activity 
(Dharma) is a sin as it 
causes bondage to 
Samsara. Dharma is a 
golden fetter for him. A 
golden fetter is also a 
fetter. A sage is 
liberated from both 
Dharma and Adharma? 
good and evil or virtue 
and vice. (Cf.III.7)


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BG4.22 4 22
यǺÍछाला
भसÛतुçट
◌ो 
ɮवÛɮवात
◌ीतो 
ͪवम×सरः 
|
समः 
ͧसɮधाव
ͧसɮधौ च 
कृ×वाͪप 
न 
ǓनबÚयते 
||४-२२||
yadṛcchālābhas
antuṣṭo 
dvandvātīto 
vimatsaraḥ .
samaḥ 
siddhāvasiddha
u ca kṛtvāpi na 
nibadhyate ||4-
22||
।।4.22।। 
यǺÍछया 
(अपने आप) जो 
कुछ ĤाÜत हो 
उसमɅ हȣ 
सÛतुçट रहने 
वाला,  ɮवÛɮवɉ 
से अतीत तथा 
म×सर से 
रǑहत,  ͧसɮͬध 
व अͧसɮͬध मɅ 
समभाव वाला 
पुǽष कम[ करके 
भी नहȣं बÛधता 
है।।
4.22 Content 
with what 
comes to him 
without effort, 
free from the 
pairs of 
opposites and


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free from the 
pairs of 
opposites and 
envy, even-
minded in 
success and 
failure, 
though acting, 
he is not 
bound.
4.22 यǺÍछालाभसÛतुçटः 
content with what comes 
to him without effort? 
ɮवÛɮवातीतः free from the 
pairs of,opposites? 
ͪवम×सरः free from envy? 
समः evenminded? ͧसɮधौ 
in success? अͧसɮधौ in 
failure? च and? कृ×वा 
acting? अͪप even? न 
not? ǓनबÚयते is bound.
Commentary The sage 
is ite satisfied with what 
comes to him by 
chance. In verses IV. 
18? 19? 20? 22? 22 and


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chance. In verses IV. 
18? 19? 20? 22? 22 and 
23 there is only a 
reiteration of the results 
of the knowledge of the 
Self which is beyond 
action. The sage who 
identifies himself with 
the actionless Self is not 
bound as action and its 
cause which bind one to 
the round of birth and 
death have been burnt 
in the fire of the 
knowledge of the Self or 
BrahmaJnana. Just as a 
seed burnt in the fire 
cannot germinate? so 
also the Karmas or 
actions burnt by the fire


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also the Karmas or 
actions burnt by the fire 
of knowledge of the Self 
cannot produce future 
birth.Ordinary people 
think that the sage is 
also a doer of actions? 
an agent? active and 
therefore bound? when 
they see him doing 
actions. This is a 
mistake. From his own 
point of view and? in 
truth? he is not an agent 
at all. He really does no 
action at all. He feels 
and says? I do nothing 
at all. Nature does or the 
three alities of Nature do 
everything.He is not


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three alities of Nature do 
everything.He is not 
affected by heat and 
cold? pleasure and 
pain? success and 
failure? as he always 
has a balanced state of 
mind. He is not attached 
even to the things which 
are necessary for the 
bare maintenance of his 
body. He experiences 
neither pleasure nor 
pain? whether or not he 
obtains food and the 
other things which are 
reired for the 
maintenance of his 
body. The reason is that 
he is resting in his 
essential nature as


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he is resting in his 
essential nature as 
ExistenceKnowledgeBlis
s Absolute 
(SatchidanandaSvarupa
) he is swimming in the 
ocean of bliss. So he 
does not care for his 
body and its needs.


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BG4.23 4 23
गतसɨग
èय 
मुÈतèय 
£ानाव
िèथतचेत
सः |
य£ायाच
रतः कम[ 
समĒं 
Ĥͪवलȣयते 
||४-२३||
gatasaṅgasya 
muktasya 
jñānāvasthitacet
asaḥ .
yajñāyācarataḥ 
karma 
samagraṃ 
pravilīyate ||4-
23||
।।4.23।। जो 
आसिÈतरǑहत 
और मुÈत 
है,  िजसका 
ͬचƣ £ान मɅ 
िèथत है,  य£ 
के ͧलये 
आचरण करने 
वाले ऐसे पुǽष 
के समèत कम[ 
लȣन हो जाते हɇ।
।
4.23 To one 
who is devoid 
of attchment, 
who is 
liberated, 
whose mind 
is established 
in knowledge, 
who works for 
the sake of 
sacrifice (for 
the sake of


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the sake of 
sacrifice (for 
the sake of 
God), the 
whole action 
is dissolved.
4.23 गतसɨगèय one who 
is devoid of attachment? 
मुÈतèय of the liberated? 
£ानाविèथतचेतसः whose 
mind is established in 
knowledge? य£ाय for 
sacrifice? आचरतः 
acting? कम[ action? 
समĒम् whole? Ĥͪवलȣयते 
is dissolved.
Commentary One who 
is free from attachment? 
who is liberated from the 
bonds of Karma? whose 
mind is centred and 
rooted in wisdom? who 
performs actions for the 
sake of sacrifice? in


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performs actions for the 
sake of sacrifice? in 
order to please the Lord 
-- all his actions with 
their results melt away. 
His actions are reduced 
to nothing. They are? in 
fact? no actions at all.


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BG4.24 4 24
Ħéमाप[णं 
Ħéम 
हͪवĦ[éमा
Êनौ 
Ħéमणा 
हुतम् |
Ħéमैव 
तेन 
गÛतåयं 
Ħéमकम[
समाͬधना 
||४-२४||
brahmārpaṇaṃ 
brahma 
havirbrahmāgna
u brahmaṇā 
hutam .
brahmaiva tena 
gantavyaṃ 
brahmakarmasa
mādhinā ||4-24||
।।4.24।। अप[ण 
(अथा[त् अप[ण 
करने का साधन 
Įुवा) Ħéम है 
और हͪव 
(शाकãय अथवा 
हवन करने 
योÊय ġåय) भी 
Ħéम 
है;  ĦéमǾप 
अिÊन मɅ 
ĦéमǾप कता[ 
के ɮवारा जो 
हवन ͩकया गया 
है,  वह भी Ħéम 
हȣ है। इस Ĥकार 
ĦéमǾप कम[ मɅ 
समाͬधèथ पुǽष 
का गÛतåय भी 
Ħéम हȣ है।।
4.24 Brahman 
is the 
oblation;


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Ħéम हȣ है।।
4.24 Brahman 
is the 
oblation; 
Brahman is 
the melted 
butter (ghee); 
by Brahman 
is the oblation 
poured into 
the fire of 
Brahman; 
Brahman 
verily shall be 
reached by 
him who 
always sees 
Brahman in 
action.
4.24 Ħéम Brahman? 
अप[णम् the oblation? 
Ħéम Brahman? हͪवः the 
clarified butter? ĦéमाÊनौ 
in the fire of Brahman? 
Ħéमणा by Brahman? 
हुतम् is offered? Ħéम 
Brahman? एव only? तेन 
by him? गÛतåयम् shall 
be reached? 
Ħéमकम[समाͬधना by the 
man who is absorbed in


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Ħéमकम[समाͬधना by the 
man who is absorbed in 
action which is 
Brahman.Commentary 
This is JnanaYajna or 
wisdomsacrifice wherein 
the idea of Brahman is 
substituted for the ideas 
of the instrument and 
other accessories of 
action? the idea of 
action itself and of its 
results. By entertaining 
such an idea the whole 
action melts away? as 
stated in the previous 
verse (No.23).When one 
attains to the knowledge 
of the Self or 
Selfrealisation his whole 
life becomes a


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Selfrealisation his whole 
life becomes a 
wisdomsacrifice in which 
the oblation? the melted 
butter or the offering? 
the performer of the 
sacrifice? the action and 
the goal are all 
Brahman. He who 
meditates thus wholly 
upon Brahman shall 
verily attain to Brahman.
The sage who has the 
knowledge of the Self 
knows that the oblation? 
the fire? the instrument 
by which the melted 
butter is poured into the 
fire and himself have no 
existence apart from 
that of Brahman. He


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existence apart from 
that of Brahman. He 
who has realised 
through direct cognitio 
(Anubhava) that all is 
Brahman? does no 
action even if he 
performs actions. (Cf.III.
15)


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BG4.25 4 25
दैवमेवापरे 
य£ं 
योͬगनः 
पयु[पासते 
|
ĦéमाÊना
वपरे य£ं 
य
ज
◌्ञेनैवोपजुéवǓत ||४-२५||
daivamevāpare 
yajñaṃ yoginaḥ 
paryupāsate .
brahmāgnāvapa
re yajñaṃ 
yajñenaivopajuh
vati ||4-25||
।।4.25।। कोई 
योगीजन 
देवताओं के 
पूजनǾप य£ 
को हȣ करते हɇ ; 
और दूसरे 
(£ानीजन) 
ĦéमǾप अिÊन 
मɅ य£ के ɮवारा 
य£ को हवन 
करते हɇ।।
4.25 Some 
Yogies 
perform 
sacrifice to 
the gods 
alone; while 
others (who 
have realised 
the Self) offer 
the self as 
sacrifice by 
the Self in the 
fire of 
Brahman


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sacrifice by 
the Self in the 
fire of 
Brahman 
alone.
4.25 दैवम् pertaining to 
Devas? एव only? अपरे 
some? य£म् sacrifice? 
योͬगनः Yogis? पयु[पासते 
perform? ĦéमाÊनौ in the 
fire of Brahman? अपरे 
others? य£म् sacrifice? 
य£ेन by sacrifice? एव 
verily? उपजुéवǓत offer as 
sacrifice.Commentary 
Some Yogis who are 
devoted to Karma Yoga 
perform sacrificial rites 
to the shining ones or 
Devas (gods). The 
second Yajna is 
JnanaYajna or the 
wisdom sacrifice 
performed by those who


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wisdom sacrifice 
performed by those who 
are devoted to Jnana 
Yoga. The oblation in 
this sacrifice is the Self. 
Yajna here means the 
Self. The Upadhis or the 
limiting adjuncts such as 
the physical body? the 
mind? the intellect? 
etc.? which are 
superimposed on 
Brahman through 
ignorance are sublated 
and the identity of the 
individual soul with the 
Supreme Soul or 
Brahman is realised. To 
sacrifice the self in 
Brahman is to know 
through direct cognition 
(Aparoksha Anubhuti)


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through direct cognition 
(Aparoksha Anubhuti) 
that the individual soul is 
identical with Brahman. 
This is the highest 
Yajna. Those who are 
established in 
Brahman? those who 
have realised their 
oneness with the 
Supreme Soul or 
Paramatma perform this 
kind of sacrifice. This is 
superior to all other 
sacrifices.


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BG4.26 4 26
Įोğादȣनी
िÛġयाÖय
Ûये 
संयमा
िÊनषु 
जुéवǓत |
शÞदादȣ
िÛवषयान
Ûय 
इिÛġया
िÊनषु 
जुéवǓत 
||४-२६||
śrotrādīnīndriyā
ṇyanye 
saṃyamāgniṣu 
juhvati .
śabdādīnviṣayā
nanya 
indriyāgniṣu 
juhvati ||4-26||
।।4.26।। अÛय 
(योगीजन) 
ĮोğाǑदक सब 
इिÛġयɉ को 
संयमǾप अिÊन 
मɅ हवन करते 
हɇ,  और अÛय 
(लोग) 
शÞदाǑदक 
ͪवषयɉ को 
इिÛġयǾप 
अिÊन मɅ हवन 
करते हɇ।।
4.26 Some 
again offer 
the organ of 
hearing and 
other senses 
as sacrifice in 
the fire of 
restraint; 
others offer 
sound and 
other objects


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others offer 
sound and 
other objects 
of the senses 
as sacrifice in 
the fire of the 
senses.
4.26 ĮोğादȣǓन इिÛġयाͨण 
organ of hearing and 
other senses? अÛये 
others? संयमािÊनषु in the 
fire of restraint? जुéवǓत 
sacrifice? शÞदादȣन् 
ͪवषयान् senseobjects 
such as sound? etc.? 
अÛये others? इिÛġयािÊनषु 
in the fire of the senses? 
जुéवǓत sacrifice.
Commentary Some 
Yogis are constantly 
engaged in restraining 
the senses. They gather 
their senses under the 
guidance of the Self and


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their senses under the 
guidance of the Self and 
do not allow them to 
come in contact with the 
sensual objects. This is 
also an act of sacficie. 
Others direct their 
senses only to the pure 
and unforbidden objects 
of the senses. This is 
also a kind of sacrifice.
BG4.27 4 27
सवा[णी
िÛġयक
मा[ͨण 
Ĥाणकमा[
ͨण चापरे 
|
आ×मसंय
मयोगाÊन
◌ौ जुéवǓत 
£ानदȣͪप
ते ||४-
२७||
sarvāṇīndriyaka
rmāṇi 
prāṇakarmāṇi 
cāpare .
ātmasaṃyamay
ogāgnau juhvati 
jñānadīpite ||4-
27||
।।4.27।। दूसरे 
(योगीजन)


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jñānadīpite ||4-
27||
।।4.27।। दूसरे 
(योगीजन) 
सàपूण[ इिÛġयɉ 
के तथा Ĥाणɉ के 
कमɟ को £ान 
से Ĥकाͧशत 
आ×मसंयमयोग
Ǿप अिÊन मɅ 
हवन करते हɇ।।
4.27 Others 
again 
sacrifice all 
the functions 
of the senses 
and those of 
the breath 
(vital energy 
or Prana) in 
the fire of the 
Yoga of self-
restraint 
kindled by 
knowledge.
4.27 सवा[ͨण all? 
इिÛġयकमा[ͨण functions of 
the senses? Ĥाणकमा[ͨण 
functions of the breath 
(vital energy)? च and? 
अपरे other? 
आ×मसंयमयोगाÊनौ in the 
fire of the Yoga of


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आ×मसंयमयोगाÊनौ in the 
fire of the Yoga of 
selfrestraitn? जुéवǓत 
sacrifice? £ानदȣͪपते 
kindled by knowledge.
Commentary Just as a 
lamp is kindled by oil? 
so also the fire of the 
Yoga of selfcontrol is 
kindled by knowledge. 
When the Yogi 
concentrates or fixes his 
mind on Brahman or the 
Self? the senses and 
the breath cease to 
function. The senses 
and the breath are 
absorbed into their 
cause.


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BG4.28 4 28
ġåयय£ा
èतपोय£ा 
योगय£ा
èतथापरे |
èवाÚयाय
£ानय£ा
æच यतयः 
संͧशतĭत
◌ाः ||४-२८||
dravyayajñāsta
poyajñā 
yogayajñāstath
āpare .
svādhyāyajñāna
yajñāśca 
yatayaḥ 
saṃśitavratāḥ 
||4-28||
।।4.28।। कुछ 
(साधक) 
ġåयय£, 
तपय£ और 
योगय£ करने 
वाले होते 
हɇ;  और दूसरे 
कǑठन ĭत 
करने वाले 
èवाÚयाय और 
£ानय£ करने 
वाले योगीजन 
होते हɇ।।
4.28 Others 
again offer 
wealth, 
austerity and 
Yoga as 
sacrifice, 
while the 
ascetics of 
self-restraint 
and rigid 
vows offer 
study of 
scriptures and


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and rigid 
vows offer 
study of 
scriptures and 
knowledge as 
sacrifice.
4.28 ġåयय£ाः those who 
offer wealth as 
sacrifice? तपोय£ाः those 
who offer austerity as 
sacrifice? योगय£ाः those 
who offer Yoga as 
sacrifice? तथा thus? अपरे 
others? 
èवाÚयाय£ानय£ाः those 
who offer study and 
knowledge as sacrifice? 
च and? यतयः ascetics or 
anchorites (persons of 
selfrestraint)? संͧशतĭताः 
persons of rigid vows.
Commentary Some do 
sacrifice by distributing 
their wealth to the


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sacrifice by distributing 
their wealth to the 
deserving as charity 
some offer their Tapas 
(austerities) as sacrifice 
some practise the eight 
limbs of Raja Yoga? 
viz.? Yama (the five 
great vows)? Niyama 
(the canons of 
conduct)? Asana 
(posture)? Pranayama 
(restraint of breath)? 
Pratyahara (withdrawal 
of the senses)? Dharana 
(concentration)? Dhyana 
(meditation) and 
Samadhi 
(superconscious state)? 
and offer this Yoga as a 
sacrifice some study the 
scriptures and offer it as


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BG4.29 4 29
अपाने 
जुéवǓत 
Ĥाणं 
Ĥाणेऽपानं 
तथापरे |
Ĥाणापान
गती 
ǽɮÚवा 
Ĥाणायाम
परायणाः 
||४-२९||
apāne juhvati 
prāṇaṃ prāṇe.
apānaṃ 
tathāpare .
prāṇāpānagatī 
ruddhvā 
prāṇāyāmaparā
yaṇāḥ ||4-29||
।।4.29।। अÛय 
(योगीजन) 
अपानवायु मɅ 
Ĥाणवायु को 
हवन करते 
हɇ,  तथा Ĥाण मɅ 
अपान कȧ 
आहुǓत देते 
हɇ,  Ĥाण और 
अपान कȧ गǓत 
को रोककर,  वे 
Ĥाणायाम के हȣ 
समलêय 
समझने वाले 
होते हɇ।।
4.29 Others 
offer as 
sacrifice the 
outgoing 
breath in the 
incoming, and 
the incoming 
in the 
outgoing,


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incoming, and 
the incoming 
in the 
outgoing, 
restraining 
the course of 
the outgoing 
and the 
incoming 
breaths, 
solely 
absorbed in 
the restraint 
of the breath.
4.29 अपाने in the 
outgoing breath? जुéवǓत 
sacrifice? Ĥाणम् 
incoming breath? Ĥाणे in 
the incoming breath? 
अपानम् outgoing breath? 
तथा thus? अपरे others? 
Ĥाणापानगती courses of 
the outgoing and 
incoming breaths? 
ǽɮÚवा restraining? 
Ĥाणायामपरायणाः solely 
absorbed in the restraint 
of breath.Commentary


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absorbed in the restraint 
of breath.Commentary 
Some Yogis practise 
Puraka (inhalation)? 
some Yogis practise 
Rechaka (exhalation)?,
and some Yogis practise 
Kumbhaka (retention of 
breath).The five 
subPranas and the other 
Pranas are merged in 
the chief Prana 
(MukhyaPrana) by the 
practice of Pranayama. 
When the Prana is 
controlled? the mind 
also stops its 
wanderings and 
becomes steady the 
senses are also thinned 
out and merged in the 
Prana. It is through the


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out and merged in the 
Prana. It is through the 
vibration of Prana that 
the activities of the mind 
and the senses are kept 
up. If the Prana is 
controlled? the mind? 
the intellect and the 
senses cease to 
function.


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BG4.30 4 30
अपरे 
Ǔनयताहा
राः 
ĤाणाÛĤा
णेषु 
जुéवǓत |
सवȶऽÜयेते 
य£ͪवदो 
य£¢ͪपत
कãमषाः 
||४-३०||
apare 
niyatāhārāḥ 
prāṇānprāṇeṣu 
juhvati .
sarve.apyete 
yajñavido 
yajñakṣapitakal
maṣāḥ ||4-30||
।।4.30।। दूसरे 
Ǔनयͧमत आहार 
करने वाले 
(साधक जन) 
Ĥाणɉ को Ĥाणɉ 
मɅ हवन करते हɇ
। ये सभी य£ 
को जानने वाले 
हɇ, िजनके पाप 
य£ के ɮवारा 
नçट हो चुके हɇ।
।
4.30 Others 
who regulate 
their diet offer 
life-breaths in 
life-breaths. 
All these are 
knowers of 
sacrifice, 
whose sins 
are destroyed


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sacrifice, 
whose sins 
are destroyed 
by sacrifice.
4.30 अपरे other 
persons? Ǔनयताहाराः of 
regulated food? Ĥाणान् 
lifreaths? Ĥाणेषु in the 
lifreaths? जुéवǓत 
sacrifice? सवȶ all? अͪप 
also? एते these? य£ͪवदः 
knowers of sacrifice? 
य£¢ͪपतकãमषाः whose 
sins are destroyed by 
sacrifice.Commentary 
Niyataharah means 
persons of regulated or 
limited food. They take 
moderate food. By rigid 
dieting they control the 
passions and appetites 
by weakening the 
functions of the organs


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by weakening the 
functions of the organs 
of action.Yogis pour the 
lifreaths as sacrifice in 
the controlled lifreath. 
The former becomes 
merged in the latter.
Performance of the 
above sacrifice leads to 
the purification of the 
mind and destruction of 
sins.
BG4.31 4 31
य£ͧशçटा
मृतभुजो 
यािÛत 
Ħéम 
सनातनम् 
|
नायं 
लोकोऽèत्
यय£èय 
कुतोऽÛयः 
कुǽसƣम 
||४-३१||
yajñaśiṣṭāmṛtab
hujo yānti 
brahma 
sanātanam .
nāyaṃ loko.
astyayajñasya 
kuto.anyaḥ 
kurusattama ||4-
31||
।।4.31।। हे


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kuto.anyaḥ 
kurusattama ||4-
31||
।।4.31।। हे 
कुǽĮेçठ ! य£ 
के अवͧशçट 
अमृत को 
भोगने वाले 
पुǽष सनातन 
Ħéम को ĤाÜत 
होते हɇ। य£ 
रǑहत पुǽष को 
यह लोक भी 
नहȣं 
ͧमलता,  ͩफर 
परलोक कैसे 
ͧमलेगा?
4.31 Those 
who eat the 
remnants of 
the sacrifice, 
which are like 
nectar, go to 
the eternal 
Brahman. 
This world is 
not for the 
man who 
does not 
perform 
sacrifice; how 
then can he 
have the 
other, O 
Arjuna?
4.31 य£ͧशçटामृतभुजः 
eaters of the nectar -- 
the remnants of the


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eaters of the nectar -- 
the remnants of the 
sacrifice? यािÛत go? 
Ħéम Brahman? सनातनम् 
eternal? न not? अयम् 
this? लोकः world? अिèत 
is? अय£èय of the 
nonsacrificer? कुतः how? 
अÛयः other? कुǽसƣम O 
best of the Kurus.
Commentary They go to 
the eternal Brahman in 
course of time after 
attaining the knowledge 
of the Self through 
purification of the mind 
by performing the above 
sacrifices. He who does 
not perform any of these 
is not fit even for this 
miserable world. How


