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Key Verses [BG, SB, CC, NOI] > Bhagavad Gita Verses > Flashcards

Bhagavad Gita Verses Flashcards

1
Q 
BG 1.1
dhṛtarāṣṭra uvāca
dharma-kṣetre kuru-kṣetre
samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāś caiva
kim akurvata sañjaya
A

BG 1.1
Synonyms
dhṛtarāṣṭraḥ uvāca — King Dhṛtarāṣṭra said; dharma-kṣetre — in the place of pilgrimage; kuru-kṣetre — in the place named Kurukṣetra; samavetāḥ — assembled; yuyutsavaḥ — 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.

Translation
Dhṛtarāṣṭra said: O Sañjaya, after my sons and the sons of Pāṇḍu assembled in the place of pilgrimage at Kurukṣetra, desiring to fight, what did they do?

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2
Q

Bg. 1.10

aparyāptaṁ tad asmākaṁ
balaṁ bhīṣmābhirakṣitam
paryāptaṁ tv idam eteṣāṁ
balaṁ bhīmābhirakṣitam

A

Synonyms
aparyāptam — immeasurable; tat — that; asmākam — of ours; balam — strength; bhīṣma — by Grandfather Bhīṣma; abhirakṣitam — perfectly protected; paryāptam — limited; tu — but; idam — all this; eteṣām — of the Pāṇḍavas; balam — strength; bhīma — by Bhīma; abhirakṣitam — carefully protected.

Translation
Our strength is immeasurable, and we are perfectly protected by Grandfather Bhīṣma, whereas the strength of the Pāṇḍavas, carefully protected by Bhīma, is limited.

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3
Q

Bg. 1.29

vepathuś ca śarīre me
roma-harṣaś ca jāyate
gāṇḍīvaṁ sraṁsate hastāt
tvak caiva paridahyate

A

My whole body is trembling, my hair is standing on end, my bow Gāṇḍīva is slipping from my hand, and my skin is burning.

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4
Q

Bg. 1.37-38

yady apy ete na paśyanti
lobhopahata-cetasaḥ
kula-kṣaya-kṛtaṁ doṣaṁ
mitra-drohe ca pātakam
kathaṁ na jñeyam asmābhiḥ
pāpād asmān nivartitum
kula-kṣaya-kṛtaṁ doṣaṁ
prapaśyadbhir janārdana
A

O Janārdana, although these men, their hearts overtaken by greed, see no fault in killing one’s family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin?

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5
Q

Bg. 1.40

adharmābhibhavāt kṛṣṇa
praduṣyanti kula-striyaḥ
strīṣu duṣṭāsu vārṣṇeya
jāyate varṇa-saṅkaraḥ

A

When irreligion is prominent in the family, O Kṛṣṇa, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vṛṣṇi, comes unwanted progeny

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6
Q

Bg. 2.7

kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam

A

Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

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7
Q

Bg. 2.10

tam uvāca hṛṣīkeśaḥ
prahasann iva bhārata
senayor ubhayor madhye
viṣīdantam idaṁ vacaḥ

A

O descendant of Bharata, at that time Kṛṣṇa, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.

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8
Q

Bg. 2.11

śrī-bhagavān uvāca
aśocyān anvaśocas tvaṁ
prajñā-vādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca
nānuśocanti paṇḍitāḥ
A

The Supreme Personality of Godhead 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 for the dead.

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9
Q

Bg. 2.12

na tv evāhaṁ jātu nāsaṁ
na tvaṁ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ
sarve vayam ataḥ param

A

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.

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10
Q

Bg. 2.13

dehino ’smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

A

As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.

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11
Q

Bg. 2.14

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās
tāṁs titikṣasva bhārata

A

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.

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12
Q

Bg. 2.16

nāsato vidyate bhāvo
nābhāvo vidyate sataḥ
ubhayor api dṛṣṭo ’ntas
tv anayos tattva-darśibhiḥ

A

Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both.

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13
Q

Bg. 2.17

avināśi tu tad viddhi
yena sarvam idaṁ tatam
vināśam avyayasyāsya
na kaścit kartum arhati

A

That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.

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14
Q

Bg. 2.20

na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre

A

For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.

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15
Q

Bg. 2.25

avyakto ’yam acintyo ’yam
avikāryo ’yam ucyate
tasmād evaṁ viditvainaṁ
nānuśocitum arhasi

A

It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.

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16
Q

Bg. 2.29

āścarya-vat paśyati kaścid enam
āścarya-vad vadati tathaiva cānyaḥ
āścarya-vac cainam anyaḥ śṛṇoti
śrutvāpy enaṁ veda na caiva kaścit

A

Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.

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17
Q

Bg. 2.31

sva-dharmam api cāvekṣya
na vikampitum arhasi
dharmyād dhi yuddhāc chreyo ’nyat
kṣatriyasya na vidyate

A

Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.

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18
Q

Bg. 2.40

nehābhikrama-nāśo ’sti
pratyavāyo na vidyate
sv-alpam apy asya dharmasya
trāyate mahato bhayāt

A

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.

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19
Q

Bg. 2.41

vyavasāyātmikā buddhir
ekeha kuru-nandana
bahu-śākhā hy anantāś ca
buddhayo ’vyavasāyinām

A

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.

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20
Q

Bg. 2.47

karmaṇy evādhikāras te
mā phaleṣu kadācana
mā karma-phala-hetur bhūr
mā te saṅgo ’stv akarmaṇi

A

You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.

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21
Q

Bg. 2.48

yoga-sthaḥ kuru karmāṇi
saṅgaṁ tyaktvā dhanañ-jaya
siddhy-asiddhyoḥ samo bhūtvā
samatvaṁ yoga ucyate

A

Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga

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22
Q

Bg. 2.56

duḥkheṣv anudvigna-manāḥ
sukheṣu vigata-spṛhaḥ
vīta-rāga-bhaya-krodhaḥ
sthita-dhīr munir ucyate

A

One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

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23
Q

Bg. 2.59

viṣayā vinivartante
nirāhārasya dehinaḥ
rasa-varjaṁ raso ’py asya
paraṁ dṛṣṭvā nivartate

A

Though the embodied soul may be restricted from sense enjoyment, the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

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24
Q

Bg. 2.60

yatato hy api kaunteya
puruṣasya vipaścitaḥ
indriyāṇi pramāthīni
haranti prasabhaṁ manaḥ

A

The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.

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25
Q

Bg. 2.61

tāni sarvāṇi saṁyamya
yukta āsīta mat-paraḥ
vaśe hi yasyendriyāṇi
tasya prajñā pratiṣṭhitā

A

One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.

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26
Q

Bg. 2.62

dhyāyato viṣayān puṁsaḥ
saṅgas teṣūpajāyate
saṅgāt sañjāyate kāmaḥ
kāmāt krodho ’bhijāyate

A

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

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27
Q

Bg. 2.63

krodhād bhavati sammohaḥ
sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati

A

From anger, complete 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.

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28
Q

Bg. 2.64

rāga-dveṣa-vimuktais tu
viṣayān indriyaiś caran
ātma-vaśyair vidheyātmā
prasādam adhigacchati

A

But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.

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29
Q

Bg. 2.69

yā niśā sarva-bhūtānāṁ
tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni
sā niśā paśyato muneḥ

A

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.

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30
Q

Bg. 3.3

śrī-bhagavān uvāca
loke ’smin dvi-vidhā niṣṭhā
purā proktā mayānagha
jñāna-yogena sāṅkhyānāṁ
karma-yogena yoginām
A

The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.

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31
Q

Bg. 3.5

na hi kaścit kṣaṇam api
jātu tiṣṭhaty akarma-kṛt
kāryate hy avaśaḥ karma
sarvaḥ prakṛti-jair guṇaiḥ

A

Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.

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32
Q

Bg. 3.6

karmendriyāṇi saṁyamya
ya āste manasā smaran
indriyārthān vimūḍhātmā
mithyācāraḥ sa ucyate

A

One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.

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33
Q

Bg. 3.8

niyataṁ kuru karma tvaṁ
karma jyāyo hy akarmaṇaḥ
śarīra-yātrāpi ca te
na prasidhyed akarmaṇaḥ

A

Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one’s physical body without work.

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34
Q

Bg. 3.14

annād bhavanti bhūtāni
parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo
yajñaḥ karma-samudbhavaḥ

A

All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties.

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35
Q

Bg. 3.21

yad yad ācarati śreṣṭhas
tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute
lokas tad anuvartate

A

Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.

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36
Q

Bg. 3.27

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

A

The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

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37
Q

Bg. 3.30

mayi sarvāṇi karmāṇi
sannyasyādhyātma-cetasā
nirāśīr nirmamo bhūtvā
yudhyasva vigata-jvaraḥ

A

Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.

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38
Q

Bg. 3.33

sadṛśaṁ ceṣṭate svasyāḥ
prakṛter jñānavān api
prakṛtiṁ yānti bhūtāni
nigrahaḥ kiṁ kariṣyati

A

Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?

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39
Q

Bg. 3.34

indriyasyendriyasyārthe
rāga-dveṣau vyavasthitau
tayor na vaśam āgacchet
tau hy asya paripanthinau

A

There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.

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40
Q

Bg. 3.35

śreyān sva-dharmo viguṇaḥ
para-dharmāt sv-anuṣṭhitāt
sva-dharme nidhanaṁ śreyaḥ
para-dharmo bhayāvahaḥ

A

Synonyms
śreyān — far better; sva-dharmaḥ — one’s prescribed duties; viguṇaḥ — even faulty; para-dharmāt — than duties mentioned for others; su-anuṣṭhitāt — perfectly done; sva-dharme — in one’s prescribed duties; nidhanam — destruction; śreyaḥ — better; para-dharmaḥ — duties prescribed for others; bhaya-āvahaḥ — dangerous.

Translation
It is far better to discharge one’s prescribed duties, even though faultily, than another’s duties perfectly. 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.

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41
Q

Bg. 3.37

śrī-bhagavān uvāca
kāma eṣa krodha eṣa
rajo-guṇa-samudbhavaḥ
mahāśano mahā-pāpmā
viddhy enam iha vairiṇam
A

The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.

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42
Q

Bg. 3.42

indriyāṇi parāṇy āhur
indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir
yo buddheḥ paratas tu saḥ

A

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.

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43
Q

Bg. 4.1

śrī-bhagavān uvāca
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave ’bravīt
A

The Personality of Godhead, Lord Śrī Kṛṣṇa, 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.

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44
Q

Bg. 4.2

evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ paran-tapa

A

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.

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45
Q

Bg. 4.3

sa evāyaṁ mayā te ’dya
yogaḥ proktaḥ purātanaḥ
bhakto ’si me sakhā ceti
rahasyaṁ hy etad uttamam

A

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 and can therefore understand the transcendental mystery of this science.

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46
Q

Bg. 4.7

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

A

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.

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47
Q

Bg. 4.8

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge

A

To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.

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48
Q

Bg. 4.9

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ’rjuna

A

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.

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49
Q

Bg. 4.11

ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ

A

As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.

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50
Q

Bg. 4.13

cātur-varṇyaṁ mayā sṛṣṭaṁ
guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ
viddhy akartāram avyayam

A

According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.

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51
Q

Bg. 4.18

karmaṇy akarma yaḥ paśyed
akarmaṇi ca karma yaḥ
sa buddhimān manuṣyeṣu
sa yuktaḥ kṛtsna-karma-kṛt

A

One who sees inaction in action and action in inaction is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.

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52
Q

Bg. 4.29

apāne juhvati prāṇaṁ
prāṇe ’pānaṁ tathāpare
prāṇāpāna-gatī ruddhvā
prāṇāyāma-parāyaṇāḥ
apare niyatāhārāḥ
prāṇān prāṇeṣu juhvati
A

Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacrifice.

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53
Q

Bg. 4.34

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

A

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.

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54
Q

Bg. 5.2

śrī-bhagavān uvāca
sannyāsaḥ karma-yogaś ca
niḥśreyasa-karāv ubhau
tayos tu karma-sannyāsāt
karma-yogo viśiṣyate
A

The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.

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55
Q

Bg. 5.5

yat sāṅkhyaiḥ prāpyate sthānaṁ
tad yogair api gamyate
ekaṁ sāṅkhyaṁ ca yogaṁ ca
yaḥ paśyati sa paśyati

A

One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.

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56
Q

Bg. 5.18

vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śva-pāke ca
paṇḍitāḥ sama-darśinaḥ

A

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].

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57
Q

Bg. 5.29

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

A

A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.

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58
Q

Bg. 6.3

ārurukṣor muner yogaṁ
karma kāraṇam ucyate
yogārūḍhasya tasyaiva
śamaḥ kāraṇam ucyate

A

For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means.

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59
Q

Bg. 6.6

bandhur ātmātmanas tasya
yenātmaivātmanā jitaḥ
anātmanas tu śatrutve
vartetātmaiva śatru-vat

A

For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.

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60
Q

Bg. 6.9

suhṛn-mitrāry-udāsīna-
madhyastha-dveṣya-bandhuṣu
sādhuṣv api ca pāpeṣu
sama-buddhir viśiṣyate

A

A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind.

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61
Q

Bg. 6.16

nāty-aśnatas tu yogo ’sti
na caikāntam anaśnataḥ
na cāti-svapna-śīlasya
jāgrato naiva cārjuna

A

There is no possibility of one’s becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.

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62
Q

Bg. 6.19

yathā dīpo nivāta-stho
neṅgate sopamā smṛtā
yogino yata-cittasya
yuñjato yogam ātmanaḥ

A

As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent Self.

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63
Q

Bg. 6.30

yo māṁ paśyati sarvatra
sarvaṁ ca mayi paśyati
tasyāhaṁ na praṇaśyāmi
sa ca me na praṇaśyati

A

For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.

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64
Q

Bg. 6.33

arjuna uvāca
yo ’yaṁ yogas tvayā proktaḥ
sāmyena madhusūdana
etasyāhaṁ na paśyāmi
cañcalatvāt sthitiṁ sthirām
A

Arjuna said: O Madhusūdana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.

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65
Q

Bg. 6.34

cañcalaṁ hi manaḥ kṛṣṇa
pramāthi balavad dṛḍham
tasyāhaṁ nigrahaṁ manye
vāyor iva su-duṣkaram

A

The mind is restless, turbulent, obstinate and very strong, O Kṛṣṇa, and to subdue it, I think, is more difficult than controlling the wind.

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66
Q

Bg. 6.41

prāpya puṇya-kṛtāṁ lokān
uṣitvā śāśvatīḥ samāḥ
śucīnāṁ śrīmatāṁ gehe
yoga-bhraṣṭo ’bhijāyate

A

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.

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67
Q

Bg. 6.42

atha vā yoginām eva
kule bhavati dhīmatām
etad dhi durlabha-taraṁ
loke janma yad īdṛśam

A

Or [if unsuccessful after long practice of yoga] he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world.

68
Q

Bg. 6.46

tapasvibhyo ’dhiko yogī
jñānibhyo ’pi mato ’dhikaḥ
karmibhyaś cādhiko yogī
tasmād yogī bhavārjuna

A

A yogī is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogī.

69
Q

Bg. 7.3

manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ

A

Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.

70
Q

Bg. 7.7

mattaḥ parataraṁ nānyat
kiñcid asti dhanañ-jaya
mayi sarvam idaṁ protaṁ
sūtre maṇi-gaṇā iva

A

O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.

71
Q

Bg. 7.8

raso ’ham apsu kaunteya
prabhāsmi śaśi-sūryayoḥ
praṇavaḥ sarva-vedeṣu
śabdaḥ khe pauruṣaṁ nṛṣu

A

O son of Kuntī, I am the taste of water, the light of the sun and the moon, the syllable oṁ in the Vedic mantras; I am the sound in ether and ability in man.

72
Q

Bg. 7.11

balaṁ balavatāṁ cāhaṁ
kāma-rāga-vivarjitam
dharmāviruddho bhūteṣu
kāmo ’smi bharatarṣabha

A

I am the strength of the strong, devoid of passion and desire. I am sex life which is not contrary to religious principles, O lord of the Bhāratas [Arjuna].

73
Q

Bg. 7.12

ye caiva sāttvikā bhāvā
rājasās tāmasāś ca ye
matta eveti tān viddhi
na tv ahaṁ teṣu te mayi

A

Know that all states of being – be they of goodness, passion or ignorance – are manifested by My energy. I am, in one sense, everything, but I am independent. I am not under the modes of material nature, for they, on the contrary, are within Me.

74
Q

Bg. 7.13

tribhir guṇa-mayair bhāvair
ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti
mām ebhyaḥ param avyayam

A

Deluded by the three modes [goodness, passion and ignorance], the whole world does not know Me, who am above the modes and inexhaustible.

75
Q

Bg. 7.14

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

A

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.

76
Q

Bg. 7.15

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ

A

Translation
Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me.

77
Q

Bg. 7.16

catur-vidhā bhajante māṁ
janāḥ su-kṛtino ’rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha

A

O best among the Bhāratas, four kinds of pious men begin to render devotional service unto Me – the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.

78
Q

Bg. 7.17

teṣāṁ jñānī nitya-yukta
eka-bhaktir viśiṣyate
priyo hi jñānino ’tyartham
ahaṁ sa ca mama priyaḥ

A

Of these, the one who is in full knowledge and who is always engaged in pure devotional service is the best. For I am very dear to him, and he is dear to Me.

79
Q

Bg. 7.19

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā su-durlabhaḥ

A

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.

80
Q

Bg. 7.23

antavat tu phalaṁ teṣāṁ
tad bhavaty alpa-medhasām
devān deva-yajo yānti
mad-bhaktā yānti mām api

A

Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.

81
Q

Bg. 8.7

tasmāt sarveṣu kāleṣu
mām anusmara yudhya ca
mayy arpita-mano-buddhir
mām evaiṣyasy asaṁśayaḥ

A

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.

82
Q

Bg. 8.16

ā-brahma-bhuvanāl lokāḥ
punar āvartino ’rjuna
mām upetya tu kaunteya
punar janma na vidyate

A

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.

83
Q

Bg. 8.28

vedeṣu yajñeṣu tapaḥsu caiva
dāneṣu yat puṇya-phalaṁ pradiṣṭam
atyeti tat sarvam idaṁ viditvā
yogī paraṁ sthānam upaiti cādyam

A

A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing sacrifices, undergoing austerities, giving charity or pursuing philosophical and fruitive activities. Simply by performing devotional service, he attains all these, and at the end he reaches the supreme eternal abode.

84
Q

Bg. 9.1

śrī-bhagavān uvāca
idaṁ tu te guhya-tamaṁ
pravakṣyāmy anasūyave
jñānaṁ vijñāna-sahitaṁ
yaj jñātvā mokṣyase ’śubhāt
A

The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which you shall be relieved of the miseries of material existence.

85
Q

Bg. 9.11

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

A

Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.

86
Q

Bg. 9.14

satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate

A

Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.

87
Q

Bg. 9.22

ananyāś cintayanto māṁ
ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham

A

But those who always worship Me with exclusive devotion, meditating on My transcendental form – to them I carry what they lack, and I preserve what they have.

88
Q

Bg. 9.26

patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ

A

If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it.

89
Q

Bg. 9.27

yat karoṣi yad aśnāsi
yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad-arpaṇam

A

Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform – do that, O son of Kuntī, as an offering to Me.

90
Q

Bg. 9.29

samo ’haṁ sarva-bhūteṣu
na me dveṣyo ’sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham

A

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.

91
Q

Bg. 9.30

api cet su-durācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ

A

Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination.

92
Q

Bg. 9.31

kṣipraṁ bhavati dharmātmā
śaśvac-chāntiṁ nigacchati
kaunteya pratijānīhi
na me bhaktaḥ praṇaśyati

A

He quickly becomes righteous and attains lasting peace. O son of Kuntī, declare it boldly that My devotee never perishes.

93
Q

Bg. 9.32

māṁ hi pārtha vyapāśritya
ye ’pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te ’pi yānti parāṁ gatim

A

O son of Pṛthā, those who take shelter in Me, though they be of lower birth – women, vaiśyas [merchants] and śūdras [workers] – can attain the supreme destination.

94
Q

Bg. 10.6

maharṣayaḥ sapta pūrve
catvāro manavas tathā
mad-bhāvā mānasā jātā
yeṣāṁ loka imāḥ prajāḥ

A

The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them.

95
Q

Bg. 10.8

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ

A

I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.

96
Q

Bg. 10.9

mac-cittā mad-gata-prāṇā
bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ
tuṣyanti ca ramanti ca

A

The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.

97
Q

Bg. 10.10

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te

A

To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.

98
Q

Bg. 10.11

teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāva-stho
jñāna-dīpena bhāsvatā

A

To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.

99
Q

Bg. 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
A

Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Nārada, Asita, Devala and Vyāsa confirm this truth about You, and now You Yourself are declaring it to me.

100
Q

Bg. 10.32

sargāṇām ādir antaś ca
madhyaṁ caivāham arjuna
adhyātma-vidyā vidyānāṁ
vādaḥ pravadatām aham

A

Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.

101
Q

Bg. 10.34

mṛtyuḥ sarva-haraś cāham
udbhavaś ca bhaviṣyatām
kīrtiḥ śrīr vāk ca nārīṇāṁ
smṛtir medhā dhṛtiḥ kṣamā

A

I am all-devouring death, and I am the generating principle of all that is yet to be. Among women I am fame, fortune, fine speech, memory, intelligence, steadfastness and patience.

102
Q

Bg. 10.36

dyūtaṁ chalayatām asmi
tejas tejasvinām aham
jayo ’smi vyavasāyo ’smi
sattvaṁ sattvavatām aham

A

I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong.

103
Q

Bg. 10.41

yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo-’ṁśa-sambhavam

A

Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor.

104
Q

Bg. 11.8

na tu māṁ śakyase draṣṭum
anenaiva sva-cakṣuṣā
divyaṁ dadāmi te cakṣuḥ
paśya me yogam aiśvaram

A

But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!

105
Q

Bg. 11.51

arjuna uvāca
dṛṣṭvedaṁ mānuṣaṁ rūpaṁ
tava saumyaṁ janārdana
idānīm asmi saṁvṛttaḥ
sa-cetāḥ prakṛtiṁ gataḥ
A

When Arjuna thus saw Kṛṣṇa in His original form, he said: O Janārdana, seeing this humanlike form, so very beautiful, I am now composed in mind, and I am restored to my original nature.

106
Q

Bg. 11.54

bhaktyā tv ananyayā śakya
aham evaṁ-vidho ’rjuna
jñātuṁ draṣṭuṁ ca tattvena
praveṣṭuṁ ca paran-tapa

A

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.

107
Q

Bg. 12.2

śrī-bhagavān uvāca
mayy āveśya mano ye māṁ
nitya-yuktā upāsate
śraddhayā parayopetās
te me yukta-tamā matāḥ
A

The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect.

108
Q

Bg. 12.8

mayy eva mana ādhatsva
mayi buddhiṁ niveśaya
nivasiṣyasi mayy eva
ata ūrdhvaṁ na saṁśayaḥ

A

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.

109
Q

Bg. 12.9

atha cittaṁ samādhātuṁ
na śaknoṣi mayi sthiram
abhyāsa-yogena tato
mām icchāptuṁ dhanañ-jaya

A

My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me.

110
Q

Bg. 12.10

abhyāse ’py asamartho ’si
mat-karma-paramo bhava
mad-artham api karmāṇi
kurvan siddhim avāpsyasi

A

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.

111
Q

Bg. 12.11

athaitad apy aśakto ’si
kartuṁ mad-yogam āśritaḥ
sarva-karma-phala-tyāgaṁ
tataḥ kuru yatātmavā

A

If, however, you are unable to work in this consciousness of Me, then try to act giving up all results of your work and try to be self-situated.

112
Q

Bg. 12.12

śreyo hi jñānam abhyāsāj
jñānād dhyānaṁ viśiṣyate
dhyānāt karma-phala-tyāgas
tyāgāc chāntir anantaram

A

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.

113
Q

Bg. 12.13-14

adveṣṭā sarva-bhūtānāṁ
maitraḥ karuṇa eva ca
nirmamo nirahaṅkāraḥ
sama-duḥkha-sukhaḥ kṣamī
santuṣṭaḥ satataṁ yogī
yatātmā dṛḍha-niścayaḥ
mayy arpita-mano-buddhir
yo mad-bhaktaḥ sa me priyaḥ
A

One who is not envious but is a kind friend to all living entities, who does not think himself a proprietor and is free from false ego, who is equal in both happiness and distress, who is tolerant, always satisfied, self-controlled, and engaged in devotional service with determination, his mind and intelligence fixed on Me – such a devotee of Mine is very dear to Me.

114
Q

Bg. 13.22

puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛti-jān guṇān
kāraṇaṁ guṇa-saṅgo ’sya
sad-asad-yoni-janmasu

A

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 among various species.

115
Q

Bg. 13.33

yathā sarva-gataṁ saukṣmyād
ākāśaṁ nopalipyate
sarvatrāvasthito dehe
tathātmā nopalipyate

A

The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul situated in Brahman vision does not mix with the body, though situated in that body.

116
Q

Bg. 14.5

sattvaṁ rajas tama iti
guṇāḥ prakṛti-sambhavāḥ
nibadhnanti mahā-bāho
dehe dehinam avyayam

A

Material nature consists of three modes – goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.

117
Q

Bg. 14.6

tatra sattvaṁ nirmalatvāt
prakāśakam anāmayam
sukha-saṅgena badhnāti
jñāna-saṅgena cānagha

A

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 become conditioned by a sense of happiness and knowledge.

118
Q

Bg. 14.7

rajo rāgātmakaṁ viddhi
tṛṣṇā-saṅga-samudbhavam
tan nibadhnāti kaunteya
karma-saṅgena dehinam

A

The mode of passion is born of unlimited desires and longings, O son of Kuntī, and because of this the embodied living entity is bound to material fruitive actions.

119
Q

Bg. 14.8

tamas tv ajñāna-jaṁ viddhi
mohanaṁ sarva-dehinām
pramādālasya-nidrābhis
tan nibadhnāti bhārata

A

O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul.

120
Q

Bg. 14.9

sattvaṁ sukhe sañjayati
rajaḥ karmaṇi bhārata
jñānam āvṛtya tu tamaḥ
pramāde sañjayaty uta

A

O son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one’s knowledge, binds one to madness.

121
Q

Bg. 14.11

sarva-dvāreṣu dehe ’smin
prakāśa upajāyate
jñānaṁ yadā tadā vidyād
vivṛddhaṁ sattvam ity uta

A

The manifestation of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.

122
Q

Bg. 14.20

guṇān etān atītya trīn
dehī deha-samudbhavān
janma-mṛtyu-jarā-duḥkhair
vimukto ’mṛtam aśnute

A

When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.

123
Q

Bg. 15.7

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

A

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.

124
Q

Bg. 15.9

śrotraṁ cakṣuḥ sparśanaṁ ca
rasanaṁ ghrāṇam eva ca
adhiṣṭhāya manaś cāyaṁ
viṣayān upasevate

A

The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.

125
Q

Bg. 15.15

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham

A

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 Vedānta, and I am the knower of the Vedas.

126
Q

Bg. 16.8

asatyam apratiṣṭhaṁ te
jagad āhur anīśvaram
aparaspara-sambhūtaṁ
kim anyat kāma-haitukam

A

They say that this world is unreal, with no foundation, no God in control. They say it is produced of sex desire and has no cause other than lust.

127
Q

Bg. 16.21

tri-vidhaṁ narakasyedaṁ
dvāraṁ nāśanam ātmanaḥ
kāmaḥ krodhas tathā lobhas
tasmād etat trayaṁ tyajet

A

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.

128
Q

Bg. 16.23

yaḥ śāstra-vidhim utsṛjya
vartate kāma-kārataḥ
na sa siddhim avāpnoti
na sukhaṁ na parāṁ gatim

A

He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.

129
Q

Bg. 17.3

sattvānurūpā sarvasya
śraddhā bhavati bhārata
śraddhā-mayo ’yaṁ puruṣo
yo yac-chraddhaḥ sa eva saḥ

A

O son of Bharata, according to one’s existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.

130
Q

Bg. 17.8

āyuḥ-sattva-balārogya-
sukha-prīti-vivardhanāḥ
rasyāḥ snigdhāḥ sthirā hṛdyā
āhārāḥ sāttvika-priyāḥ

A

Foods dear to those in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart.

131
Q

Bg. 17.9

kaṭv-amla-lavaṇāty-uṣṇa-
tīkṣṇa-rūkṣa-vidāhinaḥ
āhārā rājasasyeṣṭā
duḥkha-śokāmaya-pradāḥ

A

Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease.

132
Q

Bg. 17.10

yāta-yāmaṁ gata-rasaṁ
pūti paryuṣitaṁ ca yat
ucchiṣṭam api cāmedhyaṁ
bhojanaṁ tāmasa-priyam

A

Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness.

133
Q

Bg. 17.11

aphalākāṅkṣibhir yajño
vidhi-diṣṭo ya ijyate
yaṣṭavyam eveti manaḥ
samādhāya sa sāttvikaḥ

A

Of sacrifices, the sacrifice performed according to the directions of scripture, as a matter of duty, by those who desire no reward, is of the nature of goodness.

134
Q

Bg. 17.14

deva-dvija-guru-prājña-
pūjanaṁ śaucam ārjavam
brahmacaryam ahiṁsā ca
śārīraṁ tapa ucyate

A

Austerity of the body consists in worship of the Supreme Lord, the brāhmaṇas, the spiritual master, and superiors like the father and mother, and in cleanliness, simplicity, celibacy and nonviolence.

135
Q

Bg. 17.15

anudvega-karaṁ vākyaṁ
satyaṁ priya-hitaṁ ca yat
svādhyāyābhyasanaṁ caiva
vāṅ-mayaṁ tapa ucyate

A

Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature.

136
Q

Bg. 17.16

manaḥ-prasādaḥ saumyatvaṁ
maunam ātma-vinigrahaḥ
bhāva-saṁśuddhir ity etat
tapo mānasam ucyate

A

And satisfaction, simplicity, gravity, self-control and purification of one’s existence are the austerities of the mind.

137
Q

Bg. 17.20

dātavyam iti yad dānaṁ
dīyate ’nupakāriṇe
deśe kāle ca pātre ca
tad dānaṁ sāttvikaṁ smṛtam

A

Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness.

138
Q

Bg. 18.7

niyatasya tu sannyāsaḥ
karmaṇo nopapadyate
mohāt tasya parityāgas
tāmasaḥ parikīrtitaḥ

A

Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.

139
Q

Bg. 18.8

duḥkham ity eva yat karma
kāya-kleśa-bhayāt tyajet
sa kṛtvā rājasaṁ tyāgaṁ
naiva tyāga-phalaṁ labhet

A

Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.

140
Q

Bg. 18.9

kāryam ity eva yat karma
niyataṁ kriyate ’rjuna
saṅgaṁ tyaktvā phalaṁ caiva
sa tyāgaḥ sāttviko mataḥ

A

O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.

141
Q

Bg. 18.20

sarva-bhūteṣu yenaikaṁ
bhāvam avyayam īkṣate
avibhaktaṁ vibhakteṣu
taj jñānaṁ viddhi sāttvikam

A

That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.

142
Q

Bg. 18.21

pṛthaktvena tu yaj jñānaṁ
nānā-bhāvān pṛthag-vidhān
vetti sarveṣu bhūteṣu
taj jñānaṁ viddhi rājasam

A

That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.

143
Q

Bg. 18.22

yat tu kṛtsna-vad ekasmin
kārye saktam ahaitukam
atattvārtha-vad alpaṁ ca
tat tāmasam udāhṛtam

A

And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.

144
Q

Bg. 18.23

niyataṁ saṅga-rahitam
arāga-dveṣataḥ kṛtam
aphala-prepsunā karma
yat tat sāttvikam ucyate

A

That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.

145
Q

Bg. 18.24

yat tu kāmepsunā karma
sāhaṅkāreṇa vā punaḥ
kriyate bahulāyāsaṁ
tad rājasam udāhṛtam

A

But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion

146
Q

Bg. 18.25

anubandhaṁ kṣayaṁ hiṁsām
anapekṣya ca pauruṣam
mohād ārabhyate karma
yat tat tāmasam ucyate

A

That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.

147
Q

Bg. 18.26

mukta-saṅgo ’nahaṁ-vādī
dhṛty-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ
kartā sāttvika ucyate

A

One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.

148
Q

Bg. 18.30

pravṛttiṁ ca nivṛttiṁ ca
kāryākārye bhayābhaye
bandhaṁ mokṣaṁ ca yā vetti
buddhiḥ sā pārtha sāttvikī

A

O son of Pṛthā, 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, is in the mode of goodness.

149
Q

Bg. 18.31

yayā dharmam adharmaṁ ca
kāryaṁ cākāryam eva ca
ayathāvat prajānāti
buddhiḥ sā pārtha rājasī

A

O son of Pṛthā, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.

150
Q

Bg. 18.32

adharmaṁ dharmam iti yā
manyate tamasāvṛtā
sarvārthān viparītāṁś ca
buddhiḥ sā pārtha tāmasī

A

That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance.

151
Q

Bg. 18.37

yat tad agre viṣam iva
pariṇāme ’mṛtopamam
tat sukhaṁ sāttvikaṁ proktam
ātma-buddhi-prasāda-jam

A

That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.

152
Q

Bg. 18.38

viṣayendriya-saṁyogād
yat tad agre ’mṛtopamam
pariṇāme viṣam iva
tat sukhaṁ rājasaṁ smṛtam

A

That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.

153
Q

Bg. 18.39

yad agre cānubandhe ca
sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ
tat tāmasam udāhṛtam

A

And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.

154
Q

Bg. 18.41

brāhmaṇa-kṣatriya-viśāṁ
śūdrāṇāṁ ca paran-tapa
karmāṇi pravibhaktāni
svabhāva-prabhavair guṇaiḥ

A

Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.

155
Q

Bg. 18.42

śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāva-jam

A

Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness – these are the natural qualities by which the brāhmaṇas work.

156
Q

Bg. 18.43

śauryaṁ tejo dhṛtir dākṣyaṁ
yuddhe cāpy apalāyanam
dānam īśvara-bhāvaś ca
kṣātraṁ karma svabhāva-jam

A

Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the kṣatriyas.

157
Q

Bg. 18.44

kṛṣi-go-rakṣya-vāṇijyaṁ
vaiśya-karma svabhāva-jam
paricaryātmakaṁ karma
śūdrasyāpi svabhāva-jam

A

Farming, cow protection and business are the natural work for the vaiśyas, and for the śūdras there are labor and service to others.

158
Q

Bg. 18.47

śreyān sva-dharmo viguṇaḥ
para-dharmāt sv-anuṣṭhitāt
svabhāva-niyataṁ karma
kurvan nāpnoti kilbiṣam

A

It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Duties prescribed according to one’s nature are never affected by sinful reactions.

159
Q

Bg. 18.54

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

A

One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.

160
Q

Bg. 18.55

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

A

One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.

161
Q

Bg. 18.61

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe ’rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

A

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.

162
Q

Bg. 18.63

iti te jñānam ākhyātaṁ
guhyād guhya-taraṁ mayā
vimṛśyaitad aśeṣeṇa
yathecchasi tathā kuru

A

Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.

163
Q

Bg. 18.65

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo ’si me

A

Always think of Me, 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.

164
Q

Bg. 18.66

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

A

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

165
Q

Bg. 18.78

yatra yogeśvaraḥ kṛṣṇo
yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir
dhruvā nītir matir mama

A

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.

166
Q

Bg. 9.2

rāja-vidyā rāja-guhyaṁ
pavitram idam uttamam
pratyakṣāvagamaṁ dharmyaṁ
su-sukhaṁ kartum avyayam

A

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.

Key Verses [BG, SB, CC, NOI] (8 decks)

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