Greatest Verses from Bhagavad Gita
Hare Krishna
Shuklambara Dharam Vishnum
Shashivarnam Chatur Bhujam
Prasanna Vadanam Dhyayet
Sarva Vignopa Santaye
Meaning: Lord Vigneshwara, who wears a white garment, who is all pervading, who has a bright complexion (like a full moon), who has four hands (representing all power), who has an ever-smiling face, upon that deity I meditate, for the removal of all obstacles.
Aum Loka Samastaa Sukinou Bhavanthu.
Meaning – May all the beings in all the worlds be happy;
Peace, peace and peace be everywhere.
Om Shanti Shanti Shanti
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Om Namoh Bhagavateh Vasudevayah
Om Namoh Narayanaya
Chapter 2, Verse 20
na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato ‘yam purano
na hanyate hanyamane sarire
For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.
Chapter 2, Verse 22
vasamsi jirnani yatha vihaya
navani grhnati naro ‘parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi
As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.
Chapter 2, Verse 65
prasade sarva-duhkhanam
hanir asyopajayate
prasanna-cetaso hy asu
buddhih paryavatisthate
For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in such a happy state, one’s intelligence soon becomes steady.
Chapter 2, Verse 71
vihaya kaman yah sarvan
pumams carati nihsprhah
nirmamo nirahankarah
sa santim adhigacchati
A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego–he alone can attain real peace.
To become desireless means not to desire anything for sense gratification. In other words, desire for becoming Krishna conscious is actually desirelessness. One who is situated in this perfect stage knows that because Krishna is the proprietor of everything, therefore everything must be used for the satisfaction of Krishna.
Chapter 3, Verse 20
karmanaiva hi samsiddhim
asthita janakadayah
loka-sangraham evapi
sampasyan kartum arhasi
Even kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.
Chapter 3, Verse 30
mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhutva
yudhyasva vigata-jvarah
Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, do your work
Chapter 3, Verse 35
sreyan sva-dharmo vigunah
para-dharmat svanusthitat
sva-dharme nidhanam sreyah
para-dharmo bhayavahah
It is far better to discharge one’s prescribed duties, even though they may be faultily, than another’s duties. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, for to follow another’s path is dangerous.
Chapter 3, Verse 42
indriyani parany ahur
indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah
The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.
Chapter 3, Verse 43
evam buddheh param buddhva
samstabhyatmanam atmana
jahi satrum maha-baho
kama-rupam durasadam
Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus–by spiritual strength–conquer this insatiable enemy known as desires.
CHAPTER 4, VERSE 7
yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham
Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion–at that time I descend Myself.
CHAPTER 4, VERSE 8
paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge
In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.
CHAPTER 4, VERSE 27
sarvanindriya-karmani
prana-karmani capare
atma-samyama-yogagnau
juhvati jnana-dipite
Those who are interested in self-realization, in terms of mind and sense control, offer the functions of all the senses, as well as the vital force [breath], as oblations into the fire of the controlled mind.
CHAPTER 4, VERSE 24
Brahmarpanam brahma havir
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina
A person who is fully absorbed in Krishna consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.
CHAPTER 4, VERSE 41
yoga-sannyasta-karmanam
jnana-sanchinna-samsayam
atmavantam na karmani
nibadhnanti dhananjaya
Therefore, one who has renounced the fruits of his action, whose doubts are destroyed by transcendental knowledge, and who is situated firmly in the self, is not bound by works, O conqueror of riches.
One who follows the instruction of the Gita, as it is imparted by the Lord, the Personality of Godhead Himself, becomes free from all doubts by the grace of transcendental knowledge. He, as a part and parcel of the Lord, in full Krishna consciousness, is already established in self-knowledge. As such, he is undoubtedly above bondage to action.
Chapter 5, Verse 7
yoga-yukto visuddhatma
vijitatma jitendriyah
sarva-bhutatma-bhutatma
kurvann api na lipyate
One who works in devotion, who is a pure soul, and who controls his mind and senses, is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.
One who is on the path of liberation by Krishna consciousness is very dear to every living being, and every living being is dear to him. This is due to his Krishna consciousness. Such a person cannot think of any living being as separate from Krishna, just as the leaves and branches of a tree are not separate from the tree.
Chapter 5, Verse 8-9
naiva kincit karomiti
yukto manyeta tattva-vit
pasyan srnvan sprsan jighrann
asnan gacchan svapan svasan
pralapan visrjan grhnann
unmisan nimisann api
indriyanindriyarthesu
vartanta iti dharayan
A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.
A person in Krishna consciousness is pure in his existence, and consequently he has nothing to do with any work which depends upon five immediate and remote causes: the doer, the work, the situation, the endeavor and fortune. This is because he is engaged in the loving transcendental service of Krishna. Although he appears to be acting with his body and senses, he is always conscious of his actual position, which is spiritual engagement.
Chapter 5, Verse 13
sarva-karmani manasa
sannyasyaste sukham vasi
nava-dvare pure dehi
naiva kurvan na karayan
When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.
In such a controlled life, in which his deliberations are changed, he lives happily within the city of nine gates. The nine gates are described as follows:
nava-dvare pure dehi hamso lelayate bahih
vasi sarvasya lokasya sthavarasya carasya ca
“The Supreme Personality of Godhead, who is living within the body of a living entity, is the controller of all living entities all over the universe. The body consists of nine gates: two eyes, two nostrils, two ears, one mouth, the anus and the genital. The living entity in his conditioned stage identifies himself with the body, but when he identifies himself with the Lord within himself, he becomes just as free as the Lord, even while in the body.” (Svet. 3.18)
Chapter 5, Verse 17
tad-buddhayas tad-atmanas
tan-nisthas tat-parayanah
gacchanty apunar-avrttim
jnana-nirdhuta-kalmasah
When one’s intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.
The Supreme Transcendental Truth is Lord Krishna. The whole Bhagavad-gita centers around the declaration of Krishna as the Supreme Personality of Godhead.
Chapter 5, Verse 18
vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva sva-pake ca
panditah sama-darsinah
The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].
Chapter 5, Verse 27-28
sparsan krtva bahir bahyams
caksus caivantare bhruvoh
pranapanau samau krtva
nasabhyantara-carinau
yatendriya-mano-buddhir
munir moksa-parayanah
vigateccha-bhaya-krodho
yah sada mukta eva sah
Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils–thus controlling the mind, senses and intelligence, the transcendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.
Being engaged in Krishna consciousness, one can immediately understand one’s spiritual identity, and then one can understand the Supreme Lord by means of devotional service. When he is well situated in devotional service, one comes to the transcendental position, qualified to feel the presence of the Lord in the sphere of one’s activity. This particular position is called liberation in the Supreme.
Chapter 6, Verse 5
uddhared atmanatmanam
natmanam avasadayet
atmaiva hy atmano bandhur
atmaiva ripur atmanah
A man must elevate himself by his own mind, not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well. The word atma denotes body, mind and soul–depending upon different circumstances. In the yoga system, the mind and the conditioned soul are especially important. Mind is the central point of yoga practice, atma refers here to the mind. The purpose of the yoga system is to control the mind and to draw it away from attachment to sense objects. It is stressed herein that the mind must be so trained that it can deliver the conditioned soul from the mire of nescience.
Chapter 6, Verse 7
jitatmanah prasantasya
paramatma samahitah
sitosna-sukha-duhkhesu
tatha manapamanayoh
For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.
Chapter 6, Verse 8
jnana-vijnana-trptatma
kuta-stho vijitendriyah
yukta ity ucyate yogi
sama-lostrasma-kancanah
A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything–whether it be pebbles, stones or gold–as the same.
CHAPTER 6, VERSE 17
yuktahara-viharasya
yukta-cestasya karmasu
yukta-svapnavabodhasya
yogo bhavati duhkha-ha
He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system.
CHAPTER 6, VERSE 26
yato yato niscalati
manas cancalam asthiram
tatas tato niyamyaitad
atmany eva vasam nayet
From whatever and wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self.
CHAPTER 6, VERSE 47
yoginam api sarvesam
mad-gatenantar-atmana
sraddhavan bhajate yo mam
sa me yuktatamo matah
And of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.
jnanam te ‘ham sa-vijnanam
idam vaksyamy asesatah
yaj jnatva neha bhuyo ‘nyaj
jnatavyam avasisyate
I shall now declare unto you in full this knowledge both phenomenal and noumenal, by knowing which there shall remain nothing further to be known.
Complete knowledge includes knowledge of the phenomenal world and the spirit behind it. The source of both of them is transcendental knowledge. The knower, the knowable and the known – everything is Lord Krishna. Transcendence is eternally situated in acts of sacrifice as an offering to Lord Krishna.
CHAPTER 7, VERSE 3
manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah
Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.
CHAPTER 7, VERSE 4
bhumir apo ‘nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
Earth, water, fire, air, ether, mind, intelligence and false ego–all together these eight comprise My separated material energies.
CHAPTER 7, VERSE 8
raso ‘ham apsu kaunteya
prabhasmi sasi-suryayoh
pranavah sarva-vedesu
sabdah khe paurusam nrsu
O son of Kunti [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.
CHAPTER 7, VERSE 9
punyo gandhah prthivyam ca
tejas casmi vibhavasau
jivanam sarva-bhutesu
tapas casmi tapasvisu
I am the original fragrance of the earth, and I am the heat in fire. I am the life of all that lives, and I am the penances of all ascetics.
CHAPTER 7, VERSE 10
bijam mam sarva-bhutanam
viddhi partha sanatanam
buddhir buddhimatam asmi
tejas tejasvinam aham
O son of Prtha, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men.
CHAPTER 7, VERSE 14
daivi hy esa guna-mayi
mama maya duratyaya
mam eva ye prapadyante
mayam etam taranti te
This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.
CHAPTER 7, VERSE 19
bahunam janmanam ante
jnanavan mam prapadyate
vasudevah sarvam iti
sa mahatma su-durlabhah
After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.
CHAPTER 7, VERSE 21
yo yo yam yam tanum bhaktah
sraddhayarcitum icchati
tasya tasyacalam sraddham
tam eva vidadhamy aham
I am in everyone’s heart as the Supersoul. As soon as one desires to worship the demigods, I make his faith steady so that he can devote himself to some particular deity.
CHAPTER 7, VERSE 30
sadhibhutadhidaivam mam
sadhiyajnam ca ye viduh
prayana-kale ‘pi ca mam
te vidur yukta-cetasah
Those who know Me as the Supreme Lord, as the governing principle of the material manifestation, who know Me as the one underlying all the demigods and as the one sustaining all sacrifices, can, with steadfast mind, understand and know Me even at the time of death.
CHAPTER 8, VERSE 3
sri-bhagavan uvaca
aksaram brahma paramam
svabhavo ‘dhyatmam ucyate
bhuta-bhavodbhava-karo
visargah karma-samjnitah
The Supreme Lord said, The indestructible, transcendental living entity is called Brahman, and his eternal nature is called the self. Action pertaining to the development of these material bodies is called karma, or fruitive activities.
CHAPTER 8, VERSE 4
adhibhutam ksaro bhavah
purusas cadhidaivatam
adhiyajno ‘ham evatra
dehe deha-bhrtam vara
Physical nature is known to be endlessly mutable. The universe is the cosmic form of the Supreme Lord, and I am that Lord represented as the Supersoul, dwelling in the heart of every embodied being.
CHAPTER 8, VERSE 5
anta-kale ca mam eva
smaran muktva kalevaram
yah prayati sa mad-bhavam
yati nasty atra samsayah
And whoever, at the time of death, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.
In this verse the importance of Krishna consciousness is stressed. Anyone who quits his body in Krishna consciousness is at once transferred to the transcendental abode of the Supreme Lord. The word smaran (“remembering”) is important. Remembrance of Krishna is not possible for the impure soul who has not practiced Krishna consciousness in devotional service.
To remember Krishna one should chant the maha-mantra, Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, incessantly, following in the footsteps of Lord Caitanya, being more tolerant than a tree, humbler than the grass and offering all respect to others without requiring respect in return. In such a way one will be able to depart from the body successfully remembering Lord Krishna and so attain the supreme goal.
CHAPTER 8, VERSE 7
tasmat sarvesu kalesu
mam anusmara yudhya ca
mayy arpita-mano-buddhir
mam evaisyasy asamsayah
Therefore, Arjuna, you should always think of Me in the form of Krishna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.
CHAPTER 8, VERSE 8
abhyasa-yoga-yuktena
cetasa nanya-gamina
paramam purusam divyam
yati parthanucintayan
He who meditates on the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha [Arjuna], is sure to reach Me.
The devotees can constantly think of the object of worship, the Supreme Lord, in any of His features–Narayana, Krishna, Vasudevayah, Rama, etc., by chanting Hare Krishna. This practice will purify him, and at the end of his life, due to his constant chanting, he will be transferred to the kingdom of God.
CHAPTER 8, VERSE 9
kavim puranam anusasitaram
anor aniyamsam anusmared yah
sarvasya dhataram acintya-rupam
aditya-varnam tamasah parastat
One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun and, being transcendental, is beyond this material nature.
CHAPTER 8, VERSE 10
prayana-kale manasacalena
bhaktya yukto yoga-balena caiva
bhruvor madhye pranam avesya samyak
sa tam param purusam upaiti divyam
One who, at the time of death, fixes his life air between the eyebrows and in full devotion engages himself in remembering the Supreme Lord, will certainly attain to the Supreme Personality of Godhead.
CHAPTER 8, VERSE 12
sarva-dvarani samyamya
mano hrdi nirudhya ca
murdhny adhayatmanah pranam
asthito yoga-dharanam
The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.
CHAPTER 8, VERSE 13
om ity ekaksaram brahma
vyaharan mam anusmaran
yah prayati tyajan deham
sa yati paramam gatim
After being situated in this yoga practice and vibrating the sacred syllable OM, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.
CHAPTER 8, VERSE 15
mam upetya punar janma
duhkhalayam asasvatam
napnuvanti mahatmanah
samsiddhim paramam gatah
After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.
Chapter 9, Verse 2
raja-vidya raja-guhyam
pavitram idam uttamam
pratyaksavagamam dharmyam
su-sukham kartum avyayam
This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.
CHAPTER 9, VERSE 3
asraddadhanah purusa
dharmasyasya parantapa
aprapya mam nivartante
mrtyu-samsara-vartmani
Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world.
CHAPTER 9, VERSE 4
maya tatam idam sarvam
jagad avyakta-murtina
mat-sthani sarva-bhutani
na caham tesv avasthitah
By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.
CHAPTER 9, VERSE 14
satatam kirtayanto mam
yatantas ca drdha-vratah
namasyantas ca mam bhaktya
nitya-yukta upasate
Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.
CHAPTER 9, VERSE 17
pitaham asya jagato
mata dhata pitamahah
vedyam pavitram omkara
rk sama yajur eva ca
I am the father of this universe, the mother, the support, and the grandsire. I am the object of knowledge, the purifier and the syllable om. I am also the Rig, the Sama, and the Yajur [Vedas].
CHAPTER 9, VERSE 18
gatir bharta prabhuh saksi
nivasah saranam suhrt
prabhavah pralayah sthanam
nidhanam bijam avyayam
I am the goal, the sustainer, the master, the witness, the abode, the refuge and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place and the eternal seed.
Lord Krishna is the ultimate goal of shelter, and as such one should take shelter of Krishna either for protection or for annihilation of his distressed condition. And whenever we have to take protection, we should know that our protection must be a living force. Thus Krishna is the supreme living entity. Since Krishna is the source of our generation, or the supreme father, no one can be a better friend than Krishna, nor can anyone be a better well-wisher. Krishna is the original source of creation and the ultimate rest after annihilation. Krishna is therefore the eternal cause of all causes.
CHAPTER 9, VERSE 22
ananyas cintayanto mam
ye janah paryupasate
tesam nityabhiyuktanam
yoga-ksemam vahamy aham
But those who worship Me with devotion, meditating on My transcendental form–to them I carry what they lack and preserve what they have.
One who is unable to live for a moment without Krishna consciousness cannot but think of Krishna twenty-four hours, being engaged in devotional service by hearing, chanting, remembering, offering prayers, worshiping, serving the lotus feet of the Lord, rendering other services, cultivating friendship and surrendering fully to the Lord. Such activities are all auspicious and full of spiritual potencies; indeed, they make the devotee perfect in self-realization. Then his only desire is to achieve the association of the Supreme Personality of Godhead. This is called yoga. By the mercy of the Lord, such a devotee never comes back to this material condition of life. Ksema refers to the merciful protection of the Lord. The Lord helps the devotee to achieve Krishna consciousness by yoga, and when he becomes fully Krishna conscious the Lord protects him from falling down to a miserable conditioned life.
CHAPTER 9, VERSE 26
patram puspam phalam toyam
yo me bhaktya prayacchati
tad aham bhakty-upahrtam
asnami prayatatmanah
If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.
What do these signify? Your body and the bodily senses is the leaf; your heart is the flower/buds; your mind is the fruit and the tears of transcendental bliss is the water offering to Lord Krishna. By offering yourself to Lord Krishna, the body/mind and soul is purified.
CHAPTER 9, VERSE 27
yat karosi yad asnasi
yaj juhosi dadasi yat
yat tapasyasi kaunteya
tat kurusva mad-arpanam
O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.
Thus, it is the duty of everyone to mold his life in such a way that he will not forget Krishna in any circumstance. Everyone has to work for maintenance of his body and soul together, and Krishna recommends herein that one should work for Him.
CHAPTER 9, VERSE 28
subhasubha-phalair evam
moksyase karma-bandhanaih
sannyasa-yoga-yuktatma
vimukto mam upaisyasi
In this way you will be freed from all reactions to good and evil deeds, and by this principle of renunciation you will be liberated and come to Me.
CHAPTER 9, VERSE 30
api cet su-duracaro
bhajate mam ananya-bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah
Even if one commits the most abominable actions, if he is engaged in devotional service, he is to be considered saintly because he is properly situated.
CHAPTER 9, VERSE 33
kim punar brahmanah punya
bhakta rajarsayas tatha
anityam asukham lokam
imam prapya bhajasva mam
How much greater then are the brahmanas, the righteous, the devotees and saintly kings who in this temporary miserable world engage in loving service unto Me.
CHAPTER 9, VERSE 34
man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi yuktvaivam
atmanam mat-parayanah
Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.
One should therefore engage his mind in the eternal form, the primal form of Krishna; with conviction in his heart that Krishna is the Supreme, he should engage himself in worship. There are hundreds of thousands of temples in India for the worship of Krishna, and devotional service is practiced there. When such practice is made, one has to offer obeisances to Krishna. One should lower his head before the Deity and engage his mind, his body, his activities–everything. One must engage in the nine different processes of devotional service, beginning with hearing and chanting about Krishna.
Chapter 10, Verse 8
aham sarvasya prabhavo
mattah sarvam pravartate
iti matva bhajante mam
budha bhava-samanvitah
I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.
Chapter 10, Verse 9
mac-citta mad-gata-prana
bodhayantah parasparam
kathayantas ca mam nityam
tusyanti ca ramanti ca
The thoughts of My pure devotees dwell in Me, their lives are surrendered to Me, and they derive great satisfaction and bliss enlightening one another and conversing about Me.
Chapter 10, Verse 10
tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te
To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.
Chapter 10, Verse 11
tesam evanukampartham
aham ajnana-jam tamah
nasayamy atma-bhavastho
jnana-dipena bhasvata
Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.
By studying Bhagavad-gita, one can become a completely surrendered soul to the Supreme Lord and engage himself in pure devotional service. As the Lord takes charge, one becomes completely free from all kinds of materialistic endeavors.
Chapter 10, Verse 21
adityanam aham visnur
jyotisam ravir amsuman
maricir marutam asmi
naksatranam aham sasi
Of the Adityas I am Visnu, of lights I am the radiant sun, I am Marici of the Maruts, and among the stars I am the moon.
Chapter 10, Verse 22
vedanam sama-vedo ‘smi
devanam asmi vasavah
indriyanam manas casmi
bhutanam asmi cetana
Of the Vedas I am the Sama-veda; of the demigods I am Indra; of the senses I am the mind, and in living beings I am the living force [knowledge].
Chapter 10, Verse 25
maharsinam bhrgur aham
giram asmy ekam aksaram
yajnanam japa-yajno ‘smi
sthavaranam himalayah
Of the great sages I am Bhrgu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas.
Chapter 11, Verse 7
ihaika-stham jagat krtsnam
pasyadya sa-caracaram
mama dehe gudakesa
yac canyad drastum icchasi
Whatever you wish to see can be seen all at once in this body. This universal form can show you all that you now desire, as well as whatever you may desire in the future. Everything is here completely.
No one can see the entire universe sitting in one place. Even the most advanced scientist cannot see what is going on in other parts of the universe. Krishna gives him the power to see anything he wants to see, past, present and future. Thus by the mercy of Krishna, Arjuna is able to see everything.
Chapter 11, Verse 10-11
aneka-vaktra-nayanam
anekadbhuta-darsanam
aneka-divyabharanam
divyanekodyatayudham
divya-malyambara-dharam
divya-gandhanulepanam
sarvascarya-mayam devam
anantam visvato-mukham
Arjuna saw in that universal form unlimited mouths and unlimited eyes. It was all wondrous. The form was decorated with divine, dazzling ornaments and arrayed in many garbs. He was garlanded gloriously, and there were many scents smeared over His body. All was magnificent, all-expanding, unlimited. This was seen by Arjuna.
These two verses indicate that there is no limit to the hands, mouths, legs, etc., of the Lord. These manifestations are distributed throughout the universe and are unlimited. By the grace of the Lord, Arjuna could see them while sitting in one place. That is due to the inconceivable potency of Krishna.
Chapter 11, Verse 12
divi surya-sahasrasya
bhaved yugapad utthita
yadi bhah sadrsi sa syad
bhasas tasya mahatmanah
If hundreds of thousands of suns rose up at once into the sky, they might resemble the effulgence of the Supreme Person in that universal form.
CHAPTER 11, VERSE 40
namah purastad atha prsthatas te
namo ‘stu te sarvata eva sarva
ananta-viryamita-vikramas tvam
sarvam samapnosi tato ‘si sarvah
Obeisances from the front, from behind and from all sides! O unbounded power, You are the master of limitless might! You are all-pervading, and thus You are everything!
CHAPTER 11, VERSE 43
pitasi lokasya caracarasya
tvam asya pujyas ca gurur gariyan
na tvat-samo ‘sty abhyadhikah kuto ‘nyo
loka-traye ‘py apratima-prabhava
You are the father of this complete cosmic manifestation, the worshipable chief, the spiritual master. No one is equal to You, nor can anyone be one with You. Within the three worlds, You are immeasurable.
The Lord Krishna is worshipable as a father is worshipable for his son. He is the spiritual master because He originally gave the Vedic instructions to Brahma, and presently He is also instructing Bhagavad-gita to Arjuna; therefore He is the original spiritual master, and any bona fide spiritual master at the present moment must be a descendant in the line of disciplic succession stemming from Krishna. Without being a representative of Krishna, one cannot become a teacher or spiritual master of transcendental subject matter.
CHAPTER 11, VERSE 46
kiritinam gadinam cakra-hastam
icchami tvam drastum aham tathaiva
tenaiva rupena catur-bhujena
sahasra-baho bhava visva-murte
O universal Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form.
CHAPTER 11, VERSE 47
sri-bhagavan uvaca
maya prasannena tavarjunedam
rupam param darsitam atma-yogat
tejo-mayam visvam anantam adyam
yan me tvad anyena na drsta-purvam
The Blessed Lord said: My dear Arjuna, happily do I show you this universal form within the material world by My internal potency. No one before you has ever seen this unlimited and glaringly effulgent form.
CHAPTER 11, VERSE 55
mat-karma-krn mat-paramo
mad-bhaktah sanga-varjitah
nirvairah sarva-bhutesu
yah sa mam eti pandava
My dear Arjuna, one who is engaged in My pure devotional service, free from the contaminations of previous activities and from mental speculation, who is friendly to every living entity, certainly comes to Me.
CHAPTER 12, VERSE 2
sri-bhagavan uvaca
mayy avesya mano ye mam
nitya-yukta upasate
sraddhaya parayopetas
te me yuktatama matah
The Blessed Lord said: He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect.
CHAPTER 12, VERSE 6-7
ye tu sarvani karmani
mayi sannyasya mat-parah
ananyenaiva yogena
mam dhyayanta upasate
tesam aham samuddharta
mrtyu-samsara-sagarat
bhavami na cirat partha
mayy avesita-cetasam
For one who worships Me, giving up all his activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, who has fixed his mind upon Me, O son of Prtha, for him I am the swift deliverer from the ocean of birth and death.
CHAPTER 12, VERSE 8
mayy eva mana adhatsva
mayi buddhim nivesaya
nivasisyasi mayy eva
ata urdhvam na samsayah
Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt.
CHAPTER 12, VERSE 9
atha cittam samadhatum
na saknosi mayi sthiram
abhyasa-yogena tato
mam icchaptum dhananjaya
My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulated principles of bhakti-yoga. In this way you will develop a desire to attain to Me.
CHAPTER 12, VERSE 12
sreyo hi jnanam abhyasaj
jnanad dhyanam visisyate
dhyanat karma-phala-tyagas
tyagac chantir anantaram
If you cannot take to this practice, then engage yourself in the cultivation of knowledge. Better than knowledge, however, is meditation, and better than meditation is renunciation of the fruits of action, for by such renunciation one can attain peace of mind.
CHAPTER 12, VERSE 13-14
advesta sarva-bhutanam
maitrah karuna eva ca
nirmamo nirahankarah
sama-duhkha-sukhah ksami
santustah satatam yogi
yatatma drdha-niscayah
mayy arpita-mano-buddhir
yo mad-bhaktah sa me priyah
One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego and equal both in happiness and distress, who is always satisfied and engaged in devotional service with determination and whose mind and intelligence are in agreement with Me–he is very dear to Me.
CHAPTER 12, VERSE 15
yasman nodvijate loko
lokan nodvijate ca yah
harsamarsa-bhayodvegair
mukto yah sa ca me priyah
He for whom no one is put into difficulty and who is not disturbed by anxiety, who is steady in happiness and distress, is very dear to Me.
CHAPTER 12, VERSE 16
anapeksah sucir daksa
udasino gata-vyathah
sarvarambha-parityagi
yo mad-bhaktah sa me priyah
A devotee who is not dependent on the ordinary course of activities, who is pure, expert, without cares, free from all pains, and who does not strive for some result, is very dear to Me.
CHAPTER 12, VERSE 18-19
samah satrau ca mitre ca
tatha manapamanayoh
sitosna-sukha-duhkhesu
samah sanga-vivarjitah
tulya-ninda-stutir mauni
santusto yena kenacit
aniketah sthira-matir
bhaktiman me priyo narah
One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contamination, always silent and satisfied with anything, who doesn’t care for any residence, who is fixed in knowledge and engaged in devotional service, is very dear to Me.
tulya-ninda-stutir mauni
santusto yena kenacit
aniketah sthira-matir
bhaktiman me priyo narah
One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contamination, always silent and satisfied with anything, who doesn’t care for any residence, who is fixed in knowledge and engaged in devotional service, is very dear to Me.
A devotee is always free from all bad association. Sometimes one is praised and sometimes one is defamed; that is the nature of human society. But a devotee is always transcendental to artificial fame and infamy, distress or happiness. He is very patient. He does not speak of anything but the topics about Krishna; therefore he is called silent.
CHAPTER 12, VERSE 20
ye tu dharmamrtam idam
yathoktam paryupasate
sraddadhana mat-parama
bhaktas te ‘tiva me priyah
He who follows this imperishable path of devotional service and who completely engages himself with faith, making Me the supreme goal, is very, very dear to Me.
CHAPTER 13, VERSE 3
ksetra-jnam capi mam viddhi
sarva-ksetresu bharata
ksetra-ksetrajnayor jnanam
yat taj jnanam matam mama
O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge. That is My opinion.
Chapter 13, Verse 21
karya-karana-kartrtve
hetuh prakrtir ucyate
purusah sukha-duhkhanam
bhoktrtve hetur ucyate
Nature is said to be the cause of all material activities and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.
Chapter 13, Verse 22
purusah prakrti-stho hi
bhunkte prakrti-jan gunan
karanam guna-sango ‘sya
sad-asad-yoni-janmasu
The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species.
Chapter 13, Verse 28
samam sarvesu bhutesu
tisthantam paramesvaram
vinasyatsv avinasyantam
yah pasyati sa pasyati
One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul is ever destroyed, actually sees.
Chapter 13, Verse 35
ksetra-ksetrajnayor evam
antaram jnana-caksusa
bhuta-prakrti-moksam ca
ye vidur yanti te param
One who knowingly sees this difference between the body and the owner of the body and can understand the process of liberation from this bondage, also attains to the supreme goal.
Chapter 14, Verse 5
sattvam rajas tama iti
gunah prakrti-sambhavah
nibadhnanti maha-baho
dehe dehinam avyayam
Material nature consists of the three modes–goodness, passion and ignorance. When the living entity comes in contact with nature, he becomes conditioned by these modes.
Chapter 14, Verse 6
tatra sattvam nirmalatvat
prakasakam anamayam
sukha-sangena badhnati
jnana-sangena canagha
O sinless one, the mode of goodness being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.
CHAPTER 14, VERSE 11
sarva-dvaresu dehe ‘smin
prakasa upajayate
jnanam yada tada vidyad
vivrddham sattvam ity uta
The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.
CHAPTER 14, VERSE 17
sattvat sanjayate jnanam
rajaso lobha eva ca
pramada-mohau tamaso
bhavato ‘jnanam eva ca
From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance, foolishness, madness and illusion develop.
CHAPTER 14, VERSE 19
nanyam gunebhyah kartaram
yada drastanupasyati
gunebhyas ca param vetti
mad-bhavam so ‘dhigacchati
When you see that there is nothing beyond these modes of nature in all activities and that the Supreme Lord is transcendental to all these modes, then you can know My spiritual nature.
CHAPTER 14, VERSE 22-25
sri-bhagavan uvaca
prakasam ca pravrttim ca
moham eva ca pandava
na dvesti sampravrttani
na nivrttani kanksati
udasina-vad asino
gunair yo na vicalyate
guna vartanta ity evam
yo ‘vatisthati nengate
sama-duhkha-sukhah sva-sthah
sama-lostasma-kancanah
tulya-priyapriyo dhiras
tulya-nindatma-samstutih
manapamanayos tulyas
tulyo mitrari-paksayoh
sarvarambha-parityagi
gunatitah sa ucyate
The Blessed Lord said: He who does not hate illumination, attachment and delusion when they are present, nor longs for them when they disappear; who is seated like one unconcerned, being situated beyond these material reactions of the modes of nature, who remains firm, knowing that the modes alone are active; who regards alike pleasure and pain, and looks on a clod, a stone and a piece of gold with an equal eye; who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike, who has abandoned all fruitive undertakings–such a man is said to have transcended the modes of nature.
CHAPTER 15, VERSE 1-2
sri-bhagavan uvaca
urdhva-mulam adhah-sakham
asvattham prahur avyayam
chandamsi yasya parnani
yas tam veda sa veda-vit
adhas cordhvam prasrtas tasya sakha
guna-pravrddha visaya-pravalah
adhas ca mulany anusantatani
karmanubandhini manusya-loke
The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.
The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.
CHAPTER 15, VERSE 5
nirmana-moha jita-sanga-dosa
adhyatma-nitya vinivrtta-kamah
dvandvair vimuktah sukha-duhkha-samjnair
gacchanty amudhah padam avyayam tat
One who is free from illusion, false prestige, and false association, who understands the eternal, who is done with material lust and is freed from the duality of happiness and distress, and who knows how to surrender unto the Supreme Person, attains to that eternal kingdom.
CHAPTER 15, VERSE 6
na tad bhasayate suryo
na sasanko na pavakah
yad gatva na nivartante
tad dhama paramam mama
That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.
CHAPTER 15, VERSE 7
mamaivamso jiva-loke
jiva-bhutah sanatanah
manah-sasthanindriyani
prakrti-sthani karsati
The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.
CHAPTER 15, VERSE 8
sariram yad avapnoti
yac capy utkramatisvarah
grhitvaitani samyati
vayur gandhan ivasayat
The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas.
CHAPTER 15, VERSE 15
sarvasya caham hrdi sannivisto
mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham
I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas I am to be known; indeed I am the compiler of Vedanta, and I am the knower of the Vedas.
CHAPTER 15, VERSE 16
dvav imau purusau loke
ksaras caksara eva ca
ksarah sarvani bhutani
kuta-stho ‘ksara ucyate
There are two classes of beings, the fallible and the infallible. In the material world every entity is fallible, and in the spiritual world every entity is called infallible.
CHAPTER 15, VERSE 17
uttamah purusas tv anyah
paramatmety udahrtah
yo loka-trayam avisya
bibharty avyaya isvarah
Besides these two, there is the greatest living personality, the Lord Himself, who has entered into these worlds and is maintaining them.
CHAPTER 15, VERSE 18
yasmat ksaram atito ‘ham
aksarad api cottamah
ato ‘smi loke vede ca
prathitah purusottamah
Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.
No one can surpass the Supreme Personality of Godhead, Krishna–neither the conditioned soul nor the liberated soul. He is, therefore, the greatest of personalities. Now it is clear here that the living entities and the Supreme Personality of Godhead are individuals. The difference is that the living entities, either in the conditioned state or in the liberated state, cannot surpass in quantity the inconceivable potencies of the Supreme Personality of Godhead.
CHAPTER 15, VERSE 19
yo mam evam asammudho
janati purusottamam
sa sarva-vid bhajati mam
sarva-bhavena bharata
Whoever knows Me as the Supreme Personality of Godhead, without doubting, is to be understood as the knower of everything, and He therefore engages himself in full devotional service, O son of Bharata.
CHAPTER 15, VERSE 20
iti guhyatamam sastram
idam uktam mayanagha
etad buddhva buddhiman syat
krta-krtyas ca bharata
This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.
CHAPTER 16, VERSE 1-3
sri-bhagavan uvaca
abhayam sattva-samsuddhir
jnana-yoga-vyavasthitih
danam damas ca yajnas ca
svadhyayas tapa arjavam
ahimsa satyam akrodhas
tyagah santir apaisunam
daya bhutesv aloluptvam
mardavam hrir acapalam
tejah ksama dhrtih saucam
adroho nati-manita
bhavanti sampadam daivim
abhijatasya bharata
The Blessed Lord said: Fearlessness, purification of one’s existence, cultivation of spiritual knowledge, charity, self-control, performance of sacrifice, study of the Vedas, austerity and simplicity; nonviolence, truthfulness, freedom from anger; renunciation, tranquility, aversion to faultfinding, compassion and freedom from covetousness; gentleness, modesty and steady determination; vigor, forgiveness, fortitude, cleanliness, freedom from envy and the passion for honor–these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.
CHAPTER 16, VERSE 21
tri-vidham narakasyedam
dvaram nasanam atmanah
kamah krodhas tatha lobhas
tasmad etat trayam tyajet
There are three gates leading to this hell–lust, anger and greed. Every sane man should give these up, for they lead to the degradation of the soul.
CHAPTER 16, VERSE 22
etair vimuktah kaunteya
tamo-dvarais tribhir narah
acaraty atmanah sreyas
tato yati param gatim
The man who has escaped these three gates of hell, O son of Kunti, performs acts conducive to self-realization and thus gradually attains the supreme destination.
CHAPTER 17, VERSE 11
aphalakanksibhir yajno
vidhi-disto ya ijyate
yastavyam eveti manah
samadhaya sa sattvikah
Of sacrifices, that sacrifice performed according to duty and to scriptural rules, and with no expectation of reward, is of the nature of goodness.
CHAPTER 17, VERSE 15
anudvega-karam vakyam
satyam priya-hitam ca yat
svadhyayabhyasanam caiva
van-mayam tapa ucyate
Austerity of speech consists in speaking truthfully and beneficially and in avoiding speech that offends. One should also recite the Vedas regularly.
CHAPTER 17, VERSE 16
manah-prasadah saumyatvam
maunam atma-vinigrahah
bhava-samsuddhir ity etat
tapo manasam ucyate
And serenity, simplicity, gravity, self-control and purity of thought are the austerities of the mind.
To make the mind austere is to detach it from sense gratification. It should be so trained that it can be always thinking of doing good for others. The best training for the mind is gravity in thought.
CHAPTER 17, VERSE 17
sraddhaya paraya taptam
tapas tat tri-vidham naraih
aphalakanksibhir yuktaih
sattvikam paricaksate
This threefold austerity, practiced by men whose aim is not to benefit themselves materially but to please the Supreme, is of the nature of goodness.
CHAPTER 17, VERSE 20
datavyam iti yad danam
diyate ‘nupakarine
dese kale ca patre ca
tad danam sattvikam smrtam
That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return, is considered to be charity in the mode of goodness.
CHAPTER 18, VERSE 2
sri-bhagavan uvaca
kamyanam karmanam nyasam
sannyasam kavayo viduh
sarva-karma-phala-tyagam
prahus tyagam vicaksanah
The Supreme Lord said, To give up the results of all activities is called renunciation [tyaga] by the wise. And that state is called the renounced order of life [sannyasa] by great learned men.
CHAPTER 18, VERSE 5
yajna-dana-tapah-karma
na tyajyam karyam eva tat
yajno danam tapas caiva
pavanani manisinam
Acts of sacrifice, charity and penance are not to be given up but should be performed. Indeed, sacrifice, charity and penance purify even the great souls.
CHAPTER 18, VERSE 6
etany api tu karmani
sangam tyaktva phalani ca
kartavyaniti me partha
niscitam matam uttamam
All these activities should be performed without any expectation of result. They should be performed as a matter of duty, O son of Prtha. That is My final opinion.
CHAPTER 18, VERSE 9
karyam ity eva yat karma
niyatam kriyate ‘rjuna
sangam tyaktva phalam caiva
sa tyagah sattviko matah
But he who performs his prescribed duty only because it ought to be done, and renounces all attachment to the fruit–his renunciation is of the nature of goodness, O Arjuna.
Prescribed duties must be performed with this mentality. One should act without attachment for the result; he should be disassociated from the modes of work. A man working in Krishna consciousness in a factory does not associate himself with the work of the factory, nor with the workers of the factory. He simply works for Krishna. And when he gives up the result for Krishna, he is acting transcendentally.
CHAPTER 18, VERSE 10
na dvesty akusalam karma
kusale nanusajjate
tyagi sattva-samavisto
medhavi chinna-samsayah
Those who are situated in the mode of goodness, who neither hate inauspicious work nor are attached to auspicious work, have no doubts about work.
CHAPTER 18, VERSE 11
na hi deha-bhrta sakyam
tyaktum karmany asesatah
yas tu karma-phala-tyagi
sa tyagity abhidhiyate
It is indeed impossible for an embodied being to give up all activities. Therefore it is said that he who renounces the fruits of action is one who has truly renounced.
CHAPTER 18, VERSE 20
sarva-bhutesu yenaikam
bhavam avyayam iksate
avibhaktam vibhaktesu
taj jnanam viddhi sattvikam
That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.
CHAPTER 18, VERSE 30
pravrttim ca nivrttim ca
karyakarye bhayabhaye
bandham moksam ca ya vetti
buddhih sa partha sattviki
O son of Prtha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, that understanding is established in the mode of goodness.
CHAPTER 18, VERSE 51-53
buddhya visuddhaya yukto
dhrtyatmanam niyamya ca
sabdadin visayams tyaktva
raga-dvesau vyudasya ca
vivikta-sevi laghv-asi
yata-vak-kaya-manasah
dhyana-yoga-paro nityam
vairagyam samupasritah
ahankaram balam darpam
kamam krodham parigraham
vimucya nirmamah santo
brahma-bhuyaya kalpate
Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little and who controls the body and the tongue, and is always in trance and is detached, who is without false ego, false strength, false pride, lust, anger, and who does not accept material things, such a person is certainly elevated to the position of self-realization.
CHAPTER 18, VERSE 54
brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.
CHAPTER 18, VERSE 55
bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram
One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.
CHAPTER 18, VERSE 62
tam eva saranam gaccha
sarva-bhavena bharata
tat-prasadat param santim
sthanam prapsyasi sasvatam
O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.
CHAPTER 18, VERSE 63
iti te jnanam akhyatam
guhyad guhyataram maya
vimrsyaitad asesena
yathecchasi tatha kuru
Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.
CHAPTER 18, VERSE 65
man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo ‘si me
Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
The most confidential part of knowledge is that one should become a pure devotee of Krishna and always think of Him and act for Him. And the Lord’s promise is that anyone who is in such pure Krishna consciousness will certainly return to the abode of Krishna, where he will be engaged in the association of Krishna face to face. This most confidential part of knowledge is spoken to Arjuna because he is the dear friend of Krishna. Everyone who follows the path of Arjuna can become a dear friend to Krishna and obtain the same perfection as Arjuna.
These words stress that one should concentrate his mind upon Krishna–the very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair.
CHAPTER 18, VERSE 66
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.
The Lord has described various kinds of knowledge, processes of religion, knowledge of the Supreme Brahman, knowledge of the Supersoul, knowledge of the different types of orders and statuses of social life, knowledge of the renounced order of life, knowledge of nonattachment, sense and mind control, meditation, etc. He has described in so many ways different types of religion. Now, in summarizing Bhagavad-gita, the Lord says that Arjuna should give up all the processes that have been explained to him; he should simply surrender to Krishna. That surrender will save him from all kinds of sinful reactions, for the Lord personally promises to protect him.
Guru Brahma Guru Vishnu
Guru Devo Maheshwara
Guru Sakshat Param Brahma
Tasmai Shri Gurave Namah
Meaning – Guru is the Creator Lord Brahma, Guru is Protector Lord Vishnu, Guru is Lord Maheshwara. Guru is verily the supreme reality. Sublime prostrations to Him.
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Om Namoh Bhagavateh Vasudevayah
Om Namoh Narayanaya
“Sarva Mangala Mangalye
Shive Sarvaartha Saadhike
Sharanye Tryambake
Gauri Naaraayani Namostute”
The meaning is
Sarva mangala mangalye – To auspiciousness of all auspiciousness
Shiva -to the Good, Pure, Benevolent, remover of Sins
Sarvarrtha saadhike – to the accomplisher of all selfless, Pure objectives
Sharanye – Protector of the Dharma/beings, Goddess who is the Source of Refuge
Tryambake – to the Lord of the three worlds.
Gauri – to the Goddess who bestows transcendental knowledge/wisdom
Naaraayani – Exposer of Universal Consciousness/Non-duality of the Lord
Namostute- We bow to you.
Aum Loka Samastaa Sukinou Bhavanthu.
Meaning – May all the beings in all the worlds be happy;
Peace, peace and peace be everywhere.
Om Shanti Shanti Shanti
Aum Yoga Vasistha 