भगवद्गीता
The Song of God — 700 verses of Lord Krishna's teachings to Arjuna on dharma, karma, bhakti, and moksha.
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥
aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase | gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ ||
You grieve for those who should not be grieved for, yet speak words of wisdom. The wise grieve neither for the living nor for the dead.
Commentary
Krishna's first teaching to Arjuna. He calls out the contradiction — Arjuna speaks wisdom but acts from delusion. The Atman is eternal; mourning the body is ignorance. This sets the foundation for the entire Gita.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥
dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā | tathā dehāntara-prāptir dhīras tatra na muhyati ||
As the embodied soul passes through childhood, youth, and old age in this body, so it passes into another body. The wise are not deluded by this.
Commentary
The verse of transmigration. Just as you changed bodies from child to adult without changing who you are, the Atman changes bodies at death. This is the logic of reincarnation — simple, direct, irrefutable.
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही॥
vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro 'parāṇi | tathā śarīrāṇi vihāya jīrṇāny anyāni saṁyāti navāni dehī ||
As a person discards worn-out clothes and puts on new ones, so the embodied soul discards worn-out bodies and enters new ones.
Commentary
Krishna's most elegant metaphor for reincarnation. The body is clothing; the Atman is the wearer. You don't mourn old clothes — why mourn a worn-out body?
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥
karmaṇy evādhikāras te mā phaleṣu kadācana | mā karma-phala-hetur bhūr mā te saṅgo 'stv akarmaṇi ||
You have the right to action alone, never to its fruits. Let not the fruits of action be your motive, nor let your attachment be to inaction.
Commentary
The most famous verse of the Gita. Krishna teaches Nishkama Karma — selfless action without attachment to results. Act because it is your dharma, not for reward. This is the foundation of Dharmic life.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥
yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya | siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate ||
Perform action, O Dhananjaya, being established in yoga, abandoning attachment, balanced in success and failure. Such equanimity is called yoga.
Commentary
Krishna defines yoga as equanimity — not asanas or breathing, but mental balance in success and failure. This is Karma Yoga at its purest.
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहङ्कारविमूढात्मा कर्ताहमिति मन्यते॥
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ | ahaṅkāra-vimūḍhātmā kartāham iti manyate ||
All actions are performed by the gunas of prakriti. The deluded ego thinks 'I am the doer.'
Commentary
The gunas (sattva, rajas, tamas) drive all action. The ego claims ownership. Real freedom begins when you see that nature acts, not you.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥
śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitāt | sva-dharme nidhanaṁ śreyaḥ para-dharmo bhayāvahaḥ ||
Better is one's own dharma, though imperfect, than the dharma of another well performed. Better is death in one's own dharma — the dharma of another is fraught with danger.
Commentary
Each person has their own swadharma — their innate duty based on their nature. Following someone else's path, even if done perfectly, leads to spiritual danger.
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्॥
yadā yadā hi dharmasya glānir bhavati bhārata | abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham ||
Whenever dharma declines and adharma rises, O Bharata, I manifest myself.
Commentary
The verse of divine incarnation. God descends whenever dharma is threatened — not just once, but in every age. This is the promise of Sanatan Dharma: truth always returns.
परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे॥
paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām | dharma-saṁsthāpanārthāya sambhavāmi yuge yuge ||
For the protection of the righteous, the destruction of the wicked, and the establishment of dharma, I manifest age after age.
Commentary
The three purposes of avatara: protect the good, destroy evil, re-establish dharma. This is not one-time salvation — it is a recurring cosmic cycle.
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः। तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्॥
cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ | tasya kartāram api māṁ viddhy akartāram avyayam ||
The four varnas were created by Me according to divisions of guna and karma. Though I am their creator, know Me to be the imperishable non-doer.
Commentary
Krishna himself declares Varna is based on Guna (qualities) and Karma (actions), NOT birth. This verse demolishes the myth of birth-based caste. The creator himself says it is merit-based.
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते। तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति॥
na hi jñānena sadṛśaṁ pavitram iha vidyate | tat svayaṁ yoga-saṁsiddhaḥ kālenātmani vindati ||
There is nothing in this world as purifying as knowledge. In time, the yogi who is perfected finds this within the self.
Commentary
Knowledge (jnana) is the supreme purifier. Rituals purify externally; jnana purifies the mind itself. The perfected yogi eventually discovers this truth within.
उद्धरेदात्मनात्मानं नात्मानमवसादयेत्। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥
uddhared ātmanātmānaṁ nātmānam avasādayet | ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ ||
Let a person lift themselves by their own effort; let them not degrade themselves. For the self alone is the friend of the self, and the self alone is the enemy of the self.
Commentary
Self-reliance in its deepest form. No guru, no god, no ritual can save you if you don't save yourself. The mind is either your greatest ally or your worst enemy.
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः। अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्॥
bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ | anātmanas tu śatrutve vartetātmaiva śatruvat ||
For one who has conquered the mind, the mind is the best of friends. But for one who has failed to do so, the mind will remain the greatest enemy.
Commentary
The same mind that destroys the undisciplined becomes the liberator of the disciplined. Meditation, discipline, and awareness transform the mind from enemy to friend.
मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय। मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव॥
mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya | mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva ||
There is nothing whatsoever higher than Me, O Dhananjaya. All this is strung on Me, like pearls on a thread.
Commentary
Krishna reveals his cosmic nature. Everything in existence is held together by the divine, just as pearls are held by a thread. The universe is not random — it is strung on consciousness.
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते। तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्॥
ananyāś cintayanto māṁ ye janāḥ paryupāsate | teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham ||
For those who worship Me alone, thinking of no other, of those ever-united, I carry what they lack and preserve what they have.
Commentary
Krishna's personal guarantee to devotees. Yoga = what you lack; Kshema = what you have. God provides both. But the condition is ananya — exclusive devotion without division.
समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः। ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्॥
samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ | ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham ||
I am equal to all beings. None is hateful or dear to Me. But those who worship Me with devotion — they are in Me, and I am in them.
Commentary
God is impartial — no one is special and no one is rejected. But devotion creates a relationship. God doesn't play favorites; the devotee's love draws God near.
अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते। इति मत्वा भजन्ते मां बुधा भावसमन्विताः॥
ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate | iti matvā bhajante māṁ budhā bhāva-samanvitāḥ ||
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.
Commentary
The verse of divine source. Everything — every atom, every thought, every soul — originates from Krishna. Understanding this is jnana; worshipping because of this is bhakti.
अहमात्मा गुडाकेश सर्वभूताशयस्थितः। अहमादिश्च मध्यं च भूतानामन्त एव च॥
aham ātmā guḍākeśa sarva-bhūtāśaya-sthitaḥ | aham ādiś ca madhyaṁ ca bhūtānām anta eva ca ||
I am the Superself, O Gudakesha, seated in the hearts of all living beings. I am the beginning, the middle, and the end of all beings.
Commentary
Krishna reveals he is the Atman within every heart. Not a distant god in heaven — the innermost self of every creature. This is the Upanishadic teaching given directly.
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः। नानाविधानि दिव्यानि नानावर्णाकृतीनि च॥
paśya me pārtha rūpāṇi śataśo 'tha sahasraśaḥ | nānā-vidhāni divyāni nānā-varṇākṛtīni ca ||
Behold, O Partha, My hundreds and thousands of divine forms, of various kinds, colors, and shapes.
Commentary
Before the Vishvarupa (cosmic form) revelation. Krishna is about to show Arjuna that the entire universe — every god, every creature, every world — is contained within him.
अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च। निर्ममो निरहङ्कारः स दुःखं न प्रपद्यते॥
adveṣṭā sarva-bhūtānāṁ maitraḥ karuṇa eva ca | nirmamo nirahaṅkāraḥ sa duḥkhaṁ na prapadyate ||
One who is without hatred toward any being, who is friendly and compassionate, free from possessiveness and ego — such a person never suffers.
Commentary
Krishna's portrait of the ideal devotee: no hatred, compassion for all, no 'mine', no ego. These four qualities are the gateway to permanent freedom from suffering.
ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति॥
mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ | manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati ||
The eternal living entity in this world is My fragment. It draws the five senses and the mind, which are situated in material nature.
Commentary
Every soul is a fragment (amsha) of God — not created, not separate, but eternally part of the divine. The soul is not the body; it wears the body like a costume.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja | ahaṁ tvā sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ ||
Abandoning all dharmas, take refuge in Me alone. I shall liberate you from all sins — grieve not.
Commentary
The ultimate verse of Sharanagati (surrender). After teaching karma, jnana, and bhakti for 18 chapters, Krishna's final instruction is total surrender. Let go of everything and trust God completely.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम॥
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanur-dharaḥ | tatra śrīr vijayo bhūtir dhruvā nītir matir mama ||
Wherever there is Krishna, the master of yoga, and wherever there is Arjuna, the archer, there will certainly be opulence, victory, extraordinary power, and morality.
Commentary
The final verse of the Gita. Where divine wisdom (Krishna) meets human effort (Arjuna), victory is guaranteed. This is the Gita's message: combine surrender with action.
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत। यावदेतान्निरीक्षेऽहं योद्धुमानानवस्थितान्॥
senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta | yāvad etān nirīkṣe 'haṁ yoddhu-kāmān avasthitān ||
O Achyuta (Krishna), place my chariot between the two armies, so that I may behold those who stand here eager for battle.
Commentary
Arjuna asks Krishna to position the chariot — not to fight, but to see who he must kill. This moment of wanting to see the enemy's face is what triggers the entire Gita. Seeing leads to compassion, which leads to doubt, which leads to divine teaching.
एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत्। विसृज्य सशरं चापं शोकसंविग्नमानसः॥
evam uktvārjunaḥ saṁkhye rathopastha upāviśat | visṛjya sa-śaraṁ cāpaṁ śoka-saṁvigna-mānasaḥ ||
Having spoken thus, Arjuna sat down on the chariot seat, casting aside his bow and arrows, his mind overwhelmed with grief.
Commentary
The climax of Arjuna's despair. He puts down his weapons — the warrior refuses to fight. This is not cowardice; it is the crisis of a sensitive soul confronting the cost of dharma. From this surrender of ego, the Gita begins.
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित्। पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नञ्गच्छन्स्वपञ्श्वसन्॥
naiva kiñcit karomīti yukto manyeta tattva-vit | paśyañ śṛṇvan spṛśañ jighrann aśnañ gacchan svapan śvasan ||
A knower of truth thinks 'I do nothing at all' — though seeing, hearing, touching, smelling, eating, going, sleeping, breathing.
Commentary
The liberated soul acts without being the doer. The body moves, the senses function, but the Atman remains untouched. This is the paradox of Karma Yoga — total action with zero agency.
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि। शुनि चैव श्वपाके च पण्डिताः समदर्शिनः॥
vidyā-vinaya-sampanne brāhmaṇe gavi hastini | śuni caiva śvapāke ca paṇḍitāḥ sama-darśinaḥ ||
The wise see with equal vision a learned and humble Brahmin, a cow, an elephant, a dog, and an outcaste.
Commentary
Krishna's vision of equality. The sage sees the same Atman in the scholar and the dog, in the elephant and the outcaste. This is not forced equality — it is the recognition that consciousness is the same everywhere.
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्। यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः॥
anta-kāle ca mām eva smaran muktvā kalevaram | yaḥ prayāti sa mad-bhāvaṁ yāti nāsty atra saṁśayaḥ ||
Whoever, at the time of death, remembers Me alone and leaves the body — they attain My being. Of this there is no doubt.
Commentary
The power of remembrance at death. Whatever you think of at the moment of death, you become. This is why the entire spiritual life is preparation for one moment — the last breath.
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्। नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः॥
mām upetya punar janma duḥkhālayam aśāśvatam | nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ ||
Having attained Me, the great souls are not reborn in this temporary abode of suffering. They have attained the highest perfection.
Commentary
Moksha — the end of rebirth. Those who reach Krishna's abode never return to samsara. The cycle of birth and death is broken permanently.
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन। मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते॥
ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna | mām upetya tu kaunteya punar janma na vidyate ||
All the worlds up to Brahma's realm are subject to rebirth, O Arjuna. But having attained Me, O son of Kunti, there is no rebirth.
Commentary
Even heaven is temporary. You go to Brahma's realm, enjoy, then fall back to earth. Only reaching Krishna — the absolute — ends the cycle. All other destinations are transit lounges.
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्। आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः॥
amānitvam adambhitvam ahiṁsā kṣāntir ārjavam | ācāryopāsanaṁ śaucaṁ sthairyam ātma-vinigrahaḥ ||
Humility, pridelessness, non-violence, tolerance, simplicity, approaching a guru, cleanliness, steadiness, self-control —
Commentary
Krishna begins listing the 20 qualities of jnana (knowledge). Note that humility comes first. Real knowledge begins with knowing you don't know. The guru is essential — you cannot learn the Self from books alone.
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः। परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः॥
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ | paramātmeti cāpy ukto dehe 'smin puruṣaḥ paraḥ ||
The Supreme Soul in the body is the witness, the permitter, the sustainer, the enjoyer, the great Lord, and also called the Supersoul.
Commentary
The Purusha (consciousness) in the body is not the doer — it witnesses. It permits nature to act but doesn't act itself. Like the sun that illuminates action without participating in it.
सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः। निबध्नन्ति महाबाहो देहे देहिनमव्ययम्॥
sattvaṁ rajas tama iti guṇāḥ prakṛti-sambhavāḥ | nibadhnanti mahā-bāho dehe dehinam avyayam ||
Sattva (goodness), rajas (passion), and tamas (ignorance) — these gunas born of material nature bind the eternal soul to the body, O mighty-armed one.
Commentary
The three gunas are the ropes that tie the soul to matter. Sattva binds through attachment to happiness, rajas through attachment to action, tamas through attachment to laziness. Even sattva is a bondage — freedom is beyond all three.
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्। जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते॥
guṇān etān atītya trīn dehī deha-samudbhavān | janma-mṛtyu-jarā-duḥkhair vimukto 'mṛtam aśnute ||
Having transcended the three gunas, the embodied soul becomes free from birth, death, old age, and suffering, and attains immortality.
Commentary
The goal: transcend all three gunas. Not just tamas, not just rajas — even sattva must be transcended. The liberated soul is gunateet — beyond qualities, beyond nature, beyond death.
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः। दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्॥
abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitih | dānaṁ damaś ca yajñaś ca svādhyāyas tapa ārjavam ||
Fearlessness, purity of heart, steadfastness in knowledge and yoga, charity, self-control, sacrifice, study of scriptures, austerity, and straightforwardness —
Commentary
Krishna lists the divine qualities (daivi sampad). Note that fearlessness comes first. The divine nature is fearless; the demonic nature is fearful. All spiritual progress begins with courage.
दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च। अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम्॥
dambho darpo 'bhimānaś ca krodhaḥ pāruṣyam eva ca | ajñānaṁ cābhijātasya pārtha sampadam āsurīm ||
Hypocrisy, arrogance, pride, anger, harshness, and ignorance — these are the qualities of those born with demonic nature, O Partha.
Commentary
The demonic qualities. Note that arrogance (darpa) and pride (abhimana) are listed separately — one is external show, the other is internal delusion. Ignorance is the root of all demonic qualities.
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत। श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः॥
sattvānurūpā sarvasya śraddhā bhavati bhārata | śraddhā-mayo 'yaṁ puruṣo yo yac chraddhaḥ sa eva saḥ ||
The faith of each person is in accordance with their nature, O Bharata. A person is made of their faith. Whatever one's faith is, that one is.
Commentary
You are what you believe. Faith is not blind — it is the expression of your inner nature (svabhava). A sattvic person has sattvic faith; a tamasic person has tamasic faith. To change your faith, change your nature.
देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्। ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते॥
deva-dvija-guru-prājña-pūjanaṁ śaucam ārjavam | brahma-caryam ahiṁsā ca śārīraṁ tapa ucyate ||
Worship of the gods, the twice-born, teachers, and the wise, purity, straightforwardness, celibacy, and non-violence — this is declared as austerity of the body.
Commentary
The three types of austerity: body, speech, and mind. Physical austerity includes worshipping those worthy of respect and living with discipline. Not self-torture — self-mastery.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥
yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam | sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ ||
From whom all beings originate, by whom all this is pervaded — by worshipping Him through one's own duty, a person attains perfection.
Commentary
The final synthesis: worship God through your work. Not by renouncing the world, but by offering your actions to the divine. Your job is your temple; your duty is your prayer.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति। समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥
brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati | samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām ||
Having become one with Brahman, the self is serene. It neither grieves nor desires. Being equal to all beings, it attains supreme devotion to Me.
Commentary
The path: become Brahman-realized → attain inner peace → become equal to all → then supreme bhakti arises. Jnana doesn't end in cold knowledge — it flowers into love. The highest devotee is the greatest jnani.
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत। यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान्॥
senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta | yāvad etān nirīkṣe 'haṁ yoddhu-kāmān avasthitān ||
O Achyuta (Krishna), place my chariot between the two armies, so that I may behold those who stand here eager for battle.
Commentary
Arjuna asks Krishna to position the chariot — this is the moment that triggers the entire Gita. He wants to see who he's fighting. What follows will shatter his confidence and open the door to the greatest spiritual teaching ever given.
एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत्। विसृज्य सशरं चापं शोकसंविग्नमानसः॥
evam uktvārjunaḥ saṅkhye rathopastha upāviśat | visṛjya sa-śaraṁ cāpaṁ śoka-saṁvigna-mānasaḥ ||
Having spoken thus, Arjuna sat down on the chariot seat, casting aside his bow and arrows, his mind overwhelmed with grief.
Commentary
Arjuna collapses. The greatest warrior of his age, sitting on his chariot with tears in his eyes, refusing to fight. This despair is the gateway — without it, there would be no Gita. The deepest teachings arise from the deepest suffering.
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि। शुनि चैव श्वपाके च पण्डिताः समदर्शिनः॥
vidyā-vinaya-sampanne brāhmaṇe gavi hastini | śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ ||
The wise see with equal vision a brahmin endowed with learning and humility, a cow, an elephant, a dog, and an outcaste.
Commentary
Krishna's vision of equality. The sage sees the same Atman in the scholar and the dog, in the elephant and the outcaste. This is not political equality — it is spiritual vision. The Atman is identical in all beings.
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्। सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति॥
bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram | suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati ||
Knowing Me as the enjoyer of all sacrifices and austerities, the Supreme Lord of all worlds, and the friend of all beings, one attains peace.
Commentary
The path to peace: know God as the friend of all beings. Not a distant judge, not a cosmic punisher — a friend. This is the Gita's most intimate description of the divine-human relationship.
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्। यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः॥
anta-kāle ca mām eva smaran muktvā kalevaram | yaḥ prayāti sa mad-bhāvaṁ yāti nāsty atra saṁśayaḥ ||
Whoever, at the time of death, remembers Me alone and leaves the body — they certainly attains My nature. Of this there is no doubt.
Commentary
The death verse. Whatever you think of at the moment of death, you become. If you remember God at death, you reach God. This is why the entire spiritual life is preparation for one moment — the final thought.
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्। नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः॥
mām upetya punar janma duḥkhālayam aśāśvatam | nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ ||
Having attained Me, the great souls never return to this temporary abode of suffering, for they have reached the highest perfection.
Commentary
Moksha defined. The liberated soul never returns to samsara — the cycle of birth and death is broken. This is the ultimate promise of the Gita: liberation is permanent.
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते। अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते॥
jñeyaṁ yat tat pravakṣyāmi yaj jñātvā 'mṛtam aśnute | anādi mat-paraṁ brahma na sat tan nāsad ucyate ||
I shall tell you that which is to be known, knowing which one attains immortality. It is the beginningless Supreme Brahman, which is said to be neither existent nor non-existent.
Commentary
The nature of ultimate reality: neither existent (as we understand existence) nor non-existent (as we understand nothingness). Brahman transcends all categories. This is why God cannot be described — language assumes existence or non-existence; Brahman is beyond both.
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः। परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः॥
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ | paramātmeti cāpy ukto dehe 'smin puruṣaḥ paraḥ ||
The Supreme Soul in the body is the overseer, the permitter, the supporter, the enjoyer, and the supreme Lord. He is called the Paramatma.
Commentary
The three levels of self: Atman (individual soul), Ishvara (cosmic God), and Paramatma (God within the heart). The Paramatma watches, permits, supports, and enjoys — but never interferes with free will. God is the silent witness within.
सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः। निबध्नन्ति महाबाहो देहे देहिनमव्ययम्॥
sattvaṁ rajas tama iti guṇāḥ prakṛti-sambhavāḥ | nibadhnanti mahā-bāho dehe dehinam avyayam ||
Sattva (goodness), rajas (passion), and tamas (ignorance) — these gunas born of material nature bind the eternal embodied soul, O mighty-armed one.
Commentary
The three gunas are the fundamental forces of nature. Sattva binds through attachment to happiness, rajas through attachment to action, tamas through attachment to laziness. All human behavior can be understood through these three lenses.
मां च योऽव्यभिचारेण भक्तियोगेन सेवते। स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते॥
māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate | sa guṇān samatītyaitān brahma-bhūyāya kalpate ||
One who serves Me with unwavering devotion, transcending the three gunas, becomes qualified to attain Brahman.
Commentary
The way beyond the gunas: unwavering devotion (avyabhicharini bhakti). Not occasional worship, not convenience-based prayer — constant, unbroken devotion. This is the Gita's escape velocity from the gunas.
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः। दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्॥
abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitiḥ | dānaṁ damaś ca yajñaś ca svādhyāyas tapa ārjavam ||
Fearlessness, purity of heart, steadfastness in knowledge and yoga, charity, self-control, sacrifice, study of scriptures, austerity, and honesty.
Commentary
The divine qualities (daivi sampad) — 26 qualities listed from verses 1-3. Fearlessness comes first. A spiritual seeker who is afraid of truth, afraid of death, afraid of society — cannot progress. Fearlessness is the foundation.
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः। कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्॥
tri-vidhaṁ narakasyedaṁ dvāraṁ nāśanam ātmanaḥ | kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet ||
There are three gates to hell — lust, anger, and greed. Therefore one should abandon these three.
Commentary
The three destroyers: Kama (desire), Krodha (anger), Lobha (greed). These three are sequential — unfulfilled desire becomes anger, anger becomes greed for more. The Gita identifies these as the root of all evil. Simple, direct, actionable.
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत। श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः॥
sattvānurūpā sarvasya śraddhā bhavati bhārata | śraddhā-mayo 'yaṁ puruṣo yo yac-chraddhaḥ sa eva saḥ ||
The faith of each person is according to their nature, O Bharata. A person is made of their faith. As their faith is, so they are.
Commentary
You are what you believe. Not what you say, not what you pretend — what you truly have faith in determines who you become. This is the Gita's psychology: faith is not intellectual assent but the deepest orientation of the soul.
अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्। स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते॥
anudvega-karaṁ vākyaṁ satyaṁ priya-hitaṁ ca yat | svādhyāy-abhyasanaṁ caiva vāṅ-mayaṁ tapa ucyate ||
Speech that does not cause distress, that is truthful, pleasant, and beneficial, and the regular study of scriptures — this is called austerity of speech.
Commentary
The three filters of speech: is it true? Is it pleasant? Is it beneficial? If you can't satisfy all three, the Mahabharata says choose truth over pleasantness. The Gita adds the third filter — is it useful? Truth that serves no purpose is just noise.