BG 1.1

Dhritarashtra said: O Sanjay, after gathering on the holy field of Kurukshetra, and desiring to fight, what did my sons and the sons of Pandu do?

BG 1.4-6

Behold in their ranks are many powerful warriors, like Yuyudhan, Virat, and Drupad, wielding mighty bows and equal in military prowess to Bheem and Arjun. There are also accomplished heroes like Dhrishtaketu, Chekitan, the gallant King of Kashi, Purujit, Kuntibhoj, and Shaibya—all the best of men. In their ranks, they also have the courageous Yudhamanyu, the gallant Uttamauja, the son of Subhadra, and the sons of Draupadi, who are all great warrior chiefs.

BG 1.4-6

Behold in their ranks are many powerful warriors, like Yuyudhan, Virat, and Drupad, wielding mighty bows and equal in military prowess to Bheem and Arjun. There are also accomplished heroes like Dhrishtaketu, Chekitan, the gallant King of Kashi, Purujit, Kuntibhoj, and Shaibya—all the best of men. In their ranks, they also have the courageous Yudhamanyu, the gallant Uttamauja, the son of Subhadra, and the sons of Draupadi, who are all great warrior chiefs.

BG 1.4-6

Behold in their ranks are many powerful warriors, like Yuyudhan, Virat, and Drupad, wielding mighty bows and equal in military prowess to Bheem and Arjun. There are also accomplished heroes like Dhrishtaketu, Chekitan, the gallant King of Kashi, Purujit, Kuntibhoj, and Shaibya—all the best of men. In their ranks, they also have the courageous Yudhamanyu, the gallant Uttamauja, the son of Subhadra, and the sons of Draupadi, who are all great warrior chiefs.

BG 1.4-6

Behold in their ranks are many powerful warriors, like Yuyudhan, Virat, and Drupad, wielding mighty bows and equal in military prowess to Bheem and Arjun. There are also accomplished heroes like Dhrishtaketu, Chekitan, the gallant King of Kashi, Purujit, Kuntibhoj, and Shaibya—all the best of men. In their ranks, they also have the courageous Yudhamanyu, the gallant Uttamauja, the son of Subhadra, and the sons of Draupadi, who are all great warrior chiefs.

BG 1.4-6

Behold in their ranks are many powerful warriors, like Yuyudhan, Virat, and Drupad, wielding mighty bows and equal in military prowess to Bheem and Arjun. There are also accomplished heroes like Dhrishtaketu, Chekitan, the gallant King of Kashi, Purujit, Kuntibhoj, and Shaibya—all the best of men. In their ranks, they also have the courageous Yudhamanyu, the gallant Uttamauja, the son of Subhadra, and the sons of Draupadi, who are all great warrior chiefs.

BG 1.4-6

Behold in their ranks are many powerful warriors, like Yuyudhan, Virat, and Drupad, wielding mighty bows and equal in military prowess to Bheem and Arjun. There are also accomplished heroes like Dhrishtaketu, Chekitan, the gallant King of Kashi, Purujit, Kuntibhoj, and Shaibya—all the best of men. In their ranks, they also have the courageous Yudhamanyu, the gallant Uttamauja, the son of Subhadra, and the sons of Draupadi, who are all great warrior chiefs.

BG 1.4-6

Behold in their ranks are many powerful warriors, like Yuyudhan, Virat, and Drupad, wielding mighty bows and equal in military prowess to Bheem and Arjun. There are also accomplished heroes like Dhrishtaketu, Chekitan, the gallant King of Kashi, Purujit, Kuntibhoj, and Shaibya—all the best of men. In their ranks, they also have the courageous Yudhamanyu, the gallant Uttamauja, the son of Subhadra, and the sons of Draupadi, who are all great warrior chiefs.

BG 1.4-6

Behold in their ranks are many powerful warriors, like Yuyudhan, Virat, and Drupad, wielding mighty bows and equal in military prowess to Bheem and Arjun. There are also accomplished heroes like Dhrishtaketu, Chekitan, the gallant King of Kashi, Purujit, Kuntibhoj, and Shaibya—all the best of men. In their ranks, they also have the courageous Yudhamanyu, the gallant Uttamauja, the son of Subhadra, and the sons of Draupadi, who are all great warrior chiefs.

BG 1.8

There are personalities like yourself, Bheeshma, Karna, Kripa, Ashwatthama, Vikarn, and Bhurishrava, who are ever victorious in battle.

BG 1.8

There are personalities like yourself, Bheeshma, Karna, Kripa, Ashwatthama, Vikarn, and Bhurishrava, who are ever victorious in battle.

BG 1.8

There are personalities like yourself, Bheeshma, Karna, Kripa, Ashwatthama, Vikarn, and Bhurishrava, who are ever victorious in battle.

BG 1.8

There are personalities like yourself, Bheeshma, Karna, Kripa, Ashwatthama, Vikarn, and Bhurishrava, who are ever victorious in battle.

BG 1.8

There are personalities like yourself, Bheeshma, Karna, Kripa, Ashwatthama, Vikarn, and Bhurishrava, who are ever victorious in battle.

BG 1.9

Also, there are many other heroic warriors, who are prepared to lay down their lives for my sake. They are all skilled in the art of warfare, and equipped with various kinds of weapons.

BG 1.11

Therefore, I call upon all the generals of the Kaurava army now to give full support to Grandsire Bheeshma, even as you defend your respective strategic points.

BG 1.13

Thereafter, conches, kettledrums, bugles, trumpets, and horns suddenly blared forth, and their combined sound was overwhelming.

BG 1.13

Thereafter, conches, kettledrums, bugles, trumpets, and horns suddenly blared forth, and their combined sound was overwhelming.

BG 1.14

Then, from amidst the Pandava army, seated in a glorious chariot drawn by white horses, Madhav and Arjun blew their Divine conch shells.

BG 1.16-18

King Yudhishthir, blew the Anantavijay, while Nakul and Sahadev blew the Sughosh and Manipushpak. The excellent archer and king of Kashi, the great warrior Shikhandi, Dhrishtadyumna, Virat, and the invincible Satyaki, Drupad, the five sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all blew their respective conch shells, O Ruler of the earth.

BG 1.16-18

King Yudhishthir, blew the Anantavijay, while Nakul and Sahadev blew the Sughosh and Manipushpak. The excellent archer and king of Kashi, the great warrior Shikhandi, Dhrishtadyumna, Virat, and the invincible Satyaki, Drupad, the five sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all blew their respective conch shells, O Ruler of the earth.

BG 1.16-18

King Yudhishthir, blew the Anantavijay, while Nakul and Sahadev blew the Sughosh and Manipushpak. The excellent archer and king of Kashi, the great warrior Shikhandi, Dhrishtadyumna, Virat, and the invincible Satyaki, Drupad, the five sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all blew their respective conch shells, O Ruler of the earth.

BG 1.16-18

King Yudhishthir, blew the Anantavijay, while Nakul and Sahadev blew the Sughosh and Manipushpak. The excellent archer and king of Kashi, the great warrior Shikhandi, Dhrishtadyumna, Virat, and the invincible Satyaki, Drupad, the five sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all blew their respective conch shells, O Ruler of the earth.

BG 1.16-18

King Yudhishthir, blew the Anantavijay, while Nakul and Sahadev blew the Sughosh and Manipushpak. The excellent archer and king of Kashi, the great warrior Shikhandi, Dhrishtadyumna, Virat, and the invincible Satyaki, Drupad, the five sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all blew their respective conch shells, O Ruler of the earth.

BG 1.16-18

King Yudhishthir, blew the Anantavijay, while Nakul and Sahadev blew the Sughosh and Manipushpak. The excellent archer and king of Kashi, the great warrior Shikhandi, Dhrishtadyumna, Virat, and the invincible Satyaki, Drupad, the five sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all blew their respective conch shells, O Ruler of the earth.

BG 1.16-18

King Yudhishthir, blew the Anantavijay, while Nakul and Sahadev blew the Sughosh and Manipushpak. The excellent archer and king of Kashi, the great warrior Shikhandi, Dhrishtadyumna, Virat, and the invincible Satyaki, Drupad, the five sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all blew their respective conch shells, O Ruler of the earth.

BG 1.19

The terrific sound thundered across the sky and the earth, and shattered the hearts of your sons, O Dhritarasthra.

BG 1.19

The terrific sound thundered across the sky and the earth, and shattered the hearts of your sons, O Dhritarasthra.

BG 1.25

In the presence of Bheeshma, Dronacharya, and all the other kings, Shree Krishna said: O Parth, behold these Kurus gathered here.

BG 1.26

There, Arjun could see stationed in both armies, his fathers, grandfathers, teachers, maternal uncles, brothers, cousins, sons, nephews, grand-nephews, friends, fathers-in-law, and well-wishers.

BG 1.28

Arjun said: O Krishna, seeing my own kinsmen arrayed for battle here and intent on killing each other, my limbs are giving way and my mouth is drying up.

BG 1.29-31

My whole body shudders; my hair is standing on end. My bow, the Gāṇḍīv, is slipping from my hand, and my skin is burning all over. My mind is in quandary and whirling in confusion; I am unable to hold myself steady any longer. O Krishna, killer of the Keshi demon, I only see omens of misfortune. I do not foresee how any good can come from killing my own kinsmen in this battle.

BG 1.29-31

My whole body shudders; my hair is standing on end. My bow, the Gāṇḍīv, is slipping from my hand, and my skin is burning all over. My mind is in quandary and whirling in confusion; I am unable to hold myself steady any longer. O Krishna, killer of the Keshi demon, I only see omens of misfortune. I do not foresee how any good can come from killing my own kinsmen in this battle.

BG 1.29-31

My whole body shudders; my hair is standing on end. My bow, the Gāṇḍīv, is slipping from my hand, and my skin is burning all over. My mind is in quandary and whirling in confusion; I am unable to hold myself steady any longer. O Krishna, killer of the Keshi demon, I only see omens of misfortune. I do not foresee how any good can come from killing my own kinsmen in this battle.

BG 1.29-31

My whole body shudders; my hair is standing on end. My bow, the Gāṇḍīv, is slipping from my hand, and my skin is burning all over. My mind is in quandary and whirling in confusion; I am unable to hold myself steady any longer. O Krishna, killer of the Keshi demon, I only see omens of misfortune. I do not foresee how any good can come from killing my own kinsmen in this battle.

BG 1.29-31

My whole body shudders; my hair is standing on end. My bow, the Gāṇḍīv, is slipping from my hand, and my skin is burning all over. My mind is in quandary and whirling in confusion; I am unable to hold myself steady any longer. O Krishna, killer of the Keshi demon, I only see omens of misfortune. I do not foresee how any good can come from killing my own kinsmen in this battle.

BG 1.29-31

My whole body shudders; my hair is standing on end. My bow, the Gāṇḍīv, is slipping from my hand, and my skin is burning all over. My mind is in quandary and whirling in confusion; I am unable to hold myself steady any longer. O Krishna, killer of the Keshi demon, I only see omens of misfortune. I do not foresee how any good can come from killing my own kinsmen in this battle.

BG 1.29-31

My whole body shudders; my hair is standing on end. My bow, the Gāṇḍīv, is slipping from my hand, and my skin is burning all over. My mind is in quandary and whirling in confusion; I am unable to hold myself steady any longer. O Krishna, killer of the Keshi demon, I only see omens of misfortune. I do not foresee how any good can come from killing my own kinsmen in this battle.

BG 1.32-33

O Krishna, I do not desire victory, kingdom, or the happiness accruing to it. Of what avail will be a kingdom, pleasures, or even life itself, when the very persons for whom we covet them, are standing before us for battle?

BG 1.32-33

O Krishna, I do not desire victory, kingdom, or the happiness accruing to it. Of what avail will be a kingdom, pleasures, or even life itself, when the very persons for whom we covet them, are standing before us for battle?

BG 1.32-33

O Krishna, I do not desire victory, kingdom, or the happiness accruing to it. Of what avail will be a kingdom, pleasures, or even life itself, when the very persons for whom we covet them, are standing before us for battle?

BG 1.32-33

O Krishna, I do not desire victory, kingdom, or the happiness accruing to it. Of what avail will be a kingdom, pleasures, or even life itself, when the very persons for whom we covet them, are standing before us for battle?

BG 1.34-35

Teachers, fathers, sons, grandfathers, maternal uncles, grandsons, fathers-in-law, grand-nephews, brothers-in-law, and other kinsmen are present here, staking their lives and riches. O Madhusudan, I do not wish to slay them, even if they attack me. If we kill the sons of Dhritarashtra, what satisfaction will we derive from the dominion over the three worlds, what to speak of this Earth?

BG 1.38-39

Their thoughts are overpowered by greed and they see no wrong in annihilating their relatives or wreaking treachery upon friends. Yet, O Janardan (Krishna), why should we, who can clearly see the crime in killing our kindred, not turn away from this sin?

BG 1.42

An increase in unwanted children results in hellish life both for the family and for those who destroy the family. Deprived of sacrificial offerings, the ancestors of such corrupt families also fall.

BG 1.43

Through the evil deeds of those who destroy the family tradition and thus give rise to unwanted progeny, a variety of social and family welfare activities are ruined.

BG 2.4

Arjun said: O Madhusudan, how can I shoot arrows in battle on men like Bheeshma and Dronacharya, who are worthy of my worship, O destroyer of enemies?

BG 2.6

We do not even know which result of this war is preferable for us—conquering them or being conquered by them. Even after killing them we will not desire to live. Yet they have taken the side of the sons of Dhritarasthra, and now stand before us on the battlefield.

BG 2.8

I can find no means of driving away this anguish that is drying up my senses. Even if I win a prosperous and unrivalled kingdom on the earth, or gain sovereignty like the celestial gods, I will be unable to dispel this grief.

BG 2.11

The Supreme Lord said: While you speak words of wisdom, you are mourning for that which is not worthy of grief. The wise lament neither for the living nor for the dead.

BG 2.11

The Supreme Lord said: While you speak words of wisdom, you are mourning for that which is not worthy of grief. The wise lament neither for the living nor for the dead.

BG 2.12

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

BG 2.19

Neither of them is in knowledge—the one who thinks the soul can slay and the one who thinks the soul can be slain. For truly, the soul neither kills nor can it be killed.

BG 2.23

Weapons cannot shred the soul, nor can fire burn it. Water cannot wet it, nor can the wind dry it.

BG 2.24

The soul is unbreakable and incombustible; it can neither be dampened nor dried. It is everlasting, in all places, unalterable, immutable, and primordial.

BG 2.26

If, however, you think that the self is subject to constant birth and death, O mighty-armed Arjun, even then you should not grieve like this.

BG 2.27

Death is certain for one who has been born, and rebirth is inevitable for one who has died. Therefore, you should not lament over the inevitable.

BG 2.29

Some see the soul as amazing, some describe it as amazing, and some hear of the soul as amazing, while others, even on hearing, cannot understand it at all.

BG 2.29

Some see the soul as amazing, some describe it as amazing, and some hear of the soul as amazing, while others, even on hearing, cannot understand it at all.

BG 2.29

Some see the soul as amazing, some describe it as amazing, and some hear of the soul as amazing, while others, even on hearing, cannot understand it at all.

BG 2.31

Besides, considering your duty as a warrior, you should not waver. Indeed, for a warrior, there is no better engagement than fighting for upholding of righteousness.

BG 2.32

O Parth, happy are the warriors to whom such opportunities to defend righteousness come unsought, opening for them the stairway to the celestial abodes.

BG 2.33

If, however, you refuse to fight this righteous war, abandoning your social duty and reputation, you will certainly incur sin.

BG 2.34

People will speak of you as a coward and a deserter. For a respectable person, infamy is worse than death.

BG 2.34

People will speak of you as a coward and a deserter. For a respectable person, infamy is worse than death.

BG 2.35

The great generals who hold you in high esteem will think that you fled from the battlefield out of fear, and thus will lose their respect for you.

BG 2.36

Your enemies will defame and humiliate you with unkind words, disparaging your might. Alas, what could be more painful than that?

BG 2.41

O descendent of the Kurus, the intellect of those who are on this path is resolute, and their aim is one-pointed. But the intellect of those who are irresolute is many-branched.

BG 2.52

When your intellect crosses the quagmire of delusion, you will then acquire indifference to what has been heard and what is yet to be heard (about enjoyments in this world and the next).

BG 2.58

One who is able to withdraw the senses from their objects, just as a tortoise withdraws its limbs into its shell, is established in divine wisdom.

BG 2.66

But an undisciplined person, who has not controlled the mind and senses, can neither have a resolute intellect nor steady contemplation on God. For one who never unites the mind with God there is no peace; and how can one who lacks peace be happy?

BG 2.66

But an undisciplined person, who has not controlled the mind and senses, can neither have a resolute intellect nor steady contemplation on God. For one who never unites the mind with God there is no peace; and how can one who lacks peace be happy?

BG 3.4

One cannot achieve freedom from karmic reactions by merely abstaining from work, nor can one attain perfection of knowledge by mere physical renunciation.

BG 3.8

You should thus perform your prescribed Vedic duties, since action is superior to inaction. By ceasing activity, even your bodily maintenance will not be possible.

BG 3.17

But those who rejoice in the self, who are illumined and fully satisfied in the self, for them, there is no duty.

BG 3.17

But those who rejoice in the self, who are illumined and fully satisfied in the self, for them, there is no duty.

BG 3.18

Such self-realized souls have nothing to gain or lose either in discharging or renouncing their duties. Nor do they need to depend on other living beings to fulfill their self-interest.

BG 3.22

There is no duty for Me to do in all the three worlds, O Parth, nor do I have anything to gain or attain. Yet, I am engaged in prescribed duties.

BG 3.24

If I ceased to perform prescribed actions, all these worlds would perish. I would be responsible for the pandemonium that would prevail, and would thereby destroy the peace of the human race.

BG 3.38

Just as a fire is covered by smoke, a mirror is masked by dust, and an embryo is concealed by the womb, similarly one’s knowledge gets shrouded by desire.

BG 3.39

The knowledge of even the most discerning gets covered by this perpetual enemy in the form of insatiable desire, which is never satisfied and burns like fire, O son of Kunti.

BG 4.3

The same ancient knowledge of Yog, which is the supreme secret, I am today revealing unto you, because you are My friend as well as My devotee, who can understand this transcendental wisdom.

BG 4.5

The Supreme Lord said: Both you and I have had many births, O Arjun. You have forgotten them, while I remember them all, O Parantapa.

BG 4.8

To protect the righteous, to annihilate the wicked, and to reestablish the principles of dharma I appear on this earth, age after age.

BG 4.9

Those who understand the divine nature of My birth and activities, O Arjun, upon leaving the body, do not have to take birth again, but come to My eternal abode.

BG 4.17

You must understand the nature of all three—recommended action, wrong action, and inaction. The truth about these is profound and difficult to understand.

BG 4.17

You must understand the nature of all three—recommended action, wrong action, and inaction. The truth about these is profound and difficult to understand.

BG 4.18

Those who see action in inaction and inaction in action are truly wise amongst humans. Although performing all kinds of actions, they are yogis and masters of all their actions.

BG 4.22

Content with whatever gain comes of its own accord, and free from envy, they are beyond the dualities of life. Being equipoised in success and failure, they are not bound by their actions, even while performing all kinds of activities.

BG 4.27

Some, inspired by knowledge, offer the functions of all their senses and their life energy in the fire of the controlled mind.

BG 4.28

Some offer their wealth as sacrifice, while others offer severe austerities as sacrifice. Some practice the eight-fold path of yogic practices, and yet others study the scriptures and cultivate knowledge as sacrifice, while observing strict vows.

BG 4.40

But persons who possess neither faith nor knowledge, and who are of a doubting nature, suffer a downfall. For the skeptical souls, there is no happiness either in this world or the next.

BG 4.40

But persons who possess neither faith nor knowledge, and who are of a doubting nature, suffer a downfall. For the skeptical souls, there is no happiness either in this world or the next.

BG 5.1

Arjun said: O Shree Krishna, You praised karm sanyās (the path of renunciation of actions), and You also advised to do karm yog (work with devotion). Please tell me decisively which of the two is more beneficial?

BG 5.2

The Supreme Lord said: Both the path of karm sanyās (renunciation of actions) and karm yog (working in devotion) lead to the supreme goal. But karm yog is superior to karm sanyās.

BG 5.5

The supreme state that is attained by means of karm sanyās is also attained by working in devotion. Hence, those who see karm sanyās and karm yog to be identical, truly see things as they are.

BG 5.5

The supreme state that is attained by means of karm sanyās is also attained by working in devotion. Hence, those who see karm sanyās and karm yog to be identical, truly see things as they are.

BG 5.15

The omnipresent God does not involve Himself in the sinful or virtuous deeds of anyone. The living entities are deluded because their inner knowledge is covered by ignorance.

BG 5.18

The truly learned, with the eyes of divine knowledge, see with equal vision a Brahmin, a cow, an elephant, a dog, and a dog-eater.

BG 5.18

The truly learned, with the eyes of divine knowledge, see with equal vision a Brahmin, a cow, an elephant, a dog, and a dog-eater.

BG 5.20

Established in God, having a firm understanding of divine knowledge and not hampered by delusion, they neither rejoice in getting something pleasant nor grieve on experiencing the unpleasant.

BG 5.27-28

Shutting out all thoughts of external enjoyment, with the gaze fixed on the space between the eye-brows, equalizing the flow of the incoming and outgoing breath in the nostrils, and thus controlling the senses, mind, and intellect, the sage who becomes free from desire, fear, and anger, always lives in freedom.

BG 6.1

The Supreme Lord said: Those who perform prescribed duties without desiring the results of their actions are actual sanyāsīs (renunciates) and yogis, not those who have merely ceased performing sacrifices such as Agnihotra yajna or abandoned bodily activities.

BG 6.1

The Supreme Lord said: Those who perform prescribed duties without desiring the results of their actions are actual sanyāsīs (renunciates) and yogis, not those who have merely ceased performing sacrifices such as Agnihotra yajna or abandoned bodily activities.

BG 6.1

The Supreme Lord said: Those who perform prescribed duties without desiring the results of their actions are actual sanyāsīs (renunciates) and yogis, not those who have merely ceased performing sacrifices such as Agnihotra yajna or abandoned bodily activities.

BG 6.9

The yogis look upon all—well-wishers, friends, foes, the pious, and the sinners—with an impartial intellect. The yogi who is of equal intellect toward friend, companion, and foe, neutral among enemies and relatives, and unbiased between the righteous and sinful, is considered to be distinguished among humans.

BG 6.12-13

Seated firmly on it, the yogi should strive to purify the mind by focusing it in meditation with one pointed concentration, controlling all thoughts and activities. He must hold the body, neck, and head firmly in a straight line, and gaze at the tip of the nose, without allowing the eyes to wander.

BG 6.16

O Arjun, those who eat too much or too little, sleep too much or too little, cannot attain success in Yog.

BG 6.16

O Arjun, those who eat too much or too little, sleep too much or too little, cannot attain success in Yog.

BG 6.16

O Arjun, those who eat too much or too little, sleep too much or too little, cannot attain success in Yog.

BG 6.20

When the mind, restrained from material activities, becomes still by the practice of Yog, then the yogi is able to behold the soul through the purified mind, and he rejoices in the inner joy.

BG 6.21

In that joyous state of Yog, called samadhi, one experiences supreme boundless divine bliss, and thus situated, one never deviates from the Eternal Truth.

BG 6.22

Having gained that state, one does not consider any attainment to be greater. Being thus established, one is not shaken even in the midst of the greatest calamity.

BG 6.29

The true yogis, uniting their consciousness with God, see with equal eye, all living beings in God and God in all living beings.

BG 6.30

For those who see Me everywhere and see all things in Me, I am never lost, nor are they ever lost to Me.

BG 6.30

For those who see Me everywhere and see all things in Me, I am never lost, nor are they ever lost to Me.

BG 6.35

Lord Krishna said: O mighty-armed son of Kunti, what you say is correct; the mind is indeed very difficult to restrain. But by practice and detachment, it can be controlled.

BG 6.43

On taking such a birth, O descendant of Kurus, they reawaken the wisdom of their previous lives, and strive even harder toward perfection in Yog.

BG 6.46

A yogi is superior to the tapasvī (ascetic), superior to the jñānī (a person of learning), and even superior to the karmī (ritualistic performer). Therefore, O Arjun, strive to be a yogi.

BG 7.4

Earth, water, fire, air, space, mind, intellect, and ego—these are eight components of My material energy.

BG 7.9

I am the pure fragrance of the Earth, and the brilliance in fire. I am the life-force in all beings, and the penance of the ascetics.

BG 7.9

I am the pure fragrance of the Earth, and the brilliance in fire. I am the life-force in all beings, and the penance of the ascetics.

BG 7.9

I am the pure fragrance of the Earth, and the brilliance in fire. I am the life-force in all beings, and the penance of the ascetics.

BG 7.11

O best of the Bharatas, in strong persons, I am their strength devoid of desire and passion. I am sexual activity not conflicting with virtue or scriptural injunctions.

BG 7.12

The three states of material existence—goodness, passion, and ignorance—are manifested by My energy. They are in Me, but I am beyond them.

BG 7.12

The three states of material existence—goodness, passion, and ignorance—are manifested by My energy. They are in Me, but I am beyond them.

BG 7.16

O best amongst the Bharatas, four kinds of pious people engage in My devotion—the distressed, the seekers of knowledge, the seekers of worldly possessions, and those who are situated in knowledge.

BG 7.17

Amongst these, I consider them to be the highest, who worship Me with knowledge, and are steadfastly and exclusively devoted to Me. I am very dear to them and they are very dear to Me.

BG 7.22

Endowed with faith, the devotee worships a particular celestial god and obtains the objects of desire. But in reality, I alone arrange these benefits.

BG 7.26

O Arjun, I know of past, present, and future, and I also know all living beings; but Me no one knows.

BG 7.26

O Arjun, I know of past, present, and future, and I also know all living beings; but Me no one knows.

BG 7.29

Those who take shelter in Me, striving for liberation from old-age and death, come to know the Brahman, the individual self, and the entire field of karmic action.

BG 7.30

Those who know Me as the governing principle of the adhibhūta (field of matter) and the adhidaiva (the celestial gods), and as adhiyajña (the Lord of all sacrificial performances), such enlightened souls are in full consciousness of Me even at the time of death.

BG 7.30

Those who know Me as the governing principle of the adhibhūta (field of matter) and the adhidaiva (the celestial gods), and as adhiyajña (the Lord of all sacrificial performances), such enlightened souls are in full consciousness of Me even at the time of death.

BG 8.1-2

Arjun said: O Supreme Lord, what is Brahman (Absolute Reality), what is adhyatma (the individual soul), and what is karma? What is said to be adhibhuta, and who is said to be Adhidaiva? Who is Adhiyajna in the body and how is He the Adhiyajna? O Krishna, how are You to be known at the time of death by those of steadfast mind?

BG 8.1-2

Arjun said: O Supreme Lord, what is Brahman (Absolute Reality), what is adhyatma (the individual soul), and what is karma? What is said to be adhibhuta, and who is said to be Adhidaiva? Who is Adhiyajna in the body and how is He the Adhiyajna? O Krishna, how are You to be known at the time of death by those of steadfast mind?

BG 8.4

O best of the embodied souls, the physical manifestation that is constantly changing is called adhibhūta; the universal form of God, which presides over the celestial gods in this creation, is called Adhidaiva; I, who dwell in the heart of every living being, am called Adhiyajna, or the Lord of all sacrifices.

BG 8.5

Those who relinquish the body while remembering Me at the moment of death will come to Me. There is certainly no doubt about this.

BG 8.7

Therefore, always remember Me and also do your duty of fighting the war. With mind and intellect surrendered to Me, you will definitely attain Me; of this, there is no doubt.

BG 8.9-10

God is Omniscient, the most ancient One, the Controller, subtler than the subtlest, the Support of all, and the possessor of an inconceivable divine form; He is brighter than the sun, and beyond all darkness of ignorance. One who at the time of death, with unmoving mind attained by the practice of Yog, fixes the prāṇ (life-airs) between the eyebrows, and steadily remembers the Divine Lord with great devotion, certainly attains Him.

BG 8.12

Restraining all the gates of the body and fixing the mind in the heart region, and then drawing the life-breath to the head, one should get established in steadfast yogic concentration.

BG 8.23-26

I shall now describe to you the different paths of passing away from this world, O best of the Bharatas, one of which leads to liberation and the other leads to rebirth. Those who know the Supreme Brahman and who depart from this world, during the six months of the sun’s northern course, the bright fortnight of the moon, and the bright part of the day, attain the supreme destination. The practitioners of Vedic rituals, who pass away during the six months of the sun’s southern course, the dark fortnight of the moon, the time of smoke, the night, attain the celestial abodes. After enjoying celestial pleasures, they again return to the earth. These two, bright and dark paths, always exist in this world. The way of light leads to liberation and the way of darkness leads to rebirth.

BG 8.28

The yogis, who know this secret, gain merit far beyond the fruits of Vedic rituals, the study of the Vedas, performance of sacrifices, austerities, and charities. Such yogis reach the Supreme Abode.

BG 8.28

The yogis, who know this secret, gain merit far beyond the fruits of Vedic rituals, the study of the Vedas, performance of sacrifices, austerities, and charities. Such yogis reach the Supreme Abode.

BG 9.4

This entire cosmic manifestation is pervaded by Me in My unmanifest form. All living beings dwell in Me, but I do not dwell in them.

BG 9.5

And yet, the living beings do not abide in Me. Behold the mystery of My divine energy! Although I am the Creator and Sustainer of all living beings, I am not influenced by them or by material nature.

BG 9.5

And yet, the living beings do not abide in Me. Behold the mystery of My divine energy! Although I am the Creator and Sustainer of all living beings, I am not influenced by them or by material nature.

BG 9.9

O conqueror of wealth, none of these actions bind Me. I remain like a neutral observer, ever detached from these actions.

BG 9.12

Bewildered by the material energy, such persons embrace demoniac and atheistic views. In that deluded state, their hopes for welfare are in vain, their fruitive actions are wasted, and their culture of knowledge is baffled.

BG 9.14

Always singing My divine glories, striving with great determination, and humbly bowing down before Me, they constantly worship Me in loving devotion.

BG 9.14

Always singing My divine glories, striving with great determination, and humbly bowing down before Me, they constantly worship Me in loving devotion.

BG 9.15

Others, engaging in the yajña of cultivating knowledge, worship Me by many methods. Some see Me as undifferentiated oneness that is non-different from them, while others see Me as separate from them. Still others worship Me in the infinite manifestations of My cosmic form.

BG 9.16-17

It is I who am the Vedic ritual, I am the sacrifice, and I am the oblation offered to the ancestors. I am the medicinal herb, and I am the Vedic mantra. I am the clarified butter, I am the fire and the act of offering. Of this universe, I am the Father; I am also the Mother, the Sustainer, and the Grandsire. I am the purifier, the goal of knowledge, the sacred syllable Om. I am the Ṛig Veda, Sāma Veda, and the Yajur Veda.

BG 9.19

I radiate heat as the sun, and I withhold, as well as send forth rain. I am immortality as well as death personified, O Arjun. I am the spirit as well as matter.

BG 9.19

I radiate heat as the sun, and I withhold, as well as send forth rain. I am immortality as well as death personified, O Arjun. I am the spirit as well as matter.

BG 9.19

I radiate heat as the sun, and I withhold, as well as send forth rain. I am immortality as well as death personified, O Arjun. I am the spirit as well as matter.

BG 9.19

I radiate heat as the sun, and I withhold, as well as send forth rain. I am immortality as well as death personified, O Arjun. I am the spirit as well as matter.

BG 9.24

I am the enjoyer and the only Lord of all sacrifices. But those who fail to realize My divine nature must be reborn.

BG 9.24

I am the enjoyer and the only Lord of all sacrifices. But those who fail to realize My divine nature must be reborn.

BG 9.29

I am equally disposed to all living beings; I am neither inimical nor partial to anyone. But the devotees who worship Me with love reside in Me and I reside in them.

BG 10.2

Neither celestial gods nor the great sages know of My origin. I am the source from which the gods and great seers come.

BG 10.3

Those who know Me as unborn and beginningless, and as the Supreme Lord of the universe, they among mortals are free from illusion and released from all evils.

BG 10.4-5

From Me alone arise the varieties of qualities in humans, such as intellect, knowledge, clarity of thought, forgiveness, truthfulness, control over the senses and mind, joy and sorrow, birth and death, fear and courage, non-violence, equanimity, contentment, austerity, charity, fame, and infamy.

BG 10.4-5

From Me alone arise the varieties of qualities in humans, such as intellect, knowledge, clarity of thought, forgiveness, truthfulness, control over the senses and mind, joy and sorrow, birth and death, fear and courage, non-violence, equanimity, contentment, austerity, charity, fame, and infamy.

BG 10.7

Those who know in truth My glories and divine powers become united with Me through unwavering Bhakti Yog. Of this there is no doubt.

BG 10.9

With their minds fixed on Me and their lives surrendered to Me, My devotees remain ever content in Me. They derive great satisfaction and bliss in enlightening one another about Me and in conversing about My glories.

BG 10.9

With their minds fixed on Me and their lives surrendered to Me, My devotees remain ever content in Me. They derive great satisfaction and bliss in enlightening one another about Me and in conversing about My glories.

BG 10.9

With their minds fixed on Me and their lives surrendered to Me, My devotees remain ever content in Me. They derive great satisfaction and bliss in enlightening one another about Me and in conversing about My glories.

BG 10.12-13

Arjun said: You are the Supreme Divine Personality, the Supreme Abode, the Supreme Purifier, the Eternal God, the Primal Being, the Unborn, and the Greatest. The great sages, like Narad, Asit, Deval, and Vyas, proclaimed this, and now You are declaring it to me Yourself.

BG 10.16-17

Please describe to me Your divine opulences, by which You pervade all the worlds and reside in them. O Supreme Master of Yog, how may I know You and think of You. And while meditating, in what forms can I think of You, O Supreme Divine Personality?

BG 10.18

Tell me again in detail Your divine glories and manifestations, O Janardan. I can never tire of hearing your nectar.

BG 10.20

O Arjun, I am seated in the heart of all living entities. I am the beginning, middle, and end of all beings.

BG 10.20

O Arjun, I am seated in the heart of all living entities. I am the beginning, middle, and end of all beings.

BG 10.20

O Arjun, I am seated in the heart of all living entities. I am the beginning, middle, and end of all beings.

BG 10.23

Amongst the rudras know Me to be Shankar; amongst the semi-celestial beings and demons I am Kuber. I am Agni amongst the vasus and Meru amongst the mountains.

BG 10.23

Amongst the rudras know Me to be Shankar; amongst the semi-celestial beings and demons I am Kuber. I am Agni amongst the vasus and Meru amongst the mountains.

BG 10.24

O Arjun, amongst priests, I am Brihaspati; amongst warrior chiefs I am Kartikeya; and amongst reservoirs of water, know Me to be the ocean.

BG 10.26

Amongst trees I am the peepal tree (sacred fig tree); of the celestial sages I am Narad. Amongst the gandharvas I am Chitrath, and amongst the siddhas I am sage Kapil.

BG 10.27

Amongst horses know Me to be Ucchaihshrava, begotten from the churning of the ocean of nectar. I am Airavata amongst all lordly elephants, and the king amongst humans.

BG 10.28

I am the Vajra (thunderbolt) amongst weapons and Kamadhenu amongst the cows. I am Kaamdev, the god of love, amongst all causes for procreation; and amongst serpents, I am Vasuki.

BG 10.29

Amongst the snakes I am Anant; amongst aquatics I am Varun. Amongst the departed ancestors I am Aryama; amongst dispensers of law I am Yamraj, the lord of death.

BG 10.29

Amongst the snakes I am Anant; amongst aquatics I am Varun. Amongst the departed ancestors I am Aryama; amongst dispensers of law I am Yamraj, the lord of death.

BG 10.30

I am Prahlad amongst the demons; amongst all that controls I am time. Know me to be the lion amongst animals, and Garud amongst the birds.

BG 10.30

I am Prahlad amongst the demons; amongst all that controls I am time. Know me to be the lion amongst animals, and Garud amongst the birds.

BG 10.30

I am Prahlad amongst the demons; amongst all that controls I am time. Know me to be the lion amongst animals, and Garud amongst the birds.

BG 10.31

Amongst purifiers, I am the wind, and amongst wielders of weapons, I am Lord Ram. Of water creatures, I am the crocodile, and of flowing rivers, I am the Ganges.

BG 10.32

O Arjun, know Me to be the beginning, middle, and end of all creation. Amongst sciences I am the science of spirituality, and in debates I am the logical conclusion.

BG 10.32

O Arjun, know Me to be the beginning, middle, and end of all creation. Amongst sciences I am the science of spirituality, and in debates I am the logical conclusion.

BG 10.33

I am the beginning “A” amongst all letters; I am the dual word in grammatical compounds. I am the endless Time, and amongst creators I am Brahma.

BG 10.34

I am the all-devouring death, and I am the origin of those things that are yet to be. Amongst feminine qualities I am fame, prosperity, fine speech, memory, intelligence, courage, and forgiveness.

BG 10.34

I am the all-devouring death, and I am the origin of those things that are yet to be. Amongst feminine qualities I am fame, prosperity, fine speech, memory, intelligence, courage, and forgiveness.

BG 10.34

I am the all-devouring death, and I am the origin of those things that are yet to be. Amongst feminine qualities I am fame, prosperity, fine speech, memory, intelligence, courage, and forgiveness.

BG 10.38

I am just punishment amongst means of preventing lawlessness, and proper conduct amongst those who seek victory. Amongst secrets I am silence, and in the wise I am their wisdom.

BG 10.39

I am the generating seed of all living beings, O Arjun. No creature moving or non-moving can exist without Me.

BG 11.2

I have heard from You in detail about the appearance and disappearance of all living beings, O Lotus-eyed One, and also about Your eternal magnificence.

BG 11.5

The Supreme Lord said: Behold, O Parth, My hundreds and thousands of wonderful forms of various shapes, sizes, and colors.

BG 11.7

Behold now, Arjun, the entire universe, with everything moving and non-moving, assembled together in My universal form. Whatever else you wish to see, observe it all within this universal form.

BG 11.15

Arjun said: O Shree Krishna, I behold within Your body all the gods and hosts of different beings. I see Brahma seated on the lotus flower; I see Shiv, all the sages, and the celestial serpents.

BG 11.15

Arjun said: O Shree Krishna, I behold within Your body all the gods and hosts of different beings. I see Brahma seated on the lotus flower; I see Shiv, all the sages, and the celestial serpents.

BG 11.17

I see Your form, adorned with a crown, and armed with the club and disc, shining everywhere as the abode of splendor. It is hard to look upon You in the blazing fire of Your effulgence, which is radiating like the sun in all directions.

BG 11.20

The space between heaven and earth and all the directions is pervaded by You alone. Seeing Your wondrous and terrible form, I see the three worlds trembling in fear, O Greatest of all beings.

BG 11.22

The rudras, adityas, vasus, sadhyas, vishvadevas, Ashwini Kumars, maruts, ancestors, gandharvas, yakshas, asuras, and siddhas are all beholding You in wonder.

BG 11.22

The rudras, adityas, vasus, sadhyas, vishvadevas, Ashwini Kumars, maruts, ancestors, gandharvas, yakshas, asuras, and siddhas are all beholding You in wonder.

BG 11.22

The rudras, adityas, vasus, sadhyas, vishvadevas, Ashwini Kumars, maruts, ancestors, gandharvas, yakshas, asuras, and siddhas are all beholding You in wonder.

BG 11.22

The rudras, adityas, vasus, sadhyas, vishvadevas, Ashwini Kumars, maruts, ancestors, gandharvas, yakshas, asuras, and siddhas are all beholding You in wonder.

BG 11.24

O Lord Vishnu, seeing Your form touching the sky, effulgent in many colors, with mouths wide open and enormous blazing eyes, my heart is trembling with fear. I have lost all courage and peace of mind.

BG 11.25

Having seen Your many mouths bearing Your terrible teeth, resembling the raging fire at the time of annihilation, I forget where I am and do not know where to go. O Lord of lords, You are the shelter of the universe; please have mercy on me.

BG 11.25

Having seen Your many mouths bearing Your terrible teeth, resembling the raging fire at the time of annihilation, I forget where I am and do not know where to go. O Lord of lords, You are the shelter of the universe; please have mercy on me.

BG 11.26-27

I see all the sons of Dhritarashtra, along with their allied kings, including Bheeshma, Dronacharya, Karn, and also the generals from our side, rushing headlong into Your fearsome mouths. I see some with their heads smashed between Your terrible teeth.

BG 11.34

Dronacharya, Bheeshma, Jayadratha, Karn, and other brave warriors have already been killed by Me. Therefore, slay them without being disturbed. Just fight and you will be victorious over your enemies in battle.

BG 11.34

Dronacharya, Bheeshma, Jayadratha, Karn, and other brave warriors have already been killed by Me. Therefore, slay them without being disturbed. Just fight and you will be victorious over your enemies in battle.

BG 11.34

Dronacharya, Bheeshma, Jayadratha, Karn, and other brave warriors have already been killed by Me. Therefore, slay them without being disturbed. Just fight and you will be victorious over your enemies in battle.

BG 11.36

Arjun said: O Master of the senses, it is but apt that the universe rejoices in giving You praise and is enamored by You. Demons flee fearfully from You in all directions and hosts of perfected saints bow to You.

BG 11.36

Arjun said: O Master of the senses, it is but apt that the universe rejoices in giving You praise and is enamored by You. Demons flee fearfully from You in all directions and hosts of perfected saints bow to You.

BG 11.37

O Great One, who are even greater than Brahma, the original creator, why should they not bow to you? O Limitless One, O Lord of the devatās, O Refuge of the universe, You are the imperishable reality beyond both the manifest and the non-manifest.

BG 11.38

You are the primeval God and the original Divine Personality; You are the sole resting place of this universe. You are both the knower and the object of knowledge; You are the Supreme Abode. O possessor of infinite forms, You alone pervade the entire universe.

BG 11.38

You are the primeval God and the original Divine Personality; You are the sole resting place of this universe. You are both the knower and the object of knowledge; You are the Supreme Abode. O possessor of infinite forms, You alone pervade the entire universe.

BG 11.39

You are Vāyu (god of wind), Yamraj (god of death), Agni (god of fire), Varuṇ (god of water), and Chandra (moon-god). You are the creator Brahma, and the Great-grandfather of all beings. I offer my salutations unto You a thousand times, again and yet again!

BG 11.41-42

Thinking of You as my friend, I presumptuously addressed You as, “O Krishna,” “O Yadav,” “O my dear Friend.” I was ignorant of Your majesty, showing negligence and undue affection. And if, jestfully, I treated You with disrespect, while playing, resting, sitting, eating, when alone, or before others—for all that I crave forgiveness.

BG 11.43

You are the Father of the entire universe, of all moving and non-moving beings. You are the most deserving of worship and the Supreme Spiritual Master. When there is none equal to You in all the three worlds, then who can possibly be greater than You, O Possessor of incomparable power?

BG 11.45

Having seen Your universal form that I had never seen before, I feel great joy. And yet, my mind trembles with fear. Please have mercy on me and again show me Your pleasing form, O God of gods, O Abode of the universe.

BG 11.48

Not by study of the Vedas, nor by the performance of sacrifice, rituals, or charity, nor even by practicing severe austerities, has any mortal ever seen what you have seen, O best of the Kuru warriors.

BG 11.49

Be neither afraid nor bewildered on seeing this terrible form of Mine. Be free from fear and with a cheerful heart, behold Me once again in My personal form.

BG 11.50

Sanjay said: Having spoken thus, the compassionate son of Vasudev displayed His personal (four-armed) form again. Then, He further consoled the frightened Arjun by assuming His gentle (two-armed) form.

BG 11.52-53

The Supreme Lord said: This form of Mine that you are seeing is exceedingly difficult to behold. Even the celestial gods are eager to see it. Neither by the study of the Vedas, nor by penance, charity, or fire sacrifices, can I be seen as you have seen Me.

BG 11.54

O Arjun, by unalloyed devotion alone can I be known as I am, standing before you. Thereby, on receiving My divine vision, O scorcher of foes, one can enter into union with Me.

BG 11.54

O Arjun, by unalloyed devotion alone can I be known as I am, standing before you. Thereby, on receiving My divine vision, O scorcher of foes, one can enter into union with Me.

BG 12.1

Arjun inquired: Between those who are steadfastly devoted to Your personal form and those who worship the formless Brahman, whom do You consider to be more perfect in Yog?

BG 12.3-4

But those who worship the formless aspect of the Absolute Truth—the imperishable, the indefinable, the unmanifest, the all-pervading, the unthinkable, the unchanging, the eternal, and the immoveable—by restraining their senses and being even-minded everywhere, such persons, engaged in the welfare of all beings, also attain Me.

BG 12.13-14

Those devotees are very dear to Me who are free from malice toward all living beings, who are friendly, and compassionate. They are free from attachment to possessions and egotism, equipoised in happiness and distress, and ever-forgiving. They are ever-content, steadily united with Me in devotion, self-controlled, of firm resolve, and dedicated to Me in mind and intellect.

BG 12.15

Those who are not a source of annoyance to anyone and who in turn are not agitated by anyone, who are equal in pleasure and pain, and free from fear and anxiety, such devotees of Mine are very dear to Me.

BG 12.15

Those who are not a source of annoyance to anyone and who in turn are not agitated by anyone, who are equal in pleasure and pain, and free from fear and anxiety, such devotees of Mine are very dear to Me.

BG 12.18-19

Those, who are alike to friend and foe, equipoised in honor and dishonor, cold and heat, joy and sorrow, and are free from all unfavorable association; those who take praise and reproach alike, who are given to silent contemplation, content with what comes their way, without attachment to the place of residence, whose intellect is firmly fixed in Me, and who are full of devotion to Me, such persons are very dear to Me.

BG 13.1

Arjun said, “O Keshav, I wish to understand what are prakṛiti and puruṣh, and what are kṣhetra and kṣhetrajña? I also wish to know what is true knowledge, and what is the goal of this knowledge?

BG 13.1

Arjun said, “O Keshav, I wish to understand what are prakṛiti and puruṣh, and what are kṣhetra and kṣhetrajña? I also wish to know what is true knowledge, and what is the goal of this knowledge?

BG 13.1

Arjun said, “O Keshav, I wish to understand what are prakṛiti and puruṣh, and what are kṣhetra and kṣhetrajña? I also wish to know what is true knowledge, and what is the goal of this knowledge?

BG 13.3

O scion of Bharat, I am also the knower of all the individual fields of activity. The understanding of the body as the field of activities, and the soul and God as the knowers of the field, this I hold to be true knowledge.

BG 13.4

Listen and I will explain to you what that field is and what its nature is. I will also explain how change takes place within it, from what it was created, who the knower of the field of activities is, and what his powers are.

BG 13.4

Listen and I will explain to you what that field is and what its nature is. I will also explain how change takes place within it, from what it was created, who the knower of the field of activities is, and what his powers are.

BG 13.4

Listen and I will explain to you what that field is and what its nature is. I will also explain how change takes place within it, from what it was created, who the knower of the field of activities is, and what his powers are.

BG 13.4

Listen and I will explain to you what that field is and what its nature is. I will also explain how change takes place within it, from what it was created, who the knower of the field of activities is, and what his powers are.

BG 13.4

Listen and I will explain to you what that field is and what its nature is. I will also explain how change takes place within it, from what it was created, who the knower of the field of activities is, and what his powers are.

BG 13.5

Great sages have sung the truth about the field and the knower of the field in manifold ways. It has been stated in various Vedic hymns, and especially revealed in the Brahma Sūtra, with sound logic and conclusive evidence.

BG 13.6

The field of activities is composed of the five great elements, the ego, the intellect, the unmanifest primordial matter, the eleven senses (five knowledge senses, five working senses, and mind), and the five objects of the senses.

BG 13.6

The field of activities is composed of the five great elements, the ego, the intellect, the unmanifest primordial matter, the eleven senses (five knowledge senses, five working senses, and mind), and the five objects of the senses.

BG 13.6

The field of activities is composed of the five great elements, the ego, the intellect, the unmanifest primordial matter, the eleven senses (five knowledge senses, five working senses, and mind), and the five objects of the senses.

BG 13.8-12

Humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service of the Guru; cleanliness of body and mind; steadfastness; and self-control; dispassion toward the objects of the senses; absence of egotism; keeping in mind the evils of birth, disease, old age, and death; non-attachment; absence of clinging to spouse, children, home, and so on; even-mindedness amidst desired and undesired events in life; constant and exclusive devotion toward Me; an inclination for solitary places and an aversion for mundane society; constancy in spiritual knowledge; and philosophical pursuit of the Absolute Truth—all these I declare to be knowledge, and what is contrary to it, I call ignorance.

BG 13.8-12

Humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service of the Guru; cleanliness of body and mind; steadfastness; and self-control; dispassion toward the objects of the senses; absence of egotism; keeping in mind the evils of birth, disease, old age, and death; non-attachment; absence of clinging to spouse, children, home, and so on; even-mindedness amidst desired and undesired events in life; constant and exclusive devotion toward Me; an inclination for solitary places and an aversion for mundane society; constancy in spiritual knowledge; and philosophical pursuit of the Absolute Truth—all these I declare to be knowledge, and what is contrary to it, I call ignorance.

BG 13.15

Though He perceives all sense-objects, yet He is devoid of the senses. He is unattached to everything, and yet He is the sustainer of all. Although He is without attributes, yet He is the enjoyer of the three modes of material nature.

BG 13.15

Though He perceives all sense-objects, yet He is devoid of the senses. He is unattached to everything, and yet He is the sustainer of all. Although He is without attributes, yet He is the enjoyer of the three modes of material nature.

BG 13.16

He exists outside and inside all living beings, those that are moving and not moving. He is subtle, and hence, He is incomprehensible. He is very far, but He is also very near.

BG 13.16

He exists outside and inside all living beings, those that are moving and not moving. He is subtle, and hence, He is incomprehensible. He is very far, but He is also very near.

BG 13.16

He exists outside and inside all living beings, those that are moving and not moving. He is subtle, and hence, He is incomprehensible. He is very far, but He is also very near.

BG 13.16

He exists outside and inside all living beings, those that are moving and not moving. He is subtle, and hence, He is incomprehensible. He is very far, but He is also very near.

BG 13.17

He is indivisible, yet He appears to be divided amongst living beings. Know the Supreme Entity to be the Sustainer, Annihilator, and Creator of all beings.

BG 13.17

He is indivisible, yet He appears to be divided amongst living beings. Know the Supreme Entity to be the Sustainer, Annihilator, and Creator of all beings.

BG 13.17

He is indivisible, yet He appears to be divided amongst living beings. Know the Supreme Entity to be the Sustainer, Annihilator, and Creator of all beings.

BG 13.17

He is indivisible, yet He appears to be divided amongst living beings. Know the Supreme Entity to be the Sustainer, Annihilator, and Creator of all beings.

BG 13.19

I have thus revealed to you the nature of the field, the meaning of knowledge, and the object of knowledge. Only My devotees can understand this in reality, and by doing so, they attain My divine nature.

BG 13.20

Know that prakṛiti (material nature) and puruṣh (the individual souls) are both beginningless. Also know that all transformations of the body and the three modes of nature are produced by material energy.

BG 13.20

Know that prakṛiti (material nature) and puruṣh (the individual souls) are both beginningless. Also know that all transformations of the body and the three modes of nature are produced by material energy.

BG 13.20

Know that prakṛiti (material nature) and puruṣh (the individual souls) are both beginningless. Also know that all transformations of the body and the three modes of nature are produced by material energy.

BG 13.23

Within the body also resides the Supreme Lord. He is said to be the Witness, the Permitter, the Supporter, Transcendental Enjoyer, the ultimate Controller, and the Paramātmā (Supreme Soul).

BG 13.24

Those who understand the truth about Supreme Soul, the individual soul, material nature, and the interaction of the three modes of nature will not take birth here again. They will be liberated regardless of their present condition.

BG 13.25

Some try to perceive the Supreme Soul within their hearts through meditation, and others try to do so through the cultivation of knowledge, while still others strive to attain that realization by the path of action.

BG 13.26

There are still others who are unaware of these spiritual paths, but they hear from others and begin worshipping the Supreme Lord. By such devotion to hearing from saints, they too can gradually cross over the ocean of birth and death.

BG 13.30

They alone truly see who understand that all actions (of the body) are performed by material nature, while the embodied soul actually does nothing.

BG 13.31

When they see the diverse variety of living beings situated in the same material nature, and understand all of them to be born from it, they attain the realization of the Brahman.

BG 13.35

Those who perceive with the eyes of knowledge the difference between the body and the knower of the body, and the process of release from material nature, attain the supreme destination.

BG 14.2

Those who take refuge in this wisdom will be united with Me. They will not be reborn at the time of creation nor destroyed at the time of dissolution.

BG 14.6

Amongst these, sattva guṇa, the mode of goodness, being purer than the others, is illuminating and full of well-being. O sinless one, it binds the soul by creating attachment for a sense of happiness and knowledge.

BG 14.10

Sometimes goodness (sattva) prevails over passion (rajas) and ignorance (tamas), O scion of Bharat. Sometimes passion (rajas) dominates goodness (sattva) and ignorance (tamas), and at other times ignorance (tamas) overcomes goodness (sattva) and passion (rajas).

BG 14.10

Sometimes goodness (sattva) prevails over passion (rajas) and ignorance (tamas), O scion of Bharat. Sometimes passion (rajas) dominates goodness (sattva) and ignorance (tamas), and at other times ignorance (tamas) overcomes goodness (sattva) and passion (rajas).

BG 14.11-13

When all the gates of the body are illumined by knowledge, know it to be a manifestation of the mode of goodness. When the mode of passion predominates, O Arjun, the symptoms of greed, exertion for worldly gain, restlessness, and craving develop. O Arjun, nescience, inertia, negligence, and delusion—these are the dominant signs of the mode of ignorance.

BG 14.11-13

When all the gates of the body are illumined by knowledge, know it to be a manifestation of the mode of goodness. When the mode of passion predominates, O Arjun, the symptoms of greed, exertion for worldly gain, restlessness, and craving develop. O Arjun, nescience, inertia, negligence, and delusion—these are the dominant signs of the mode of ignorance.

BG 14.17

From the mode of goodness arises knowledge, from the mode of passion arises greed, and from the mode of ignorance arise negligence and delusion.

BG 14.17

From the mode of goodness arises knowledge, from the mode of passion arises greed, and from the mode of ignorance arise negligence and delusion.

BG 14.19

When wise persons see that in all work there is no agent of action other than the three guṇas, and they know Me to be transcendental to these guṇas, they attain My divine nature.

BG 14.21

Arjun inquired: What are the characteristics of those who have gone beyond the three guṇas, O Lord? How do they act? How do they go beyond the bondage of the guṇas?

BG 14.22-23

The Supreme Divine Personality said: O Arjun, The persons who are transcendental to the three guṇas neither hate illumination (which is born of sattva), nor activity (which is born of rajas), nor even delusion (which is born of tamas), when these are abundantly present, nor do they long for them when they are absent. They remain neutral to the modes of nature and are not disturbed by them. Knowing it is only the guṇas that act, they stay established in the self, without wavering.

BG 14.22-23

The Supreme Divine Personality said: O Arjun, The persons who are transcendental to the three guṇas neither hate illumination (which is born of sattva), nor activity (which is born of rajas), nor even delusion (which is born of tamas), when these are abundantly present, nor do they long for them when they are absent. They remain neutral to the modes of nature and are not disturbed by them. Knowing it is only the guṇas that act, they stay established in the self, without wavering.

BG 14.22-23

The Supreme Divine Personality said: O Arjun, The persons who are transcendental to the three guṇas neither hate illumination (which is born of sattva), nor activity (which is born of rajas), nor even delusion (which is born of tamas), when these are abundantly present, nor do they long for them when they are absent. They remain neutral to the modes of nature and are not disturbed by them. Knowing it is only the guṇas that act, they stay established in the self, without wavering.

BG 14.26

Those who serve Me with unalloyed devotion rise above the three modes of material nature and come to the level of the Brahman.

BG 14.27

I am the basis of the formless Brahman, the immortal and imperishable, of eternal dharma, and of unending divine bliss.

BG 14.27

I am the basis of the formless Brahman, the immortal and imperishable, of eternal dharma, and of unending divine bliss.

BG 14.27

I am the basis of the formless Brahman, the immortal and imperishable, of eternal dharma, and of unending divine bliss.

BG 15.2

The branches of the tree extend upward and downward, nourished by the three guṇas, with the objects of the senses as tender buds. The roots of the tree hang downward, causing the flow of karma in the human form. Below, its roots branch out causing (karmic) actions in the world of humans.

BG 15.2

The branches of the tree extend upward and downward, nourished by the three guṇas, with the objects of the senses as tender buds. The roots of the tree hang downward, causing the flow of karma in the human form. Below, its roots branch out causing (karmic) actions in the world of humans.

BG 15.3-4

The real form of this tree is not perceived in this world, neither its beginning nor end, nor its continued existence. But this deep-rooted aśhvatth tree must be cut down with a strong axe of detachment. Then one must search out the base of the tree, which is the Supreme Lord, from whom streamed forth the activity of the universe a long time ago. Upon taking refuge in Him, one will not return to this world again.

BG 15.3-4

The real form of this tree is not perceived in this world, neither its beginning nor end, nor its continued existence. But this deep-rooted aśhvatth tree must be cut down with a strong axe of detachment. Then one must search out the base of the tree, which is the Supreme Lord, from whom streamed forth the activity of the universe a long time ago. Upon taking refuge in Him, one will not return to this world again.

BG 15.3-4

The real form of this tree is not perceived in this world, neither its beginning nor end, nor its continued existence. But this deep-rooted aśhvatth tree must be cut down with a strong axe of detachment. Then one must search out the base of the tree, which is the Supreme Lord, from whom streamed forth the activity of the universe a long time ago. Upon taking refuge in Him, one will not return to this world again.

BG 15.9

Using the sense perceptions of the ears, eyes, skin, tongue, and nose, which are grouped around the mind, the embodied soul savors the objects of the senses.

BG 15.9

Using the sense perceptions of the ears, eyes, skin, tongue, and nose, which are grouped around the mind, the embodied soul savors the objects of the senses.

BG 15.9

Using the sense perceptions of the ears, eyes, skin, tongue, and nose, which are grouped around the mind, the embodied soul savors the objects of the senses.

BG 15.11

Striving yogis too are able to realize the soul enshrined in the body. However, those whose minds are not purified cannot cognize it, even though they strive to do so.

BG 15.12

Know that I am like the brilliance of the sun that illuminates the entire solar system. The radiance of the moon and the brightness of the fire also come from Me.

BG 15.13

Permeating the earth, I nourish all living beings with My energy. Becoming the moon, I nourish all plants with the juice of life.

BG 15.13

Permeating the earth, I nourish all living beings with My energy. Becoming the moon, I nourish all plants with the juice of life.

BG 15.15

I am seated in the hearts of all living beings, and from Me come memory, knowledge, as well as forgetfulness. I alone am to be known by all the Vedas, am the author of the Vedant, and the knower of the meaning of the Vedas.

BG 15.15

I am seated in the hearts of all living beings, and from Me come memory, knowledge, as well as forgetfulness. I alone am to be known by all the Vedas, am the author of the Vedant, and the knower of the meaning of the Vedas.

BG 15.15

I am seated in the hearts of all living beings, and from Me come memory, knowledge, as well as forgetfulness. I alone am to be known by all the Vedas, am the author of the Vedant, and the knower of the meaning of the Vedas.

BG 15.15

I am seated in the hearts of all living beings, and from Me come memory, knowledge, as well as forgetfulness. I alone am to be known by all the Vedas, am the author of the Vedant, and the knower of the meaning of the Vedas.

BG 15.16

There are two kinds of beings in creation, the kṣhar (perishable) and the akṣhar (imperishable). The perishable are all beings in the material realm. The imperishable are the the liberated beings.

BG 15.16

There are two kinds of beings in creation, the kṣhar (perishable) and the akṣhar (imperishable). The perishable are all beings in the material realm. The imperishable are the the liberated beings.

BG 15.18

I am transcendental to the perishable world of matter, and even to the imperishable soul; hence I am celebrated, both in the Vedas and the Smṛitis, as the Supreme Divine Personality.

BG 15.18

I am transcendental to the perishable world of matter, and even to the imperishable soul; hence I am celebrated, both in the Vedas and the Smṛitis, as the Supreme Divine Personality.

BG 15.20

I have shared this most secret principle of the Vedic scriptures with you, O sinless Arjun. By understanding this, a person becomes enlightened, and fulfills all that is to be accomplished.

BG 16.1-3

The Supreme Divine Personality said: O scion of Bharat, these are the saintly virtues of those endowed with a divine nature—fearlessness, purity of mind, steadfastness in spiritual knowledge, charity, control of the senses, sacrifice, study of the sacred books, austerity, and straightforwardness; non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion toward all living beings, absence of covetousness, gentleness, modesty, and lack of fickleness; vigor, forgiveness, fortitude, cleanliness, bearing enmity toward none, and absence of vanity.

BG 16.1-3

The Supreme Divine Personality said: O scion of Bharat, these are the saintly virtues of those endowed with a divine nature—fearlessness, purity of mind, steadfastness in spiritual knowledge, charity, control of the senses, sacrifice, study of the sacred books, austerity, and straightforwardness; non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion toward all living beings, absence of covetousness, gentleness, modesty, and lack of fickleness; vigor, forgiveness, fortitude, cleanliness, bearing enmity toward none, and absence of vanity.

BG 16.4

O Parth, the qualities of those who possess a demoniac nature are hypocrisy, arrogance, conceit, anger, harshness, and ignorance.

BG 16.4

O Parth, the qualities of those who possess a demoniac nature are hypocrisy, arrogance, conceit, anger, harshness, and ignorance.

BG 16.4

O Parth, the qualities of those who possess a demoniac nature are hypocrisy, arrogance, conceit, anger, harshness, and ignorance.

BG 16.6

There are two kinds of beings in this world—those endowed with a divine nature and those possessing a demoniac nature. I have described the divine qualities in detail, O Arjun. Now hear from me about the demoniac nature.

BG 16.7

Those possessing a demoniac nature do not comprehend which actions are proper and which are improper. Hence, they possess neither purity, nor good conduct, nor even truthfulness.

BG 16.7

Those possessing a demoniac nature do not comprehend which actions are proper and which are improper. Hence, they possess neither purity, nor good conduct, nor even truthfulness.

BG 16.7

Those possessing a demoniac nature do not comprehend which actions are proper and which are improper. Hence, they possess neither purity, nor good conduct, nor even truthfulness.

BG 16.11

They are obsessed with endless anxieties that end only with death. Still, they maintain with complete assurance that gratification of desires and accumulation of wealth is the highest purpose of life.

BG 16.13-15

The demoniac persons think, “I have gained so much wealth today, and I shall now fulfill this desire of mine. This is mine, and tomorrow I shall have even more. That enemy has been destroyed by me, and I shall destroy the others too! I am like God Himself, I am the enjoyer, I am perfect, I am powerful, and I am happy. I am wealthy and I have highly placed relatives. Who else is equal to me? I shall perform sacrifices (to the celestial gods); I shall give alms; I shall rejoice.” In this way, they are deluded by ignorance.

BG 16.18

Blinded by egotism, strength, arrogance, desire, and anger, the demonic abuse Me, who am present in their own body and in the bodies of others.

BG 17.2

The Supreme Divine Personality said: Every human being is born with innate faith, which can be of three kinds—sāttvic, rājasic, or tāmasic. Now hear about this from Me.

BG 17.2

The Supreme Divine Personality said: Every human being is born with innate faith, which can be of three kinds—sāttvic, rājasic, or tāmasic. Now hear about this from Me.

BG 17.4

Those in the mode of goodness worship the celestial gods; those in the mode of passion worship the yakṣhas and rākṣhasas; those in the mode of ignorance worship ghosts and spirits.

BG 17.5-6

Some people perform stern austerities that are not enjoined by the scriptures, but rather motivated by hypocrisy and egotism. Impelled by desire and attachment, they torment not only the elements of their body, but also I who dwell within them as the Supreme Soul. Know these senseless people to be of demoniacal resolves.

BG 17.10

Foods that are overcooked, stale, putrid, polluted, and impure are dear to persons in the mode of ignorance.

BG 17.10

Foods that are overcooked, stale, putrid, polluted, and impure are dear to persons in the mode of ignorance.

BG 17.12

O best of the Bharatas, know that sacrifice performed for material benefit, or with a hypocritical aim, is in the mode of passion.

BG 17.14

When worship of the Supreme Lord, the Brahmins, the spiritual master, the wise, and the elders is done with the observance of cleanliness, simplicity, celibacy, and non-violence then this worship is declared as the austerity of the body.

BG 17.15

Words that do not cause distress, are truthful, inoffensive, and beneficial, as well as regular recitation of the Vedic scriptures—these are declared as austerity of speech.

BG 17.18

Austerity that is performed with ostentation for the sake of gaining honor, respect, and adoration is in the mode of passion. Its benefits are unstable and transitory.

BG 17.20

Charity given to a worthy person simply because it is right to give, without consideration of anything in return, at the proper time and in the proper place, is stated to be in the mode of goodness.

BG 17.20

Charity given to a worthy person simply because it is right to give, without consideration of anything in return, at the proper time and in the proper place, is stated to be in the mode of goodness.

BG 17.21

But charity given with reluctance, with the hope of a return or in expectation of a reward, is said to be in the mode of passion.

BG 17.22

And that charity, which is given at the wrong place and wrong time to unworthy persons, without showing respect, or with contempt, is held to be of the nature of nescience.

BG 17.23

The words “Om Tat Sat” have been declared as symbolic representations of the Supreme Absolute Truth, from the beginning of creation. From them came the priests, scriptures, and sacrifice.

BG 17.23

The words “Om Tat Sat” have been declared as symbolic representations of the Supreme Absolute Truth, from the beginning of creation. From them came the priests, scriptures, and sacrifice.

BG 17.25

Persons who do not desire fruitive rewards, but seek to be free from material entanglements, utter the word “Tat” along with acts of austerity, sacrifice, and charity.

BG 17.26-27

The word “Sat” means eternal existence and goodness. O Arjun, it is also used to describe an auspicious action. Being established in the performance of sacrifice, penance, and charity, is also described by the word “Sat.” And so any act for such purposes is named “Sat.”

BG 17.26-27

The word “Sat” means eternal existence and goodness. O Arjun, it is also used to describe an auspicious action. Being established in the performance of sacrifice, penance, and charity, is also described by the word “Sat.” And so any act for such purposes is named “Sat.”

BG 17.26-27

The word “Sat” means eternal existence and goodness. O Arjun, it is also used to describe an auspicious action. Being established in the performance of sacrifice, penance, and charity, is also described by the word “Sat.” And so any act for such purposes is named “Sat.”

BG 17.26-27

The word “Sat” means eternal existence and goodness. O Arjun, it is also used to describe an auspicious action. Being established in the performance of sacrifice, penance, and charity, is also described by the word “Sat.” And so any act for such purposes is named “Sat.”

BG 17.28

O son of Pritha, whatever acts of sacrifice, charity, or penance are done without faith, are termed as “Asat.” They are useless both in this world and the next.

BG 17.28

O son of Pritha, whatever acts of sacrifice, charity, or penance are done without faith, are termed as “Asat.” They are useless both in this world and the next.

BG 18.1

Arjun said: O mighty-armed Krishna, I wish to understand the nature of sanyās (renunciation of actions) and tyāg (renunciation of desire for the fruits of actions). O Hrishikesh, I also wish to know the distinction between the two, O Keshinisudan.

BG 18.3

Some learned people declare that all kinds of actions should be given up as evil, while others maintain that acts of sacrifice, charity, and penance should never be abandoned.

BG 18.5

Actions based upon sacrifice, charity, and penance should never be abandoned; they must certainly be performed. Indeed, acts of sacrifice, charity, and penance are purifying even for those who are wise.

BG 18.6

These activities must be performed without attachment and expectation for rewards. This is My definite and supreme verdict, O Arjun.

BG 18.9

When actions are undertaken in response to duty, and one relinquishes attachment to any reward, O Arjun, it is considered renunciation in the nature of goodness.

BG 18.12

The three-fold fruits of actions—pleasant, unpleasant, and mixed—accrue even after death to those who are attached to personal reward. But, for those who renounce the fruits of their actions, there are no such results in the here or hereafter.

BG 18.14

The body, the doer (soul), the various senses, the many kinds of efforts, and Divine Providence—these are the five factors of action.

BG 18.14

The body, the doer (soul), the various senses, the many kinds of efforts, and Divine Providence—these are the five factors of action.

BG 18.19

Knowledge, action, and the doer are declared to be of three kinds in the Sānkhya philosophy, distinguished according to the three modes of material nature. Listen, and I will explain their distinctions to you.

BG 18.19

Knowledge, action, and the doer are declared to be of three kinds in the Sānkhya philosophy, distinguished according to the three modes of material nature. Listen, and I will explain their distinctions to you.

BG 18.22

That knowledge is said to be in the mode of ignorance where one is engrossed in a fragmental concept as if it encompasses the whole, and which is neither grounded in reason nor based on the truth.

BG 18.25

That action is declared to be in the mode of ignorance, which is begun out of delusion, without thought to one’s own ability, and disregarding consequences, loss, and injury to others.

BG 18.28

A performer in the mode of ignorance is one who is undisciplined, vulgar, stubborn, deceitful, slothful, despondent, and a procrastinator.

BG 18.29

Hear now, O Arjun, of the distinctions of intellect and determination, according to the three modes of material nature, as I describe them in detail.

BG 18.30

The intellect is said to be in the nature of goodness, O Parth, when it understands what is proper action and improper action, what is duty and non-duty, what is to be feared and what is not to be feared, what is binding and what is liberating.

BG 18.30

The intellect is said to be in the nature of goodness, O Parth, when it understands what is proper action and improper action, what is duty and non-duty, what is to be feared and what is not to be feared, what is binding and what is liberating.

BG 18.30

The intellect is said to be in the nature of goodness, O Parth, when it understands what is proper action and improper action, what is duty and non-duty, what is to be feared and what is not to be feared, what is binding and what is liberating.

BG 18.31

The intellect is considered in the mode of passion when it is confused between righteousness and unrighteousness, and cannot distinguish between right and wrong conduct, O Parth.

BG 18.31

The intellect is considered in the mode of passion when it is confused between righteousness and unrighteousness, and cannot distinguish between right and wrong conduct, O Parth.

BG 18.31

The intellect is considered in the mode of passion when it is confused between righteousness and unrighteousness, and cannot distinguish between right and wrong conduct, O Parth.

BG 18.32

That intellect which is shrouded in darkness, imagining irreligion to be religion, and perceiving untruth to be the truth, is of the nature of ignorance, O Parth.

BG 18.35

That unintelligent resolve is said to be determination in the mode of ignorance, in which one does not give up dreaming, fearing, grieving, despair, and conceit.

BG 18.36

Now hear from Me, O Arjun, of the three kinds of happiness in which the embodied soul rejoices, and can even reach the end of all suffering.

BG 18.39

That happiness which covers the nature of the self from beginning to end, and which is derived from sleep, indolence, and negligence, is said to be in the mode of ignorance.

BG 18.39

That happiness which covers the nature of the self from beginning to end, and which is derived from sleep, indolence, and negligence, is said to be in the mode of ignorance.

BG 18.41

The duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras—are distributed according to their qualities, in accordance with their guṇas (and not by birth).

BG 18.42

Tranquility, restraint, austerity, purity, patience, integrity, knowledge, wisdom, and belief in a hereafter—these are the intrinsic qualities of work for Brahmins.

BG 18.43

Valor, strength, fortitude, skill in weaponry, resolve never to retreat from battle, large-heartedness in charity, and leadership abilities, these are the natural qualities of work for Kshatriyas.

BG 18.43

Valor, strength, fortitude, skill in weaponry, resolve never to retreat from battle, large-heartedness in charity, and leadership abilities, these are the natural qualities of work for Kshatriyas.

BG 18.51-53

One becomes fit to attain Brahman when he or she possesses a purified intellect and firmly restrains the senses, abandoning sound and other objects of the senses, casting aside attraction and aversion. Such a person relishes solitude, eats lightly, controls body, mind, and speech, is ever engaged in meditation, and practices dispassion. Free from egotism, violence, arrogance, desire, possessiveness of property, and selfishness, such a person, situated in tranquility, is fit for union with Brahman (i.e., realization of the Absolute Truth as Brahman).

BG 18.51-53

One becomes fit to attain Brahman when he or she possesses a purified intellect and firmly restrains the senses, abandoning sound and other objects of the senses, casting aside attraction and aversion. Such a person relishes solitude, eats lightly, controls body, mind, and speech, is ever engaged in meditation, and practices dispassion. Free from egotism, violence, arrogance, desire, possessiveness of property, and selfishness, such a person, situated in tranquility, is fit for union with Brahman (i.e., realization of the Absolute Truth as Brahman).

BG 18.67

This instruction should never be explained to those who are not austere or to those who are not devoted. It should also not be spoken to those who are averse to listening (to spiritual topics), and especially not to those who are envious of Me.

BG 18.67

This instruction should never be explained to those who are not austere or to those who are not devoted. It should also not be spoken to those who are averse to listening (to spiritual topics), and especially not to those who are envious of Me.

BG 18.69

No human being does more loving service to Me than they; nor shall there ever be anyone on this earth more dear to Me.

BG 18.69

No human being does more loving service to Me than they; nor shall there ever be anyone on this earth more dear to Me.

BG 18.70

And I proclaim that those who study this sacred dialogue of ours will worship Me (with their intellect) through the sacrifice of knowledge; such is My view.

BG 18.71

Even those who only listen to this knowledge with faith and without envy will be liberated from sins and attain the auspicious abodes where the pious dwell.

BG 18.74

Sanjay said: Thus, have I heard this wonderful conversation between Shree Krishna, the Son of Vasudev, and Arjun, the noble-hearted son of Pritha. So thrilling is the message that my hair is standing on end.

BG 18.76

As I repeatedly recall this astonishing and wonderful dialogue between the Supreme Lord Shree Krishna and Arjun, O King, I rejoice again and again.

BG 18.77

And remembering that most astonishing and wonderful cosmic form of Lord Krishna, great is my astonishment, and I am thrilled with joy over and over again.

BG 18.77

And remembering that most astonishing and wonderful cosmic form of Lord Krishna, great is my astonishment, and I am thrilled with joy over and over again.