How to become Spiritual Masters

By: 

Vidura dasa, California

TEXT 130

ei mata yanra ghare kare prabhu bhiksa

sei aiche kahe, tanre karaya ei siksa

 

TRANSLATION

 

At whosoever's house Sri Chaitanya accepted His alms by taking prasada, He would convert the dwellers to His sankirtana movement and advise them just as He advised the brahmana named Kurma.

 

PURPORT

 

The cult of Sri Chaitanya Mahaprabhu is explained here very nicely. One who surrenders to Him and is ready to follow Him with heart and soul does not need to change his location. Nor is it necessary for one to change status. One may remain a householder, a medical practitioner, an engineer or whatever. It doesn't matter. One only has to follow the instruction of Sri Chaitanya Mahaprabhu, chant the Hare Krishna maha-mantra and instruct relatives and friends in the teachings of the Bhagavad-gita and Srimad-Bhagavatam. One has to learn humility and meekness at home, following the instructions of Sri Chaitanya Mahaprabhu, and in that way one's life will be spiritually successful. One should not try to be an artificially advanced devotee, thinking, "I am a first-class devotee." Such thinking should be avoided. It is best not to accept any disciples. One has to become purified at home by chanting the Hare Krishna maha-mantra and preaching the principles enunciated by Sri Chaitanya Mahaprabhu. Thus one can become a spiritual master and be freed from the contamination of material life.

 

There are many sahajiyas who decry the activities of the six Gosvamis - Srila Rupa, Sanatana, Raghunatha dasa, Bhatta Raghunatha, Jiva and Gopala Bhatta Gosvamis - who are the personal associates of Sri Chaitanya Mahaprabhu and who enlightened society by writing books on devotional service. Similarly, Narottama dasa Thakura and other great acharyas like Madhvacharya, Ramanujacharya and others accepted many thousands of disciples to induce them to render devotional service. However, there is a class of sahajiyas who think that these activities are opposed to the principles of devotional service. Indeed, they consider such activities simply another phase of materialism. Thus opposing the principles of Sri Chaitanya Mahaprabhu, they commit offenses at His lotus feet. They should better consider His instructions and, instead of seeking to be considered humble and meek, should refrain from criticizing the followers of Sri Chaitanya Mahaprabhu who engage in preaching. To protect His preachers, Sri Chaitanya Mahaprabhu has given much clear advice in these verses of Sri Chaitanya-charitamrita.

 

Note: Srila Prabhupada makes it clear and simple how to make our lives spiritually successful. All that is required is surrender to the spiritual master with readiness, heart and soul. We do not need to change our location or status. Whatever position we are in, what matters is that we humbly follow the actual instruction of Sri Chaitanya Mahaprabhu under the guiding instructions of His representative, HDG Srila Prabhupada, chant Hare Krishna, and instruct others in the teachings of the Bhagavad-gita and Srimad-Bhagavatam as so very authoritatively and conveniently presented by HDG Srila Prabhupada.

 

Srila Prabhupada also warns us of the dangers to avoid in the process of making our lives spiritually successful. He says we should not artificially try to be a very advanced devotee, thinking of ourselves as first-class devotees. We must be humble and meek, as Srila Prabhupada says. It is significant that Srila Prabhupada adds that it is better to not accept any disciples in this regard. Srila Prabhupada says in the Nectar of Devotion Text 5:

 

“...the advanced uttama-adhikari Vaishnava devotee should be accepted as a spiritual master. ...one should not imitate the behavior of an advanced devotee or maha-bhagavata without being self-realized, for by such imitation one will eventually become degraded. ...One should not become a spiritual master unless he has attained the platform of uttama-adhikari.”

 

In His Chaitanya-charitamrita Purport Srila Prabhupada further explains the method by which we should become purified of material contamination. That is, we should simply chant Hare Krishna at home and preach the principles of Lord Chaitanya as presented by Srila Prabhupada and in that way become spiritual masters. We are all already spiritual masters as long as we stick to that simple method, and if we continue to act as spiritual masters in this way, as authorized by Lord Chaitanya, we will eventually become freed from the contamination of material life and our lives will be spiritually successful. There is a nice quote by Srila Prabhupada in this regard:

 

“So how everyone can become a spiritual master? To become a spiritual master is not easy job. One must be very learned scholar and must have full realization of the self and everything. But Chaitanya Mahaprabhu has given us a little formula, that if you strictly follow the teachings of Bhagavad-gita and if you preach the purpose of Bhagavad-gita, then you become guru.” (Press Interview -- October 16, 1976, Chandigarh)

 

Srila Prabhupada is a personal associate of Sri Chaitanya Mahaprabhu and like other such exalted personalities in our line, He has written many books on devotional service which have enlightened society. Srila Prabhupada, like the above mentioned great personalities and predecessor acharyas, accepted many thousands of disciples to induce them to render devotional service. Unfortunately, there are many envious people in the dress of Vaishnavas who have tried to minimize the activities of the maha-bhagavata pure devotees and personal associates of Lord Chaitanya. Srila Prabhupada warns us, for example, of how many of His god brothers have done the same to him, not understanding the essential principles of Lord Chaitanya Mahaprabhu. Srila Prabhupada advises that these men take better note of the instructions of Lord Chaitanya, and instead of putting on a false display of devotion, they should refrain from criticizing the great personalities who have actually dedicated their lives to preaching the mission of Lord Chaitanya, and who have actually induced many thousands of fallen souls to take to devotional service. Srila Prabhupada says in the Nectar of Devotion Text 5:

 

“Srila Bhaktivinoda Thakura has given some practical hints to the effect that an uttama-adhikari Vaishnava can be recognized by his ability to convert many fallen souls to Vaishnavism.”

 

If we simply follow the instructions of Srila Prabhupada without any addition or alteration, chant Hare Krishna and help others to do the same, with humility and sincerity - avoiding those who are envious - we can make our lives very successful and go back home, back to Godhead. This is the simple method taught by Sri Chaitanya Mahaprabhu and HDG Srila Prabhupada. Lord Chaitanya has therefore given so many nice instructions in these verses in order to protect His dear most preachers such as Srila Prabhupada. Lord Chaitanya helps preachers such as ourselves by so mercifully sending His personal associate Srila Prabhupada, who has also so mercifully elaborated in these verses in order for us to properly understand the principles of Lord Chaitanya and to protect us from the most dangerous elements of society.

 

This is the mercy of Sri Guru and Sri Gauranga. 

 

All Glories to Sri Guru and Sri Gauranga, All Glories to Srila Prabhupada!

 

Offer a Lamp in Karthik

Offer a Lamp in Karthik(Damodar):The Holiest Month... starts from 29th oct to 28th nov 2012

Kartik (Damodar)...The Holiest Month... starts from 29th oct to 28th nov 2012
Kartik (Damodar) is the best, the purest of purifiers, and most glorious of all months. Kartik month is particularly dear to Lord Sri Krishna. This month is full of bhakta vatsalya. Any vrata, even the smallest, will yield huge results. The effect of performing a Kartik Vrata lasts for one hundred lifetimes, Kartik or the festival of offering lamps to Lord Krishna, glorifies Lord Krishna’s pastime of being bound with ropes by Mother Yashoda.

Everybody should follow following practices in Kartik (Damodar) month:

1. Daily offer a ghee lamp to Krishna and sing the Damodarastakam, meditating on meaning.

2. One should always remember Supreme Lord Hari. Devotees should try to do more Harinam Chanting. Do extra rounds and more kirtana.

3. Hear Srimad Bhagavatam, daily in association of exalted Vaisnavas, if possible. All other duties should be given up in favor of hearing the scriptures from sadhus during this month. It is most beneficial to recite and read Gajendra Moksha Lila-stava from 8th canto of Srimad Bhagavatam, which teaches complete surrender/dependence of Supreme Lord.

4. Eat only prasadam.

5. Daily recite Siksastaka of Sriman Chaitanya Mahaprabhu and meditate on its meaning. Read the commentary on Sikastaka by Bhaktivinod Thakur.

6. Daily Read the the Updeshamrata of Srila Rupa Goswami .

7. Daily offer lamp to Tulsi devi and pray for eternal residence in Vrndavana and eternal service of the lotus feet of Radha and Krishna. Do 4 parikrama (circumbulation) of Tulasi.

8. Make nice offerings for Krishna. Devotees should observe the festival of Annakuta, Giriraj Govardhan Puja.

9. Associate more with devotees.

10. Practice brahmacharya – celibacy.

11. Perform austerities.

Following are excerpts from some scriptures (Puranas) describing the glory of the pious Kartik month:

“If somebody performs even a little worship of Lord Shri Hari in this month, He offers that devotee His own abode.”

“If somebody burns a lamp in the temple of Lord Shri Hari even for a short time (in the month of Kartik), then whatever sins, he has acquired for millions of kalpas (one kalpa equals 1000 yugas) are all destroyed.”

“A person, who for the entire month of Kartik eats only once a day, becomes very famous, powerful and heroic.”

“A person who happily reads the Bhagavad Gita in the month of Kartik does not return to the world of birth and death.”

“Of all gifts, the gift of a lamp during the month of Kartik is the best. No gift is its equal.”

“The pious result obtained by bathing in all holy places and giving all charities is not equal to one ten-millionth part of the result obtained by following the vow of Kartik."

The glories of Kartik month are described profusely in the puranas. In this auspicious month Lord Krishna performed the Damodar Lila by allowing mother Yashoda to bind Him to the mortar. The Supreme Lord who is elusive even to the greatest of yogis is bound by the maternal affection of Mother Yashoda.

It is mentioned that one who offers ghee lamps to Lord Damodara in this auspicious month and sings the Damodara Ashtakam will get rid of his past sins and develop bhakti to Lord Damodara.


Damodarastakam : Must sing during Kartik month

(1) namāmīśvaraḿ sac-cid-ānanda-rūpaḿ , lasat-kuṇḍalaḿ gokule bhrājamanam
yaśodā-bhiyolūkhalād dhāvamānaḿ, parāmṛṣṭam atyantato drutya gopyā

(2) rudantaḿ muhur netra-yugmaḿ mṛjantam, karāmbhoja-yugmena sātańka-netram
muhuḥ śvāsa-kampa-trirekhāńka-kaṇṭha-, sthita-graivaḿ dāmodaraḿ bhakti-baddham

(3) itīdṛk sva-līlābhir ānanda-kuṇḍe, sva-ghoṣaḿ nimajjantam ākhyāpayantam
tadīyeṣita-jñeṣu bhaktair jitatvaḿ , punaḥ prematas taḿ śatāvṛtti vande

(4) varaḿ deva mokṣaḿ na mokṣāvadhiḿ vā , na canyaḿ vṛṇe ‘haḿ vareṣād apīha
idaḿ te vapur nātha gopāla-bālaḿ , sadā me manasy āvirāstāḿ kim anyaiḥ

(5) idaḿ te mukhāmbhojam atyanta-nīlair , vṛtaḿ kuntalaiḥ snigdha-raktaiś ca gopyā
muhuś cumbitaḿ bimba-raktādharaḿ me , manasy āvirāstām alaḿ lakṣa-lābhaiḥ

(6) namo deva dāmodarānanta viṣṇo , prasīda prabho duḥkha-jālābdhi-magnam
kṛpā-dṛṣṭi-vṛṣṭyāti-dīnaḿ batānu , gṛhāṇeṣa mām ajñam edhy akṣi-dṛśyaḥ

(7) kuverātmajau baddha-mūrtyaiva yadvat , tvayā mocitau bhakti-bhājau kṛtau ca
tathā prema-bhaktiḿ svakāḿ me prayaccha , na mokṣe graho me ‘sti dāmodareha

(8) namas te ‘stu dāmne sphurad-dīpti-dhāmne, tvadīyodarāyātha viśvasya dhāmne
namo rādhikāyai tvadīya-priyāyai , namo ‘nanta-līlāya devāya tubhyam

TRANSLATION

1) To the Supreme Lord, whose form is the embodiment of eternal existence, knowledge, and bliss, whose shark-shaped earrings are swinging to and fro, who is beautifully shining in the divine realm of Gokula, who I (due to the offense of breaking the pot of yogurt that His mother was churning into butter and then stealing the butter that was kept hanging from a swing) is quickly running from the wooden grinding mortar in fear of mother Yasoda, but who has been caught from behind by her who ran after Him with greater speed--to that Supreme Lord, Sri Damodara, I offer my humble obeisances.

2) (Seeing the whipping stick in His mother's hand) He is crying and rubbing His eyes again and again with His two lotus hands. His eyes are filled with fear, and the necklace of pearls around His neck, which is marked with three lines like a conch shell, is shaking because of His quick breathing due to crying. To this Supreme Lord, Sri Damodara, whose belly is bound not with ropes but with His mother's pure love, I offer my humble obeisances.

3) By such childhood pastimes as this He is drowning the inhabitants of Gokula in pools of ecstasy, and is revealing to those devotees who are absorbed in knowledge of His supreme majesty and opulence that He is only conquered by devotees whose pure love is imbues with intimacy and is free from all conceptions of awe and reverence. With great love I again offer my obeisances to Lord Damodara hundreds and hundreds of times.

4) O Lord, although You are able to give all kinds of benedictions, I do not pray to You for the boon of impersonal liberation, nor the highest liberation of eternal life in Vaikuntha, nor any other boon (which may be obtained by executing the nine processes of bhakti). O Lord, I simply wish that this form of Yours as Bala Gopala in Vrndavana may ever be manifest in my heart, for what is the use to me of any other boon besides this?

5) O Lord, Your lotus face, which is encircled by locks of soft black hair tinged with red, is kissed again and again by mother Yasoda, and Your lips are reddish like the bimba fruit. May this beautiful vision of Your lotus face be ever manifest in my heart. Thousands and thousands of other benedictions are of no use to me.

6) O Supreme Godhead, I offer my obeisances unto You. O Damodara! O Ananta! O Vishnu! O master! O my Lord, be pleased upon me. By showering Your glance of mercy upon me, deliver this poor ignorant fool who is immersed in an ocean of worldly sorrows, and become visible to my eyes.

7) O Lord Damodara, just as the two sons of Kuvera--Manigriva and Nalakuvara--were delivered from the curse of Narada and made into great devotees by You in Your form as a baby tied with rope to a wooden grinding mortar, in the same way, please give to me Your own prema-bhakti. I only long for this and have no desire for any kind of liberation.

8) O Lord Damodara, I first of all offer my obeisances to the brilliantly effulgent rope which binds Your belly. I then offer my obeisances to Your belly, which is the abode of the entire universe. I humbly bow down to Your most beloved Srimati Radharani, and I offer all obeisances to You, the Supreme Lord, who displays unlimited pastimes

In this Kartik we may get the same mercy as Nalkuber and Manigrive get at that time...

Hare Krsna Hare Krsna Krsna Krsna Hare Hare I
Hare Rama Hare Rama Rama Rama Hare Hare II
Please read the glories of this month and take time to offer lamp to Krishna in this auspicious month.
Please come and join us for one of most beautiful offering to Krishna, (but if u cannot make it to temple, please offer a lamp with prayers to Krishna at home).
If u don't know damodarashtak (prayers by Satyavrat Muni to please Lord Krishna in his Damodar form), I am including in the email in audio and in text format, please make use of it and somehow or other attract the mercy of the most merciful Lord Krishna in this month.

Take time to offer a Lamp in Kartik Month (29th Oct – 28th Nov 2012)

(Sri Radha Damodarji at Sri Vrindavan)

Just as there is no yuga equal to Satya-yuga, no scripture equal to the Vedas, and no place of pilgrimage equal to the Ganges, so there is no month equal to Kartika. Even unserious persons who execute devotional service according to the regulative principles during the month of Karttika, and within the jurisdiction of Mathura (or Vrindavana) in India, are very easily awarded the Lord's personal service". During the Kartika month millions of devotees worship Damodara Krishna with ghee lamps and devotional bhajans, glorifying His playful childhood pastime of stealing yogurt.

"When one offers a lamp during the month of Karttika, his sins in many thousands and millions of births perish in half an eye blink."

"Please hear the glories of offering a lamp during pleasing to Lord Kesava. O King of brahmanas, a person who offers a lamp in this way will not take birth again in this world."

"By offering a lamp during the month of Karttika one attains a pious result ten million times greater than the result obtained by bathing at Kuruksetra during a solar eclipse or by bathing in the river Narmada during a lunar eclipse."

"O Tiger among sages! For a person who thus offers a lamp burning with ghee or sesame oil, what is the use of performing an asvasmedha-yajna? "

"Even if there are no mantras, no pious deeds, and no purity, everything becomes perfect when a person offers a lamp during the month of Karttika."

"A person who during the month of Karttika offers a lamp to Lord Kesava has already performed all yajnas and bathing in all holy rivers. "

"The ancestors say: When someone in our family pleases Lord Kesava by offering to Him a lamp during the month of Karttika, then, by the mercy of the Lord who holds the Sudarsana-cakra in His Hand, we will all attain liberation."

"By offering a lamp during the month of Karttika one burns away a collection of sins as big as Mount Meru or Mount Mandara. Of this there is no doubt."

"A person who offers a lamp during the month of Karttika attains a result that cannot be obtained with even a hundred yajnas or a hundred pilgrimages."

"Even a person addicted to all sins and averse to all pious deeds who somehow offer a lamp during Karttika becomes purified. Of this there is no doubt."

"O Narada, no sin exists anywhere in the three worlds that will not be purified by offering a lamp to Lord Kesava during Karttika."

"A person who offers a lamp to Lord Krishna during Karttika attains the eternal spiritual world where there is no suffering."

"As fire is present in all wood and may be extracted by friction, so piety is always present in the offering of a lamp during the month of Karttika. Of this there is no doubt."

"O King of brahmanas, when someone offers Him a lamp on the full-moon day of the month of Karttika, Lord Krishna, finding that He does not have sufficient money to repay that gift, gives Himself in exchange for that lamp."

"One who offers a steady lamp to Lord Hari during the month of Karttika enjoys pastimes in Lord Hari's splendid spiritual world."

Even one who never performs religious rituals or even the worst sinner will surely be purified by this offering. O Narada, in the three worlds there is no sin that can stand before this Kartika dipa. In fact, by presenting this dipa before Lord Vasudeva, the eternal abode can be reached without obstruction.

"All the results acquired by donating grains during pitri-paksha or by distributing water in the hot months of Jyeshtha or Ashadha are easily gained in the course of Kartika merely by reviving (relighting) a dipa offered by someone else."

All glories to beautiful Lordship Sri Sri Radha Damodarji!
All glories to Kartik Masa!

"In Kartik month, after bathing in the morning, one should worship Lord Damodara. At night, one should light brilliant lamps filled with either ghee or sesame-seed oil, and place them in these places - in the Lord's temple, around the base of tulasi plants, and in the sky. During the month of Kartika, one should eat only vegetarian foodstuffs and Bhagavan's prasad remnants. There should be incessant harinama-kirtana and smarana. The sole activity to be done during the observance of Damodara-vrata is the worship of Sri Sri Radha-Damodara." – Srila Bhaktivinod Thakura

--
MAY LORD RADHAKRISHNACHANDRA BLESS U TO SEE
THE PATH OF SUCCESS.
--------------------
Please chant
********
"Jai Shree Krishna Chaitanya Prabhu Nityananda Sri Advaita Gadadhara Srivas Aadi Gour Bhakta Vrinda" once before beginning chanting Hare Krishna
And then chant
"हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे ||
हरे राम हरे राम राम राम हरे हरे ||"
"Hare Krishna Hare Krishna Krishna Krishna Hare Hare ||
Hare Rama Hare Rama Rama Rama Hare Hare ||"

108 times
*********
--------------------
this is one mala....pls go on chanting as many mala as u want and be happy...

Chant Hare Krishna
And your life will be sublime!

ALWAYS REMEMBER KRISHNA
NEVER FORGET KRISHNA

Śrīla Prabhupāda: If one simply approaches the holy name with reverence and allows the holy name to enter through his ears into his heart, and especially if he accepts the divine name as his very life and soul, he can enter the deepest, most profound, most sublime of all spiritual mysteries.

Russian and Ukrainian prabhupadanugas address for European ISKCON Inc festival

Dear followers of Srila Prabhupada,

Please accept our humble obeisances. All glories to HDG A.C. Bhaktivedanta Swami Prabhupada.

We, Srila Prabhupada's devotees from Russia and Ukraine, are inspired to have this opportunity to congratulate all the devotees assembled in Zargeb with this historical event--the first ever prabhupadanuga festival in Europe of such kind. We are fortunate to live up to this point and see how Srila Prabhupada's glorious movement is getting the much awaited renewed momentum and blessings of Srila Prabhupada and Lord Caitanya and we hope that the meetings under ISKCON Inc. will bring us closer together and to Lord Krsna, our real center, through the service to his empowered representative Srila Prabhupada. His Divine Grace says:

Since the sons of King Pracinabarhisat were all united in Krsna consciousness, the Lord was very pleased with them. Each and every one of the sons of King Pracinabarhisat was an individual soul, but they were united in offering transcendental service to the Lord. The unity of the individual souls attempting to satisfy the Supreme Lord or rendering service to the Lord is real unity. [...] Actually, in Krsna consciousness there cannot be two opinions. There is only one goal: to serve Krsna to one’s best ability. If there is some disagreement over service, such disagreement is to be taken as spiritual. Those who are actually engaged in the service of the Supreme Personality of Godhead cannot be disunited in any circumstance. This makes the Supreme Personality of Godhead very happy and willing to award all kinds of benediction to His devotees, as indicated in this verse.

S.B. 4.30.8, purport

Now, we have by Krsna's Grace built up something significant in the shape of this ISKCON and we are all one family. [...] The test of our actual dedication and sincerity to serve the Spiritual Master will be in this mutual cooperative spirit to push on this Movement [...].

SPL to Babhru -- Los Angeles 9 December, 1973

Whatever imperfections and discrepancies may exist, if you all agree to my directions and cooperate in the right spirit then everything will turn out, but it will require everyone involved to be responsible and cooperate in executing and following the instructions of the Spiritual Master.

SPL to Gurukrpa, Yasodanandana -- Los Angeles 25 December, 1973

That is cooperation. And we must exist on such cooperation, otherwise the whole thing is doomed if we simply go on fighting over some small thing. So try to organize things and preach together in this spirit, and that will please me very, very much.

SPL to Madhumangala -- Hyderabad, 18 November, 1972

We hope that your meeting under Srila Prabhupada's original ISKCON Society--ISKCON, Inc--will set the example that will be followed by others. Although we are not close to you physically these days, we are with you in our minds and hearts.

Please accept our heartfelt wishes that you fulfill all the goals of your festival and we beg you to wish the same for our meeting in November and invite you all here in Crimea, Ukraine. Hare Krsna!

Your servants

From all the devotees of ISKCON INC affiliated centers Russia and Ukraine

108 Important Slokas from the 1972 Bhagavad-gita As It Is

BY: VYASASAN DAS

http://www.theharekrishnamovement.com

http://theharekrishnamovement.wordpress.com

 This is the list of 108 of the most important slokas from the Bhagavad-gita As It Is (1972 Macmillan Edition) by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. The index to these verses was taken from the Bhakti-sastri Study Guide compiled by Atmatattva dasa as used by the Bhaktivedanta Academy in Mayapur. [*Note for this collection of slokas, we are using the Original Translations rather than the later revised Translations. These were the Translations that Srila Prabhupada approved and which were memorized by heart, by all of the early disciples of His Divine Grace.]

These are important verses for memorizing. Srila Prabhupada has said, that when you quote a verse, your argument becomes authoritative.

1.1
dhṛtarāṣṭra uvāca
dharma-kṣetre kuru-kṣetre
samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāś caiva
kim akurvata sañjaya
dhṛtarāṣṭraḥ—King Dhṛtarāṣṭra; uvāca—said; dharma-kṣetre—in the place of pilgrimage; kuru-kṣetre—in the place named Kurukṣetra; samavetāḥ—assembled; yuyatsavaḥ—desiring to fight; māmakāḥ—my party (sons); pāṇḍavāḥ—the sons of Pāṇḍu; ca—and; eva-certainly; kim—what; akurvata—did they do; sañjaya—O Sañjaya.
Dhṛtarāṣṭra said: O Sañjaya, after assembling in the place of pilgrimage at Kurukṣetra, what did my sons and the sons of Pāṇḍu do, being desirous to fight?
2.7
kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam
kārpaṇya—miserly; doṣa—weakness; upahata—being inflicted by; svabhāvaḥ—characteristics; pṛcchāmi—I am asking; tvām—unto You; dharma—religion; saṁmūḍha—bewildered; cetāḥ—in heart; yat—what; śreyaḥ—all-good; syāt—may be; niścitam—confidently; brūhi—tell; tat—that; me—unto me; śiṣyaḥ—disciple; te—Your; aham—I am; śādhi—just instruct; mām—me; tvām—unto You; prapannam—surrendered.
Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
2.11
śrī-bhagavān uvāca
aśocyān anvaśocas tvaṁ
prajñā-vādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca
nānuśocanti paṇḍitāḥ
śrī bhagavān uvāca—the Supreme Personality of Godhead said; aśocyān—that which is not worthy of lamentation; anvaśocaḥ—you are lamenting; tvam—you; prajñā-vādāḥ—learned talks; ca—also; bhāṣase—speaking; gata—lost; asūn—life; agata—not past; asūn—life; ca—also; na—never; anuśocanti—lament; paṇḍitāḥ—the learned.
The Blessed Lord said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead.
2.12
na tv evāhaṁ jātu nāsaṁ
na tvaṁ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ
sarve vayam ataḥ param
na—never; tu—but; eva—certainly; aham—I; jātu—become; na—never; āsam—existed; na—it is not so; tvam—yourself; na—not; ime—all these; janādhipāḥ—kings; na—never; ca—also; eva—certainly; na—not like that; bhaviṣyāmaḥ—shall exist; sarve—all of us; vayam—we; ataḥ param—hereafter.
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.
2.13
dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
dehinaḥ—of the embodied; asmin—in this; yathā—as; dehe—in the body; kaumāram—boyhood; yauvanam—youth; jarā—old age; tathā—similarly; dehāntara—transference of the body; prāptiḥ—achievement; dhīraḥ—the sober; tatra—thereupon; na—never; muhyati—deluded.
As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.
2.14
mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino 'nityās
tāṁs titikṣasva bhārata
mātrā—sensuous; sparśāḥ—perception; tu—only; kaunteya—O son of Kuntī; śīta—winter; uṣṇa—summer; sukha—happiness; duḥkha-daḥ—giving pain; āgama—appearing; apāyinaḥ—disappearing; anityāḥ—nonpermanent; tān—all of them; titikṣasva—just try to tolerate; bhārata—O descendant of the Bhārata dynasty.
O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.
2.20
na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato 'yaṁ purāṇo
na hanyate hanyamāne śarīre
na—never; jāyate—takes birth; mriyate—never dies; vā—either; kadācit—at any time (past, present or future); na—never; ayam—this; bhūtvā—came into being; bhavitā—will come to be; vā—or; na—not; bhūyaḥ—or has come to be; ajaḥ—unborn; nityaḥ—eternal; śāśvataḥ—permanent; ayam—this; purāṇaḥ—the oldest; na—never; hanyate—is killed; hanyamāne—being killed; śarīre—by the body.
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.
2.22
vāsāṁsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro 'parāṇi
tathā śarīrāṇi vihāya jīrṇāny
anyāni saṁyāti navāni dehī
vāsāṁsi—garments; jīrṇāni—old and worn out; yathā—as it is; vihāya—giving up; navāni—new garments; gṛhṇāti—does accept; naraḥ—a man; aparāṇi—other; tathā—in the same way; śarīrāṇi—bodies; vihāya—giving up; jīrṇāni—old and useless; anyāni—different; saṁyāti—verily accepts; navāni—new sets; dehī—the embodied.
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.
2.23
nainaṁ chindanti śastrāṇi
nainaṁ dahati pāvakaḥ
na cainaṁ kledayanty āpo
na śoṣayati mārutaḥ
na—never; enam—unto this soul; chindanti—can cut into pieces; śastrāṇi —all weapons; na—never; enam—unto this soul; dahati—burns; pāvakaḥ—fire; na—never; ca—also; enam—unto this soul; kledayanti—moistens; āpaḥ —water; na—never; śoṣayati—dries; mārutaḥ—wind.
The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind.
2.27
jātasya hi dhruvo mṛtyur
dhruvaṁ janma mṛtasya ca
tasmād aparihārye 'rthe
na tvaṁ śocitum arhasi
jātasya—one who has taken his birth; hi—certainly; dhruvaḥ—a fact; mṛtyuḥ—death; dhruvam—it is also a fact; janma—birth; mṛtasya—of the dead; ca—also; tasmāt—therefore; aparihārye—for that which is unavoidable; arthe—in the matter of; na—do not; tvam—you; śocitum—to lament; arhasi—deserve.
For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.
2.30
dehī nityam avadhyo 'yaṁ
dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni
na tvaṁ śocitum arhasi
dehī—the owner of the material body; nityam—eternally; avadhyaḥ—cannot be killed; ayam—this soul; dehe—in the body; sarvasya—of everyone; bhārata—O descendant of Bharata; tasmāt—therefore; sarvāṇi—all; bhūtāni—living entities (that are born); na—never; tvam—yourself; śocitum —to lament; arhasi— deserve.
O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.
2.40
nehābhikrama-nāśo 'sti
pratyavāyo na vidyate
sv-alpam apy asya dharmasya
trāyate mahato bhayāt
na—there is not; iha—in this world; abhikrama—endeavoring; nāśaḥ—loss; asti—there is; pratyavāyaḥ—diminution; na—never; vidyate—there is; svalpam—little; api—although; asya—of this; dharmasya—of this occupation; trāyate—releases; mahataḥ—of very great; bhayāt—from danger.
In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
2.41
vyavasāyātmikā buddhir
ekeha kuru-nandana
bahu-śākhā hy anantāś ca
buddhayo 'vyavasāyinām
vyavasāyātmikā—resolute Kṛṣṇa consciousness; buddhiḥ—intelligence; ekā—only one; iha—in this world; kuru-nandana—O beloved child of the Kurus; bahu-śākhāḥ—various branches; hi—indeed; anantāḥ—unlimited; ca—also; buddhayaḥ—intelligence; avyavasāyinām—of those who are not in Kṛṣṇa consciousness.
Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.
2.44
bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate
bhoga—material enjoyment; aiśvarya—opulence; prasaktānām—those who are so attached; tayā—by such things; apahṛta-cetasām—bewildered in mind; vyavasāyātmikā—fixed determination; buddhiḥ—devotional service of the Lord; samādhau—in the controlled mind; na—never; vidhīyate—does take place.
In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place.
2.45
trai-guṇya-viṣayā vedā
nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān
traiguṇya—pertaining to the three modes of material nature; viṣayāḥ—on the subject matter; vedāḥ—Vedic literatures; nistraiguṇyaḥ—in a pure state of spiritual existence; bhava—be; arjuna—O Arjuna; nirdvandvaḥ—free from the pains of opposites; nitya-sattva-sthaḥ—ever remaining in sattva (goodness); niryoga-kṣemaḥ—free from (the thought of) acquisition and preservation; ātmavān—established in the Self.
The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.
2.46
yāvān artha udapāne
sarvataḥ samplutodake
tāvān sarveṣu vedeṣu
brāhmaṇasya vijānataḥ
yāvān—all that; arthaḥ—is meant; udapāne—in a well of water; sarvataḥ—in all respects; sampluta-udake—in a great reservoir of water; tāvān—similarly; sarveṣu—in all; vedeṣu—Vedic literatures; brāhmaṇasya—of the man who knows the Supreme Brahman; vijānataḥ—of one who is in complete knowledge.
All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.
2.59
viṣayā vinivartante
nirāhārasya dehinaḥ
rasa-varjaṁ raso 'py asya
paraṁ dṛṣṭvā nivartate
viṣayāḥ—objects for sense enjoyment; vinivartante—are practiced to be refrained from; nirāhārasya—by negative restrictions; dehinaḥ—for the embodied; rasa-varjam—giving up the taste; rasaḥ—sense of enjoyment; api—although there is; asya—his; param—far superior things; dṛṣṭvā—by experiencing; nivartate—ceases from.
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
2.62
dhyāyato viṣayān puṁsaḥ
saṅgas teṣūpajāyate
saṅgāt sañjāyate kāmaḥ
kāmāt krodho 'bhijāyate
dhyayataḥ—while contemplating; viṣayān—sense objects; puṁsaḥ—of the person; saṅgaḥ—attachment; teṣu—in the sense objects; upajāyate—develops; saṅgāt—attachment; sañjāyate—develops; kāmaḥ—desire; kāmāt—from desire; krodhaḥ—anger; abhijāyate—becomes manifest.
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
2.63
krodhād bhavati sammohaḥ
sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati
krodhāt—from anger; bhavati—takes place; saṁmohaḥ—perfect illusion; saṁmohāt—from illusion; smṛti—of memory; vibhramaḥ—bewilderment; smṛti-bhraṁśāt—after bewilderment of memory; buddhi-nāśaḥ—loss of intelligence; buddhi-nāśāt—and from loss of intelligence; praṇaśyati—falls down.
From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool.
2.64
rāga-dveṣa-vimuktais tu
viṣayān indriyaiś caran
ātma-vaśyair vidheyātmā
prasādam adhigacchati
rāga—attachment; dveṣa—detachment; vimuktaiḥ—by one who has been free from such things; tu—but; viṣayān—sense objects; indriyaiḥ—by the senses; caran—acting; ātma-vaśyaiḥ—one who has control over; vidheyātmā—one who follows regulated freedom; prasādam—the mercy of the Lord; adhigacchati—attains.
One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.
2.69
yā niśā sarva-bhūtānāṁ
tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni
sā niśā paśyato muneḥ
yā—what; niśā—is night; sarva—all; bhūtānām—of living entities; tasyām—in that; jāgarti—wakeful; saṁyamī—the self-controlled; yasyām—in which; jāgrati—awake; bhūtāni—all beings; sā—that is; niśā—night; paśyataḥ—for the introspective; muneḥ—sage.
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
3.9
yajñārthāt karmaṇo 'nyatra
loko 'yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya
mukta-saṅgaḥ samācara
yajña-arthāt—only for the sake of Yajña, or Viṣṇu; karmaṇaḥ—work done; anyatra—otherwise; lokaḥ—this world; ayam—this; karma-bandhanaḥ—bondage by work; tat—Him; artham—for the sake of; karma—work; kaunteya—O son of Kuntī; mukta-saṅgaḥ—liberated from association; samācara—do it perfectly.
Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.
3.14
annād bhavanti bhūtāni
parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo
yajñaḥ karma-samudbhavaḥ
annāt—from grains; bhavanti—grow; bhūtāni—the material bodies; parjanyāt—from rains; anna—food grains; sambhavaḥ—are made possible; yajñāt—from the performance of sacrifice; bhavati—becomes possible; parjanyaḥ—rains; yajñaḥ—performance of yajña; karma—prescribed duties; samudbhavaḥ—born of.
All living bodies subsist on food grains, which are produced from rain. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties.
3.21
yad yad ācarati śreṣṭhas
tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute
lokas tad anuvartate
yat—whatever; yat—and whichever; ācarati—does he act; śreṣṭhaḥ—respectable leader; tat—that; tat—and that alone; eva—certainly; itaraḥ—common; janaḥ—person; saḥ—he; yat—whichever; pramāṇam—evidence; kurute—does perform; lokaḥ—all the world; tat—that; anuvartate—follow in the footsteps.
Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.
3.27
prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate
prakṛteḥ—of material nature; kriyamāṇāni—all being done; guṇaiḥ—by the modes; karmāṇi—activities; sarvaśaḥ—all kinds of; ahaṅkāra-vimūḍha—bewildered by false ego; ātmā—the spirit soul; kartā—doer; aham—I; iti—thus; manyate—thinks.
The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.
3.37
śrī-bhagavān uvāca
kāma eṣa krodha eṣa
rajo-guṇa-samudbhavaḥ
mahāśano mahā-pāpmā
viddhy enam iha vairiṇam
śrī bhagavān uvāca—the Personality of Godhead said; kāmaḥ—lust; eṣaḥ—all these; krodhaḥ—wrath; eṣaḥ—all these; rajo-guṇa—the mode of passion; samudbhavaḥ—born of; mahā-śanaḥ—all-devouring; mahā-pāpmā—greatly sinful; viddhi—know; enam—this; iha—in the material world; vairiṇam—greatest enemy.
The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world.
4.1
śrī-bhagavān uvāca
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave 'bravīt
śrī bhagavān uvāca—the Supreme Personality of Godhead said; imam—this; vivasvate—unto the sun-god; yogam—the science of one's relationship to the Supreme; proktavān—instructed; aham—I; avyayam—imperishable; vivasvān—Vivasvān (the sun-god's name); manave—unto the father of mankind (of the name Vaivasvata); prāha—told; manuḥ—the father of mankind; ikṣvākave—unto King Ikṣvāku; abravīt—said.
The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku.
4.2
evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ parantapa
evam—thus; paramparā—disciplic succession; prāptam—received; imam—this science; rājarṣayaḥ—the saintly kings; viduḥ—understood; saḥ—that knowledge; kālena—in the course of time; iha—in this world; mahatā—by great; yogaḥ—the science of one's relationship with the Supreme; naṣṭaḥ—scattered; parantapa—O Arjuna, subduer of the enemies.
This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.
4.3
sa evāyaṁ mayā te 'dya
yogaḥ proktaḥ purātanaḥ
bhakto 'si me sakhā ceti
rahasyaṁ hy etad uttamam
saḥ—the same ancient; eva—certainly; ayam—this; mayā—by Me; te—unto you; adya—today; yogaḥ—the science of yoga; proktaḥ—spoken; purātanaḥ—very old; bhaktaḥ—devotee; asi—you are; me—My; sakhā—friend; ca—also; iti—therefore; rahasyam—mystery; hi—certainly; etat—this; uttamam—transcendental.
That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend; therefore you can understand the transcendental mystery of this science.
4.6
ajo 'pi sann avyayātmā
bhūtānām īśvaro 'pi san
prakṛtiṁ svām adhiṣṭhāya
sambhavāmy ātma-māyayā
ajaḥ—unborn; api—although; san—being so; avyaya—without deterioration; ātmā—body; bhūtānām—all those who are born; īśvaraḥ—the Supreme Lord; api—although; san—being so; prakṛtim—transcendental form; svām—of Myself; adhiṣṭhāya—being so situated; sambhavāmi—I do incarnate; ātma-māyayā—by My internal energy.
Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My original transcendental form.
4.7
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
yadā—whenever; yadā—wherever; hi—certainly; dharmasya—of religion; glāniḥ—discrepancies; bhavati—manifested, becomes; bhārata—O descendant of Bharata; abhyutthānam—predominance; adharmasya—of irreligion; tadā—at that time; ātmānam—self; sṛjāmi—manifest; aham—I.
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.
4.8
paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
paritrāṇāya—for the deliverance; sādhūnām—of the devotees; vināśāya—for the annihilation; ca—also; duṣkṛtām—of the miscreants; dharma—principles of religion; saṁsthāpana-arthāya—to reestablish; sambhavāmi—I do appear; yuge—millennium; yuge—after millennium.
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.
4.9
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna
janma—birth; karma—work; ca—also; me—of Mine; divyam—transcendental; evam—like this; yaḥ—anyone who; vetti—knows; tattvataḥ—in reality; tyaktvā—leaving aside; deham—this body; punaḥ—again; janma—birth; na—never; eti—does attain; mām—unto Me; eti—does attain; saḥ—he; arjuna—O Arjuna.
One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.
4.10
vīta-rāga-bhaya-krodhā
man-mayā mām upāśritāḥ
bahavo jñāna-tapasā
pūtā mad-bhāvam āgatāḥ
vīta—freed from; rāga—attachment; bhaya—fear; krodhāḥ—anger; mat-mayā—fully in Me; mām—unto Me; upāśritāḥ—being fully situated; bahavaḥ—many; jñāna—knowledge; tapasā—by penance; pūtāḥ—being purified; mat-bhāvam—transcendental love for Me; āgatāḥ—attained.
Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purifled by knowledge of Me—and thus they all attained transcendental love for Me.
4.11
ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ
ye—all of them; yathā—as; mām—unto Me; prapadyante—surrender; tān—unto them; tathā—so; eva—certainly; bhajāmi—do I reward; aham—I; mama—My; vartma—path; anuvartante—do follow; manuṣyāḥ—all men; pārtha—O son of Pṛthā; sarvaśaḥ—in all respects.
All of them—as they surrender unto Me—I reward accordingly. Everyone follows My path in all respects, O son of Pṛthā.
4.13
cātur-varṇyaṁ mayā sṛṣṭaṁ
guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ
viddhy akartāram avyayam
cātur-varṇyam—the four divisions of human society; mayā—by Me; sṛṣṭam—created; guṇa—quality; karma—work; vibhāgaśaḥ—in terms of division; tasya—of that; kartāram—the father; api—although; mām—Me; viddhi—you may know; akartāram—as the non-doer; avyayam—being unchangeable.
According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.
4.34
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
tat—that knowledge of different sacrifices; viddhi—try to understand; praṇipātena—by approaching a spiritual master; paripraśnena—by submissive inquiries; sevayā—by the rendering of service; upadekṣyanti—initiate; te—unto you; jñānam—knowledge; jñāninaḥ—the self-realized; tattva—truth; darśinaḥ—the seers.
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.
5.18
vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śva-pāke ca
paṇḍitāḥ sama-darśinaḥ
vidyā—education; vinaya—gentleness; sampanne—fully equipped; brāhmaṇe—in the brāhmaṇa; gavi—in the cow; hastini—in the elephant; śuni—in the dog; ca—and; eva—certainly; śvapāke—in the dog-eater (the outcaste); ca—respectively; paṇḍitāḥ—those who are so wise; sama-darśinaḥ—do see with equal vision.
The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste] .
5.22
ye hi saṁsparśa-jā bhogā
duḥkha-yonaya eva te
ādy-antavantaḥ kaunteya
na teṣu ramate budhaḥ
ye—those; hi—certainly; saṁsparśajāḥ—by contact with the material senses; bhogāḥ—enjoyment; duḥkha—distress; yonayaḥ—sources of; eva—certainly; te—they are; ādi—in the beginning; antavantaḥ—subject to; kaunteya—O son of Kuntī; na—never; teṣu—in those; ramate—take delight; budhaḥ—the intelligent.
An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kuntī, such pleasures have a beginning and an end, and so the wise man does not delight in them.
5.29
bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
bhoktāram—beneficiary; yajña—sacrifices; tapasām—of penances and austerities; sarva-loka—all planets and the demigods thereof; maheśvaram—the Supreme Lord; suhṛdam—benefactor; sarva—all; bhūtānām—of the living entities; jñātvā—thus knowing; mām—Me (Lord Kṛṣṇa); śāntim—relief from material pangs; ṛcchati—achieves.
The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.
6.17
yuktāhāra-vihārasya
yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya
yogo bhavati duḥkha-hā
yukta—regulated; āhāra—eating; vihārasya—recreation; yukta—regulated; ceṣṭasya—of one who works for maintenance; karmasu—in discharging duties; yukta—regulated; svapna-avabodhasya—regulated sleep and wakefulness; yogaḥ—practice of yoga; bhavati—becomes; duḥkha-hā—diminishing pains.
He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system.
6.41
prāpya puṇya-kṛtāṁ lokān
uṣitvā śāśvatīḥ samāḥ
śucīnāṁ śrīmatāṁ gehe
yoga-bhraṣṭo 'bhijāyate
prāpya—after achieving; puṇya-kṛtām—of those who performed pious activities; lokān—planets; uṣitvā—after dwelling; śāśvatīḥ—many; samāḥ—years; śucīnām—of the pious; śrīmatām—of the prosperous; gehe—in the house of; yoga-bhraṣṭaḥ—one who is fallen from the path of self-realization; abhijāyate—takes his birth.
The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.
6.47
yoginām api sarveṣāṁ
mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
yoginām—of all yogīs; api—also; sarveṣām—all types of; mat-gatena—abiding in Me; antaḥ-ātmanā—always thinking of Me within; śraddhāvān—in full faith; bhajate—renders transcendental loving service; yaḥ—one who; mām—Me (the Supreme Lord); saḥ—he; me—Mine; yuktatamaḥ—the greatest yogī; mataḥ—is considered.
And of all yogīs, 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.
7.3
manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ
manuṣyāṇām—of men; sahasreṣu—out of many thousands; kaścit—someone; yatati—endeavors; siddhaye—for perfection; yatatām—of those so endeavoring; api—indeed; siddhānām—of those who have achieved perfection; kaścit—someone; mām—Me; vetti—does know; tattvataḥ—in fact.
Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.
7.4
bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
bhūmiḥ—earth; āpaḥ—water; analaḥ—fire; vāyuḥ—air; kham—ether; manaḥ—mind; buddhiḥ—intelligence; eva—certainly; ca—and; ahaṅkāraḥ—false ego; iti—thus; iyam—all these; me—My; bhinnā—separated; prakṛtiḥ—energies; aṣṭadhā—total eight.
Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies.
7.5
apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat
aparā—inferior; iyam—this; itaḥ—besides this; tu—but; anyām—another; prakṛtim—energy; viddhi—just try to understand; me—My; parām—superior; jīva-bhūtām—the living entities; mahā-bāho—O mighty-armed one; yayā—by whom; idam—this; dhāryate—being utilized or exploited; jagat—the material world.
Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe.
7.7
mattaḥ parataraṁ nānyat
kiñcid asti dhanañjaya
mayi sarvam idaṁ protaṁ
sūtre maṇi-gaṇā iva
mattaḥ—beyond Myself; parataram—superior; na—not; anyat—anything else; kiñcit—something; asti—there is; dhanañjaya—O conquerer of wealth; mayi—in Me; sarvam—all that be; idam—which we see; protam—strung; sūtre—on a thread; maṇi-gaṇāḥ—pearls; iva—likened.
O conquerer of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.
7.14
daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
daivī—transcendental; hi—certainly; eṣā—this; guṇamayī—consisting of the three modes of material nature; mama—My; māyā—energy; duratyayā—very difficult to overcome; mām—unto Me; eva—certainly; ye—those; prapadyante—surrender; māyām etām—this illusory energy; taranti—overcome; te—they.
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.
7.15
na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ
na—not; mām—unto Me; duṣkṛtinaḥ—miscreants; mūḍhāḥ—foolish; prapadyante—surrender; narādhamāḥ—lowest among mankind; māyayā—by the illusory energy; apahṛta—stolen by illusion; jñānāḥ—knowledge; asuram—demonic; bhāvam—nature; āśritāḥ—accepting.
Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me.
7.16
catur-vidhā bhajante māṁ
janāḥ sukṛtino 'rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha
catur-vidhāḥ—four kinds of; bhajante—render services; mām—unto Me; janāḥ—persons; sukṛtinaḥ—those who are pious; arjuna—O Arjuna; ārtaḥ—the distressed; jijñāsuḥ—the inquisitive; artha-arthī—one who desires material gain; jñānī—one who knows things as they are; ca—also; bharatarṣabha—O great one amongst the descendants of Bharata.
O best among the Bhāratas [Arjuna], four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.
7.19
bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā su-durlabhaḥ
bahūnām—many; janmanām—births; ante—after; jñānavān—he possessing knowledge; mām—unto Me; prapadyate—surrenders; vāsudevaḥ—cause of all causes; sarvam—all; iti—thus; saḥ—such; mahātmā—great soul; sudurlabhaḥ—very rare.
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.
7.25
nāhaṁ prakāśaḥ sarvasya
yoga-māyā-samāvṛtaḥ
mūḍho 'yaṁ nābhijānāti
loko mām ajam avyayam
na—nor; aham—I; prakāśaḥ—manifest; sarvasya—to everyone; yoga-māyā—internal potency; samāvṛtaḥ—covered; mūḍhaḥ—foolish; ayam—this; na—not; abhijānāti—can understand; lokaḥ—such less intelligent persons; mām—Me; ajam—unborn; avyayam—inexhaustible.
I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-māyā]; and so the deluded world knows Me not, who am unborn and infallible.
7.26
vedāhaṁ samatītāni
vartamānāni cārjuna
bhaviṣyāṇi ca bhūtāni
māṁ tu veda na kaścana
veda—know; aham—I; sama—equally; atītāni—past; vartamānāni—present; ca—and; arjuna—O Arjuna; bhaviṣyāṇi—future; ca—also; bhūtāni—living entities; mām—Me; tu—but; veda—knows; na—not; kaścana—anyone.
O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.
7.27
icchā-dveṣa-samutthena
dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ
sarge yānti parantapa
icchā—desire; dveṣa—hate; samutthena—born; dvandva—duality; mohena—overcome; bhārata—O scion of Bharata; sarva—all; bhūtāni—living entities; sammoham—into delusion; sarge—in creation; yānti—go; parantapa—O conquerer of enemies.
O scion of Bharata [Arjuna], O conquerer of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate.
7.28
yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ
yeṣām—whose; tu—but; anta-gatam—completely eradicated; pāpam—sin; janānām—of the persons; puṇya—pious; karmaṇām—previous activities; te—they; dvandva—duality; moha—delusion; nirmuktāḥ—free from; bhajante—worship; mām—Me; dṛḍha-vratāḥ—with determination.
Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination.
8.5
anta-kāle ca mām eva
smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ
anta-kāle—at the end of life; ca—also; mām—unto Me; eva—certainly; smaran—remembering; muktvā—quitting; kalevaram—the body; yaḥ—he who; prayāti—goes; saḥ—he; mad-bhāvam—My nature; yati—achieves; na—not; asti—there is; atra—here; saṁśayaḥ—doubt.
And whoever, at the time of death, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.
8.6
yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ
yam yam—whatever; vā—either; api—also; smaran—remembering; bhāvam—nature; tyajati—give up; ante—at the end; kalevaram—this body; tam tam—similar; eva—certainly; eti—gets; kaunteya—O son of Kuntī; sadā—always; tat—that; bhāva—state of being; bhāvitaḥ—remembering.
Whatever state of being one remembers when he quits his body, that state he will attain without fail.
8.7
tasmāt sarveṣu kāleṣu
mām anusmara yudhya ca
mayy arpita-mano-buddhir
mām evaiṣyasy asaṁśayaḥ
tasmāt—therefore; sarveṣu—always; kāleṣu—time; mām—unto Me; anusmara—go on remembering; yudhya—fight; ca—also; mayi—unto Me; arpita—surrender; manaḥ—mind; buddhiḥ—intellect; mām—unto Me; eva—surely; eṣyasi—will attain; asaṁśayaḥ—beyond a doubt.
Therefore, Arjuna, you should always think of Me in the form of Kṛṣṇa 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.
8.14
ananya-cetāḥ satataṁ
yo māṁ smarati nityaśaḥ
tasyāhaṁ sulabhaḥ pārtha
nitya-yuktasya yoginaḥ
ananya-cetāḥ—without deviation; satatam—always; yaḥ—anyone; mām—Me (Kṛṣṇa); smarati—remembers; nityaśaḥ—regularly; tasya—to him; aham—I am; sulabhaḥ—very easy to achieve; pārtha—O son of Pṛthā; nitya—regularly; yuktasya—engaged; yoginaḥ—of the devotee.
For one who remembers Me without deviation, I am easy to obtain, O son of Pṛthā, because of his constant engagement in devotional service.
8.15
mām upetya punar janma
duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ
mām—unto Me; upetya—achieving; punaḥ—again; janma—birth; duḥkha-ālayam—place of miseries; aśāśvatam—temporary; na—never; āpnuvanti—attain; mahātmānaḥ—the great souls; saṁsiddhim—perfection; paramām—ultimate; gatāḥ—achieved.
After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.
8.16
ā-brahma-bhuvanāl lokāḥ
punar āvartino 'rjuna
mām upetya tu kaunteya
punar janma na vidyate
ābrahma—up to the Brahmaloka planet; bhuvanāt—from the planetary systems; lokāḥ—planets; punaḥ—again; āvartinaḥ—returning; arjuna—O Arjuna; mām—unto Me; upetya—arriving; tu—but; kaunteya—O son of Kuntī; punaḥ janma—rebirth; na—never; vidyate—takes to.
From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.
8.28
vedeṣu yajñeṣu tapaḥsu caiva
dāneṣu yat puṇya-phalaṁ pradiṣṭam
atyeti tat sarvam idaṁ viditvā
yogī paraṁ sthānam upaiti cādyam
vedeṣu—in the study of the Vedas; yajñeṣu—in the performances of yajña, sacrifice; tapaḥsu—undergoing different types of austerities; ca—also; eva—certainly; dāneṣu—in giving charities; yat—that which; puṇya-phalam—the result of pious work; pradiṣṭam—directed; atyeti—surpasses; tat—all those; sarvam idam—all those described above; viditvā—knowing; yogī—the devotee; param—supreme; sthānam—abode; upaiti—achieved peace; ca—also; ādyam—original.
A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing austere sacrifices, giving charity or pursuing philosophical and fruitive activities. At the end he reaches the supreme abode.
9.2
rāja-vidyā rāja-guhyaṁ
pavitram idam uttamam
pratyakṣāvagamaṁ dharmyaṁ
su-sukhaṁ kartum avyayam
rāja-vidyā—the king of education; rāja-guhyam—the king of confidential knowledge; pavitram—the purest; idam—this; uttamam—transcendental; pratyakṣa—directly experienced; avagamam—understood; dharmyam—the principle of religion; susukham—very happy; kartum—to execute; avyayam—everlasting.
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.
9.4
mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
mayā—by Me; tatam—spread; idam—all these manifestations; sarvam—all; jagat—cosmic manifestation; avyakta-mūrtinā—unmanifested form; mat-sthāni—unto Me; sarva-bhūtāni—all living entities; na—not; ca—also; aham—I; teṣu—in them; avasthitaḥ—situated.
By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.
9.10
mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate
mayā—by Me; adhyakṣeṇa—by superintendence; prakṛtiḥ—material nature; sūyate—manifest; sa—with; carācaram—moving and nonmoving; hetunā—for this reason; anena—this; kaunteya—O son of Kuntī; jagat—the cosmic manifestation; viparivartate—is working.
This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again.
9.11
avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
avajānanti—deride; mām—Me; mūḍhāḥ—foolish men; mānuṣīm—in a human form; tanum—body; āśritam—assuming; param—transcendental; bhāvam—nature; ajānantaḥ—not knowing; mama—Mine; bhūta—everything that be; maheśvaram—supreme proprietor.
Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.
9.12
moghāśā mogha-karmāṇo
mogha-jñānā vicetasaḥ
rākṣasīm āsurīṁ caiva
prakṛtiṁ mohinīṁ śritāḥ
moghāśāḥ—baffled hope; mogha-karmāṇaḥ—baffled in fruitive activities; mogha-jñānāḥ—baffled in knowledge; vicetasaḥ—bewildered; rākṣasīm—demonic; āsurīm—atheistic; ca—and; eva—certainly; prakṛtim—nature; mohinīm—bewildering; śritāḥ—taking shelter of.
Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated.
9.13
mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam
mahātmānaḥ—the great souls; tu—but; mām—unto Me; pārtha—O son of Pṛthā; daivīm—divine; prakṛtim—nature; āśritāḥ—taken shelter of; bhajanti—render service; ananya-manasaḥ—without deviation of the mind; jñātvā—knowing; bhūta—creation; ādim—original; avyayam—inexhaustible.
O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.
9.14
satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate
satatam—always; kīrtayantaḥ—chanting; mām—Me; yatantaḥ ca—fully endeavoring also; dṛḍha-vratāḥ—with determination; namasyantaḥ ca—offering obeisances; mām—unto Me; bhaktyā—in devotion; nitya-yuktāḥ—perpetually engaged; upāsate—worship.
Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.
9.22
ananyāś cintayanto māṁ
ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham
ananyāḥ—no other; cintayantaḥ—concentrating; mām—unto Me; ye—who; janāḥ—persons; paryupāsate—properly worship; teṣām—their; nitya—always abhiyuktānām—fixed in devotion; yoga-kṣemam—requirements; vahāmi—carry; aham—I.
But those who worship Me with devotion, meditating on My transcendental form—to them I carry what they lack and preserve what they have.
9.25
yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino 'pi mām
yānti—achieve; deva-vratāḥ—worshipers of demigods; devān—to demigods; pitṝn—to ancestors; yānti—go; pitṛ-vratāḥ—worshipers of ancestors; bhūtāni—to ghosts and spirits; yānti—go; bhūtejyāḥ—worshipers of ghosts and spirits; yānti—go; mat—My; yājinaḥ—devotees; api—also; mām—unto Me.
Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.
9.26
patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ
patram—a leaf; puṣpam—a flower; phalam—a fruit; toyam—water; yaḥ—whoever; me—unto Me; bhaktyā—with devotion; prayacchati—offers; tat—that; aham—I; bhakti-upahṛtam—offered in devotion; aśnāmi—accept; prayata-ātmanaḥ—of one in pure consciousness.
If one offers Me with love and devotion a leaf, a flower, fruit a water, I will accept it.
9.27
yat karoṣi yad aśnāsi
yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad-arpaṇam
yat—what; karoṣi—you do; yat—whatever; aśnāsi—you eat; yat—whatever; juhoṣi—you offer; dadāsi—you give away; yat—whatever; yat—whatever; tapasyasi—austerities you perform; kaunteya—O son of Kuntī; tat—that; kuruṣva—make; mat—unto Me; arpaṇam—offering.
O son of Kuntī, 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.
9.29
samo 'haṁ sarva-bhūteṣu
na me dveṣyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham
samaḥ—equally disposed; aham—I; sarva-bhūteṣu—to all living entities; na—no one; me—Mine; dveṣyaḥ—hateful; asti—is; na—nor; priyaḥ—dear; ye—those; bhajanti—render transcendental service; tu—yet; mām—unto Me; bhaktyā—in devotion; mayi—unto Me; te—such persons; teṣu—in them; ca—also; api—certainly; aham—I.
I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.
9.30
api cet su-durācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ
api—in spite of; cet—although; sudurācāraḥ—one committing the most abominable actions; bhajate—engaged in devotional service; mām—unto Me; ananya-bhāk—without deviation; sādhuḥ—saint; eva—certainly; saḥ—he; mantavyaḥ—to be considered; samyak—completely; vyavasitaḥ—situated; hi—certainly; saḥ—he.
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.
9.32
māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim
mām—unto Me; hi—certainly; pārtha—O son of Pṛthā; vyapāśrītya—particularly taking shelter; ye—anyone; api—also; syuḥ—becomes; pāpa-yonayaḥ—born of a lower family; striyaḥ—women; vaiśyāḥ—mercantile people; tathā—also; śūdrāḥ—lower class men; te api—even they; yānti—go; parām—supreme; gatim—destination.
O son of Pṛthā, those who take shelter in Me, though they be of lower birth—women, vaiśyas [merchants], as well as śūdras [workers]—can approach the supreme destination.
9.34
man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi yuktvaivam
ātmānaṁ mat-parāyaṇaḥ
mat-manāḥ—always thinking of Me; bhava—become; mat—My; bhaktaḥ—devotee; mat—My; yājī—worshiper; mām—unto Me; namaskuru—offer obeisances; mām—unto Me; eva—completely; eṣyasi—come; yuktvā evam—being absorbed; ātmānam—your soul; mat-parāyaṇaḥ—devoted to Me.
Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.
10.8
ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ
aham—I; sarvasya—of all; prabhavaḥ—source of generation; mattaḥ—from Me; sarvam—everything; pravartate—emanates; iti—thus; matvā—knowing; bhajante—becomes devoted; mām—unto Me; budhāḥ—learned; bhāva-samanvitāḥ—with great attention.
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.
10.9
mac-cittā mad-gata-prāṇā
bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ
tuṣyanti ca ramanti ca
mat-cittāḥ—minds fully engaged in Me; mat-gata-prāṇāḥ—lives devoted to the service of Kṛṣṇa; bodhayantaḥ—preaching; parasparam—among themselves; kathayantaḥ ca—talking also; mām—about Me; nityam—perpetually; tuṣyanti—are pleased; ca—also; ramanti—enjoy transcendental bliss; ca—also.
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.
10.10
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
teṣām—unto them; satata-yuktānām—always engaged; bhajatām—in devotional service; prīti-pūrvakam—in loving ecstasy; dadāmi—I give; buddhi-yogam—real intelligence; tam—that; yena—by which; mām—unto Me; upayānti—come; te—they.
To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.
10.11
teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāva-stho
jñāna-dīpena bhāsvatā
teṣām—for them; eva—certainly; anukampā-artham—to show special mercy; aham—I; ajñāna-jam—due to ignorance; tamaḥ—darkness; nāśayāmi—dispel; ātma—within; bhāvasthaḥ—themselves; jñāna—of knowledge; dīpena—with the lamp; bhāsvatā—glowing.
Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.
10.12-13
arjuna uvāca
paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvataṁ divyam
ādi-devam ajaṁ vibhum
āhus tvām ṛṣayaḥ sarve
devarṣir nāradas tathā
asito devalo vyāsaḥ
svayaṁ caiva bravīṣi me
arjunaḥ uvāca—Arjuna said; param—supreme; brahma—truth; param—supreme; dhāma—sustenance; pavitram—purest; paramam—supreme; bhavān—Yourself; puruṣam—personality; śāśvatam—original; divyam—transcendental; ādi-devam—original Lord; ajam—unborn; vibhum—greatest; āhuḥ—say; tvām—unto You; ṛṣayaḥ—sages; sarve—all; devarṣiḥ—the sage among the demigods; nāradaḥ—Nārada; tathā—also; asitaḥ—Asita; devalaḥ—Devala; vyāsaḥ—Vyāsa; svayam—personally; ca—also; eva—certainly; bravīṣi—explaining; me—unto me.
Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me.
10.41
yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo-'ṁśa-sambhavam
yat yat—whatever; vibhūti—opulences; mat—having; sattvam—existence; śrīmat—beautiful; ūrjitam—glorious; eva—certainly; vā—or; tat tat—all those; eva—certainly; avagaccha—you must know; tvam—you; mama—My; tejaḥ—splendor; aṁśa—partly; sambhavam—born of.
Know that all beautiful, glorious, and mighty creations spring from but a spark of My splendor.
11.54
bhaktyā tv ananyayā śakya
aham evaṁ-vidho 'rjuna
jñātuṁ draṣṭuṁ ca tattvena
praveṣṭuṁ ca parantapa
bhaktyā—by devotional service; tu—but; ananyayā—without being mixed with fruitive activities or speculative knowledge; śakyaḥ—possible; aham—I; evam-vidhaḥ—like this; arjuna—O Arjuna; jñātum—to know; draṣṭum—to see; tattvena—in fact; praveṣṭum—and to enter into; ca—also; parantapa—O mighty-armed one.
My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.
11.55
mat-karma-kṛn mat-paramo
mad-bhaktaḥ saṅga-varjitaḥ
nirvairaḥ sarva-bhūteṣu
yaḥ sa mām eti pāṇḍava
mat-karma-kṛt—engaged in doing My work; mat-paramaḥ—concerning Me, the Supreme; mat-bhaktaḥ—engaged in My devotional service; saṅga-varjitaḥ—freed from the contamination of previous activities and mental speculation; nirvairaḥ—without an enemy; sarva-bhūteṣu—to every living entity; yaḥ—one who; saḥ—he; mām—unto Me; eti—comes; pāṇḍava—O son of Pāṇḍu.
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.
12.5
kleśo 'dhikataras teṣām
avyaktāsakta-cetasām
avyaktā hi gatir duḥkhaṁ
dehavadbhir avāpyate
kleśaḥ—trouble; adhikataraḥ—more troublesome; teṣām—of them; avyakta—unmanifested; āsakta—being attached; cetasām—of those whose minds; avyaktā—unmanifested; hi—certainly; gatiḥ duḥkham—progress is troublesome; dehavadbhiḥ—of the embodiments; avāpyate—achieve.
For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progrese in that discipline is always difficult for those who are embodied.
12.8
mayy eva mana ādhatsva
mayi buddhiṁ niveśaya
nivasiṣyasi mayy eva
ata ūrdhvaṁ na saṁśayaḥ
mayi—unto Me; eva—certainly; manaḥ—mind; ādhatsva—fix; mayi—upon Me; buddhim—intelligence; niveśaya—apply; nivasiṣyasi—you lead; mayi—unto Me; eva—certainly; ataḥ—therefore; ūrdhvam—up; na—never; saṁśayaḥ—doubt.
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.
12.9
atha cittaṁ samādhātuṁ
na śaknoṣi mayi sthiram
abhyāsa-yogena tato
mām icchāptuṁ dhanañjaya
atha—if, therefore; cittam—mind; samādhātam—fixing; na—not; śaknoṣi—able; mayi—upon Me; sthiram—fixed; abhyāsa—practice; yogena—by devotional service; tataḥ—therefore; mām—Me; icchā—desire; āptum—to get; dhanañjaya—O Arjuna.
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.
12.10
abhyāse 'py asamartho 'si
mat-karma-paramo bhava
mad-artham api karmāṇi
kurvan siddhim avāpsyasi
abhyāse—in the practice of; api—even; asamarthaḥ—unable; asi—you are; mat-karma—My work; paramaḥ—supreme; bhava—you become; mat-artham—for My sake; api—even though; karmāṇi—what; kurvan—performing; siddhim—perfection; avāpsyasi—achieve.
If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage.
14.4
sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir
ahaṁ bīja-pradaḥ pitā
sarva-yoniṣu—in all species of life; kaunteya—O son of Kuntī; mūrtayaḥ—forms; sambhavanti—as they appear; yāḥ—which; tāsām—all of them; brahma—supreme; mahat yoniḥ—the source of birth in the material substance; aham—Myself; bīja-pradaḥ—seed-giving; pitā—father.
It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.
14.26
māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
mām—unto Me; ca—also; yaḥ—person; avyabhicāreṇa—without fail; bhakti-yogena—by devotional service; sevate—renders service; saḥ—he; guṇān—all the modes of material nature; samatītya—transcending; etān—all this; brahma-bhūyāya—to be elevated on the Brahman platform; kalpate—is considered.
One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.
14.27
brahmaṇo hi pratiṣṭhāham
amṛtasyāvyayasya ca
śāśvatasya ca dharmasya
sukhasyaikāntikasya ca
brahmaṇaḥ—of the impersonal brahmajyoti; hi—certainly; pratiṣṭhā—the rest; aham—I am; amṛtasya—of the imperishable; avyayasya—immortal; ca—also; śāśvatasya—of eternal; ca—and; dharmasya—of the constitutional position; sukhasya—happiness; aikāntikasya—ultimate; ca—also.
And I am the basis of the impersonal Brahman, which is the constitutional position of ultimate happiness, and which is immortal, imperishable and eternal.
15.5
nirmāna-mohā jita-saṅga-doṣā
adhyātma-nityā vinivṛtta-kāmāḥ
dvandvair vimuktāḥ sukha-duḥkha-saṁjñair
gacchanty amūḍhāḥ padam avyayaṁ tat
nir—without; māna—respect; mohāḥ—illusion; jita—having conquered; saṅga—association; doṣāḥ—faulty; adhyātma—spiritual; nityāḥ—eternity; vinivṛtta—associated; kāmāḥ—lusts; dvandvaiḥ—with duality; vimuktāḥ—liberated; sukha-duḥkha—happiness and distress; saṁjñaiḥ—named; gacchanti—attains; amūḍhāḥ—unbewildered; padam—situation; avyayam—eternal; tat—that.
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.
15.6
na tad bhāsayate sūryo
na śaśāṅko na pāvakaḥ
yad gatvā na nivartante
tad dhāma paramaṁ mama
na—not; tat—that; bhāsayate—illuminates; sūryaḥ—sun; na—nor; śaśāṅkaḥ—the moon; na—nor; pāvakaḥ—fire, electricity; yat—where; gatvā—going; na—never; nivartante—comes back; tat dhāma—that abode; paramam—supreme; mama—My.
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.
15.7
mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati
mama—My; eva—certainly; aṁśaḥ—fragmental particles; jīva-loke—world of conditional life; jīva-bhūtaḥ—the conditioned living entities; sanātanaḥ—eternal; manaḥ—mind; ṣaṣṭhāni—six; indriyāṇi—senses; prakṛti—material nature; sthāni—situated; karṣati—struggling hard.
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.
15.15
sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham
sarvasya—of all living beings; ca—and; aham—I; hṛdi—in the heart; sanniviṣṭaḥ—being situated; mattaḥ—from Me; smṛtiḥ—remembrance; jñānam—knowledge; apohanam ca—and forgetfulness; vedaiḥ—by the Vedas; ca—also; sarvaiḥ—all; aham—I am; eva—certainly; vedyaḥ—knowable; vedānta-kṛt—the compiler of the Vedānta; veda-vit—the knower of the Vedas; eva—certainly; ca—and; aham—I.
I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas am I to be known; indeed I am the compiler of Vedānta, and I am the knower of the Vedas.
15.19
yo mām evam asammūḍho
jānāti puruṣottamam
sa sarva-vid bhajati māṁ
sarva-bhāvena bhārata
yaḥ—anyone; mām—unto Me; evam—certainly; asammūḍhaḥ—without a doubt; jānāti—knows; puruṣottamam—the Supreme Personality of Godhead; saḥ—he; sarva-vit—knower of everything; bhajati—renders devotional service; mām—unto Me; sarva-bhāvena—in all respects; bhārata—O son of 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
18.42
śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāva-jam
śamaḥ—peacefulness; damaḥ—self-control; tapaḥ—austerity; śaucam—purity; kṣāntiḥ—tolerance; ārjavam—honesty; eva—certainly; ca—and; jñānam—wisdom; vijñānam—knowledge; āstikyam—religiousness; brahma—of a brāhmaṇa; karma—duty; svabhāva-jam—born of his own nature.
Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness—these are the qualities by which the brāhmaṇas work.
18.54
brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
brahma-bhūtaḥ—being one with the Absolute; prasanna-ātmā—fully joyful; na—never; śocati—laments; na—never; kāṅkṣati—desires; samaḥ—equally disposed; sarveṣu—all; bhūteṣu—living entity; mat-bhaktim—My devotional service; labhate—gains; parām—transcendental.
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.
18.55
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram
bhaktyā—by pure devotional service; mām—Me; abhijānāti—one can know; yāvān—as much as; yaḥ ca asmi—as I am; tattvataḥ—in truth; tataḥ—thereafter; mām—Me; tattvataḥ—by truth; jñātvā—knowing; viśate—enters; tat—thereafter; anantaram—after
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.
18.58
mac-cittaḥ sarva-durgāṇi
mat-prasādāt tariṣyasi
atha cet tvam ahaṅkārān
na śroṣyasi vinaṅkṣyasi
mat—My; cittaḥ—consciousness; sarva—all; durgāṇi—impediments; mat—My; prasādāt—My mercy; tariṣyasi—you will overcome; atha—therefore; cet—if; tvam—you; ahaṅkārāt—by false ego; na—not; śroṣyasi—do not hear; vinaṅkṣyasi—then lose yourself.
If you become conscious of Me, you will pass over all the obstacles of conditional life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.
18.61
īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā
īśvaraḥ—the Supreme Lord; sarva-bhūtānām—of all living entities; hṛd-deśe—in the location of the heart; arjuna—O Arjuna; tiṣṭhati—resides; bhrāmayan—causing to travel; sarva-bhūtāni—all living entities; yantra—machine; ārūḍhāni—being so placed; māyayā—under the spell of material energy.
The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.
18.65
man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo 'si me
man-manāḥ—thinking of Me; bhava—just become; mat-bhaktaḥ—My devotee; mat-yājī—My worshiper; mām—unto Me; namaskuru—offer your obeisances; mām—unto Me; eva—certainly; eṣyasi—come; satyam—truly; te—to you; pratijāne—I promise; prijaḥ—dear; asi—you are; me—My.
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.
18.66
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
sarva-dharmān—all varieties of religion; parityajya—abandoning; mām—unto Me; ekam—only; śaraṇam—surrender; vraja—go; aham—I; tvām—you; sarva—all; pāpebhyaḥ—from sinful reactions; mokṣayiṣyāmi—deliver; mā—not; śucaḥ—worry.
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.
18.68
ya idaṁ paramaṁ guhyaṁ
mad-bhakteṣv abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā
mām evaiṣyaty asaṁśayaḥ
yaḥ—anyone; idam—this; paramam—most; guhyam—confidential; mat—Mine; bhakteṣu—amongst devotees of; abhidhāsyati—explains; bhaktim—devotional service; mayi—unto Me; parām—transcendental; kṛtvā—having done; mām—unto Me; eva—certainly; eṣyati—comes; asaṁśayaḥ—without doubt.
For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me.
18.69
na ca tasmān manuṣyeṣu
kaścin me priya-kṛttamaḥ
bhavitā na ca me tasmād
anyaḥ priyataro bhuvi
na—never; ca—and; tasmāt—therefore; manuṣyeṣu—among mankind; kaścit—anyone; me—My; priya-kṛttamaḥ—more dear; bhavitā—will become; na—no; ca—and; me—My; tasmāt—than him; anyaḥ—other; priyataraḥ—dearer; bhuvi—in this world.
There is no servant in this world more dear to Me than he, nor will there ever be one more dear.
18.78
yatra yogeśvaraḥ kṛṣṇo
yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir
dhruvā nītir matir mama
yatra—where; yogeśvaraḥ—the master of mysticism; kṛṣṇaḥ—Lord Krṣna; yatra—where; pārthaḥ—the son of Pṛthā; dhanur-dharaḥ—the carrier of the bow and arrow; tatra—there; śrīḥ—opulence; vijayaḥ—victory; bhūtiḥ—exceptional power; dhruvā—certainly; nītiḥ—morality; matiḥ mama—is my opinion.
Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.

Bhaktivedanta Book Trust