Bhagavad Gīta Bhāshya and Tātparya
- by Sri Madhvāchārya
अभ्रमं भङ्गरहितं अजदं विमलं सदा। आनन्दतीर्थं अतुलं भजे तापत्रयापाहं॥
abhramaṁ bhaṅgarahitaṁ ajadaṁ vimalaṁ sadā। ānandatīrthaṁ atulaṁ bhajē tāpatrayāpāhaṁ॥
Worship of Anandatheertha, who is always flawless, unobstructed, ardent, and pure, removes all afflictions.
(Translated by Madhukrishna Sudhindra)

  • Preface
  • Gīta Bhāshya Introduction
    dēvaṁ nārāyaṇaṁ natvā sarvadōṣavivarjitam। paripūrṇaṁ gurūṁścān gītārthaṁ vakṣyāmi lēśataḥ॥
    I worship the supreme personality Nārāyana, the all-pervading one, who is devoid of all defects, who is complete in all aspects, and also my Guru, and explain the meaning of Gīta to my capacity.
  • Gīta Tātparya Introduction
    samastaguṇasampūrṇaṁ sarvadōṣavivarjitam। nārāyaṇaṁ namaskr̥tya gītātātparyamucyatē॥
    Offering respectful obeisance to the all-pervading Narayana, one who is complete with all auspicious qualities and devoid of any defects, I provide the purport of Gita.

  • B.G 1.01
    atha prathamō'dhyāyaḥ । arjunaviṣādayōgaḥ
    dhr̥tarāṣṭra uvāca। dharmakṣētrē kurukṣētrē samavētā yuyutsavaḥ। māmakāḥ pāṇḍavāścaiva kimakurvata sañjaya ॥ 1-1॥
    Dhrtarasta asked: O Sanjaya! Assembled at Kurukshetra, the field of righteousness, and eager to fight, what did my people and Pandavas do?
  • B.G 1.02
    sañjaya uvāca। dr̥ṣṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryōdhanastadā। ācāryamupasaṅgamya rājā vacanamabravīt ॥ 1-2॥
    Sanjaya said: O King! Duryodhana, seeing the army of Pandavas drawn up in the military array, went to his teacher and spoke the following words:
  • B.G 1.03
    paśyaitāṁ pāṇḍuputrāṇāmācārya mahatīṁ camūm। vyūḍhāṁ drupadaputrēṇa tava śiṣyēṇa dhīmatā ॥ 1-3॥
    O Preceptor, see this mighty army of the sons of Pandu, arrayed in the military formation by the son of Drupada, your wise pupil.
  • B.G 1.04
    atra śūrā mahēṣvāsā bhīmārjunasamā yudhi। yuyudhānō virāṭaśca drupadaśca mahārathaḥ ॥ 1-4॥
    Here are the heroes and great archers like Yuyudhana, Virata, and Drupada, who are equal to Bhima and Arjuna in battle, ranking as great chariot warriors.
  • B.G 1.05
    dhr̥ṣṭakētuścēkitānaḥ kāśirājaśca vīryavān। purujitkuntibhōjaśca śaibyaśca narapuṅgavaḥ ॥ 1-5॥
    Dhrushtaketu, Chekitana, the king of Kasi, Purujit, Kuntibhoja, and Shaibya, all brave and powerful among men.
  • B.G 1.06
    yudhāmanyuśca vikrānta uttamaujāśca vīryavān। saubhadrō draupadēyāśca sarva ēva mahārathāḥ ॥ 1-6॥
    The heroic Yudhamanyu, the brave Uttamauja, the son of Subhadra, and the sons of Draupadi - all doubtless great chariot warriors.
  • B.G 1.07
    asmākaṁ tu viśiṣṭā yē tānnibōdha dvijōttama। nāyakā mama sainyasya saṁjñārthaṁ tānbravīmi tē ॥ 1-7॥
    O best of Brahmins, I shall now mention those chief leaders of my army for your information.
  • B.G 1.08
    bhavānbhīṣmaśca karṇaśca kr̥paśca samitiñjayaḥ। aśvatthāmā vikarṇaśca saumadattistathaiva ca ॥ 1-8॥ (saumadattirjayadrathaḥ)
    Of course, yourself, Bhishma, Karna, Krupa, Ashvatthama, Vikarna, Bhurisravas, the son of Somadatta, all victorious in the battle.
  • B.G 1.09
    anyē ca bahavaḥ śūrā madarthē tyaktajīvitāḥ। nānāśastrapraharaṇāḥ sarvē yuddhaviśāradāḥ ॥ 1-9॥
    And several other heroes armed with diverse weapons and all experts in war, who have given up their lives for my sake.
  • B.G 1.10
    aparyāptaṁ tadasmākaṁ balaṁ bhīṣmābhirakṣitam। paryāptaṁ tvidamētēṣāṁ balaṁ bhīmābhirakṣitam ॥ 1-10॥
    Inadequate appears the army of ours, protected by the strength of Bhishma, while the army of Pandavas appears to be adequately protected by the strength of Bhima.
  • B.G 1.11
    ayanēṣu ca sarvēṣu yathābhāgamavasthitāḥ। bhīṣmamēvābhirakṣantu bhavantaḥ sarva ēva hi ॥ 1-11॥
    Therefore, let all of you primarily guard Bhishma, standing firmly in your respective positions and all vantage-points.
  • B.G 1.12
    tasya sañjanayanharṣaṁ kuruvr̥ddhaḥ pitāmahaḥ। siṁhanādaṁ vinadyōccaiḥ śaṅkhaṁ dadhmau pratāpavān ॥ 1-12॥
    Then, Bhishma the aged Kuru, the grandsire, uttered the loud war cry like the roar of a lion and blew his conch, increasing the joy of the valiant Duryodhana.
  • B.G 1.13
    tataḥ śaṅkhāśca bhēryaśca paṇavānakagōmukhāḥ। sahasaivābhyahanyanta sa śabdastumulō'bhavat ॥ 1-13॥
    Then conches, kettledrums, tabors, drums, and trumpets were sounded simultaneously. The noise they made was incredibly loud.
  • B.G 1.14
    tataḥ śvētairhayairyuktē mahati syandanē sthitau। mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ ॥ 1-14॥
    Then, Sri Krishna and Arjun, seated in a magnificent chariot yoked to white horses, blew their own divine conches.
  • B.G 1.15
    pāñcajanyaṁ hr̥ṣīkēśō dēvadattaṁ dhanañjayaḥ। pauṇḍraṁ dadhmau mahāśaṅkhaṁ bhīmakarmā vr̥kōdaraḥ ॥ 1-15॥
    Hrisikesha blew His Panchajanya, Dhananjaya his Devadatta, Vrukodara of awe-inspiring deeds, his mighty conch Paundra.
  • B.G 1.16
    anantavijayaṁ rājā kuntīputrō yudhiṣṭhiraḥ। nakulaḥ sahadēvaśca sughōṣamaṇipuṣpakau ॥ 1-16॥
    Kunti’s son King Yudisthira blew his conch Anantavijaya, Nakula and Sahadeva blew Sughosha and Manipuspaka respectively.
  • B.G 1.17
    kāśyaśca paramēṣvāsaḥ śikhaṇḍī ca mahārathaḥ। dhr̥ṣṭadyumnō virāṭaśca sātyakiścāparājitaḥ ॥ 1-17॥
    And the king of Kasi, the excellent archer Sikhandi, Dhrstadyumna, the great maharatha Virata, and invincible Satyaki, followed suit.
  • B.G 1.18
    drupadō draupadēyāśca sarvaśaḥ pr̥thivīpatē। saubhadraśca mahābāhuḥ śaṅkhāndadhmuḥ pr̥thakpr̥thak ॥ 1-18॥
    All kings, including Drupada, sons of Draupadi, and the mighty armed son of Subhadra, all blew their conches separately and individually.
  • B.G 1.19
    sa ghōṣō dhārtarāṣṭrāṇāṁ hr̥dayāni vyadārayat। nabhaśca pr̥thivīṁ caiva tumulō'bhyanunādayan ॥ 1-19॥ or lō vyanu
    That tumultuous sound echoing through sky and also earth shattered the hearts of the sons of Dhrtarastra.
  • B.G 1.20
    atha vyavasthitāndr̥ṣṭvā dhārtarāṣṭrān kapidhvajaḥ। pravr̥ttē śastrasampātē dhanurudyamya pāṇḍavaḥ ॥ 1-20॥
    Seeing the sons of Dhritarashtra drawn up in battle array and ready to shoot their missiles, Arjuna, the son of Pandu, whose chariot had a monkey banner, took up his bow.
  • B.G 1.21
    hr̥ṣīkēśaṁ tadā vākyamidamāha mahīpatē। arjuna uvāca। sēnayōrubhayōrmadhyē rathaṁ sthāpaya mē'cyuta ॥ 1-21॥
    O King, then Arjuna spoke to Hrishikesha following words. O Achyuta, place my chariot between the two armies at the centre.
  • B.G 1.22
    yāvadētānnirīkṣē'haṁ yōddhukāmānavasthitān। kairmayā saha yōddhavyamasmin raṇasamudyamē ॥ 1-22॥
    I want to survey those standing eager for battle, to find out with whom I must fight in the war about to begin.
  • B.G 1.23
    yōtsyamānānavēkṣē'haṁ ya ētē'tra samāgatāḥ। dhārtarāṣṭrasya durbuddhēryuddhē priyacikīrṣavaḥ ॥ 1-23॥
    Let me look at those who have gathered here to fight, just to please the evil-minded son of Dhritarastra.
  • B.G 1.24
    sañjaya uvāca। ēvamuktō hr̥ṣīkēśō guḍākēśēna bhārata। sēnayōrubhayōrmadhyē sthāpayitvā rathōttamam ॥ 1-24॥
    Sanjaya said: O King, thus addressed by Gudakesa (conqueror of sleep -Arjuna), Hrishikesha placed the best of chariots at the centre, between the two armies,
  • B.G 1.25
    bhīṣmadrōṇapramukhataḥ sarvēṣāṁ ca mahīkṣitām। uvāca pārtha paśyaitānsamavētānkurūniti ॥ 1-25॥
    In full view of Bhishma, Drona, and all rulers of earth, he said, "behold these Kurus drawn up in battle array."
  • B.G 1.26
    tatrāpaśyatsthitānpārthaḥ pitr̥̄natha pitāmahān। ācāryānmātulānbhrātr̥̄nputrānpautrānsakhīṁstathā ॥ 1-26॥
    Arjuna saw there, stationed in battle, fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons and friends,
  • B.G 1.27
    śvaśurānsuhr̥daścaiva sēnayōrubhayōrapi। tānsamīkṣya sa kauntēyaḥ sarvānbandhūnavasthitān ॥ 1-27॥
    Kunti’s son Arjuna saw fathers-in-law, and also comrades standing on both sides of the armies, practically all the relations arrayed in battle.
  • B.G 1.28
    kr̥payā parayāviṣṭō viṣīdannidamabravīt। arjuna uvāca। dr̥ṣṭvēmaṁ svajanaṁ kr̥ṣṇa yuyutsuṁ samupasthitam ॥ 1-28॥
    Saddened by the sight, deeply moved by great compassion, he spoke these words. Arjuna said: "O Krishna! Seeing these my kinsmen arrayed and eager to fight...
  • B.G 1.29
    sīdanti mama gātrāṇi mukhaṁ ca pariśuṣyati। vēpathuśca śarīrē mē rōmaharṣaśca jāyatē ॥ 1-29॥
    My limbs quail and my mouth get parched; my body shakes and my hairs stand on end.
  • B.G 1.30
    gāṇḍīvaṁ sraṁsatē hastāttvakcaiva paridahyatē। na ca śaknōmyavasthātuṁ bhramatīva ca mē manaḥ ॥ 1-30॥
    The Gandiva bow slips from my hand, and my skin burns all over. I cannot stand, and my mind is whirling.
  • B.G 1.31
    nimittāni ca paśyāmi viparītāni kēśava। na ca śrēyō'nupaśyāmi hatvā svajanamāhavē ॥ 1-31॥
    O Keshava, I see evil omens around me. I see no good in killing my own relatives in battle.
  • B.G 1.32
    na kāṅkṣē vijayaṁ kr̥ṣṇa na ca rājyaṁ sukhāni ca। kiṁ nō rājyēna gōvinda kiṁ bhōgairjīvitēna vā ॥ 1-32॥
    O Krishna, I do not long for victory, not for kingdom, nor pleasure. O Govinda, of what use is the kingdom, or enjoyment or even life?
  • B.G 1.33
    yēṣāmarthē kāṅkṣitaṁ nō rājyaṁ bhōgāḥ sukhāni ca। ta imē'vasthitā yuddhē prāṇāṁstyaktvā dhanāni ca ॥ 1-33॥
    Those for whose sake we desire to secure kingdom, enjoyments, and pleasures, all stand here for battle, prepared to risk their lives and riches.
  • B.G 1.34
    ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ। mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinastathā ॥ 1-34॥
    Teachers, fathers, sons, grand-fathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other kinsmen.
  • B.G 1.35
    ētānna hantumicchāmi ghnatō'pi madhusūdana। api trailōkyarājyasya hētōḥ kiṁ nu mahīkr̥tē ॥ 1-35॥
    [Gita 35] O Madhusudhana, even if they attempt to kill me, I do not wish to kill these for the sake of kingship of the three worlds, much less for this earth.
  • B.G 1.36
    nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana। pāpamēvāśrayēdasmānhatvaitānātatāyinaḥ ॥ 1-36॥
    What good will come to us in slaying the sons of Dhrtarastra? O Janardhana, only sin will overtake us in slaying these, though they be confirmed criminals.
  • B.G 1.37
    tasmānnārhā vayaṁ hantuṁ dhārtarāṣṭrānsvabāndhavān। svajanaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava ॥ 1-37॥
    Therefore, it does not behove us to kill these sons of Dhratarastra, our relatives. O Madhava, how can we be happy killing our own kith and kin?
  • B.G 1.38
    yadyapyētē na paśyanti lōbhōpahatacētasaḥ। kulakṣayakr̥taṁ dōṣaṁ mitradrōhē ca pātakam ॥ 1-38॥
    Their spirits, overpowered by greed, do not realize the defects arising from the destruction of the family and the heinousness of being treacherous to friends.
  • B.G 1.39
    kathaṁ na jñēyamasmābhiḥ pāpādasmānnivartitum। kulakṣayakr̥taṁ dōṣaṁ prapaśyadbhirjanārdana ॥ 1-39॥
    O Janardhana, even after knowing and seeing the defects arising out of the destruction of the families, shouldn’t we desist from these sinful activities?
  • B.G 1.40
    kulakṣayē praṇaśyanti kuladharmāḥ sanātanāḥ। dharmē naṣṭē kulaṁ kr̥tsnamadharmō'bhibhavatyuta ॥ 1-40॥
    If families perish, ancient family observances become extinct. Vice predominates and overwhelms the entire family or clan when dharma is lost.
  • B.G 1.41
    adharmābhibhavātkr̥ṣṇa praduṣyanti kulastriyaḥ। strīṣu duṣṭāsu vārṣṇēya jāyatē varṇasaṅkaraḥ ॥ 1-41॥
    O Krishna, thus overpowered by unrighteousness, the family women become corrupt. O Varsneya, when women are corrupt, a mixture of castes arises.
  • B.G 1.42
    saṅkarō narakāyaiva kulaghnānāṁ kulasya ca। patanti pitarō hyēṣāṁ luptapiṇḍōdakakriyāḥ ॥ 1-42॥
    Such a mixture of castes leads those who destroy the family to a certain hell. Because ancestors of such families fall down deprived of rice balls and libations of water.
  • B.G 1.43
    dōṣairētaiḥ kulaghnānāṁ varṇasaṅkarakārakaiḥ। utsādyantē jātidharmāḥ kuladharmāśca śāśvatāḥ ॥ 1-43॥
    On account of these misdeeds of the destroyers of family leading to the mixture of casts, the age long caste traditions and family customs become extinct forever.
  • B.G 1.44
    utsannakuladharmāṇāṁ manuṣyāṇāṁ janārdana। narakē niyataṁ vāsō bhavatītyanuśuśruma ॥ 1-44॥ or narakē'niyataṁ
    O Janardhana, we have heard that those who have lost their family traditions surely have their abode in hell.
  • B.G 1.45
    ahō bata mahatpāpaṁ kartuṁ vyavasitā vayam। yadrājyasukhalōbhēna hantuṁ svajanamudyatāḥ ॥ 1-45॥
    Alas! Strange indeed, we are engaged in committing great sin. From greed, for the pleasures of the kingdom, we are getting ready to kill our own relations.
  • B.G 1.46
    yadi māmapratīkāramaśastraṁ śastrapāṇayaḥ। dhārtarāṣṭrā raṇē hanyustanmē kṣēmataraṁ bhavēt ॥ 1-46॥
    Even if sons of Dhritarashtra were to kill me in the war with weapons when I am unarmed with no intention of revenge, it is agreeable to me.
  • B.G 1.47
    ēvamuktvārjunaḥ saṅkhyē rathōpastha upāviśat। visr̥jya saśaraṁ cāpaṁ śōkasaṁvignamānasaḥ ॥ 1-47॥
    Snajaya said: Arjuna, having spoken thus on the battlefield, casting away his bow and arrow, sat down on his seat in the chariot, mind overpowered by grief.
    oṁ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yōgaśāstrē śrīkr̥ṣṇārjunasaṁvādē arjunaviṣādayōgō nāma prathamō'dhyāyaḥ ॥
    Thus ends the first chapter of the Upanishad of Bhagavad Gita, famous as the knowledge of Brahman, As the sacred text on Yoga, which is in the form of a conversation between Sri Krishna and Arjuna, titled 'Despondency of Arjuna'.

  • B.G 2.01
    sañjaya uvāca। taṁ tathā kr̥payāviṣṭamaśrupūrṇākulēkṣaṇam। viṣīdantamidaṁ vākyamuvāca madhusūdanaḥ ॥ 2-1॥
    Sanjaya said: To him thus overwhelmed with pity, whose eyes were beclouded by tears and who was much depressed, Madhusudhana spoke these words.
  • B.G 2.02
    śrībhagavānuvāca। kutastvā kaśmalamidaṁ viṣamē samupasthitam। anāryajuṣṭamasvargyamakīrtikaramarjuna ॥ 2-2॥
    Sri Bhagavan said: O Arjuna, where has this dejection come over you in such a crisis? It is ignoble, does not lead to heaven, and brings no fame to you.
  • B.G 2.03
    klaibyaṁ mā sma gamaḥ pārtha naitattvayyupapadyatē। kṣudraṁ hr̥dayadaurbalyaṁ tyaktvōttiṣṭha parantapa ॥ 2-3॥
    O Partha, yield not to this faint-heartedness, for it does not become you. Cast off this paltry weakness of heart and arise, O vanquisher of enemies.
  • B.G 2.04
    arjuna uvāca। kathaṁ bhīṣmamahaṁ saṅkhyē drōṇaṁ ca madhusūdana। iṣubhiḥ pratiyōtsyāmi pūjārhāvarisūdana ॥ 2-4॥
    Arjuna said: O Madhusudhana, how shall I fight with arrows Bhishma and Drona, who are worthy of reverence, in the battle?
  • B.G 2.05
    gurūnahatvā hi mahānubhāvān śrēyō bhōktuṁ bhaikṣyamapīha lōkē। hatvārthakāmāṁstu gurūnihaiva bhuñjīya bhōgān rudhirapradigdhān ॥ 2-5॥
    It is better to live in this world by begging than to kill these gurus worthy of reverence. If I kill these gurus desirous of wealth, I shall enjoy only blood-stained pleasures.
  • B.G 2.06
    na caitadvidmaḥ katarannō garīyō yadvā jayēma yadi vā nō jayēyuḥ। yānēva hatvā na jijīviṣāma-stē'vasthitāḥ pramukhē dhārtarāṣṭrāḥ ॥ 2-6॥
    We do not know which is just likely, whether we conquer them or they conquer us. The sons of Dhrtarastra, after slaying whom we do not desire to live, are standing before us in battle array.
  • B.G 2.07
    kārpaṇyadōṣōpahatasvabhāvaḥ pr̥cchāmi tvāṁ dharmasammūḍhacētāḥ। yacchrēyaḥ syānniścitaṁ brūhi tanmē śiṣyastē'haṁ śādhi māṁ tvāṁ prapannam ॥ 2-7॥
    A faint heart has overpowered my essential nature and has confused my mind as to what is Dharma. Tell me conclusively, what is good for me. I am your disciple, command me. I seek refuge in you.
  • B.G 2.08
    na hi prapaśyāmi mamāpanudyād yacchōkamucchōṣaṇamindriyāṇām। avāpya bhūmāvasapatnamr̥ddhaṁ rājyaṁ surāṇāmapi cādhipatyam ॥ 2-8॥
    I do not understand what will drive away my grief that withers my senses, a grief that must continue to haunt me, even if I should get a rich kingdom with no rival or even the rulership over gods.
  • B.G 2.09
    sañjaya uvāca। ēvamuktvā hr̥ṣīkēśaṁ guḍākēśaḥ parantapa। na yōtsya iti gōvindamuktvā tūṣṇīṁ babhūva ha ॥ 2-9॥
    Sanjays said: Having thus spoken to Hrishikesha, Arjuna, the conqueror of enemies, said to Govinda "I will not fight", and became silent.
  • B.G 2.10
    tamuvāca hr̥ṣīkēśaḥ prahasanniva bhārata। sēnayōrubhayōrmadhyē viṣīdantamidaṁ vacaḥ ॥ 2-10॥
    O Bharata! Hrishikesha, smiling, addressed the following words to him who was sitting there, sorrowing amid two armies.
  • B.G 2.11
    śrībhagavānuvāca। aśōcyānanvaśōcastvaṁ prajñāvādāṁśca bhāṣasē। gatāsūnagatāsūṁśca nānuśōcanti paṇḍitāḥ ॥ 2-11॥
    Sri Bhagavan said: You grieve for those that should not be grieved for and speak seemingly wise words reasoned in your own way. The wise grieve neither for the dead nor for the living.
    Bhā.: The wise grieve neither for the dead nor for the living
    Tāt.: The argument opposed to knowledgeable is 'prajna-avāda'.
  • B.G 2.12
    na tvēvāhaṁ jātu nāsaṁ na tvaṁ nēmē janādhipāḥ। na caiva na bhaviṣyāmaḥ sarvē vayamataḥ param ॥ 2-12॥
    Never was there a time when I did not exist, nor you, nor these princes. Surely not, shall we all ever cease to exist hereafter.
    Bhā.: The individual being is eternal, similar to God.
    Tāt.: God has no destruction of the body or the self. The individual self is indestructible, but its body goes through destruction.
  • B.G 2.13
    dēhinō'sminyathā dēhē kaumāraṁ yauvanaṁ jarā। tathā dēhāntaraprāptirdhīrastatra na muhyati ॥ 2-13॥
    The dweller of the body experiences childhood, youth and old age in the changing body. So also one gets another body (after death). It does not perturb the brave man.
    Bhā.: Like direct perception, Vēdas are also valid means to knowledge, as they are devoid of human defect. The belief in 'dharma', the common good, among the majority, is the proof for existence of God. We cannot deny a majority view without giving proof. Arguments that don't serve general good are of no value and are faulty. There is a Self which is different from the body. Nothing can destroy the Self. The transformation from youth to old age destroys the body. Similarly, death destroys the body. In either case, there is nothing to worry.
    Tāt.: Changing the body after death is no different compared to changing the body from youth to old-age. Using the word 'dehina' Krishna excludes his own body, as the body of God does not undergo change.
  • B.G 2.14
    mātrāsparśāstu kauntēya śītōṣṇasukhaduḥkhadāḥ। āgamāpāyinō'nityāstāṁstitikṣasva bhārata ॥ 2-14॥
    O Kunti's Son, the contact of sense objects with senses causes pleasure and pain through the sensation of cold and heat. They come and go and are impermanent. Oh Arjuna, just endure them with firmness.
    Bhā.: It is the false attachment, 'abhimāna', that causes misery. In sleep, this attachment is absent and thus there is no misery.
    Tāt.: It is attachment to topics, i.e., 'vishayasambhanda' that causes misery.
  • B.G 2.15
    yaṁ hi na vyathayantyētē puruṣaṁ puruṣarṣabha। samaduḥkhasukhaṁ dhīraṁ sō'mr̥tatvāya kalpatē ॥ 2-15॥
    O Chief of men, that brave person who is not tormented by these, and who reacts with equanimity to pain and pleasure, becomes fit for salvation.
    Bhā.: By bravery one can learn to react with equanimity.
    Tāt.: One can defeat death only by becoming 'Purusha', i.e., understanding auspicious qualities of the Lord.
  • B.G 2.16
    nāsatō vidyatē bhāvō nābhāvō vidyatē sataḥ। ubhayōrapi dr̥ṣṭō'ntastvanayōstattvadarśibhiḥ ॥ 2-16॥
    The non-existent does not come about from becoming. From the non-becoming does not come the existent. Never there was happiness in unreal, and never there was misery in the real. Seekers of truth, both (philosophers and through disciple succession), have indeed observed and concluded.
    Bhā.: 'Sat' is the cause and 'Asat' is the effect. Brahman is called 'Sat' as he is devoid of need. Like Brahman, the insentient called 'Asat' is also eternal.
    Tāt.: From inappropriate action, there can never be happiness and from appropriate action there can be no misery. 'Abhava' indicates misery. Brahman is never to be known as 'asat', the non-existent or unreal. The verse is not meant to convey the illusionary nature of the world. It is only stating that the phenomenon arises and expresses itself when relevant cause arises, and it ceases to express itself when the cause ceases to operate. It does not indicate an object that is beyond being and non-being, as there is no proof of existence of such an object. Even the experience of a mirage is a genuine experience. There is nothing like a false experience.
  • B.G 2.17
    avināśi tu tadviddhi yēna sarvamidaṁ tatam । vināśamavyayasyāsya na kaścitkartumarhati ॥ 2-17॥
    Indestructible is THAT, pierced by which all this exists. No one is capable of causing the destruction of THAT imperishable.
    Bhā.: The destruction of the Lord through instrumentality is denied by using the word 'avinashina'. His imperishable nature is indicated by the word 'avyaya'.
    Tāt.: Destruction is of four types: destruction of the body, possession of misery, incompleteness, and non-being. Though other principles are imperishable in some dimensions, only the Lord is imperishable in all four dimensions. The word 'tu' is used to qualify this speciality of the Lord.
  • B.G 2.18
    antavanta imē dēhā nityasyōktāḥ"śarīriṇaḥ । anāśinōpramēyasya tasmād yuddhyasva bhārata ॥18॥
    These bodies have an end and are perishable, while they say the embodied beings, Jīva, are eternal, having a form similar to the Immeasurable One who is without destruction. Therefore, O Bharata, fight!
    Bhā.: Only Jīva can be addressed with the word 'śarīriṇaḥ', because only Jīva has a destroyable body.
    Tāt.: The indestructible and immeasurable properties stated in 2.17 and 2.18 are regarding God and not Jīva. The destructibility is the speciality of the physical body. But that does not mean a union of Jīva's identity with the Lord after liberation. Even the liberated continue to have a distinct identity with their non-physical body similar to the Lord. Upanishad statements emphasize the all pervading nature of God and not the union of distinct identities between the liberated and the God. They retain their distinct identity even after liberation. By experiencing one's own atman, one can know the God, the Īshwara. The insentient and the beings differ from the Lord. Nine examples in Chandogya Upanishad show a difference between Jīva and the lord only. They show His all pervading nature, not union with Jīva. The world is called 'pra-pancha' as it consists of the five types of eternal differences. The word 'īśvara' means the Lord, the owner. He owns both sentient and insentient. Both sentient and insentient ever depend on the Lord. Non-dualist thinking of considering the world and beings as illusion or non-different from the Lord is inconsistent with the Vēdic statements that convey speciality to the Lord. The concluding remarks of all branches of knowledge show distinct identity only. The non-dualistic hypothesis cannot explain how illusion arises again and again from the blissful defect free Brahman.
  • B.G 2.19
    ya ēnaṁ vētti hantāraṁ yaścainaṁ manyatē hatam। ubhau tau na vijānītō nāyaṁ hanti na hanyatē ॥19॥
    He who thinks a person to be a killer, and he who thinks another person as killed - both of them are ignorant. He does not kill nor does the other get killed.
    Bhā.: The Lord is the real doer.
    Tāt.: Jīva is not an independent agent. The above verse is not to show a person does not get killed, as it contradicts with later verse 11.34, which states - “kill those whom I have already killed”.
  • B.G 2.20
    na jāyatē mriyatē vā kadācin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ । ajō nityaḥ śāśvatō’yaṁ purāṇō na hanyatē hanyamānē śarīrē ॥ 2-20॥
    The Lord is neither born nor does he die. The ever existent neither come into being nor ceases to exist. The Jīva transmigrating from one body to another is unborn, eternal, and permanent (as he is similar to Lord). The Jīva is not destroyed when his body is destroyed.
    Bhā.: Lord is eternal and the same always. Jīva is eternal, as he is similar to the Lord. But, he has a variance in knowledge, unlike the Lord. As Jīva travels from one body to another, he is called ‘purāna’.
    Tāt.: There are two references to 'unborn' and 'permanent' in the above verse. So, one refers to the Lord, and the other to the Jīva. Else there will be a redundancy error. The word 'Purāna' refers to transmigrating Jīva. Scriptures state Jīva to be permanent, and thus the dependent nature of Jīva is also permanent.
  • B.G 2.21
    vēdāvināśinaṁ nityaṁ ya ēnamajamavyayam । kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam ॥ 2-21॥
    O Arjuna, how can the Jīva who knows thus the Indestructible Lord to be (the doer), ever existing, unborn and unchangeable, think of being killed or hurting another?
    Bhā.: The words 'avinashina' and 'nitya' refer to the Lord. Word 'nashtha' is commonly used to address Jīva, as it means tainted with defect. The word 'Vēda' refers to the imparted knowledge till previous verse, that the Lord is the doer of all acts and Jīva is not an independent agent.
    Tāt.: 'avinashina' indicates lord without destruction of his body, 'nitya' indicates non-variance in his essential nature. The agency must always primarily be attributed to the Lord and only the ignorant attribute it to themselves.
  • B.G 2.22
    vāsāṁsi jīrṇāni yathā vihāya navāni gr̥hṇāti narō'parāṇi। tathā śarīrāṇi vihāya jīrṇānyanyāni saṁyāti navāni dēhī ॥ 2-22॥
    Just as a person casts off worn-out clothes and puts on new ones, similarly the being gives up worn-out bodies and takes up other bodies that are new.
    Bhā.: Discriminative knowledge between the body and the soul and its experiential knowledge is imparted.
    Tāt.: Union and separation of the body from the soul is birth and death, respectively. There is no need to grieve for the same.
  • B.G 2.23
    nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ। na cainaṁ klēdayantyāpō na śōṣayati mārutaḥ ॥ 2-23॥
    Weapons cannot cut Him, fire cannot burn Him, water cannot drench Him, not even wind can dry Him.
    Bhā.: Both internal natural causes and external special causes cannot destroy the Lord
    Tāt.: Various external cases cannot destroy the Lord
  • B.G 2.24
    acchēdyō'yamadāhyō'yamaklēdyō'śōṣya ēva ca। nityaḥ sarvagataḥ sthāṇuracalō'yaṁ sanātanaḥ ॥ 2-24॥
    The eternally bound embedded particle (the Jīva) in the all pervading lord is uncuttable, unburnable, insolvable, undryable, and everlasting similar to the unchanging lord.
    Bhā.: Jīva's potential for destruction is denied, as they are a reflection of the everlasting God. Similarities between Jīva and the God are indicated by using the words 'part of' (amsha) and 'reflection' (pratibimba ). It does not mean they are non-distinct. Contradictory properties exist without contradiction in the Lordship. Liberation (mōkṣa) is the highest goal and is possible only with the lord's grace. Through a comprehensive analysis of the sacred texts, we come to know Lord Vishnu's supremacy to be above all other gods. The Lord is the controller of material energy as well. Thus, the world is not an illusion.
    Tāt.: Based on testimonials from Vishnu Purāna: "sarvagatasthāṇuḥ" - the being embedded as a particle in the all pervading lord. "sanātanaḥ" - the being who is eternally bound. Lord delivers those who understand themselves as embedded-minute-particles in the unmanifest, immeasurable lord. Sarting from 2.17 both the Jīva and the lord are topics of discussion. Words associated with the physical body relate to the being. The words such as all-pervading, unmanifest, immeasurable etc. refer to the lord. It is not possible for the dependent being to be all pervading and immeasurable. It is only the independent Lord who has the capacity to grant dharma, artha, kama, and mōksha.
  • B.G 2.25
    avyakto'yamacintyo'yamavikāryo'yamucyate। tasmādevaṁ viditvainaṁ nānuśocitumarhasi ॥2-25॥
    It is said that the Lord is of the unmanifest form, beyond the capacity of the mind to comprehend, and without any distortions. Therefore, understanding Him this way, it is inappropriate for you to lament.
    Bhā.: Because of the Lord's infinite power, He assumes multiple forms.
    Tāt.: The Lord's infinite power is equally present without distortions in all his forms.
  • B.G 2.26
    atha cainaṁ nityajātaṁ nityaṁ vā manyase mr̥tam। tathāpi tvaṁ mahābāho nainaṁ śocitumarhasi ॥2-26॥
    O mighty armed, even if you regard the being as inevitably born, and inevitably dying, it is not right for you to grieve.
    Bhā.: Birth and death are inevitable and hence there is no need to lament.
    Tāt.: The word 'nityam' in this verse means 'inevitable' based on context and dictionary.
  • B.G 2.27
    jātasya hi dhruvo mr̥tyurdhruvaṁ janma mr̥tasya ca। tasmādaparihārye'rthe na tvaṁ śocitumarhasi ॥2-27॥
    Death is inevitable for one who is born and birth is inevitable for one who dies. Therefore, you should not grieve over what is unavoidable.
    Bhā.: Don't grieve over what is unavoidable.
    Tāt.: Death is inevitable, don't be surprised!
  • B.G 2.28
    avyaktādīni bhūtāni vyaktamadhyāni bhārata। avyaktanidhanānyeva tatra kā paridevanā ॥2-28॥
    O Bharata, creatures are unmanifest in the beginning, manifest in-between, and they indeed dissolve as unmanifest on death. What is there to lament about such matters?
    Bhā.: Inevitable nature of beings is further clarified.
  • B.G 2.29
    āścaryavat paśyati kaścidenam āścaryavad vadati tathaiva cānyaḥ। āścaryavaccainamanyaḥ śa‍r̥ṇoti śrutvāpyenaṁ veda na caiva kaścit ॥2-29॥
    Some one sees him as a marvel, someone speaks of him as a marvel, others hear him as a marvel. Yet even after such a hearing, no one knows him at all.
    Bhā.: The Lord, who is hard to comprehend, is seen as a marvel in the world.
    Tāt.: Lord is a marvel, despite knowing him as a marvel, we forget his speciality!
  • B.G 2.30
    dehī nityamavadhyo'yaṁ dehe sarvasya bhārata। tasmāt sarvāṇi bhūtāni na tvaṁ śocitumarhasi ॥2-30॥
    O Bharata, this embodied being stationed in this body, is everlasting and indestructible everywhere. Therefore, you should not grieve for any creature.
    Tāt.: The being is eternal because of the Lord, not because of his own capacity
  • B.G 2.31
    svadharmamapi cāvekṣya na vikampitumarhasi। dharmyāddhi yuddhācchreyo'nyatkṣatriyasya na vidyate ॥2-31॥
    You must attend to your swa-dharma, your own duty, without vacillating. The righteous war is only beneficial for a warrior like you and other concerns are not suitable.
  • B.G 2.32
    yadr̥cchayā copapannaṁ svargadvāramapāvr̥tam। sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdr̥śam ॥2-32॥
    This war has come to you unsought, opening the door to heaven. O Partha, only the blessed warriors come across a war like this.
  • B.G 2.33
    atha cettvamimaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi। tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi ॥2-33॥
    But, if you will not wage this righteous war, having disregarded your own duty (swa-dharma) and fame, you will incur sin.
  • B.G 2.34
    akīrtiṁ cāpi bhūtāni kathayiṣyanti te'vyayām। sambhāvitasya cākīrtirmaraṇādatiricyate ॥2-34॥
    Besides, people will recount your ever lasting ill fame and for the highly esteemed, disrepute is worse than death.
  • B.G 2.35
    bhayād raṇāduparataṁ maṁsyante tvāṁ mahārathāḥ। yeṣāṁ ca tvaṁ bahumato bhūtvā yāsyasi lāghavam ॥2-35॥
    The great chariot warriors will think you withdrew from the battle out of fear and the majority will change their opinion to look down upon you.
  • B.G 2.36
    avācyavādāṁśca bahūn vadiṣyanti tavāhitāḥ। nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim ॥2-36॥
    Your enemies insulting your capability will utter many unmentionable words. Is there anything more miserable than that?
  • B.G 2.37
    hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm। tasmāduttiṣṭha kaunteya yuddhāya kr̥taniścayaḥ ॥2-37॥
    O son of Kunti, If killed, you will attain heaven; if victorious, you will enjoy the earth. Therefore, rise, determined to fight.
    Tāt.: Within the purview of one's own duty, 'swa-dharma', fighting for the right cause is always beneficial.
  • B.G 2.38
    sukhaduḥkhe same kr̥tvā lābhālābhau jayājayau। tato yuddhāya yujyasva naivaṁ pāpamavāpsyasi ॥2-38॥
    Regarding pleasure and pain, gain and loss, victory and defeat with equanimity engage yourself in the battle, there by you will not incur sin.
  • B.G 2.39
    eṣā te'bhihitā sāṅkhye buddhiryoge tvimāṁ śa‍r̥ṇu। buddhyā yukto yayā pārtha karmabandhaṁ prahāsyasi ॥2-39॥
    The teaching so far imparted to you is called 'Sānkhya', the accurate and certain knowledge. O Partha, listen now to the exposition of 'Yōga', the means of obtaining that certain knowledge i.e. wisdom, equipped with which you will overcome bondage to the results of all actions.
    Bhā.: 'Sānkhya' means certain knowledge and 'Yōga' means a practical solution. It does not refer to the independent Sānkhya and Yōga philosophies. In Mōksha-dharma section of Mahābhārata, Pancharatra is praised and independent philosophies of Sānkhya and Yōga are discouraged
    Tāt.: Gita refers to the original Sānkhya and Yōga (parama-sānkhya and parama-yōga) which means "accurate and certain knowledge" and "means to attain it" respectively. It is not the same as the prevailing independent philosophies of Sānkhya and Yōga.
  • B.G 2.40
    nēhābhikramanāśō'sti pratyavāyō na vidyatē। svalpamapyasya dharmasya trāyatē mahatō bhayāt॥2-40॥
    In this endeavour, there is neither destruction nor distortion of knowledge. The performance of this dharma even in limited measure protects from the great fear.
    Tāt.: Dharma indicated is "Vishnu-dharma" or "Bhāgavata-dharma" as per Pancharātra doctrine, which is to be conscious of lord Vishnu's supremacy always and to have His constant remembrance.
  • B.G 2.41
    vyavasāyātmikā buddhirēkēha kurunandana। bahuśākhā hyanantāśca buddhayō'vyavasāyinām ॥2-41॥
    O Joy of Kurus, the understanding of those who strive methodically towards the essence, the ātman, the ultimate reality, is single certain knowledge. Those who are opposed to methodical striving have opinions that digress in multiple directions and are endless.
    Bhā.: Opinion determined by proper reasoning is single certain knowledge.
    Tāt.: Ony those who are devoted to lord Vishnu will arrive at single certain knowledge.
  • B.G 2.42 and 43
    yāmimāṁ puṣpitāṁ vācaṁ pravadantyavipaścitaḥ। vēdavādaratāḥ pārtha nānyadastīti vādinaḥ ॥2-42॥
    kāmātmānaḥ svargaparā janmakarmaphalapradām। kriyāviśēṣabahulāṁ bhōgaiśvaryagatiṁ prati ॥2-43॥
    O Pārtha, those who are attracted to the flowery language of Vedas with an inaccurate perception of reality, promote Vedic ritualism and claim that nothing else exists. Driven by sensual pleasures, they proclaim heaven as the ultimate reward for the actions performed after birth. They recommend various specialised actions directed towards material enjoyment and wealth as the end goal.
    Bhā.: Those who focus on the literal meaning of the Vēdas cannot grasp its true essence and suggest ritualism for wordly gains. Vēdas describe the supreme God indirectly.
  • B.G 2.44
    bhōgaiśvaryaprasaktānāṁ tayāpahr̥tacētasām। vyavasāyātmikā buddhiḥ samādhau na vidhīyatē ॥ 2-44॥
    Those who are lured by such material pleasure and wealth grasp wrong knowledge. They will not get the mindset to strive towards 'ātman', nor ability to attain equanimous state.
    Bhā.: Stabilizing the mind perfectly in supreme God is equanimity. It is possible by methodically striving towards 'ātman'. It is unattainable for those lured by pleasure and wealth.
    Tāt.: Those who are oriented away from lord Vishnu, towards material wealth, do not get transcendental knowledge (Kēvala-jnāna).
  • B.G 2.45
    traiguṇyaviṣayā vēdā nistraiguṇyō bhavārjuna। nirdvandvō nityasattvasthō niryōgakṣēma ātmavān ॥2-45॥
    The Vēdas dwell on topics relating to the three qualities, O Arjuna, but rise above them. Having no dilemma, become stationed in 'nitya-satwa' i.e. stay in constant remembrance of the supreme lord. Having no desire for safety become 'ātmavān', i.e., considering the supreme lord as master, relinquish all selfish-concerns.
    Bhā.: Starting from the verse 'traiguṇya-viṣayā', the mindset required for Yōga is explained. Though superficially Vēdas appear to dwell on topics related to three qualities, in essence they convey lord Vishnu only.
    Tāt.: Three qualities are like poison. Remembering lord Vishnu always is - 'nitya-sattwatwa'. Leaving the desire for safety is - 'niryōgakṣēma'. Having the understanding, the supreme-being is my master, is - 'ātmatwa'.
  • B.G 2.46
    yāvānartha udapānē sarvataḥ samplutōdakē। tāvānsarvēṣu vēdēṣu brāhmaṇasya vijānataḥ ॥2-46॥
    That purpose realized in a well is more than served by the vast pond of water. Similarly, what is realized through all the Vēdas, is obtained by a learned man who has transcendental knowledge.
    Bhā.: Those who perform actions without desire also get the results, but without misery. 'brāhmaṇa' is the one with transcendental knowledge, indicated by the word 'vijānataḥ'. Just listening to such a knowledgeable Brahmin also gets results of studying all the Vēdas.
    Tāt.: Vēdas are conveying the supremacy of lord Vishnu only.
  • B.G 2.47
    karmaṇyēvādhikārastē mā phalēṣu kadācana। mā karmaphalahēturbhūrmā tē saṅgō'stvakarmaṇi ॥2-47॥
    You are entitled only to perform your prescribed actions and never to its outcomes. At no point in time, think yourself to cause outcomes resulting from your activities, neither get attached to inaction.
    Bhā.: Madhvacharya rejects the notion that two groups of seekers exist, with one requiring 'Karma-Yoga' and the other following 'Jnana-Yoga'. Arjuna is born from a portion of god Indra and sage Nara, as per Mahabharata. So Arjuna does not belong to a lower category of seekers. All seekers should follow a single path. The general principle recommended is to perform actions without desire. Inaction neither leads to knowledge nor to a desire-less state. Inaction is also an action and ends up giving results. Hence, it is mandatory for a person to perform action. Material results are promised in scriptures for benevolent action to develop taste, similar to mixing medicine with sweet to make it palatable. It doesn't imply desire is recommended. Don't become 'karmaphalahētuḥ' , one who takes up action for the sake of its results. At the same time don't be attached to inaction. Seeking to serve the lord and aspiring for his knowledge is always agreeable, and is an exception to the rule.
    Tāt.: Don't think you are the lord. It is only the Lord who has the ability to connect the actions to good or bad outcomes. Hence, the Lord is different from other sentient beings.
  • B.G 2.48
    yōgasthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya। siddhyasiddhyōḥ samō bhūtvā samatvaṁ yōga ucyatē ॥2-48॥
    O Dhananjaya, situated in Yōga, perform prescribed duties without attachment to outcomes. By responding equally to favourable and unfavourable outcomes become equanimous. That only is called Yōga.
    Bhā.: 'saṅgaṁ' means being anxious for outcomes. Abandoning such anxiety respond equally towards favourable and unfavourable outcomes. To be situated always in such an equanimous state is Yōga.
    Tāt.: 'saṅgaṁ' means being anxious for outcomes.
  • B.G 2.49
    dūrēṇa hyavaraṁ karma buddhiyōgāddhanañjaya। buddhau śaraṇamanviccha kr̥paṇāḥ phalahētavaḥ ॥2-49॥
    O Dhananjya, certainly gap is significant between inferior action and the Buddhi-Yōga, the solution that is of the characteristic of knowledge. Strive to surrender yourself to such wisdom consciousness. Narrow minded are those who seek to cause outcomes.
    Bhā.: One must adopt the 'Buddhi-Yōga', the solution that is of the characteristic of knowledge.
    Tāt.: 'Buddhau Saraṇaṁ' - The knowledgeable continue to maintain a surrendered attitude to lord Vishnu always, even after liberation.
  • B.G 2.50
    buddhiyuktō jahātīha ubhē sukr̥taduṣkr̥tē। tasmādyōgāya yujyasva yōgaḥ karmasu kauśalam ॥2-50॥
    Possessed with the knowledge of the lord he renounces here and now the results of both the good and bad deeds. Therefore, engage yourself in Yōga. Yōga is skill in performing the actions for His sake.
    Bhā.: It is necessary to aspire towards liberation. The liberated do experience bliss after liberation, by the grace of the Lord. It is not an attribute less empty state. The unique individuality of the being, 'Upādi', continues even after liberation. Ēkībhūta, i.e. 'Becoming one', means togetherness with the Lord. The liberated have non-material bodies, similar to the lord. The liberated region, Mōksha, is one only, and all liberated, without exception, reach the same Mōksha. The undesirable imprints must be removed completely before one can attain liberation.
    Tāt.: 'karmakauśala' - performing action for the lord's sake. 'budidhaḥ' - one who possesses the knowledge of the lord.
  • B.G 2.51
    karmajaṁ buddhiyuktā hi phalaṁ tyaktvā manīṣiṇaḥ। janmabandhavinirmuktāḥ padaṁ gacchantyanāmayam ॥2-51॥
    The great achievers perform actions possessed with the right knowledge. Relinquishing the results, certainly they become free from the bondage that causes birth and reaches the ultimate goal without difficulty.
    Bhā.: Action performed with the right attitude leads to knowledge, that in turn leads to liberation. Relinquishing the results means offering it to the lord.
  • B.G 2.52
    yadā tē mōhakalilaṁ buddhirvyatitariṣyati। tadā gantāsi nirvēdaṁ śrōtavyasya śrutasya ca ॥2-52॥
    When your intellect overcomes the cloud of delusion, then you attain fully the continued benefits of the knowledge from what's already been heard and what remains to be heard.
    Bhā.: 'nirvēdaṁ' - means continued benefits from knowledge. The liberated find greater joy in praising the lord. All liberated individuals experience immense joy and no misery, despite a hierarchy based on their knowledge.
    Tāt.: 'nirvēda' - means continued benefit.
  • B.G 2.53
    śrutivipratipannā tē yadā sthāsyati niścalā। samādhāvacalā buddhistadā yōgamavāpsyasi ॥2-53॥
    When your intellect gets stationed in the special knowledge of Vēdas without waver, then having a steady-equanimous-state, you will attain Yōga.
    Bhā.: When the intellect grasps the certain knowledge of Vēdas decisively, the mind becomes unwavering and attains Yōga.
    Tāt.: 'śrutivipratipannā' - is a special grasp of Vēdic knowledge. From such knowledge, one gets an unwavering mind, and attains Yōga
  • B.G 2.54
    arjuna uvāca। sthitaprajñasya kā bhāṣā samādhisthasya kēśava। sthitadhīḥ kiṁ prabhāṣēta kimāsīta vrajēta kim ॥2-54॥
    Arjuna said: O Keshava, What are the characteristics of the one who is stationed in practical wisdom when he is in an equanimous state (samādhi)? Stationed in his intellect, how does he speak? With what attitude does he sit? How does he walk?
    Bhā.: 'sthitaprajna' - one who is established in practical wisdom; 'bhāshā' - ascertained characteristics; 'samādhistha' - one who is stationed in Samādhi; 'Kēshava' - one who administers the creation and destruction activities of the universe; 'kimāsīt' - 'With what attitude does he sit?'; In Puranas, great Kings, and sages enquire about dharma, so that people can grasp the knowledge. It doesn't mean Arjuna is ignorant.
    Tāt.: 'kā bhāṣā' - by what qualities he is recognized. 'samādhisthasya' - who is devoid of defective intelligence.
  • B.G 2.55
    śrībhagavānuvāca। prajahāti yadā kāmān sarvān pārtha manōgatān। ātmanyēvātmanā tuṣṭaḥ sthitaprajñastadōcyatē ॥2-55॥
    The Lord said:
    O Partha, when one relinquishes all the desires is his mind, and is content in the lord, by the lord, then he is said to be the one who is stationed in wisdom.
    Bhā.: Verses 2.55 to 2.69 describe characteristics of one who is 'Sthita-prajna'. As desire exists in the mind, to destroy desire, it is necessary to generate knowledge, opposed to desire, in the mind. All kinds of material taste disappear by stationing the mind on the lord, called 'ātman'. The word 'ātman' in this verse refers to God, not the being.
    Tāt.: Renunciation of all desires and attainment of complete satisfaction, i.e. liberation, is a gradual process. Hence, initially, not having forbidden desires is equal to desireless ness. The word 'ātma' here refers to lord Vishnu. The liberation becomes possible by Lord's grace only.
  • B.G 2.56
    duḥkhēṣvanudvignamanāḥ sukhēṣu vigataspr̥haḥ। vītarāgabhayakrōdhaḥ sthitadhīrmunirucyatē ॥2-56॥
    He whose mind remains unperturbed in sorrow and devoid of desires for pleasures, who is free from passion, fear, and anger, and who is established in steadfast wisdom is called a 'muni', i.e. sage.
    Bhā.: Described characteristics of 'sthitha-prajna' are the very things to be cultivated by spiritual aspirant. Taste, passion, and love are attachments to what is not beneficial.
  • B.G 2.57
    yaḥ sarvatrānabhisnēhastattat prāpya śubhāśubham। nābhinandati na dvēṣṭi tasya prajñā pratiṣṭhitā ॥57॥
    He who has no attachment anywhere, and who neither welcomes nor hates when he meets with good or bad, has his wisdom well established.
    Bhā.: Having no attachment anywhere, neither welcome good nor hate bad.
  • B.G 2.58
    yadā saṁharatē cāyaṁ kūrmōṅgānīva sarvaśaḥ। iṁdriyāṇīṁdriyārthēbhyastasya prajñā pratiṣṭhitā ॥58॥
    When he withdraws his senses all together from the objects of senses, like the limbs of a tortoise, his wisdom is well established.
  • B.G 2.59
    viṣayā vinivartantē nirāhārasya dēhinaḥ। rasavarjaṁ rasōpyasya paraṁ dr̥ṣṭvā nivartatē ॥59॥
    The interest in material topic retreats by fasting for the one with the body. But even that avoidance of taste for taste, i.e. passion for passion, disappears by seeing that Devine lord.
    Bhā.: By fasting, one can only control senses. Only with transcendental knowledge does the interest in material topics disappear. 'rasa' is used here to mean 'passion' in general, and not taste specifically.
    Tāt.: 'rasa' is used here to mean 'passion' in general, and not taste specifically.
  • B.G 2.60
    yatatō hyapi kauntēya puruṣasya vipaścitaḥ। iṁdriyāṇi pramāthīni haranti prasabhaṁ manaḥ ॥60॥
    O Arjuna, certainly, in-spite of trying, the senses that are harmful for one's character carry away the mind forcefully, even of the person with discriminatory knowledge.
    Bhā.: Person indicated in this verse is the one with ordinary knowledge, not transcendental. 'pramāthīni' - harmful to the character of the person.
  • B.G 2.61
    tāni sarvāṇi saṁyamya yukta āsīta matparaḥ। vaśē hi yasyēṁdriyāṇi tasya prajñā pratiṣṭhitā ॥61॥
    Having restrained all the senses, he should sit meditating on me with the understanding that I (lord Krishna) am superior to everything else. He certainly obtains control over his senses, and for such a person, wisdom is steadfast.
    Bhā.: With effort, it is possible to bring senses under control. 'yuktaḥ' - who has joined lord in the mind. 'matparaḥ' - with understanding that I am (lord Krishna) is superior to everything else. Steadfast wisdom results from such a meditation.
  • B.G 2.62 and 63
    dhyāyatō viṣayān puṁsaḥ saṅgastēṣūpajāyatē। saṅgāt sañjāyatē kāmaḥ kāmāt krōdhō'bhijāyatē॥62॥
    krōdhādbhavati sammōhaḥ sammōhāt smr̥tivibhramaḥ। smr̥tibhraṁśād buddhināśō buddhināśāt praṇaśyati ॥63॥
    When the person dwells on material topics, he develops attachment in them. From attachment springs desire. From that desire comes forth the anger. Anger results in the inability to discriminate. Loss of discrimination results in the distortion of memory. The distorted memory destroys the knowledge. He perishes from the destruction of knowledge.
    Bhā.: 'sammōhaḥ' - desire to do the prohibited action. 'smr̥ti vibhramaḥ' - distortion of memory that aids one to resist doing prohibited action. 'buddhināśaḥ' - destruction of the knowledge that enables one to recognize defects fully. 'vinaśyati' - obtains hell.
    Tāt.: 'saṁmōhā' - means wrong knowledge
  • B.G 2.64 and 65
    rāgadvēṣavimuktaistu viṣayānindriyaiścaran। ātmavaśyairvidhēyātmā prasādamadhigacchati ॥64॥
    prasādē sarvaduḥkhānāṁ hānirasyōpajāyatē। prasannacētasō hyāśu buddhiḥ paryavatiṣṭhati ॥65॥
    One who has become free from passion and hatred, in-spite of the material topics coming in contact with indriyas freely, who has got indriyas under his grasp, who has made indriyas his servant, obtains grace, i.e. serenity of mind. From that grace, destruction of all miseries becomes possible. Certainly that serene minded, soon gets himself established in sufficient wisdom.
    Bhā.: The two verses describe results of conquering the 'indriyas'. 'vidhēya ātmā' - one who has conquered the mind even while experiencing material topics. 'prasādaṁ' - serenity of mind. Grace ('prasāda') results from the touch of transcendental Brahman. Thus, senses on their own are not drawn towards material topics, resulting in elimination of misery.
  • B.G 2.66 and 67
    nāsti budidharayuktasya na cāyuktasya bhāvanā। na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham॥66॥
    iṁdriyāṇāṁ hi caratāṁ yanmanōnuvidhīyatē। tadasya harati prajñāṁ vāyurnāvamivāmbhasi ॥67॥
    For one who is without the gracefully engaged mind, there is no wisdom. Without the graceful attitude, one does not get liberated. Without liberation, where is happiness? Such a mind (without grace) is sub-servient to the movement of senses. Wisdom is stolen from such a mind the way the windy waters carry away a ship.
    Bhā.: Restraining the mind faculty is not suitable for the ungraceful mind. 'anu vidhīyatē'- lord instruments as per one's senses. 'harati prajñāṁ' - arising of wisdom from knowledge is prevented and even the existing wisdom shrinks.
    Tāt.: 'shānti' - also means honest endeavour towards the lord.
  • B.G 2.68
    tasmādyasya mahābāhō nigr̥hītāni sarvaśaḥ। iṁdriyāṇīṁdriyārthēbhyastasya prajñā pratiṣṭhitā ॥68॥
    Therefore, O mighty-armed one, Those who have restrained in all respects their senses from the objects of senses, their wisdom is firmly established.
    Bhā.: One must try to control senses fully with the whole of his being.
  • B.G 2.69
    yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī। yasyāṁ jāgrati bhūtāni sā niśā paśyatō munēḥ ॥69॥
    Where it is night for all beings, there the self controlled is wide awake. Where the beings are awake, that is observed as night by the meditating monk.
    Bhā.: Sleeping are those who are unaware of the lord's form and characteristics. When normal beings interested in material topics are awake, it is like a night for a Jnāni. 'muni' - one who is engaged in meditation, i.e. remembering the lord. Muni observing the day as night is his accomplishment.
    Tāt.: The self-controlled who is focussed on Brahman sees only him and nothing else, similar to a person seeing the wonderful object glowing in the night.
  • B.G 2.70
    āpūryamāṇamacalapratiṣṭhaṁ samudramāpaḥ praviśanti yadvat। tadvat kāmā yaṁ praviśanti sarvē sa śāntimāpnōti na kāmakāmī ॥70॥
    The sea is established unwaveringly even when water enters and fills from all sides, similarly he obtains serenity of mind in whom all desires enter, not he who goes after desires.
    Bhā.: They don't get excited about obtaining material pleasures, nor do they shrink because of their need, nor do they eagerly try to obtain them.
    Tāt.: It is not practical to abandon all desires. One must experience the material topics without crossing the boundaries of Dharma. 'shānti' - liberated state where sincerity towards lord Vishnu is firmed up.
  • B.G 2.71
    vihāya kāmān yaḥ sarvān pumāṁścarati nispr̥haḥ। nirmamō nirahaṅkāraḥ sa śāntimadhigacchati ॥71॥
    He who gives up all material desires and moves without selfish motive, whose every experience is without attachment, without ego, and without the concept of mine, such a person certainly attains the liberation.
    Bhā.: 'kāmān' - material topics. 'nispr̥hatayā vihāya' - one who walks, eats, but does not think - 'I am eating', having given up ego and attachment.
    Tāt.: Absence of forbidden desires enables one to give up all material desires. Having understood everything is under the control of the lord Hari, he relinquishes the concept of mine in all places.
  • B.G 2.72
    ēṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati। sthitvāsyāmantakālēpi brahma nirvāṇamr̥cchati ॥72॥
    O Partha, on obtaining "brāhmī sthiti", the mind stationed on the topic of Brahman, one is not bewildered. If he continues to be stationed thus, even at the time of death, he attains a bodiless form similar to Brahman.
    Bhā.: Only a person who has exhausted all his previous imprints can remember the lord while departing, and thus gets liberated. Others are re-born. A person who has attained the wisdom will definitely get liberated once the imprints are exhausted. It is not necessary to experience and exhaust all pending imprints. The knowledge and grace have the power to burn imprints faster. Views of Shaiva and Shakta Āgamas, as well as Sānkhya and Yoga, where they oppose Vēdic knowledge are not authentic. 'nirvāṇaṁ' - without physical body, but has a form that is transcendental. One should not associate negative attributes with the Lord. All forms of the lords are complete without a defect. It is possible for contradictory natures to exist in the Lord in unison because of his inconceivable power.
    Tāt.: 'brāhmī' - on the topic of Brahman. Even a Janānin, as per the rule, gets the remembrance of the lord while departing, only after the destruction of previous imprints. 'bāṇaṁ' - physical body.

  • B.G 3.01 and 02
    arjuna uvāca-
    jyāyasī cēt karmaṇastē matā budidharjanārdana। tat kiṁ karmaṇi ghōrē māṁ niyōjayasi kēśava ॥1॥
    vyāmiśrēṇaiva vākyēna budidhaṁ mōhayasīva mē। tadēkaṁ vada niścitya yēna śrēyōhamāpnuyām ॥2॥
    Arjuna askes:
    Oh Janārdana, the supporter of beings, if intelligence is superior to action is your opinion, why are you urging me to do this terrible action? Oh Kēshava, one who attracts, by these mixed statements, the intellect of mine is confused. Therefore, tell me definitively one thing by which wellbeing of mine is possible.
    Bhā.: The statement "inferior is the action" in 2.49 is the seed for current questioning.
    Tāt.: The statement "inferior is the action" in 2.49 is the seed for current questioning.
  • B.G 3.03
    śrībhagavānuvāca-
    lōkēsmin dvividhā niṣṭhā purā prōktā mayānagha। jñānayōgēna sāṅkhyānāṁ karmayōgēna yōgināṁ ॥3॥
    The Lord said:
    Oh sinless one, In this world, two types of 'niṣṭhā', i.e. sustained honest devotional paths, were prescribed by Me previously. The Yōga of knowledge for Sānkhyas, those who are predominantly knowledge oriented, and the Yōga of action for Yōgis, those who are predominantly action oriented.
    Bhā.: 'sāṅkhyānāṁ' - those in pursuit of knowledge, like monk Sanaka. 'yōginām' - those who are employing action, like king Janaka. 'niṣṭhā' - state of one's existence. The right to action is determined by the will of the lord.
    Tāt.: 'sāṅkhya' - Yōga that is predominantly knowledge oriented. 'yōga' - Yōga that is predominantly action oriented. 'niṣṭhā' is the determining factor for liberation.
  • B.G 3.04
    na karmaṇāmanārambhānnaiṣkarmyaṁ puruṣōśnutē। na ca saṁnyasanādēva siddhiṁ samadhigacchati ॥4॥
    No one attains perfection by non-commencement of work, or by inaction, nor does one attain the goal by mere renunciation.
    Bhā.: 'na karmaṇāṁ' - by not starting action such as war; 'naiṣkarmyaṁ' - inaction. It is not possible to exhaust karma, i.e. past impressions, by inaction. Dispassion arises in the heart by self-less action, and by dispassion alone knowledge is attained. The various āśramas, i.e. the phases of life are defined, not for enjoyment, but to please lord Hari with self-less action.
    Tāt.: Self-less action results in knowledge. Without knowledge, there can be no liberation.
  • B.G 3.05
    na hi kaścit kṣaṇamapi jātu tiṣṭhatyakarmakr̥t। kāryatē hyavaśaḥ karma sarvaḥ prakr̥tijairguṇaiḥ ॥5॥
    No one can possibly remain actionless, even for a moment. Every one is driven to action by the qualities, born from Prakrti, which is under the control of the lord.
    Bhā.: It is not possible to renounce all actions.
    Tāt.: Agency is of two types: distorted and independent. Prakrti is distorted while lord Vishnu is independent. 'avasha' - under the control of Vishnu.
  • B.G 3.06 and 07
    karmēṁdriyāṇi saṁyamya ya āstē manasā smaran। iṁdriyārthān vimūḍhātmā mithyācāraḥ sa ucyatē ॥6॥
    yastviṁdriyāṇi manasā niyamyārabhatēSrjuna। karmēṁdriyaiḥ karmayōgamasaktaḥ sa viśiṣyatē ॥7॥
    He, who restraining the organs of action keeps on contemplating the objects of senses in the mind, is entirely deluded and is rightly described as a hypocrite. But, O Arjuna, he who controlling the indriyas (i.e. organs of senses and organs of action) by the mind, employs the organs of action with detachment, is the special one.
    Bhā.: As per one's capacity, it is necessary to sacrifice (tyāga), i.e. to engage in Karma-Yōga. Karma-Yōga is performing prescribed duties with detachment and is meant for all, including ascetics. Mind is instrumental and must be controlled to develop detachment while acting.
  • B.G 3.08
    niyataṁ kuru karma tvaṁ karma jyāyō hyakarmaṇaḥ। śarīrayātrāpi ca tē na prasiddhyēdakarmaṇaḥ ॥8॥
    Do the prescribed duties, as performing one's duties is better than abandoning them. Even the maintenance of your body would not be possible by abandoning action.
    Bhā.: "niyatam karma" - prescribed duties as per one's occupation (varna) and stage (āshrama) in life.
  • B.G 3.09
    yajñārthāt karmaṇōnyatra lōkōyaṁ karmabandhanaḥ। tadarthaṁ karma kauntēya muktasaṅgaḥ samācara ॥9॥
    Actions must be performed as a sacrifice to worship the Lord. Otherwise, actions performed for the wordly sake lead to bondage. So, practice actions without attachment, with equanimity, for His sake.
    Bhā.: 'Yajna' - action performed for the sake of lord Vishnu. Action performed for the sake of lord Vishnu, with 'muktasaṅga', i.e. free from attachment, does not lead to bondage.
    Tāt.: 'Jna' means lord Vishnu. 'Yajna' means prescribed duties to be performed for lord Vishnu's sake.
  • B.G 3.10, 11, 12, and 13
    saha yajñāḥ prajāḥ sr̥ṣṭvā purōvāca prajāpatiḥ। anēna prasaviṣyadhvamēṣa vō'stviṣṭakāmadhuk ॥10॥
    Previously, the lord of the beings created the beings together with Yajna and said "Prosper by means of Yajna. Let it fulfill your desired wishes."
    dēvān bhāvayatā'nēna tē dēvā bhāvayantu vaḥ। parasparaṁ bhāvayantaḥ śrēyaḥ paramāvāpsyatha ॥11॥
    Please the gods through Yajna, then those gods will please you. By such mutually benefitting activities, you will obtain the highest good.
    iṣṭān bhōgān hi vō dēvā dāsyantē yajñabhāvitāḥ। tairdattānapradāyaibhyō yō bhuṅktē stēna ēva saḥ ॥12॥
    The gods certainly grant wishes and objects of desire in the spirit of Yajna. The one who enjoys such given objects without offering them is certainly a thief.
    yajñaśiṣṭāśinaḥ santō mucyantē sarvakilbiṣaiḥ। bhuñjatē tē tvaghaṁ pāpā yē pacantyātmakāraṇāt ॥13॥
    The righteous who partake the remains of the 'Yajna' are freed from all defects. But, those who cook for selfish needs eat severe sins.
    Bhā.:
  • B.G 3.14, 15 and 16
    annād bhavanti bhūtāni parjanyādannasambhavaḥ। yajñād bhavati parjanyō yajñaḥ karmasamudbhavaḥ ॥14॥
    karma brahmodbhavaṁ viddhi brahmākṣarasamudbhavam। tasmāt sarvagataṁ brahma nityaṁ yajñe pratiṣṭhitam ॥15॥
    ēvaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ। aghāyuriṁdriyārāmō mōghaṁ pārtha sa jīvati ॥16॥
    From food comes beings, and food becomes possible from rains. The rains are produced from 'Yajna' and it is 'Yajna' that is the source of the prescribed duties. The actions have their origin in Brahman, and understand that the Vedas also arose simultaneously from that same Brahman. Therefore, the all pervading Brahman is always situated in the 'Yajna'. O Partha, he who does not adhere to the cycle thus set in motion, who only delights in the senses, is sinful, and lives in vain.
    Bhā.: Why person should engage himself in 'Yajna' is further elaborated. It is 'Yajna' that sustains the food cycle. The actions and the natural duties are born from the Brahman. It is incorrect to apply secondary meaning when primary meaning applies. Hence 'Brahma' means the Brahman, and 'Akshara' means the Vēdas. To state Vēdas stem from unconscious activity of the lord, and thus are inferior is against the basic purport of scriptures. The omniscience lord is ever conscious. For entities and principles that are eternal (e.g. Vēdas, beings, etc), when words like creation and destruction are used, it implies manifest and unmanifest. In comparison to silo statements, authoritative texts have superior weight. Hence, following Brahmasutras "He from whom the creation and such activities are caused" (B.S.1.1.2), and Vēdas are authority on the origin of the universe (B.S.1.1.3) establish the authority of Vēdas. The Brahman being ever established in 'Yajna', and the expression of Vēdas by beings completes the cycle. 'Aghayu' - One who does'nt adhere to the cycle set in mothion and thus sinful.
    Tāt.: Elaboration of the Yajna cycle with the usage of 'Akshara' to mean Vēdas is quoted as a testimonial from Narada Purana. Thus, 'Brahma' means the Brahman, and 'Akshara' means the Vēdas. This interpretation also ensures it is coherent with the prase "tasmāt sarvagataṁ brahma", i.e. "the all pervading Brahma".
  • B.G 3.17
    yastvātmaratirēva syādātmatr̥ptaśca mānavaḥ। ātmanyēva ca santuṣṭastasya kāryaṁ na vidyatē ॥17॥
    The human who delights with that essence alone, who is content with that essence alone, and who is satisfied in that essence alone, the lord, has no other duty to perform.
    Bhā.: There is no other duty to perform when one finds joy in the lord. 'ātmaratiḥ' - one who seeks to delight in the supreme lord. 'ātmatr̥pta' - one who is content in the lord, and is disinterested everywhere else. mānavaḥ - a Jnanin who has the obility for deep meditative state. 'santuṣṭa' - happiness derived from the contentment. The joy obtained by the vision of the supreme lord is most superior. Hence such a person has disinterest elsewhere.
    Tāt.: Even though words 'tr̥pti' and 'santōṣa' are synonymous, being content 'with the supreme lord' and 'in the supreme lord' are the specialities.
  • B.G 3.18
    naiva tasya kr̥tēnārthō nākr̥tēnēha kaścana। na cāsya sarvabhūtēṣu kaścidarthavyapāśrayaḥ ॥18॥
    For such a person (in a deep meditative state), there is no purpose to be served by performance of duties enjoined, nor any sin results from failure to perform them. Nor, in the entire range of creation, can there be anything which further enables his direct vision.
    Bhā.: The person indicated here is the one in a deep meditative state and not a knowledgeable person (jnānin) in general. 'arthavyapāśraya' - "the wellbeing by which the direct vision becomes possible"
  • B.G 3.19
    tasmādasaktaḥ satataṁ kāryaṁ karma samācara। asaktō hyācaran karma paramāpnōti pūruṣaḥ ॥19॥
    Therefore, practice the activities of duties without expectation of result. It is he who practices duties firmly without expectations that attains the highest good.
    Bhā.: When not in deep meditation, you must practice your duties.
    Tāt.: Perform duties with equanimity is the conclusion. Arjuna belongs to the category of beings eligible for liberation based on testimonials from Mahabharata. To say he belongs to the lower category is not appropriate (with reference to Advaita interpretation)
  • B.G 3.20
    karmaṇaiva hi saṁsiddhimāsthitā janakādayaḥ। lōkasaṅgrahamēvāpi sampaśyan kartumarhasi ॥20॥
    Indeed, King Janaka and others could attain perfection and be in that state by performing prescribed duties alone. You are only eligible to perform your duties, having an eye towards the welfare of the world.
    Bhā.: The knowledge of Brahman alone can give liberation. Performance of one's duties is a means to such knowledge. There are no other alternative means. 'karmaṇā' - while continuing to perform prescribed duties. Sentences that praise visiting holy places, etc. are meant to inspire ignorant towards right means, and do not directly result in liberation. King Janaka belongs to the category of Jnanins in the context of the Vedic scriptures.
    Tāt.: Sincerity towards attainment of knowledge is to perform activities as per the prescribed duties based on one's role in the society and phase of life. The ignorant must perform prescribed duties to gain knowledge. The knowledgeable must perform the prescribed duties for the welfare of the world.
  • B.G 3.21
    yadyadācarati śrēṣṭhastattadēvētarō janaḥ। sa yatpramāṇaṁ kurutē lōkastadanuvartatē ॥21॥
    Whatsoever the great man practices, that only other common people mimic. That which he does as authoritative, that the world follows.
    Bhā.: That which the great man accepts as authoritative stands.
  • B.G 3.22
    na mē pārthāsti kartavyaṁ triṣu lōkēṣu kiñcana। nānavāptamavāptavyaṁ varta ēva ca karmaṇi ॥22॥
    O Partha, surely, there exists no responsibilities in the three worlds for me, nothing un-attained nor to be gained; Yet I continue performing my actions.
    Tāt.: Other testimonial also shows - Lord Vishnu, being of the nature of supreme bliss, with his very nature, acts, and performs all actions. Hence, dedicate all actions to Lord Vishnu.
  • B.G 3.23
    yadi hyahaṁ na vartēyaṁ jātu karmaṇyataṁdritaḥ। mama vartmānuvartantē manuṣyāḥ pārtha sarvaśaḥ ॥23॥
    O Partha, if I do not engage ever in action, unwavering in heart, indeed people would follow my conduct in all aspects.
  • B.G 3.24
    utsīdēyurimē lōkā na kuryāṁ karma cēdaham। saṅkarasya ca kartā syāmupahanyāmimāḥ prajāḥ ॥24॥
    If I neglect my duties, I will overwhelm these worlds. I will become the creator of confusion and mixed duties, and would be responsible for the destruction of these beings.
  • B.G 3.25
    saktāḥ karmaṇyavidvāṁsō yathā kurvanti bhārata। kuryādvidvāṁstathāsaktaścikīrṣurlōkasaṅgraham ॥25॥
    O Arjuna, just as the ignorant perform actions attached to the results, so also, the learned should act desiring to promote the welfare of the world, without attachment to results.
  • B.G 3.26
    na budidhabhēdaṁ janayēdajñānāṁ karmasaṅginām। jōṣayētsarvakarmāṇi vidvān yuktaḥ samācaran ॥26॥
    The wise men should not disturb the intelligence of the ignorant attached to results of action, but should practice all duties with enthusiasm, equipped with equanimity.
  • B.G 3.27
    prakr̥tēḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ। ahaṅkāravimūḍhātmā kartāhamiti manyatē ॥27॥
    The deluded being with ego perceives themselves as the doer, although all actions stem from qualities manifested by Prakrti, the insentient principle.
    Bhā.: The being, who is a reflected image, is dependent, and not the real doer. His 'Indriyas', i.e. five senses, five organs of action, and the mind is driven by the 'Prakrti' the insentient principle. The wise are cognisant of their dependent nature, while ignorant think himself to be the doer.
  • B.G 3.28
    tattvavittu mahābāhō guṇakarmavibhāgayōḥ। guṇā guṇēṣu vartanta iti matvā na sajjatē ॥28॥
    But O Mighty armed, he who has the ability to differentiate the different types of qualities and actions is the knower of principles. Understanding the qualities (of five senses, five organs, and the mind) engage themselves in their respective topics, he does not get attached.
    Bhā.: tattvavit - one who has the ability to differentiate between different types of qualities and actions; guṇā - qualities of the Indriyas (i.e. qualities of five senses, five actions and the mind); guṇēṣu - respective topics that the Indriyas engage in;
  • B.G 3.29
    prakr̥tērguṇasammūḍhāḥ sajjantē guṇakarmasu। tānakr̥snavidō mandān kr̥tsnavinna vicālayēt ॥29॥
    Deluded by the Indriyas born from the qualities of Prakrti the person gets engaged in action driven by the topics of senses. The wise who have wholistic knowledge do not try to distract such dull headed who do not have wholistic knowledge.
    Bhā.: 'prakr̥tērguṇasammūḍhāḥ' - one who is deluded by the Indriyas born from qualities of Prakrti. 'guṇakarmasu' - actions oriented towards topics of the senses. 'guna' in the current context represent all non-primary (apradhana) entities and is not restricted to only Satwa, Rajas and Tamas qualities based on etymology.
  • B.G 3.30
    mayi sarvāṇi karmāṇi saṁnyasyādhyātmacētasā। nirāśīrnirmamō bhūtvā yuddhyasva vigatajvaraḥ ॥30॥
    Having no selfish desire, having no notion of agency, dedicating all actions to Me become 'ādhyātma cētasā', i.e. one who understands lord only as the doer and surrenders the self to Bhagavan. With this understanding, engage in the battle with no fear.
    Bhā.: 'saṁnyāsa' - having the understanding that the lord (Bhagavan) only acts. 'ādhyātma cētasā' - one who surrenders his 'atman' to Bhagavan. 'nirmama' - having the understanding that I am not the doer.
    Tāt.: 'Prakrti' - depending on context may mean inherent nature, or three qualities, or lord Hari because of His superior divine agency.

    The Lord, the beings, their dependence on the insentient, the agency, and non-agency should be analyzed and known at all places.

    The beings are classified into superior, i.e. Gods, intermediate, i.e. those born in earth, and inferior, i.e. demons. The false knowledge is prominent among those who are inferior, intermediate ones have mixed knowledge, while Dēvas have knowledge of true principles and devotion to lord Vishnu.

    Because of incompleteness, the beings are considered to be in the cycle of transmigration all the time, since time immemorial. They have not been complete at any point in time, throughout the continual passage of time. Therefore, they have persisted perpetually in this 'samsāra', i.e. transmigration, which is without beginning.

    Those beings with body are going through the transmigration process. On completion of their endeavours, they attain their respective regions.

    Indeed, everyone is engaged in actions involuntarily as per their inherent qualities. Lord Vishnu performs all actions, making these inherent qualities as the cause.

    So always think: "I am not the doer, lord Hari is the doer. All actions are His worship. Even the worship by me is because of His grace only and not otherwise. By His grace, for me, repeated devotion to Him is the only result."
  • B.G 3.31 and 32
    yē mē matamidaṁ nityamanutiṣṭhanti mānavāḥ। śraddhāvantō'nasūyantō mucyantē tē'pi karmabhiḥ ॥31॥
    Those human beings who sincerely and without envy practice this decided view of mine, free themselves from the previous imprints generated by action and also attain liberation.
    yē tvētadabhyasūyantō nānutiṣṭhanti mē matam। sarvajñānavimūḍhāṁstān viddhi naṣṭānacētasaḥ ॥32॥
    Those who don't follow my teachings, because of envy, recognize such deluded to be devoid of all knowledge and are destined to ruin without proper awareness.
    Bhā.: Differentiating Action (Karma) and knowledge (Janana) as different paths to liberation is rejected. The action performed without expectation results in knowledge, which in turn results in the direct perception of truth and liberation.
  • B.G 3.33
    sadr̥śaṁ cēṣṭatē svasyāḥ prakr̥tērjñānavānapi। prakr̥tiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati ॥33॥
    Even the knowledgeable behave according to one's own inherent nature. All beings are driven by the prakrti, i.e. the inherent nature of the being along with its previous imprint; What can control (of Indriyas) do?
    Bhā.: It explains why one doesn't follow the decided view of the lord. 'prakr̥ti' in this context includes previous imprints.
  • B.G 3.34
    iṁdriyasyēṁdriyasyārthē rāgadvēṣau vyavasthitau। tayōrna vaśamāgacchēt tau hyasya paripanthinau ॥34॥
    By senses dwelling on sense objects, attachement and aversion necessarily arise. Let not one come under the sway of these two. Indeed, they are obstacles.
    Bhā.: It is possible to alter the past impressions with intense effort.
  • B.G 3.35
    śrēyān svadharmō viguṇaḥ paradharmāt svanuṣṭhitāt। svadharmē nidhanaṁ śrēyaḥ paradharmō bhayāvahaḥ ॥35॥
    It is beneficial to do one's own duty, even if imperfectly performed, than the duty of another performed to perfection. It is beneficial to die performing one's own duty, while the duty of another is fraught with fear.
    Bhā.: Even in uncomfortable situation one must not give up 'swa-dharma' as it is beneficial.
  • B.G 3.36
    arjuna uvāca -
    atha kēna prayuktō'yaṁ pāpaṁ carati pūruṣaḥ। anicchannapi vārṣṇēya balādiva niyōjitaḥ ॥36॥
    Arjuna said:
    O Krishna, now, impelled by what the person commits sin, even without desiring, as if driven by force?
    Bhā.: The question stems from the statement - "One should not come under their sway" (3.34).
    Tāt.: Lord is the primary driver and gods are intermediatory drivers. Apart from these, what drives one's action?
  • B.G 3.37
    kāma ēṣa krōdha ēṣa rajōguṇa samudbhavaḥ। mahāśanō mahāpāpmā viddhyēnamiha vairiṇam ॥37॥
    Desire it is, Anger it is, born from the Rajasic quality. Understand this desire as a glutton, greatly sinful, and an enemy, in this material world.
    Bhā.: Desire is the most powerful instigator, and without desire, there cannot be no anger. It is called 'mahāśana', i.e. glutton, as it makes one to dwell excessively on enjoyment of desires. It is called 'mahāpāpmā', great sinner, as it drives one to commit awful sins. It is called 'vairī', i.e. an enemy, as it is opposed to the welfare of all people.
  • B.G 3.38, 39, and 40
    dhūmēnāvriyatē vahniryathā'darśō malēna ca। yathōlbēnāvr̥tō garbhastathā tēnēdamāvr̥tam ॥38॥
    Just as fire covered by smoke, mirror covered by dirt, and the womb covered by the embryo, is not seen, similarly, this (supreme being, the inner heart and the being) are covered by that (desire).
    āvr̥taṁ jñānamētēna jñāninō nityavairiṇā। kāmarūpēṇa kauntēya duṣpūrēṇānalēna ca ॥39॥
    O son of Kunti, Arjuna, This knowledge of the knower is covered by the eternal enemy in the form of desire that is difficult to satisfy, and is like a fire that does not stay as is.
    iṁdriyāṇi manō budidharasyādhiṣṭhānamucyatē। ētairvimōhayatyēṣa jñānamāvr̥tya dēhinam ॥40॥
    It is said that the senses, the mind, and the intellect are the places where it resides. By these desire envelops the knowledge of the embodied one.
    Bhā.: 'idam' i.e. 'this' is equated to the supreme being with the example of fire, to the inner heart by the example of mirror, and to the being with the example of embryo. 'tēna', i.e. 'that' is the desire which covers all three. 'kāmarūpēṇa' translates to 'known as desire'. 'duṣpūrēṇa', i.e. difficult to satisfy because desire always culminates in suffering. 'anala' i.e. 'fire' or 'one that does not stay as is'. Desire is the enemy to be defeated. So the place where it resides is revealed in the verse 3.40. 'Intellect is enveloped' means, orienting towards objects of senses.
    Tāt.: Desire is not only difficult to satisfy, it can never be satisfied. Hence, words 'duṣpūrēṇa' and 'anala' are used respectively.
  • B.G 3.41
    tasmāttvamiṁdriyāṇyādau niyamya bharatarṣabha। pāpmānaṁ prajahi hyēnaṁ jñānavijñānanāśanam ॥41॥
    Therefore, O best of the Bharatas, first regulate your senses to conquer this evil (desire). Indeed, it is the destroyer of general knowledge, as well as special knowledge.
    Bhā.: To defeat the enemy desire, one must destroy desire at its base.
  • B.G 3.42 and 43
    iṁdriyāṇi parāṇyāhuriṁdriyēbhyaḥ paraṁ manaḥ। manasastu parā buddhiryō buddhēḥ paratastu saḥ ॥42॥
    It is declared, the mind is higher than senses among the faculties, higher than mind is the intellect. That which is higher than intellect is, but He (the lord).
    ēvaṁ buddhēḥ paraṁ buddhvā saṁstabhyātmānamātmanā। jahi śatruṁ mahābāhō kāmarūpaṁ durāsadam ॥43॥
    O mighty armed, in this way, having realized that which is higher than intellect, having restrained the mind with the help of intellect, conquer the enemy in the form of desire, which is difficult to restrain.
    Bhā.: In order to kill the enemy, desire, one must use the weapon in the form of intellect. Object to be known is the Supreme Being, who is beyond the unmanifest Prakrti. 'ātmānam' = the mind. 'ātmanā' = with the help of intellect. In the current context word 'ātman' does not refer to individual being.
    Tāt.: Indeed, gods governing various principles are far superior. Positions are assigned to indicate their order of superirority. All entities, including the unmanifest is ultimately governed by lord Vishnu only. When multiple meanings are conveyed by single word, the determination of its meaning is possible based on the context, and only by the widely read.
    ॥ ōṁ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṁ yōgaśāstrē śrīkr̥ṣṇārjunasaṁvādē karmayōgō nāma tr̥tīyōdhyāyaḥ ॥
    Ōm, this is indeed truth. In the glorious Bhagavad Gita in the form of a conversation between Krishna and Arjuna, the ancient text that contains spiritual knowledge, that educates regarding the Brahman, the ultimate reality, the science of Yoga, the 3rd chapter named "Yōga of Action", ends.

  • B.G 4.01, 02, and 03
    śrībhagavānuvāca
    imaṁ vivasvatē yōgaṁ prōktavānahamavyayam। vivasvānmanavē prāha manurikṣvākavēbravīt ॥1॥
    Sri Bhagavān said:
    I shared this eternal and undying Yōga with the Sun. He taught it to his son Manu, and Manu narrated it to Iksvaku.
    ēvaṁ paramparāprāptamimaṁ rājarṣayō viduḥ। sa kālēnēha mahatā yōgō naṣṭaḥ parantapa ॥2॥
    Thus, the knowledge was passed down through the disciple succession of royal kings. But, O Scorcher of foes, as time passed, this magnificent Yōga was lost.
    sa ēvāyaṁ mayā tē'dya yōgaḥ prōktaḥ purātanaḥ। bhaktō'si mē sakhā cēti rahasyaṁ hyētaduttamam ॥3॥
    Because you are both my dear friend and a devoted student, I have shared that same secret supreme knowledge, the ancient Yōga, to you.
    Bhā.: This chapter delves into the immense significance of the Supreme, the process of distinguishing actions, and the crucial role of knowledge. This verse provides evidence that the knowledge to be shared was prevalent in the past as well.
    Tāt.: This chapter explores the concepts of knowledge and the nature of actions in great detail. The Bhagavad Gita is a part of the Pancharatra tradition.
  • B.G 4.04
    arjuna uvāca
    aparaṁ bhavatō janma paraṁ janma vivasvataḥ। kathamētad vijānīyāṁ tvamādau prōktavāniti ॥4॥
    Arjuna asked:
    Recent in time is your birth, and remote in antiquity was the birth of Vivasvan. How then am I to understand that you taught it in the beginning?
    Bhā.: Arjuna is eager to gain additional understanding of the lord's greatness, which was previously proclaimed in verse 3.30.
    Tāt.: Those who are wise ask questions to bring unique wisdom to the forefront of society.
  • B.G 4.05 and 06
    śrībhagavānuvāca
    bahūni mē vyatītāni janmāni tava cārjuna। tānyahaṁ vēda sarvāṇi na tvaṁ vēttha parantapa ॥5॥
    The Supreme Lord said:
    O Arjuna, you and I have passed through many lives. I know all of them, but you, O Subduer of enemies, are not acquainted with them.
    ajō'pi sannavyayātmā bhūtānāmīśvarō'pi san। prakr̥tiṁ svāmadhiṣṭhāya sambhavāmyātmamāyayā ॥6॥
    Though my body is imperishable and I am the supreme lord of all the beings, I re-manifest and seem to be born, having established myself in my own inherent nature with the delusional power I possess.
    Bhā.: 'avyayātmā' - the body of the lord is imperishable. 'ātmamāyayā' - knowledge of the 'ātman' / power of mine. 'Īsvara' - primarily refers to lord Vishnu as he is the lord of other lords as well. Grasping the omnipotent quality of the divine resolves the conflict of Him embodying both the principle and the personality.
    Tāt.: 'ātmamāyayā' - on His own interest. 'prakr̥tiṁ svāmadhiṣṭhāya' - by His inherent nature He established Himself. Unlike verses 7.5 and 9.10, here word 'Prakrti' is used with word 'sva', and thus needs to be interpreted as 'inherent nature', and not as 'insentient'.
  • B.G 4.07 and 08
    yadā yadā hi dharmasya glānirbhavati bhārata। abhyutthānamadharmasya tadātmānaṁ sr̥jāmyaham ॥7॥
    O Arjuna, certainly I manifest myself as and when there is detorioration of righteousness and rise of injustice.
    paritrāṇāya sādhūnāṁ vināśāya ca duṣkr̥tām। dharmasaṁsthāpanārthāya sambhavāmi yugē yugē ॥8॥
    I manifest time and again for protecting the virtuous, for the destruction of the evildoers, and for the establishment of the righteousness.
    Bhā.: There is no rule that the Lord must perform protection and such activities only after taking birth. Even then, for play, because of His inherent nature, He behaves accordingly.
  • B.G 4.09
    janma karma ca mē divyamēvaṁ yō vētti tattvataḥ। tyaktvā dēhaṁ punarjanma naiti māmēti sō'rjuna ॥9॥
    O Arjuna, One who understands My birth and actions as divine governed by the principles, is not born again, after renouncing the body, as he attains Me.
    Bhā.: The word 'tattvataḥ' provides exclusivity to such knowledge, stating only when one understands all the governing principles and gains insight into the birth of the lord, then one doesn't get re-birth, i.e. gets liberated.
    Tāt.: Mere birth and actions don't give liberation. It is the integration of the knowledge of all qualities mentioned in Vedas and Epics that results in liberation.
  • B.G 4.10
    vītarāgabhayakrōdhā manmayā māmupāśritāḥ। bahavō jñānatapasā pūtā madbhāvamāgatāḥ ॥10॥
    Taking shelter in Me, thinking Me always in their mind, becoming free of passion, fear, and anger, having purified by the penance of knowledge, many have come back to the state of consciousness of being in Me.
    Bhā.: 'manmayā' - those who perceive nothing else but Me in all places.
    Tāt.: 'mayaṁ' - having Me as primary goal. 'madbhāva' - experiencing the state of being in Me. Those who have the special knowledge of Me as the Lord gets liberated.
  • B.G 4.11
    yē yathā māṁ prapadyantē tāṁstathaiva bhajāmyaham। mama vartmānuvartantē manuṣyāḥ pārtha sarvaśaḥ ॥11॥
    As they worship Me, accordingly I reciprocate to them. O Arjuna, humans are subsurvient to my ways in all aspects.
    Bhā.: The word "bhajāmi" is used in the current context to mean - "I partake by giving fruits". The names of multiple deities refer to one supreme lord only.
    Tāt.: "tathaiva bhajāmi" = I give results accordingly. Even the worship of other deities must ultimately be dedicated to Lord Vishnu in order to yield results.
  • B.G 4.12
    kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha dēvatāḥ। kṣipraṁ hi mānuṣē lōkē siddhirbhavati karmajā ॥12॥
    Desiring early success for their actions in this world, they sacrifice to other gods. Certainly, they obtain fruition quickly in the human world by the prescribed duties.
    Bhā.: The results are obtained faster by performing prescribed duties and offering it to the lord who is present within other deities.
  • B.G 4.13
    cāturvarṇyaṁ mayā sr̥ṣṭaṁ guṇakarmavibhāgaśaḥ। tasya kartāramapi māṁ viddhyakartāramavyayam ॥13॥
    The classification system of four classes, based on the duties to be performed according to one's qualities, is created by Me. Even though I am the creator of these, know Me as the non-doer, and as imperishable.
    Bhā.: Varnas are classification based on qualities. 'Brahmin', the intellectual class, is of Sātwik quality. 'Kshatriya', the warrior class, is formed by the combination of 'Sātwik' and 'Rajasic' qualities. The 'Vaisha', the business class, is formed by the combination of 'Rajasic' and 'Tamasic' qualities. The 'Shudra', the employee class, is of 'Tamasic' quality. Divisions of activities that arise due to qualities are dealt at 18.42 verse of Gita. The lord is known as 'non-doer' though He is the doer, as the nature of His actions is beyond the grasp of mortals.
    Tāt.: Only those who are of 'sātwik' quality are Vaishnavas, i.e. devotees of lord Vishnu. The varna classification based on birth is merely indicative based on the number of 'sātwik' devotees found. Vaishnavas are found in all classes, and the apparent differences eventually dissolve as per the inherent nature. Divisions based on the action is stated at verse 18.42 of Gita. The word 'api' referenced regarding a combination of qualities is to be understood to mean 'none creates Me'.
  • B.G 4.14
    na māṁ karmāṇi limpanti na me karmaphale spr̥hā। iti māṁ yo'bhijānāti karmabhirna sa baddhyate ॥14॥
    Actions do not taint Me, nor have I any yearning for the fruits thereof. He who understands Me thus is not bound by actions.
    Bhā.: Lord Vishnu's very knowledge is His desire, but He does not cling to it. At the same time, His actions do no end, as both the number of beings and time are infinite.
    Tāt.: The expression 'māṁ', i.e. "Me", brings out the different between ordinary beings and the Lord.
  • B.G 4.15
    evaṁ jñātvā kr̥taṁ karma pūrvairapi mumukṣubhiḥ। kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kr̥tam ॥15॥
    (Understanding Me) thus, knowing the actions done by previous seekers of liberation, you also perform such actions only, possessing the similar attitude as previously possessed by your ancestors.
    Bhā.: The know-how of how to get liberated already exists in the tradition. Just follow the conduct of your ancestors.
  • B.G 4.16
    kiṁ karma kimakarmeti kavayo'pyatra mohitāḥ। tatte karma pravakṣyāmi yajjñātvā mokṣyase'śubhāt ॥16॥
    "What is the right action? What is the wrong action?"- even the wise men are deluded thus in such difficult situations. Therefore, I shall explain to you the right action (to be performed), having known which, you will be freed from the inauspicious.
    Bhā.: Emphasizing the complexity of gaining insight in determining the correct course of action.
  • B.G 4.17
    karmaṇohyapi boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ। akarmaṇaśca boddhavyaṁ gahanā karmaṇo gatiḥ ॥17॥
    One needs to grasp the understanding of right action, prohibited actions insight must be grasped, indeed, one needs to grasp the understanding of non-performance actions. The ways of action are truly profound.
    Bhā.: 'Vikarma' differs from right-action ('karma') and non-action ('akarma'). 'Vikarma' means prohibited action. It is further binding. Gaining insight into ways of karma is crucial for discriminating between them. It is a prerequisite to perceive the lord directly, and to get liberated.
    Tāt.: Based on insight, one must undertsand even actions stem from lord only.
  • B.G 4.18
    karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ। sa buddhimān manuṣyeṣu sa yuktaḥ kr̥tsnakarmakr̥t ॥18॥
    He who sees non-action in activities, and sees action in non-activities is the knowledgeable among humans, and he is rightly engaged in Yōga and performs all the right actions.
    Bhā.: The person who perceives non-action in action thinks, "Indeed, I am only reflecting what is presented to my consciousness. Vishnu is the one who is performing the actions, not me." Person who perceives action in non-action thinks - 'This indeed is the Supreme Lord who always performs activities such as creation and so on'. 'buddhimān' - knowledgeable. 'yukto' - engaged in Yōga. 'kr̥tsnakarmakr̥' - indicates he alone gets all-encompassing results.
    Tāt.: The living being is labeled as a non-performer because it cannot always get results for the actions it carries out. Lord Vishnu is regarded as the one who performs all actions because He is free and independent. Thus, the knowledgeable perceive the living beings struggle as "non-action", while they perceive the unseen hand of the lord even where there is inaction. The word 'kr̥tsnakarmakr̥t', i.e. the performer of all actions, is used for actions of such a knowldgeable person, as he succeeds in obtaining the desired result of liberation.
  • B.G 4.19
    yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ। jñānāgnidagdhakarmāṇaṁ tamāhuḥ paṇḍitaṁ budhāḥ ॥19॥
    He, whose every undertaking is devoid of desire filled resolutions, whose actions are burnt by the fire of knowledge, him, the learned declare as the wise.
    Bhā.: Next five verses (4.19-4.23) describe how actions are burnt by the fire of knowledge.
  • B.G 4.20
    tyaktvā karmaphalāsaṅgaṁ nityatr̥pto'nirāśrayaḥ। karmaṇyabhipravr̥tto'pi naiva kiñcit karoti saḥ ॥20॥
    Even though the person actively engages in action, he is considered as doing nothing if he has relinquished attachment to the results of the actions, is content all the time, and takes shelter from none.
    Bhā.: Taking up undertakings without desire is not sufficient. One must detach themselves. Such a person depends on none and is always content knowing the lord exists in him.
    Tāt.: The word 'anirāśrayo', i.e. 'taking no shelter', is used because such a person seeks refuge in the divine.
  • B.G 4.21
    nirāśīryatacittātmā tyaktasarvaparigrahaḥ। śārīraṁ kevalaṁ karma kurvannāpnoti kilbiṣam ॥21॥
    When a person engages the body to perform right deeds, having the mind without expectations, leaving all the ego, then he alone does not get affected by the consequences of deeds.
    Bhā.: Remedy to the problem of desire and other associated issues is given. 'yatacittātmā' - having mind without expectations. 'tyakta sarva parigrahaḥ' - leaving all ego. 'naiva kiñcit karoti' from the previous verse is further elaborated by stating 'nāpnoti kilbiṣam', i.e. the person in the stated purified mindset does not get bound by the consequences of karma.
  • B.G 4.22
    yadr̥cchālābhasantuṣṭo dvandvātīto vimatsaraḥ। samaḥ siddhāvasiddhau ca kr̥tvā'pi na nibaddhyate ॥22॥
    He, who is contented with whatever gains he makes without expectation, who has gone beyond the dualities, who is free from jealousy, and who responds equanimously to success or failure, is not bound by actions.
    Bhā.: The characteristics of the conciousness of such a person are explained in the verse.
  • B.G 4.23
    gatasaṅgasya muktasya jñānāvasthitacetasaḥ। yajñāyācarataḥ karma samagraṁ pravilīyate ॥23॥
    After freeing himself from bodily attachment, firmly establishing knowledge in the consciousness, and performing actions as an offering, he becomes completely submerged (i.e. in complete flow).
    Bhā.: 'gatasaṅgasya' - without attachment to outcomes. 'muktasya' - those who do not identify themselves with the body. 'jñānāvasthitacetasaḥ' - one who has established the conciousness in the supreme.
    Tāt.: 'muktasya' - such a person is free from the ego that he is independent.
  • B.G 4.24
    brahmārpaṇaṁ brahmahavirbrahmāgnau brahmaṇā hutam। brahmaiva tena gantavyaṁ brahmakarmasamādhinā ॥24॥
    That Brahman, the absolute supreme reality, is the offering, that Brahman is the sacrifice, that Brahman is the fire that consumes, that Brahman is the destination to be reached, and all actions and equanimous state depend on that Brahman alone.
    Bhā.: How to establish knowledge firmly in consciousness is further clarified. Such a person envisions Brahman everywhere, as he is always aware of the dependent existence of the universe on the Brahman, the supreme reality. 'samādhinā' - even the equanimous state of Samadhi.
    Tāt.: How to abandon the ego? By understanding, there is but one independent lord, and everything else is His.
  • B.G 4.25 and 26
    daivamevāpare yajñaṁ yoginaḥ paryupāsate। brahmāgnāvapare yajñaṁ yajñenaivopajuhvati ॥25॥
    śrotrādīnīṁdriyāṇyanye saṁyamāgniṣu juhvati। śabdādīn viṣayānanya iṁdriyāgniṣu juhvati ॥26॥
    Some engage in 'yajna' to worship the lord, while Yogis meditate on the absolute reality, the lord Brahman, as 'yajna'. Others make offerings into the fire of 'yajna', and consider it as 'yajna'. Some offer the senses such as hearing into the fire of restraint, while others offer the sensual objects such as sound into the fire of the senses.
    Bhā.: The contemplation and worship of the supreme lord itself is 'yajna'. The word 'Yajna' denotes the supreme reality in the form of the lord Bhagavan.
    Tāt.: 'daivam' - refers to lord Vishnu. Lord Vishnu is called 'Yajna' as he alone derives joy from himself. Sense control and consumption of any sensual objects are to be performed as a sacrifice to lord Vishnu.
  • B.G 4.27
    sarvāṇīṁdriyakarmāṇi prāṇakarmāṇi cāpare। ātmasaṁyamayogāgnau juhvati jñānadīpite ॥27॥
    Illuminated by knowledge, as Yōga, they offer all the activities of the senses, activities of the live force, and others into the fire of self-control.
    Bhā.: Self-control is the prescribed solution.
  • B.G 4.28
    dravyayajñāstapoyajñā yogayajñāstathāpare। svādhyāyajñānayajñāśca yatayaḥ saṁśitavratāḥ ॥28॥
    Sacrifice in the form of self-study and knowledge, sacrifice in the form of Yōga, sacrifice in the form of practice, sacrifice in the form of offering wealth, and others are respectively the resolute observances.
    Bhā.: 'dravyayajñāḥ' - offering of wealth. 'tapoyajñā' - practicing the attitude of offering to the supreme lord. The act of offering to the supreme lord alone is indeed the understanding of sacrifice, symbolized by oblation into fire.
  • B.G 4.29
    apāne juhvati prāṇaṁ prāṇe'pānaṁ tathāpare। prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ ॥29॥
    Offers exhalation into inhalation, and inhalation into exhalation. In this way, having controlled the pace of inhalation and exhalation, they become dedicated to the exercise of breath, called 'prāṇa-āyāma'.
    Bhā.: Breathing exercise mentioned is 'prāṇa-āyāma' that involves practice of controlled breathing with retention of breath, called 'Kumbhaka'.
  • B.G 4.30
    apare niyatāhārāḥ prāṇān prāṇeṣu juhvati। sarve'pyete yajñavido yajñakṣapitakalmaṣāḥ ॥30॥
    Still others regulating food offer the life force into life force. All these are indeed knowers of Yajna, and have their impurities cleansed by Yajna.
    Bhā.: "Offering life force onto life force" - means limiting the consumption of food.
  • B.G 4.31
    yajñaśiṣṭāmr̥tabhujo yānti brahma sanātanam। nāyaṁ loko'styayajñasya kuto'nyaḥ kurusattama ॥31॥
    Those enjoy the remnents of the Yajna attain that eternal supreme Brahman. O Arjuna, This world is not for those non performers of Yajna, much less the other.
    Tāt.: All internal (mental) and external forms of Yajna are ultimately worship of lord Vishnu only. It is He who grants results.
  • B.G 4.32
    evaṁ bahuvidhā yajñā vitatā brahmaṇo mukhe। karmajānviddhi tānsarvānevaṁ jñātvā vimokṣyase ॥32॥
    Thus, various kinds of Yajnas are spread across the face of the supreme lord. Hence, knowing all actions born of mind, speech, and physical body, act with the right understanding. Thus, you will become specially freed.
    Bhā.: 'brahmaṇa' - the supreme personality. 'karmajān' - actions born from mind, speech, and the body.
    Tāt.: It is the supreme Brahman, known as lord Vishnu, the imperishable, who is to be worshipped by all sacrifices.
  • B.G 4.33
    śreyān dravyamayād yajñājjñānayajñaḥ parantapa। sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate ॥33॥
    O Parantapa, sacrifice of knowledge, is more beneficial than the sacrifices of wealth. O Partha, all deed culminates in the attainment of wholesome wisdom.
    Bhā.: The deeds performed as a worship become 'akhilam' i.e. wholesome and results in wisdom.
    Tāt.: All deeds by nature are limited, they become 'akhilam', i.e. wholesome, when they become complete by the birth of wisdom. 'samāpyate' - is used to mean 'culmination' and not 'end'. Inaction is not recommended here, as the chapter ends, asking Arjuna to fight having situated himself in Yōga.
  • B.G 4.34
    tadviddhi praṇipātena paripraśrena sevayā। upadekṣyanti te jñānaṁ jñāninastatvadarśinaḥ ॥34॥
    Therefore, seek to understand by surrender, by inquiry, and by service. The wise who have envisioned truth and its principles will then impart knowledge to you.
    Bhā.: Though Arjuna belongs to the category of those eligible for knowledge, but his delusion prevails at this stage.
    Tāt.: Krishna himself will impart the said knowledge, starting from verse 7.2.
  • B.G 4.35
    yajjñātvā na punarmohamevaṁ yāsyasi pāṇḍava। yena bhūtānyaśeṣeṇa drakṣyasyātmanyatho mayi ॥35॥
    Having gained that knowledge, O Arjuna, you will never get deluded again. Possessed with such a knowledge, you will see all living beings residing in Me, without exceptions.
    Bhā.: Once you gain the stated knowledge, delusion disappears, and then you will see and understand - 'All living beings as residing in Me'.
    Tāt.: 'ātmani mayi' - in all pervading Me. The word 'atho' indicates, because of the lord's all pervasiveness (all living beings residing in the lord).
  • B.G 4.36
    api cedasi pāpebhyaḥ sarvebhyaḥ pāpakr̥ttamaḥ। sarvaṁ jñānaplavenaiva vr̥jinaṁ santariṣyasi ॥36॥
    Even if you exist performing evils, and are worst of all sinners, all that you will cross, like sailers, with the boat of knowledge alone.
  • B.G 4.37
    yathaidhāṁsi samiddho'gnirbhasmasāt kurute'rjuna। jñānāgniḥ sarvakarmāṇi bhasmasāt kurute tathā ॥37॥
    Just as fire turns wood into ashes, likewise, the fire of knowledge burns all impressions of the deeds.
  • B.G 4.38
    na hi jñānena sadr̥śaṁ pavitramiha vidyate। tat svayaṁ yogasaṁsiddhaḥ kālenātmani vindati ॥38॥
    Indeed, there is nothing as purifying in this world as transcendental knowledge that comes to light. That transcendental knowledge is self sufficient to produce benevolent perfection of Yōga, and over time attains the supreme essence.
    Bhā.: Verses 3.36 to 38 praise the transcendental knowledge as the primary cause responsible for liberation.
  • B.G 4.39
    śraddhāvāñllabhate jñānaṁ matparaḥ saṁyateṁdriyaḥ। jñānaṁ labdhvā parāṁ śāntimacireṇādhigacchati ॥39॥
    The one who possesses an honest and intense drive while maintaining self-control gains transcendental knowledge. Having attained transcendental knowledge, he moves towards supreme peace without delay.
  • B.G 4.40
    ajñaścāśraddadhānaśca saṁśayātmā vinaśyati। nāyaṁ loko'sti na paro na sukhaṁ saṁśayātmanaḥ ॥40॥
    The person who is unwise, who has no drive, and who is doubtful and sceptical, perishes. Neither this world, nor the world beyond, nor happiness exists for such a doubtful sceptic.
  • B.G 4.41
    yogasaṁnyastakarmāṇaṁ jñānasañchinnasaṁśayam। ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya ॥41॥
    O Arjuna, one who performs virtuous deeds, eliminates doubt through knowledge, maintains self-control, and situates oneself in Sanyasa-Yōga, is not enslaved by their actions.
    Tāt.: 'ātmavantaṁ' - a devotee of the supreme personality.
  • B.G 4.42
    tasmādajñānasambhūtaṁ hr̥tsthaṁ jñānāsinā'tmanaḥ। chittvainaṁ saṁśayaṁ yogamātiṣṭhottiṣṭha bhārata ॥42॥
    O Arjuna, therefore, cut off this doubt and wrong knowledge that has engulfed your heart with the sword of knowledge. Situating yourself in Yoga, arise (to fight).
    Bhā.: The path to be practiced and the result of not practicing are summarized before concluding.
    ॥ oṁ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṁ yogaśāstre śrīkr̥ṣṇārjunasaṁvāde jñānayogo nāma caturthodhyāyaḥ ॥
    "Om Tat Sat - Thus in the Śrīmad Bhagavad Gītā, in the Upaniṣads, in the science of Brahman, in the Yoga scripture, in the dialogue between Śrī Kṛṣṇa and Arjuna, the fourth chapter called 'Jñāna Yoga', i.e. 'The Yoga of Knowledge' concludes."

  • B.G 5.01
    arjuna uvāca
    saṁnyāsaṁ karmaṇāṁ kr̥ṣṇa punarYōgaṁ ca śaṁsasi। yacchreya etayorekaṁ tanme brūhi suniścitam ॥1॥
    Arjuna said:
    O Krishna, you are praising renunciation ('Sanyāsa), and again the Yōga of performing deeds ('Karma Yōga'). Among these two, which one is beneficial, tell be conclusively.
    Bhā.: 'Karma Yōga' mentioned in the third chapter is further elaborated in the current chapter. 'Krishna'- one who attracts the entire universe with his governing principles. The question is - 'If you consider renunciation ('sanyāsa') as better, then why are you asking me to engage in war, that is opposed to renunciation?'
    Tāt.: Arjuna has doubt regarding the concept of 'Yoga of renounced action', the word 'yogasaṁnyastakarmāṇa' used at 4.41. He misconstrues it to mean the renunciation of all actions. Hence enquires.
  • B.G 5.02
    śrī bhagavānuvāca
    saṁnyāsaḥ karmaYōgaśca niḥśreyasakarāvubhau। tayostu karmasaṁnyāsāt karmayogo viśiṣyate ॥2॥
    The revered Lord Said:
    Definitve good results from both Yōga-of-action and Yōga-of-renunciation. But, between the action and renunciation, the Yōga-of-action is special.
    Bhā.: The word 'saṁnyāsa' in the current context refers to dispassion. It does not refer to monkhood.
    Tāt.: Practice of renunciation without Yōga-of-Action leads to misery.
  • B.G 5.03
    jñeyaḥ sa nityasaṁnyāsī yo na dveṣṭi na kāṅkṣati। nirdvandvo hi mahābāho sukhaṁ bandhāt pramucyate ॥3॥
    O Arjuna, understand him to be the steady renunciate, who doesn't hate, nor does he become anxious with desire. Indeed, he is released from the bondage of pleasures, being free from dualities.
    Bhā.: Understand the correct meaning of the word 'saṁnyāsa', i.e. renunciation, is beneficial.
    Tāt.: The word 'saṁnyāsa', i.e. renunciation, is abandoning hatred and such qualities. In the current context, it signifies the abandoning of the fruits of action as well. It does not intend to signify monkhood.
  • B.G 5.04 and 05
    sāṅkhyayogau pr̥thag bālāḥ pravadanti na paṇḍitāḥ। ekamapyāsthitaḥ samyag ubhayorvindate phalam ॥4॥
    Only childish speak of Sankhya and Yoga as separate disciplines, not the learned. Even by properly situating in the practices of one, the results of both disciplines are achieved.
    yat sāṅkhyaiḥ prāpyate sthānaṁ tadyogairapi gamyate। ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati ॥5॥
    The state that the followers of Sānkhya reach is also reached by the followers of Yoga. Same is the goal of Sānkhya and the Yōga, and that which the practitioner of Sānkhya sees, is also seen by the other.
    Bhā.: The paths of Sankhya and Yoga are not opposed to each other. Indeed, practicing renunciation is recommended for gaining knowledge related to the inner-self. Some of the derogatory testimonials regarding 'Action' are concerned with actions performed with desire. It is childish to think of them as two separate paths. The ultimate knowledge gained by the practitioners of Yōga is the same as that of Sānkhya.
    Tāt.: It is childish to think Sankhya is meant for the ascetics, and Yoga is meant for the householder. The learned oppose this view, as the same result is obtained by following either of the two paths.
  • B.G 5.06
    saṁnyāsastu mahābāho duḥkhamāptumaYōgataḥ। Yōgayukto munirbrahma na cireṇādhigacchati ॥6॥
    O Arjuna, mere renunciation without being engaged in Yōga results in misery. The monk who is engaged in Yōga attains that Brahman, the supreme reality without delay.
    Bhā.: Yōga is superior to mere renunciation. Thus, when one combines renunciation with Yōga, it yields the ultimate good, hence become 'yōgayukto'. 'muni' - one who has given up desire and anger.
    Tāt.: Yōga is performing the activities without expectation and offering the results to lord Vishnu. Mere renunciation in the form of abandoning activities results in misery.
  • B.G 5.07
    Yōgayukto viśuddhātmā vijitātmā jiteṁdriyaḥ। sarvabhūtātmabhūtātmā kurvannapi na lipyate ॥7॥
    That pure being who is engaged in Yoga, is specially victorious having conquered all the faculties and has the understanding that 'the lord of all beings is also my lord'. Faults do not affect such a person, even if they engage in action.
    Bhā.: The Lord is the master of all beings. Such a lord is within me, and enables all the activities of mine. Such an understanding is 'sarvabhūtātma bhūtātmā'.
    Tāt.: 'sarvabhūtātmabhūtātmā' means 'The essence of all beings is also the essence of individual being'. Such an attitude is the primary foundation of Yōga.
  • B.G 5.08 and 09
    naiva kiñcit karomīti yukto manyeta tattvavit। paśyan śr̥r̥ṇvan spr̥śan jighran aśnan gacchan svapan śvasan ॥8॥
    pralapan visr̥jan gr̥hṇan unmiṣan nimiṣan api। iṁdriyāṇīṁdriyārtheṣu vartanta iti dhārayan ॥9॥
    Having engaged himself in Yōga the wise knower of truth establishes his constant awareness (dharayan) that he himself is not doing anything, while seeing, hearing, touching, smelling, tasting, going, dreaming, breathing, talking, grasping, releasing, and even opening and closing the eyes, knowing well the senses are driven to sense objects.
    Bhā.: The aspects of renunciation are further clarified.
    Tāt.: How the renunciation takes the form of Yōga is explained. The one who knows the truth understands that the mind and senses are set in motion and operate for the sake of lord Vishnu in all aspects, and they are not independent.
  • B.G 5.10
    brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ। lipyate na sa pāpena padmapatramivāmbhasā ॥10॥
    One who performs actions, offering them to Brahman and giving up attachment, is not tainted by sin, just as a lotus leaf is not wetted by water.
    Bhā.: The prescribed practice, i.e. renunciation along with Yōga, is a rule and is not just a superficial lip service.
  • B.G 5.11
    kāyena manasā buddhyā kevalairiṁdriyairapi। Yōginaḥ karma kurvanti saṅgaṁ tyaktvā'tmaśuddhaye ॥11॥
    Yōgis, abandoning attachment, performs rightful actions with the body, the mind, the intellect, and also the senses, solely for the purposes of self purification.
    Bhā.: This verse describes the conduct to be followed by the aspirant of Yōga.
  • B.G 5.12
    yuktaḥ karmaphalaṁ tyaktvā śāntimāpnoti naiṣṭhikīm। ayuktaḥ kāmakāreṇa phale sakto nibadhyate ॥12॥
    The one who is engaged in Yoga, renouncing the fruits of action, attains unwavering peace, while the one who is not engaged in Yoga, driven by desire, expectant of results, is bound.
    Bhā.: 'yukto' - one who is engaged in the practice of Yoga. The rule that applies regarding performing actions with expectation and without expectation is reiterated again.
  • B.G 5.13
    sarvakarmāṇi manasā saṁnyasyā'ste sukhaṁ vaśī। navadvāre pure dehī naiva kurvanna kārayan ॥13॥
    Having renounced all actions through the mind, the self-controlled resides happily in the city of nine gates as the embodied, neither thinking he performs nor attributing cause to himself.
    Bhā.: The word 'manasā' indicates renunciation is to achieved in the mind by renouncing the ego. Not by ceasing to act.
    Tāt.: 'brahmaṇyādhānam' (5.10) - the attitude that all actions are a form of His worship, and are performed by Him for my well being. The individual being is non-doer because of the absence of 'I am independent' attitude.
  • B.G 5.14
    na kartr̥tvaṁ na karmāṇi lokasya sr̥jati prabhuḥ। na karmaphalasaṁyogaṁ svabhāvastu pravartate ॥14॥
    Neither the agency to act, nor acts of the world are directly driven by the master (of city of nine gates, i.e. individual soul). Thus, is not united with the results of action. They are but, driven as per their inherent nature.
    Bhā.: The word 'prabhu', 'the master', here refers to individual being, as he/she is more capable than inert matter. Individual being does not do in reality, hence is not the agent.
    Tāt.: It is the Lord who bestows independence and the notion of agency to individual being. At the same time the word 'lokasya' shows the given independence is not available in the matters concerning the world. The Lord exists by Himself and manifests Himself as the embodiment of inherent nature. Through inherent nature, He himself instigates and operates automatically as an agent. Ability of the lord to express, objectivity, existence, and such attributes are because of His inherent speciality. Thus, the doctrine of emptiness (by Buddhists), and the doctrine of attribute less Brahman (of Advaitins) is not tenable.
  • B.G 5.15
    nādatte kasyacit pāpaṁ na caiva sukr̥taṁ vibhuḥ। ajñānenāvr̥taṁ jñānaṁ tena muhyanti jantavaḥ ॥15॥
    The omnipresent Lord does not accrue any impressions of the bad deeds nor that of virtues. However, living beings, whose knowledge is covered by ignorance, become deluded and fail to comprehend the same.
  • B.G 5.16
    jñānena tu tadajñānaṁ yeṣāṁ nāśitamātmanaḥ। teṣāmādityavajjñānaṁ prakāśayati tat param ॥16॥
    For those beings who have destroyed that ignorance with the help of knowledge, the said transcendental knowledge illuminates that Supreme, like the Sun.
    Bhā.: It is knowledge alone that can destroy ignorance. The first instance of the word 'jñāna' indicates material knowledge, second refers to transcendental knowledge.
  • B.G 5.17
    tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ। gacchantyapunarāvr̥ttiṁ jñānanirdhūtakalmaṣāḥ ॥17॥
    Having in Him the intellect, having in Him their heart, having in Him the disciplined devotion, having Him as the ultimate refuge, their knowledge dispels all impurities, and they attain the place of no return.
    Bhā.: The practice to be undertaken to again transcendental knowledge is explained.
  • B.G 5.18, 19 and 20
    vidyāvinayasampanne brāhmaṇe gavi hastini। śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ ॥18॥
    Such a person endowed with knowledge and humility views with equanimity a Brahmin, a Cow, an Elephant, a Dog, a Dog-eater, and even a Scholar.
    ihaiva tairjitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ। nirdoṣaṁ hi samaṁ brahma tasmādbrahmaṇi te sthitāḥ ॥19॥
    Here itself, they conquer the worldly existence by keeping their mind stationed in equanimity. Indeed, having situated themselves in Brahman, free from defects, they see Brahman equally everywhere.
    na prahr̥ṣyet priyaṁ prāpya nodvijet prāpya cāpriyam। sthirabuddhirasaṁmūḍho brahmavid brahmaṇi sthitaḥ ॥20॥
    He neither rejoices obtaining that which is pleasing, nor does he become agitated obtaining that which is not pleasing. That knower of Brahman is with steady-intellect, is unbewildered, and is situated in Brahman.
    Bhā.: Seeing the essence of the Lord everywhere, equally, is the practice to be adopted.
    Tāt.: Even in the smallest objects like grass, the qualities of Lord Hari are always complete. Thus, he is present equally in all.
  • B.G 5.21
    bāhyasparśeṣvasaktātmā vindatyātmani yat sukham। sa brahmayogayuktātmā sukhamakṣayamaśnute ॥21॥
    The one who is disinterested in the external engagement of sense organs, experiences within himself happiness. The person engaging in the practice of 'Brahma-Yoga' obtains the same happiness in everlasting proportion.
    Bhā.: The remaining part of this chapter explains the combined knowledge of renunciation and Yoga. Superiority of Yōga over mere renunciation is clarified by emphasizing the undiminishing happiness one gets through Brahma-Yōga .
    Tāt.: Remembering the Supreme Lord is the 'Brahma-Yōga' .
  • B.G 5.22
    ye hi saṁsparśajā bhogā duḥkhayonaya eva te। ādyantavantaḥ kaunteya na teṣu ramate budhaḥ ॥22॥
    Certainly, those (sensations) born from the contact (of senses) are the source of pleasure and misery, and have a beginning and end. O Arjuna, indeed, the wise do not take delight in them.
    Bhā.: The sensual enjoyment is criticized.
  • B.G 5.23
    śaknotīhaiva yaḥ soḍhuṁ prāk śarīravimokṣaṇāt। kāmakrodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ ॥23॥
    He who is capable of withstanding the impetus arising from desire and anger, here, in this world, alone is properly engaged and is a happy human.
    Bhā.: The renunciation is praised again. It is very difficult to withstand desire and anger in the human body, but must be practiced.
  • B.G 5.24
    yo'ntaḥsukho'ntarārāmastathāntarjyotireva yaḥ। sa yogī brahmanirvāṇaṁ brahmabhūto'dhigacchati ॥24॥
    He alone has the inner radiance whose has inner happiness and inner rest. That practitioner of Yōga being situated in Brahman attains liberation in Brahman.
    Bhā.: The characteristics of a 'jnānin' in subsequent verses. 'ārāmaḥ', i.e. pleasure, is the happiness derived from seeing others. 'sukha', i.e. happiness, is used to indicate the visible state that manifests when cessation of disturbances happens. 'antarjyoti', i.e. inner radiance, is because of the divine lord. The word 'eva', i.e. 'he alone', indicates exclusivity to the individual, and also the finiteness of such a person. The cause of inner happiness is because of 'brahmaṇi bhūta' , i.e. being situated in Brahman.
    Tāt.: The inner happiness and such attributes are because of the vision of Brahman.
  • B.G 5.25
    labhante brahmanirvāṇamr̥ṣayaḥ kṣīṇakalmaṣāḥ। chinnadvaidhā''yatātmānaḥ sarvabhūtahite ratāḥ ॥25॥
    That seer, whose defects have been destroyed, attains liberation in Brahman. Upon becoming free from doubts, his mind establishes itself in profound intelligence and he engages himself in the welfare of all beings.
    Bhā.: 'chinnadvaidhā' - one who is without doubts and misconceptions. 'ayatātmānaḥ' - means one who has profound intellect; it results from the removal of doubts.
  • B.G 5.26
    kāmakrodhaviyuktānāṁ yatīnāṁ yatacetasām। abhito brahmanirvāṇaṁ vartate viditātmanām ॥26॥
    For those ascetic beings who are without desire and anger, for such beings who have ceased to exist elsewhere, other than Brahman, know the existence of that supreme everywhere.
    Bhā.: It is easy to attain Brahman for those who have overcome desire and anger. 'abhiṭaḥ' - everywhere.
  • B.G 5.27 and 28
    sparśān kr̥tvā bahirbāhyāṁścakṣuścaivāntare bhruvoḥ। prāṇāpānau samau kr̥tvā nāsābhyantaracāriṇau ॥27॥
    yateṁdriyamanobuddhirmunirmokṣaparāyaṇaḥ। vigatecchābhayakrodho yaḥ sadā mukta eva saḥ ॥28॥
    That person, having made the external touch external, keeping the eyes between eyebrows, balancing the upward and downward air within the nostril, controlling the movement of the senses, the mind, and the intellect, practices towards the supreme goal of liberation. Indeed, such a person without desire, fear, and anger is always liberated.
    Bhā.: The method of meditation is being described. 'Keeping the external touch outside' - controlling the ears and other senses with the help of Yoga. 'Having made the eyes between the eyebrows' - looking between the eyebrows. 'keeping the upward and downward air in equilibrium' - practice holding the breath inside for a long time.
  • B.G 5.29
    bhoktāraṁ yajñatapasāṁ sarvalokamaheśvaram। suhr̥daṁ sarvabhūtānāṁ jñātvā māṁ śāntimr̥cchati ॥29॥
    Having known Me as the enjoyer of sacrifices and austerities, the wellwisher of all living beings, and as the Supreme Lord of all the worlds, he attains peace.
    Bhā.: The chapter concludes by stating the end goal.
    Tāt.: The knowledge that enables one to see truth alone is superior among humans.
    ॥oṁ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṁ yogaśāstre śrīkr̥ṣṇārjunasaṁvāde karmasannyāsayogo nāma pañcamodhyāyaḥ॥
    Thus ends in the Bhagavad Gita, which is among the Upanishads, in the knowledge of Brahman, in the science of yoga, in the dialogue between Shri Krishna and Arjuna, the fifth chapter named 'The Yoga of Renunciation of Action'.

  • B.G 6.01
    śrī bhagavānuvāca
    anāśritaḥ karmaphalaṁ kāryaṁ karma karoti yaḥ। sa saṁnyāsī ca yogī ca na niragnirna cākriyaḥ ॥1॥
    The revered Divine Lord said,
    One who performs activities without seeking the fruits of the action is both a renunciant and a Yogi. Not he who is devoid of fire, as well as activities.
    Bhā.: An internal discipline to be practiced for knowledge is explained in this chapter. Practicing detachment is necessary along with Yoga. Intent is not to recommend detachment and inaction for monkhood.
    Tāt.: The method of meditation is explained exclusively in this chapter. The ascetics are not without sacrificial fire. Indeed, they are offering their own self as a sacrifice.
  • B.G 6.02
    yaṁ saṁnyāsamiti prāhuryogaṁ taṁ viddhi pāṇḍava। na hyasaṁnyastasaṅkalpo yogī bhavati kaścana ॥2॥
    O Arjuna, know that which they call renunciation as Yōga. For sure, no one becomes a Yōgi who has not renounced worldly intentions.
    Bhā.: Indeed, even renunciation is part of Yōga. Renunciation of pleasure seeking intention is the solution to be practiced.
    Tāt.: The renunciation is indeed a special aspect of Yōga.
  • B.G 6.03
    ārurukṣormuneryogaṁ karma kāraṇamucyate। yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate ॥3॥
    It is said that for the sage who aims to become a Yōgi, performing duties is the cause. It is said, for one who is already on the path, striving of his mind to be stationed in the intellect, becomes the sole cause.
    Bhā.: 'yogam ārurukṣoḥ' - one who is desiring the fulfillment of means of the Yoga. 'yogaṁ ārūḍhasya' - one who is searching for the means to fulfill his undertaking of Yoga. Such persons are after knowledge beyond the material. Only for such persons meditation and worship becomes the primary cause.
    Tāt.: yogārūḍha - is the one who is after the complete solution. śamaḥ' - striving of the mind to be stationed in the intellect. 'dama' - restrain of the senses.
  • B.G 6.04
    yadā hi neṁdriyārtheṣu na karmasvanuṣajjate। sarvasaṅkalpasaṁnyāsī yogārūḍhastadocyate ॥4॥
    When one does not take pleasure in sense objects, and is not performing actions driven by attachment, and has renounced all determinations driven by desires, then he is said to have ascended to the summit of Yoga.
    Bhā.: Complete detachment is possible only after direct perception of the lord. Others have to strive diligently.
    Tāt.: The attachment is overcome by renouncing all determinations driven by desire. This is done by renouncing all actions in the Lord. The expression 'renouncing in the Lord' - is nothing but having the understanding that everything is dependent and controlled by the supreme Lord.
  • B.G 6.05 and 06
    uddharedātmanā'tmānaṁ nātmānamavasādayet। ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ ॥5॥
    One should uplift himself with the help of mind and should not degrade. Certainly, the mind alone is the friend of oneself, and also the enemy.
    bandhurātmā'tmanastasya yenātmaivā'tmanā jitaḥ। anātmanastu śatrutve vartetā'tmaiva śatruvat ॥6॥
    The mind becomes the friend of oneself, by whom indeed the mind is conquered with the help of the lord. But the unconquered mind turns hostile. Indeed, such a mind acts like an enemy.
    Bhā.: Striving is necessary to ascend to the summit of Yoga. 'ātmā' - mind; 'ātmanaḥ' - of the living being; 'ātmanā' - with the mind; 'ātmānaṁ' - the individual being; 'ātmaiva' - the mind; 'anātmanaḥ' - the unconquered mind of the individual.
    Tāt.: As there are testimonials to say one must uplift oneself with the help of the supreme being, the word 'atma' could refer to 'paramatma', the supreme being, as well. This aligns well with the next verse, which states 'paramātmā samāhitaḥ' , i.e. 'he is stationed with equanimity in the supreme personality'.
  • B.G 6.07 and 08
    jitātmanaḥ praśāntasya paramātmā samāhitaḥ। śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ ॥7॥
    jñānavijñānatr̥ptātmā kūṭastho vijiteṁdriyaḥ। yukta ityucyate yogī samaloṣṭāśmakāñcanaḥ ॥8॥
    One who is self controlled and serene is situated with equanimity in the Supreme Personality, the Lord. He is of a steady mind, unperturbed by cold or heat, pleasure or pain, honour or dishonour. Having conquered the senses, he is content with knowledge and special knowledge. Such a practitioner of Yoga is said to have achieved perfection in Yoga, who sees equally a lump of mud, a stone, and a gold.
    Bhā.: 'vijñānam' - special knowledge, which is nothing but transcendental knowledge. 'kūṭasthaḥ' - one without change or distortions, similar to sky. 'Yogi' - practitioner of Yoga. 'Yukta' - one who has achieved perfection. The results of self-control are explained. Practice of self-control results in transcendental knowledge, which in turn results in complete control over senses, that results in steadfastness.
    Tāt.: 'vijñāna' - that special knnowledge about supremacy of lord Vishnu everywhere, is the transcendental knowledge.
  • B.G 6.09
    suhr̥nmitrāryudāsīnamadhyasthadveṣyabandhuṣu। sādhuṣvapi ca pāpeṣu samabudidharviśiṣyate ॥9॥
    One who treats with equanimous-intellect the well-wishers, the friends, the enemies, the indifferent, the neutrals, the hated, the relatives, the virtuous, and also the sinful, excels.
    Bhā.: Having equanimous-intellect ('samabuddhiḥ') does not mean appreciating equally the virtuous and the sinful. Treating people as per the prescribed norms without selfish motive is treating people with equal mind. The five attributes, wealth, relatives, age, deeds, and knowledge, are successively greater than the previous for determining the qualification for respect.
    Tāt.: The person who behaves in tune with his role for the given context as prescribed is said to be knowledgeable and having equanimous-intellect ('samabuddhiḥ'). Who behaves differently is not equanimous and ignorant.
  • B.G 6.10
    yogī yuñjīta satatamātmānaṁ rahasi sthitaḥ। ekākī yatacittātmā nirāśīraparigrahaḥ ॥10॥
    Staying in a secluded place, devoid of material greed, without possessions, the Yogi should constantly engage the mind and situate the mind in the Lord alone.
    Bhā.: Starting from this vrse, 'Samadhi Yoga' is described. 'yuñjīta' - aspiring to reach the end goal of the yoga of meditation one should perform. 'ātmānam' - refers to the mind.
  • B.G 6.11 and 12
    śucau deśe pratiṣṭhāpya sthiramāsanamātmanaḥ। nātyucchritaṁ nātinīcaṁ cailājinakuśottaram ॥11॥
    tatraikāgraṁ manaḥ kr̥tvā yatacitteṁdriyakriyaḥ। upaviśyāsane yuñjyāt yogamātmaviśuddhaye ॥12॥
    In a clean place, having established a steady seat for oneself, neither too high nor too low, made of cloth or deerskin, and kuśa grass; there, having made the mind one-pointed and controlling the activities of the senses, one should sit, engaging in the practice of Samādhi-Yoga for self-purification.
    Bhā.: 'yogam yuñjyat' - practice of Samādhi-Yoga, i.e. Yoga to attain the equanimous state.
  • B.G 6.13 and 14
    samaṁ kāyaśirogrīvaṁ dhārayannacalaṁ sthiraḥ। samprekṣya nāsikāgraṁ svaṁ diśaścānavalokayan ॥13॥
    praśāntātmā vigatabhīrbrahmacārivrate sthitaḥ। manaḥ saṁyamya maccitto yukta āsīta matparaḥ ॥14॥
    Keeping evenly the body, the head, and the neck; wearing the object of meditation in the mind; keeping the mind steady and not wandering; having fixed the gaze at the tip of the nose and not looking in other directions; having a tranquil self that is free from fear; controlling the mind and having established in the vow of celibacy; must unite his consciousness in Me and be situated in Me as the supreme goal.
  • B.G 6.15
    yuñjannevaṁ sadātmānaṁ yogī niyatamānasaḥ। śāntiṁ nirvāṇaparamāṁ matsaṁsthāmadhigacchati ॥15॥
    The Yogi, thus with a regulated mind, always striving to be united with the lord within, having situated in Me, attains the peace up on departing the mortal body.
    Bhā.: 'nirvāṇaparamāṁ' - up on departing the mortal body.
  • B.G 6.16
    nātyaśnatastu yogo'sti na caikāntamanaśnataḥ। na cātisvapnaśīlasya jāgrato naiva cārjuna ॥16॥
    O Arjuna, Yoga is not for one who eats too much, nor for one who does not eat at all; it is not for one who sleeps too much, nor for one who stays awake excessively.
    Bhā.: The prohibition of fasting, etc. is for the incapable only. The capable must engage in meditation, abandoning laziness, sleep, eating, and fear.
  • B.G 6.17
    yuktāhāravihārasya yuktaceṣṭasya karmasu। yuktasvapnāvabodhasya yogo bhavati duḥkhahā ॥17॥
    When Yoga is practiced with moderation in diet and recreation, moderation in effort and actions, and moderation in sleep and wakefulness, it becomes the destroyer of sorrow.
    Bhā.: The expression 'yuktāhāravihārasya' refers to moderation is eating and other activities. It means having food only up to where there is an absence of fatigue.
  • B.G 6.18
    yadā viniyataṁ cittamātmanyevāvatiṣṭhate। niḥspr̥haḥ sarvakāmebhyo yukta ityucyate tadā ॥18॥
    When the disciplined mind remains established in the divine Lord alone, devoid of longing from any desires, it is called integrated (yuktaḥ).
    Bhā.: 'ātmani' - in the divine Lord.
  • B.G 6.19
    yathā dīpo nivātastho neṅgate sopamā smr̥tā। yogino yatacittasya yuñjato yogamātmanaḥ ॥19॥
    Just as a lamp in a windless place does not flicker, such is the analogy to be considered for a Yogi whose mind is engaged in the Yoga concerning the divine Lord.
    Bhā.: 'ātmanaḥ yogaṁ' - Yoga concerning the divine Lord
  • B.G 6.20,22, and 23
    yatroparamate cittaṁ niruddhaṁ yogasevayā। yatra caivātmanā'tmānaṁ paśyannātmani tuṣyati ॥20॥
    sukhamātyantikaṁ yattad buddhigrāhyamatīṁdriyam। vetti yatra na caivāyaṁ sthitaścalati tattvataḥ ॥21॥
    yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ। yasmin sthito na duḥkhena guruṇāpi vicālyate ॥22॥
    taṁ vidyād duḥkhasaṁyogaviyogaṁ yogasañjñitam। sa niścayena yoktavyo yogo nirviṇṇacetasā ॥23॥
    Where the mind is restrained by the practice of Yoga and stationed in the supreme, where indeed, seeing the lord through the mind, becomes satisfied within the body. The intellect perceives that supreme happiness which is beyond the senses, and understanding him as such doesn't vacillate from the situated true form of the Lord. Having achieved such a state, he considers no other gain as superior, and having situated there, is not disturbed by even the heaviest sorrow. Know that be Yoga which removes association or disassociation of misery, i.e. which allows one to transcend the misery. This yoga should be practiced with determination by one with a detached mind.
    Bhā.: 'ātmanā' - by the mind; 'ātmani' - in the body; 'ātmānam paśyan' - seeing the Lord; 'tattvataḥ' - from the form of the Lord; 'duḥkhasaṁyoga viyogaḥ' - by which the connection with sorrow is separated, i.e. not only destroys the arisen sorrow but also prevents its very generation
    Tāt.: 'ātmānam' - Lord Vishnu; 'ātmanā' - by His grace.
  • B.G 6.24 and 25
    saṁṅkalpaprabhavānkāmāṁstyaktvā sarvānaśeṣataḥ। manasaiveṁdriyagrāmaṁ viniyamya samantataḥ ॥24॥
    śanaiḥ śanairuparamedbuddhyā dhr̥tigr̥hītayā। ātmasaṁsthaṁ manaḥ kr̥tvā na kiñcidapi cintayet ॥25॥
    Having abandoned all desires arising from intentions without a residue; controlling the group of senses with the mind, indeed from all sides; gradually, slowly, one should withdraw with the help of firm intelligence. Having made the mind established in the Lord, one should certainly not think of anything else.
    Bhā.: 'sarvān' - all topics; 'aśeṣataḥ' - Even on a single topic, a small amount of desire should not be left at any point in time. The word 'eva' provides exclusivity to control of mind as a means. The control of the mind and delighting in the lord within are the causes for such an intelligence.
  • B.G 6.26
    yato yato niścarati manaścañcalamasthiram। tatastato niyamyaitadātmanyeva vaśaṁ nayet ॥26॥
    Wherever, wherever the restless and unsteady mind wanders, from there and there, restraining it, one should bring it back on to the topic of 'ātman', the Lord, only.
    Bhā.: 'yato yato' - wherever, wherever. 'ātmanyeva vaśaṁ nayet' - one should control and have it on the subject of 'ātman', the lord, alone.
  • B.G 6.27
    praśāntamanasaṁ hyenaṁ yoginaṁ sukhamuttamam। upaiti śāntarajasaṁ brahmabhūtamakalmaṣam ॥27॥
    Such a Yogi with a peaceful mind, having no defects, and passions pacified, indeed, attains the highest happiness, having situated himself in Brahman, the ultimate reality.
    Tāt.: 'brahmabhūtam' - having situated in Brahman.
  • B.G 6.28
    evaṁ yuñjan sadā'tmānaṁ yogī vigatakalmaṣaḥ। sukhena brahmasaṁsparśamatyantaṁ sukhamaśnute ॥28॥
    Thus, engaging himself always in this way, the Yogi, free from impurities, with ease, attains supreme bliss through contact with Brahman.
    Bhā.: Previous verse is further elaborated.
  • B.G 6.29
    sarvabhūtasthamātmānaṁ sarvabhūtāni cātmani। īkṣate yogayuktātmā sarvatra samadarśanaḥ ॥29॥
    The one who is engaged in Yoga sees equally, everywhere, the Lord, as one whose resides in every being as the essence and also who is the essence of all beings.
    Bhā.: The goal to be meditated up on is the blessed lord, who is the essence of all beings, also in whom the essence of every being resides. He resides with equal glory in every being.
    Tāt.: The Supreme Self is residing in all beings.
  • B.G 6.30
    yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati। tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati ॥30॥
    For one who sees me everywhere and sees all in me; for him, I do not disappear, and he does not disappear for me.
    Bhā.: The fruits of such a practice are: 'tasyāhaṁ na praṇaśyāmi' i.e. I always ensure his welfare and security, and 'sa ca me na praṇaśyati' i.e. he always remains my devotee.
  • B.G 6.31
    sarvabhūtasthitaṁ yo māṁ bhajatyekatvamāsthitaḥ। sarvathā vartamāno'pi sa yogī mayi vartate ॥31॥
    Such a yogi who worships me, the lord residing in all beings equally and everywhere, abides in me alone, regardless of his way of life.
    Bhā.: 'ekatvam āsthitaḥ' - that Lord alone is established everywhere. Such a devotee, understanding that the Lord alone is established everywhere, conducts in all modes of living with a direct vision, governed by the fruits of knowledge. Generally he does not do unrighteous acts. If he does act on the contrary, it indicates misery only.
    Tāt.: He is situated in the steady state, thinking 'Vishnu alone is everywhere'.
  • B.G 6.32
    ātmaupamyena sarvatra samaṁ paśyati yo'rjuna। sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ ॥32॥
    O Arjuna, the supreme Yogi is the one who perceives the lord within, equally manifested everywhere, in all situations, be it happiness or sorrow.
    Bhā.: Conveys the equality of the lord's presence within oneself and others.
    Tāt.: Treat Vishnu devotees with the same affection as you would treat yourself.
  • B.G 6.33
    arjuna uvāca,
    yoyaṁ yogastvayā proktaḥ sāmyena madhusūdana। etasyāhaṁ na paśyāmi cañcalatvātsthitiṁ sthirām ॥33॥
    Arjuna said:
    O Madhusudana, I cannot perceive the unwavering state of this Yoga of seeing equally (your presence everywhere) spoken by you, because of its restlessness.
    Bhā.: Restlessness refers to that of the mind. The importance of practice and dispassion in stabilizing the mind is highlighted by quoting Vyasayoga.
  • B.G 6.34
    cañcalaṁ hi manaḥ kr̥ṣṇa pramāthi balavaddr̥ḍham। tasyāhaṁ nigrahaṁ manye vāyoriva suduṣkaram ॥34॥
    O Krishna, indeed, the mind is restless, turbulent, strong, and obstinate. I think restraining it is as difficult as controlling the wind.
  • B.G 6.35
    śrībhagavānuvāca,
    asaṁśayaṁ mahābāho mano durnigrahaṁ calam। abhyāsena tu kaunteya vairāgyeṇa ca gr̥hyate ॥35॥
    Sri Bhagavan said:
    O mighty-armed, undoubtedly, the mind is difficult to restrain and restless. But O son of Kunti, it can be controlled by practice and by dispassion.
  • B.G 6.36
    asaṁyatātmanā yogo duṣprāpa iti me matiḥ। vaśyātmanā tu yatatā śakyo'vāptumupāyataḥ ॥36॥
    In my opinion, Yoga is difficult to attain by those who lack self control. However, it can be achieved through proper methods by those who are striving and have self-discipline.
    Bhā.: The mind is never controlled on its own.
  • B.G 6.37
    arjuna uvāca
    ayatiḥ śraddhayopeto yogāccalitamānasaḥ। aprāpya yogasaṁsiddhiṁ kāṁ gatiṁ kr̥ṣṇa gacchati ॥37॥
    Arjuna said,
    O Krishna, what is the destination of the person who, although endowed with faith, does not have perseverance, whose mind deviates from yoga and thus fails to achieve perfection in yoga?
    Bhā.: 'ayati' - one who is not endeavoring.
    Tāt.: 'ayati' - one who is not endeavoring. The word 'yoga' though, generally refers to means, here it is intended to convey specifically meditation practice.
  • B.G 6.38
    kaccinnobhayavibhraṣṭaśchinnābhramiva naśyati। apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi ॥38॥
    O mighty-armed Krishna, does one who has fallen from both paths not perish deluded from the path of the Supreme, like a cloud scattered in the sky with no support?
  • B.G 6.39
    etanme saṁśayaḥ kr̥ṣṇa chettumarhasyaśeṣataḥ। tvadanyaḥ saṁśayasyāsya chettā na hyupapadyate ॥39॥
    This doubt of mine, O Krishna, you ought to dispel completely, for there is indeed none besides you who can remove such a doubt.
  • B.G 6.40
    śrībhagavānuvāca
    pārtha naiveha nāmutra vināśastasya vidyate। na hi kalyāṇakr̥tkaściddurgatiṁ tāta gacchati ॥40॥
    The Blessed Lord said: O son of Pritha, for one who does good, there is no destruction either in this world or in the next. Certainly, dear one, no one who does good ever comes to a bad end.
  • B.G 6.41
    prāpya puṇyakr̥tān lokānuṣitvā śāśvatīḥ samāḥ। śucīnāṁ śrīmatāṁ gehe yogabhraṣṭobhijāyate ॥41॥
    Having attained the worlds of the virtuous and dwelt there for several years, one who has fallen from yoga is born again in the house of the pure and prosperous.
  • B.G 6.42
    athavā yogināmeva kule bhavati dhīmatām। etaddhi durlabhataraṁ loke janma yadīdr̥śam ॥42॥
    Or one is born into a family of wise and adept yogis. Such a birth is indeed very rare in this world.
  • B.G 6.43
    tatra taṁ buddhisaṁyogaṁ labhate paurvadehikam। yatate ca tato bhūyaḥ saṁsiddhau kurunandana ॥43॥
    O descendant of the Kurus, there, he regains the connection of intellect from his previous body, and he strives even further for perfection.
  • B.G 6.44
    pūrvābhyāsena tenaiva hriyate hyavaśo'pi saḥ। jijñāsurapi yogasya śabdabrahmātivartate ॥44॥
    Such a person is involuntarily drawn to Yoga by the previous practice, becomes inquisitive about it and transcending the bounds of Vedic rituals.
    Bhā.: One who is inquisitive and has a strong desire to know Yoga finally transcends the bounds of Vedic rituals and attains the supreme Brahman.
    Tāt.: Gradation of those who pursue Yoga is in the following order: a mere reader, one who is inquisitive, one who knows, and then one who abides in it.
  • B.G 6.45
    prayatnādyatamānastu yogī saṁśuddhakilbiṣaḥ। anekajanmasaṁsiddhastato yāti parāṁ gatim ॥45॥
    Striving with effort, the yogi who is purified from sins and perfected through many births, then attains the supreme destination.
    Bhā.: The consistent effort that the seeker needs to put for a long period is stressed.
  • B.G 6.46 and 6.47
    tapasvibhyo'dhiko yogī jñānibhyo'pi mato'dhikaḥ। karmibhyaścādhiko yogī tasmādyogī bhavārjuna ॥46॥
    The real Yogi is greater than the ascetics, greater even than those possessing knowledge, and greater than those who perform rituals. Therefore, O Arjuna, you better develop to be a Yogi.
    yogināmapi sarveṣāṁ madgatenāntarātmanā। śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ ॥47॥
    Among all Yogis, the one who, with faith, worships Me with his inner self absorbed in Me, is considered by Me to be the most perfect Yogi.
    Bhā.: Quoting testimonials from Garuda and Narada Purana, the emphasis is placed on gaining direct experience of meditating on Lord Hari with knowledge.
    Tāt.: Testimonial from sage Dattatreya is quoted emphasizing gaining direct experience of meditating on Lord Hari with knowledge. Understanding all other principle deities are under the governance of Lord Hari is the right knowledge.
    ॥ oṁ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṁ yogaśāstre śrīkr̥ṣṇārjunasaṁvāde samādhiyogaprapañcanaṁ nāma ṣaṣṭhodhyāyaḥ ॥



...

बहुचित्रजगद्बहुधाकरणात् परशक्तिरनन्तगुणः परमः ।
सुखरूपममुष्य पदं परमं स्मरतस्तु भविष्यति तत्सततम् ॥
"The one who has created this variegated vast universe with varied forms has infinite power and is of infinite auspicious qualities. He certainly bestows the highest state of bliss to those who meditate on his ever happy essence." -Dwādasha stōtra 4.3

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