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 1.8

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

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 1.14

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

BG 1.19

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

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 1.29-31

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 1.34-35

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 1.36-37

O Maintainer of all living entities, what pleasure will we derive from killing the sons of Dhritarasthra? Even though they may be aggressors, sin will certainly come upon us if we slay them. Hence, it does not behoove us to kill our own cousins, the sons of Dhritarashtra, and friends. O Madhav (Krishna), how can we hope to be happy by killing our own kinsmen?

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 2.5

It would be better to live in this world by begging, than to enjoy life by killing these noble elders, who are my teachers. If we kill them, the wealth and pleasures we enjoy will be tainted with blood.

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 2.12

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 2.12

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 2.24

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

BG 2.28

O scion of Bharat, all created beings are unmanifest before birth, manifest in life, and again unmanifest on death. So why grieve?

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 2.47

You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction.

BG 2.55

The Supreme Lord said: O Parth, when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the self, such a person is said to be transcendentally situated.

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 3.12

The celestial gods, being satisfied by the performance of sacrifice, will grant you all the desired necessities of life. But those who enjoy what is given to them, without making offerings in return, are verily thieves.

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 3.20-21

By performing their prescribed duties, King Janak and others attained perfection. You should also perform your duties to set an example for the good of the world. Whatever actions great persons perform, common people follow. Whatever standards they set, all the world pursues.

BG 3.20-21

By performing their prescribed duties, King Janak and others attained perfection. You should also perform your duties to set an example for the good of the world. Whatever actions great persons perform, common people follow. Whatever standards they set, all the world pursues.

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 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 4.11

In whatever way people surrender unto Me, I reciprocate accordingly. Everyone follows My path, knowingly or unknowingly, O son of Pritha.

BG 4.15

Knowing this truth, even seekers of liberation in ancient times performed actions. Therefore, following the footsteps of those ancient sages, you too should perform your duty.

BG 4.20

Such people, having given up attachment to the fruits of their actions, are always satisfied and not dependent on external things. Despite engaging in activities, they do not do anything at all.

BG 4.24

For those who are completely absorbed in God-consciousness, the oblation is Brahman, the ladle with which it is offered is Brahman, the act of offering is Brahman, and the sacrificial fire is also Brahman. Such persons, who view everything as God, easily attain Him.

BG 4.25

Some yogis worship the celestial gods with material offerings unto them. Others worship perfectly who offer the self as sacrifice in the fire of the Supreme Truth.

BG 4.25

Some yogis worship the celestial gods with material offerings unto them. Others worship perfectly who offer the self as sacrifice in the fire of the Supreme Truth.

BG 4.36

Even those who are considered the most immoral of all sinners can cross over this ocean of material existence by seating themselves in the boat of divine knowledge.

BG 5.8-9

Those steadfast in karm yog, always think, “I am not the doer,” even while engaged in seeing, hearing, touching, smelling, moving, sleeping, breathing, speaking, excreting, grasping, and opening or closing the eyes. With the light of divine knowledge, they see that it is only the material senses that are moving amongst their objects.

BG 5.13

The embodied beings who are self-controlled and detached reside happily in the city of nine gates free from thoughts that they are the doers or the cause of anything.

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 5.22

The pleasures that arise from contact with the sense objects, though appearing as enjoyable to worldly-minded people, are verily a source of misery. O son of Kunti, such pleasures have a beginning and an end, so the wise do not delight in them.

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 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 6.3

To the soul who is aspiring for perfection in Yog, work without attachment is said to be the means; to the sage who is already elevated in Yog, tranquility in meditation is said to be the means.

BG 6.5

Elevate yourself through the power of your mind, and not degrade yourself, for the mind can be the friend and also the enemy of the self.

BG 6.5

Elevate yourself through the power of your mind, and not degrade yourself, for the mind can be the friend and also the enemy of the self.

BG 6.6

For those who have conquered the mind, it is their friend. For those who have failed to do so, the mind works like an enemy.

BG 6.6

For those who have conquered the mind, it is their friend. For those who have failed to do so, the mind works like an enemy.

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 6.18

With thorough discipline, they learn to withdraw the mind from selfish cravings and rivet it on the unsurpassable good of the self. Such persons are said to be in Yog, and are free from all yearning of the senses.

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 6.24-25

Completely renouncing all desires arising from thoughts of the world, one should restrain the senses from all sides with the mind. Slowly and steadily, with conviction in the intellect, the mind will become fixed in God alone, and will think of nothing else.

BG 6.26

Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on God.

BG 6.41-42

The unsuccessful yogis, upon death, go to the abodes of the virtuous. After dwelling there for many ages, they are again reborn in the earth plane, into a family of pious and prosperous people. Else, if they had developed dispassion due to long practice of Yog, they are born into a family endowed with divine wisdom. Such a birth is very difficult to attain in this world.

BG 6.44

Indeed, they feel drawn toward God, even against their will, on the strength of their past discipline. Such seekers naturally rise above the ritualistic principles of the scriptures.

BG 7.4

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

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 7.14

My divine energy Maya, consisting of the three modes of nature, is very difficult to overcome. But those who surrender unto Me cross over it easily.

BG 7.18

All those who are devoted to Me are indeed noble. But those in knowledge, who are of steadfast mind, whose intellect is merged in Me, and who have made Me alone as their supreme goal, I consider as My very self.

BG 7.18

All those who are devoted to Me are indeed noble. But those in knowledge, who are of steadfast mind, whose intellect is merged in Me, and who have made Me alone as their supreme goal, I consider as My very self.

BG 7.21

Whatever celestial form a devotee seeks to worship with faith, I steady the faith of such a devotee in that form.

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 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 8.6

Whatever one remembers upon giving up the body at the time of death, O son of Kunti, one attains that state, being always absorbed in such contemplation.

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 8.18

At the advent of Brahma’s day, all living beings emanate from the unmanifest source. And at the fall of his night, all embodied beings again merge into their unmanifest source.

BG 8.19

Multitudes of beings repeatedly take birth with the advent of Brahma’s day, and are reabsorbed on the arrival of the cosmic night, to manifest again automatically on the advent of the next cosmic day.

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 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 9.16-17

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 9.16-17

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 9.23

O son of Kunti, even those devotees who faithfully worship other gods also worship Me. But they do so by the wrong method.

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 9.30

Even if the vilest sinners worship Me with exclusive devotion, they are to be considered righteous because they have made the proper resolve.

BG 9.34

Always think of Me, be devoted to Me, worship Me, and offer obeisance to Me. Having dedicated your mind and body to Me, you will certainly come to Me.

BG 10.1

The Lord said: Listen again to My divine teachings, O mighty armed one. Desiring your welfare because you are My beloved friend, I shall reveal them to you.

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 10.11

Out of compassion for them, I, who dwell within their hearts, destroy the darkness born of ignorance, with the luminous lamp of knowledge.

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 10.15

Indeed, You alone know Yourself by Your inconceivable energy, O Supreme Personality, the Creator and Lord of all beings, the God of gods, and the Lord of the universe!

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 10.32

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 10.38

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 10.41

Whatever you see as beautiful, glorious, or powerful, know it to spring from but a spark of My splendor.

BG 10.41

Whatever you see as beautiful, glorious, or powerful, know it to spring from but a spark of My splendor.

BG 11.8

But you cannot see My cosmic form with these physical eyes of yours. Therefore, I grant you divine vision. Behold My majestic opulence!

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 11.25

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 11.28-29

As many waves of the rivers flowing rapidly into the ocean, so are all these great warriors entering into Your blazing mouths. As moths rush with great speed into the fire to perish, so are all these armies entering with great speed into Your mouths.

BG 11.33

Therefore, arise and attain honor! Conquer your foes and enjoy prosperous rulership. These warriors stand already slain by Me, and you will only be an instrument of My work, O expert archer.

BG 11.35

Sanjay said: Hearing these words of Keshav, Arjun trembled with dread. With palms joined, he bowed before Shree Krishna and spoke in a faltering voice, overwhelmed with fear.

BG 11.40

O Lord of infinite power, my salutations to You from the front and the rear, indeed from all sides! You possess infinite valor and might and pervade everything, and thus, You are everything.

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 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 12.6-7

But those who dedicate all their actions to Me, regarding Me as the Supreme goal, worshiping Me and meditating on Me with exclusive devotion, O Parth, I swiftly deliver them from the ocean of birth and death, for their consciousness is united with Me.

BG 12.8

Fix your mind on Me alone and surrender your intellect to Me. There upon, you will always live in Me. Of this, there is no doubt.

BG 12.8

Fix your mind on Me alone and surrender your intellect to Me. There upon, you will always live in Me. Of this, there is no doubt.

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 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 13.5

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 13.15

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 13.20

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 13.26

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 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 14.17

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 14.22-23

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 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 15.7

The embodied souls in this material world are My eternal fragmental parts. But bound by material nature, they are struggling with the six senses including the mind.

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 15.15

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 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 16.19-20

These cruel and hateful persons, the vile and vicious of humankind, I constantly hurl into the wombs of those with similar demoniac natures in the cycle of rebirth in the material world. These ignorant souls take birth again and again in demoniac wombs. Failing to reach Me, O Arjun, they gradually sink to the most abominable type of existence.

BG 16.19-20

These cruel and hateful persons, the vile and vicious of humankind, I constantly hurl into the wombs of those with similar demoniac natures in the cycle of rebirth in the material world. These ignorant souls take birth again and again in demoniac wombs. Failing to reach Me, O Arjun, they gradually sink to the most abominable type of existence.

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 17.3

The faith of all humans conforms to the nature of their mind. All people possess faith, and whatever the nature of their faith, that is verily what they are.

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 17.12

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

BG 17.18

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 17.26-27

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 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 18.8

To give up prescribed duties because they are troublesome or cause bodily discomfort is renunciation in the mode of passion. Such renunciation is never beneficial or elevating.

BG 18.8

To give up prescribed duties because they are troublesome or cause bodily discomfort is renunciation in the mode of passion. Such renunciation is never beneficial or elevating.

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 18.9

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 18.19

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 18.29

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 18.31

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 18.35

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 18.42

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

BG 18.50

Hear from Me briefly, O Arjun, and I shall explain how one, who has attained perfection (of cessation of actions), can also attain Brahman by being firmly fixed in transcendental knowledge.

BG 18.62

Surrender exclusively unto Him with your whole being, O Bharat. By His grace, you will attain perfect peace and the eternal abode.

BG 18.65

Always think of Me, be devoted to Me, worship Me, and offer obeisance to Me. Doing so, you will certainly come to Me. This is My pledge to you, for you are very dear to Me.

BG 18.68

Amongst My devotees, those who teach this most confidential knowledge perform the greatest act of love. They will come to Me, without doubt.