Verses for when you feel
106 verses tagged for this mood
यद्यप्येते न पश्यन्ति लोभोपहतचेतसः | कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ||१-३८||
Arjuna says that people blinded by greed may fail to see the harm their actions cause—to families, relationships, and even friendships. But just because others ignore the consequences does not mean we should stop recognising what is right and wrong.
अहो बत महत्पापं कर्तुं व्यवसिता वयम् | यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ||१-४५||
Arjuna is overcome with remorse: for the sake of power and the comforts of a kingdom, he feels they are about to commit a terrible wrong by killing their own family. The verse warns how the desire for personal gain can make even a justified decision feel morally troubling when it harms those close to us.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः | वेदवादरताः पार्थ नान्यदस्तीति वादिनः ||२-४२||
Krishna cautions Arjuna against being carried away by impressive-sounding religious words that promise worldly rewards. When people treat rituals and their promised results as the whole truth, they miss the deeper purpose of spiritual wisdom: inner clarity, freedom, and connection with the Self.
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् | क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ||२-४३||
Krishna warns against getting caught up in teachings that promise heaven, pleasure, status, or power through elaborate rituals. When desire is driving us, even good actions can become a way of chasing rewards and creating further attachment, instead of moving toward inner freedom.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् | व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ||२-४४||
When we become overly absorbed in comfort, luxury, status, or the promise of worldly rewards, our attention gets scattered. A mind pulled in many directions cannot develop the steady clarity needed for inner peace, focused action, and spiritual growth.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन | निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ||२-४५||
Arjuna, do not let your life be ruled by the changing pulls of pleasure and pain, gain and loss, or constant worry about getting and keeping things. Stay grounded in clarity and inner balance, focus on what is right, and remain connected to your deeper Self.
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय | बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ||२-४९||
Arjuna, acting with a clear, steady mind is far greater than acting only to chase results. Do your work sincerely, but do not make success, profit, praise, or failure the sole reason for doing it; people who live only for outcomes keep themselves trapped in disappointment and worry.
श्रीभगवानुवाच | प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् | आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ||२-५५||
Krishna says that steady wisdom begins when we stop being ruled by the endless wants arising in the mind. A person who discovers contentment within, rather than depending completely on possessions, praise, comfort, or outcomes, becomes inwardly stable and free.
विषया विनिवर्तन्ते निराहारस्य देहिनः | रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ||२-५९||
Simply avoiding pleasures or cutting yourself off from temptations may remove them from your life, but the inner craving can still remain. That deeper attraction fades only when you experience something higher and more fulfilling—the peace and joy of the Self.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः | इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ||२-६०||
Even a thoughtful person who is sincerely trying to stay disciplined can be pulled off course by powerful sensory urges. Krishna reminds us not to become overconfident: self-control takes steady awareness and practice, because distractions can seize the mind before we realise it.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते | सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ||२-६२||
What we repeatedly dwell on begins to hold our attention and create attachment. That attachment turns into craving, and when craving is blocked or unfulfilled, it can quickly become anger. Krishna points to the chain early: guard your thoughts before they grow into emotions that disturb your peace.
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते | तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ||२-६७||
When the mind keeps chasing whatever the senses see, hear, taste, or desire, it loses its clarity and good judgement. Like a boat blown off course by strong winds, a person can be pulled away from what truly matters by one unchecked impulse.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः | इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ||२-६८||
Krishna says that real inner clarity comes when we do not let our senses constantly pull us toward tempting sights, pleasures, and distractions. This is not about rejecting the world, but about having enough self-control that our choices are guided by wisdom rather than impulse.
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् | तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ||२-७०||
Just as rivers keep flowing into the vast ocean without making it overflow or lose its stillness, a person of inner steadiness lets desires and experiences come and go without being controlled by them. Real peace belongs not to someone who chases every desire, but to one who remains complete within.
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः | निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ||२-७१||
Real peace comes when we stop being driven by endless wants and the constant need to possess or control things. A person who lets go of craving, “this is mine,” and the ego’s demand to be important can move through life with a calm and free mind.
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् | इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ||३-६||
Simply controlling your outward actions is not real self-discipline if the mind keeps craving and replaying worldly pleasures. Krishna cautions against pretending to be detached while remaining inwardly controlled by desires; genuine spiritual practice requires honesty and steady work on both the mind and actions.
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः | तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ||३-९||
When we act only for personal gain, our actions can trap us in stress, expectations, and the endless chase for results. Krishna advises Arjuna to do his duty as an offering to something higher, serving the greater good without clinging to the outcome; this is how work becomes freeing rather than binding.
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः | तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ||३-१२||
Krishna reminds us that life’s gifts—food, comfort, opportunities, and prosperity—come through a larger web of nature, society, and divine grace. To only consume and enjoy what we receive without gratitude, responsibility, or giving back is like taking from that shared system without contributing to it. Yajna here points to a spirit of selfless offering: receive thankfully, and use what you have in a way that supports others too.
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः | भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ||३-१३||
When we receive food, success, or any benefit with gratitude and a spirit of offering, it becomes a source of inner freedom. But when we live only for personal gain, ignoring our responsibility to others and the larger order of life, even our enjoyment can carry the burden of selfishness.
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः | अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ||३-१६||
Krishna says that life works through a larger cycle of giving, responsibility, and contribution. When a person refuses to play their part and lives only to satisfy their senses, their life loses its deeper purpose and becomes wasted in self-centred pleasure.
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः | आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ||३-१७||
A person who has discovered deep fulfilment within does not depend on possessions, praise, or constant achievements to feel complete. Such inner contentment frees them from acting out of personal lack or selfish desire; it does not mean laziness, but freedom from the pressure to prove or gain something for oneself.
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन | न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ||३-१८||
A person who is truly fulfilled within does not feel incomplete because of success, nor guilty or diminished because something was left undone. They do not depend on other people or external achievements to feel secure; their inner contentment gives them freedom from constant craving and comparison.
तस्मादसक्तः सततं कार्यं कर्म समाचर | असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ||३-१९||
Keep doing the work that is yours to do, but do not let your peace depend on the result. When you act sincerely without clinging to success, praise, or personal gain, your work becomes a path to inner freedom and spiritual growth.
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ | तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ||३-३४||
Every sense naturally feels drawn to some experiences and repelled by others. But do not let these likes and dislikes control your choices, because they can pull you away from what is right and truly beneficial.
अर्जुन उवाच अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः | अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ||३-३६||
Arjuna asks a deeply human question: why do we sometimes do things we know are wrong, even when we do not truly want to? It can feel as if some inner force—desire, anger, temptation, or habit—pushes us against our own better judgment. This question opens the way to understanding and overcoming those inner impulses.
श्रीभगवानुवाच | काम एष क्रोध एष रजोगुणसमुद्भवः | महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ||३-३७||
Krishna says that uncontrolled desire—and the anger that arises when desire is blocked—is our real inner enemy. Born from restless passion, it keeps demanding more and can push us towards harmful choices; recognising it clearly is the first step towards mastering it.
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च | यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ||३-३८||
Krishna says that desire can cover our inner wisdom in different degrees—like smoke veiling a fire, dust clouding a mirror, or an embryo hidden within the womb. When craving takes over, we may lose sight of what is right and act against our better judgment; the task is to recognise this covering and clear it through self-control and right action.
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा | कामरूपेण कौन्तेय दुष्पूरेणानलेन च ||३-३९||
Krishna says that uncontrolled desire can cover even a wise person’s clarity. Like fire that keeps demanding more fuel, desire is never fully satisfied; the more we feed it, the more it grows. Recognising this inner enemy helps us pause before it drives our choices.
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते | एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ||३-४०||
Krishna explains that desire and craving take hold through our senses, mind, and intellect. They can distort what we see, make the mind restless, and even make wrong choices seem reasonable, covering the wisdom we already possess.
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ | पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ||३-४१||
Krishna says that desire can take over through the senses and cloud both what we know and what we deeply understand. So begin by practising self-control in everyday choices—do not let every impulse decide your actions. This is how you weaken the inner force that pulls you away from wisdom and right action.
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः | मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ||३-४२||
Krishna explains the inner hierarchy within us: the senses pull us outward, the mind processes their urges, and the intellect can examine and guide the mind. Yet deeper than even the intellect is the true Self—the steady awareness within. Remembering this inner strength helps us rise above impulses and choose what is right.
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना | जहि शत्रुं महाबाहो कामरूपं दुरासदम् ||३-४३||
Krishna says that desire can become a powerful inner enemy when it takes control of the mind and intellect. Recognise that your deeper Self is greater than your restless thoughts; steady your mind through inner awareness and firmly overcome cravings that pull you away from what is right.
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः | क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ||४-१२||
People who want quick, visible results from their efforts often worship different deities for worldly success. Krishna notes that in human life, action can indeed bring fast rewards—but these rewards are limited and temporary, unlike the deeper spiritual freedom gained through devotion and true knowledge.
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा | इति मां योऽभिजानाति कर्मभिर्न स बध्यते ||४-१४||
Krishna acts fully to uphold what is right, yet remains untouched by action because He has no personal craving for results. When we understand this spirit and learn to do our duties without selfish attachment to reward, our actions no longer become chains that bind us.
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः | ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ||४-१९||
A truly wise person does not stop acting; they act without being driven by personal craving, ego, or imagined rewards. Their understanding burns away the binding effects of karma, so their work becomes clear, selfless, and free from inner attachment.
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः | शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ||४-२१||
When you do your necessary work without craving rewards, possessions, or personal gain, and keep your mind disciplined, your actions do not bind you with guilt or inner burden. The verse is not asking you to abandon responsibility; it teaches you to act simply, honestly, and without possessiveness.
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः | समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ||४-२२||
A person becomes inwardly free when they are content with what comes through honest effort, instead of constantly craving more or comparing themselves with others. They stay steady through comfort and discomfort, success and failure, and can continue doing their work without being trapped by anxiety, jealousy, or the need for results.
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् | नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ||४-३१||
When we act in a spirit of sacrifice—offering our effort for a higher good rather than only for ourselves—even what we receive becomes sacred and fulfilling. Such selfless living leads us toward the eternal truth. But a person who lives only for personal gain, without sharing, service, or gratitude, misses the deeper joy of both this life and the spiritual path.
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति | निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ||५-३||
A true renunciate is not someone who simply gives up work or worldly life. It is the person who does not live in hatred of what they dislike or restless craving for what they want. When we rise above these constant likes and dislikes, gains and losses, we gradually become free from the inner bondage that keeps us disturbed.
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते | आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ||५-२२||
Pleasures that depend on external things—comfort, praise, possessions, or sensory enjoyment—do not last. Because they inevitably change or end, clinging to them can bring disappointment and pain. A wise person enjoys life without becoming dependent on these passing pleasures, and looks for a steadier inner happiness.
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् | कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ||५-२३||
Real freedom is not running away from life, but learning to steady yourself while living in it. A person who can pause and withstand the surge of craving or anger before it turns into words and actions is truly disciplined—and finds a deeper, more lasting happiness.
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् | अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ||५-२६||
When desire and anger no longer rule the mind, inner freedom becomes possible. For those who discipline their thoughts and come to know their true Self, peace is not something far away—it surrounds them in every situation.
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव | न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ||६-२||
Krishna says that true renunciation is not merely giving up work or responsibilities; it is giving up the restless selfish plans and expectations that bind the mind. A person becomes a true yogi when they act without being driven by constant craving for personal outcomes.
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते | सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ||६-४||
A person becomes established in yoga when they no longer chase pleasures through the senses or cling to actions for personal gain. This does not mean abandoning all work; it means letting go of restless desires and self-centred plans, so the mind can become calm and steady in meditation.
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः | युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ||६-८||
A true yogi finds inner fulfilment through both spiritual understanding and lived wisdom. Steady in mind and master of the senses, such a person is not carried away by the attraction of wealth or possessions; earth, stone, and gold do not disturb their inner balance.
योगी युञ्जीत सततमात्मानं रहसि स्थितः | एकाकी यतचित्तात्मा निराशीरपरिग्रहः ||६-१०||
For meditation to deepen, make regular time to sit quietly by yourself, away from distractions. Train your mind and habits with discipline, and practise without being driven by endless expectations, possessions, or the urge to gain more.
यदा विनियतं चित्तमात्मन्येवावतिष्ठते | निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ||६-१८||
A person is truly established in meditation when their disciplined mind becomes steady within the Self, rather than constantly chasing one desire after another. This is not about rejecting life, but about finding an inner fullness that is no longer dependent on external pleasures or possessions.
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः | मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ||६-२४||
For meditation to deepen, learn to let go of desires constantly created by imagined scenarios—what you might get, achieve, or enjoy. Gently bring the senses and the mind back from their scattered pursuits, instead of allowing every passing urge to take control.
बलं बलवतां चाहं कामरागविवर्जितम् | धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ||७-११||
True strength is not the power to dominate or satisfy every craving; it is the inner power that remains free from selfish desire and attachment. Krishna also says that natural desires which stay within the bounds of dharma—such as the wish to build, care for others, and live responsibly—are expressions of the divine.
कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः | तं तं नियममास्थाय प्रकृत्या नियताः स्वया ||७-२०||
When our mind is pulled strongly by particular desires, we can lose sight of the deeper truth and turn toward whatever seems most likely to fulfil those wishes. Krishna says that people then follow different forms of worship and practices according to their own nature. The verse invites us to notice whether our spiritual choices come from genuine understanding or from a desire for quick results.
अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् | देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ||७-२३||
Krishna says that when we seek temporary rewards—success, comfort, status, or even blessings from limited powers—the results are temporary too. Devotion to the Supreme leads beyond passing gains, bringing the seeker closer to the eternal source itself.
मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः | राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ||९-१२||
When people lose touch with higher values and act from delusion, even their hopes, efforts, and learning fail to give real fulfilment. Krishna warns against a destructive, self-centred mindset that clouds judgment and turns knowledge and action away from what is truly good.
त्रैविद्या मां सोमपाः पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते | ते पुण्यमासाद्य सुरेन्द्रलोक- मश्नन्ति दिव्यान्दिवि देवभोगान् ||९-२०||
Krishna says that people who follow Vedic rituals and sacrifices seeking heaven may attain the heavenly world and enjoy its refined pleasures. But their aim is still a reward, not lasting union with God; the verse prepares us to look beyond temporary heavenly enjoyment toward loving devotion to the Divine.
ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति | एवं त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते ||९-२१||
Those who seek heavenly pleasures through ritual and good deeds do enjoy their rewards, but only for as long as their accumulated merit lasts. When that merit is spent, they return to mortal life; chasing temporary desires keeps a person moving through this repeated cycle of coming and going rather than reaching lasting freedom.
अपि चेत्सुदुराचारो भजते मामनन्यभाक् | साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ||९-३०||
Even someone with a troubled past or seriously wrong habits can begin to change through wholehearted devotion to God. If their inner resolve has truly turned towards the right path, they should not be dismissed forever by their past; their sincere direction and transformation deserve to be recognised.
यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा | तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ||१०-४१||
Whenever you encounter extraordinary beauty, wisdom, success, strength, or greatness in anyone or anything, see it as a small spark of the Divine splendour. This vision helps us admire excellence without becoming jealous or arrogant, and reminds us that all true greatness ultimately has its source in God.
अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः | सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् ||१२-११||
If you cannot yet practise steady devotion or keep your mind constantly focused on God, begin with something more practical: do your work sincerely, but let go of your attachment to the results. Make the effort with self-control, without allowing success, failure, praise, or reward to control your inner peace.
अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः | सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ||१२-१६||
Krishna says that a devotee dear to Him is not driven by constant expectations or personal gain. Such a person stays inwardly clean, capable in action, and steady through discomfort, without getting entangled in unnecessary projects born from ego or craving. Their devotion makes them calm, responsible, and free from restless chasing.
यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति | शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ||१२-१७||
A devotee dear to Krishna is not pulled around by every success or disappointment. Such a person does not cling to pleasant outcomes, hate difficult ones, grieve endlessly over what has passed, or crave what is missing. Letting go of the ego’s labels of “good for me” and “bad for me,” they remain steady and loving in devotion to God.
इन्द्रियार्थेषु वैराग्यमनहंकार एव च | जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ||१३-९||
True wisdom includes stepping back from constant craving for sensory pleasures and letting go of the ego that says, “I am the centre of everything.” It also means honestly recognising that birth, ageing, illness, death, and pain are unavoidable parts of bodily life. This reflection is not meant to make us hopeless; it helps us seek a deeper, lasting truth beyond temporary comforts.
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् | कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ||१३-२२||
The soul, living through the body and mind, experiences the pleasures, pains, and tendencies created by nature’s three qualities. When it becomes attached to these qualities—such as comfort, ambition, ignorance, or restless desire—that attachment shapes the kind of births and circumstances it enters, whether uplifting or difficult.
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् | तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ||१४-७||
Rajas is the restless energy of passion. It creates endless wanting and attachment, making us feel that we must keep achieving, acquiring, or doing more; in this way, it binds us to constant activity and the results we hope to gain from it.
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा | रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ||१४-१२||
When the mode of passion becomes strong, it shows up as greed, constant busyness, restless ambition, and an endless desire for more. Krishna helps us recognise this state so that we do not mistake frantic craving and activity for real fulfilment.
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च | प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ||१४-१७||
The state of mind we cultivate shapes what grows within us. Clarity and understanding arise from sattva, restless desire and greed arise from rajas, while tamas leads to carelessness, confusion, and ignorance. By noticing these tendencies in ourselves, we can consciously move toward greater clarity and balance.
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः | तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ||१४-२४||
A person who has risen above life’s changing moods remains steady in both joy and sorrow. They do not let wealth, possessions, praise, criticism, friendship, or hostility decide their inner worth; rooted within themselves, they meet all of it with calm strength.
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः | अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ||१५-२||
Krishna compares worldly life to a vast tree whose branches spread in every direction. The three gunas—our tendencies toward clarity, restlessness, and inertia—keep this tree growing, while pleasures of the senses tempt us like fresh buds. Our actions and their consequences become roots that bind us more deeply to the cycle of worldly attachment.
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा | अश्वत्थमेनं सुविरूढमूलं असङ्गशस्त्रेण दृढेन छित्त्वा ||१५-३||
The web of worldly life is so vast and tangled that we cannot fully trace where it begins, where it ends, or what keeps it standing. Its attachments run deep, so Krishna asks us to cut through them with the firm inner discipline of non-attachment—not by abandoning life, but by refusing to let possessions, desires, and relationships bind our peace and identity.
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः | द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्- गच्छन्त्यमूढाः पदमव्ययं तत् ||१५-५||
Those who let go of ego, confusion, and unhealthy attachment become inwardly steady. By turning away from endless cravings and not being shaken by pleasure or pain, they see life clearly and move towards the eternal Divine reality.
ममैवांशो जीवलोके जीवभूतः सनातनः | मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ||१५-७||
Krishna says that every living being carries an eternal spark of the Divine within. Yet, while living in the material world, the soul becomes involved with the mind and five senses, which pull it toward worldly experiences and attachments. Remembering our spiritual nature can help us rise above this constant tug of desires and distractions.
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च | अधिष्ठाय मनश्चायं विषयानुपसेवते ||१५-९||
The individual soul experiences the world through the five senses—hearing, sight, touch, taste, and smell—along with the mind. These senses bring us into contact with pleasures and objects outside us, but the soul itself is more than these changing experiences; recognising this helps us avoid becoming trapped by every desire and attraction.
अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् | दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ||१६-२||
Krishna describes the qualities of a person with a divine nature: do no harm, speak truthfully, do not be ruled by anger, and let go of selfish grasping. Such a person is peaceful, does not slander others, treats every being with compassion, remains gentle and humble, and is not carried away by restless impulses.
असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् | अपरस्परसम्भूतं किमन्यत्कामहैतुकम् ||१६-८||
Krishna describes a deeply cynical outlook: believing that life has no truth, no moral foundation, and no higher purpose—only desire and physical attraction. When people see the world this way, they can begin to excuse selfishness and forget their responsibility toward others. The verse warns us not to let material desire become the only lens through which we understand life.
एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः | प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः ||१६-९||
Krishna warns that when people cling to a selfish and distorted worldview, they lose their inner moral compass. With little wisdom and harsh actions, they can harm not only themselves but also society, creating suffering and destruction around them.
काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः | मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ||१६-१०||
Krishna warns that when desires are treated as endless demands, they can pull a person into pretence, arrogance, and poor choices. Confusion then makes harmful beliefs seem acceptable, and one may begin acting without inner clarity or ethical restraint. The verse invites us to notice these tendencies in ourselves and return to honesty, humility, and cleaner intentions.
चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः | कामोपभोगपरमा एतावदिति निश्चिताः ||१६-११||
Krishna describes a life trapped in endless worry: a person keeps chasing pleasures and possessions, believing that enjoyment is the only purpose of life. Because desires never truly end, this mindset brings anxiety that lasts until death rather than real contentment.
आशापाशशतैर्बद्धाः कामक्रोधपरायणाः | ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ||१६-१२||
When endless hopes and cravings take control, they bind a person like chains. Driven by desire and anger, such people may chase wealth and pleasure through unfair means, without seeing how this path deepens their inner restlessness and suffering.
इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् | इदमस्तीदमपि मे भविष्यति पुनर्धनम् ||१६-१३||
Krishna describes the mindset of a person trapped in endless craving: “I gained this today; next I will get that; I have this much wealth, and I will acquire even more.” When life becomes only a chase for possessions and fulfilled desires, contentment keeps moving further away. The verse cautions us to notice greed before it turns into a habit that controls our thoughts and choices.
असौ मया हतः शत्रुर्हनिष्ये चापरानपि | ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ||१६-१४||
Krishna describes the mindset of a person trapped in arrogance and selfish desire: “I defeated this enemy, I will defeat the rest; I am powerful, successful, and entitled to enjoy everything.” Such ego-driven thinking may feel confident, but it blinds us to humility, compassion, and the deeper purpose of life.
आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया | यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ||१६-१५||
Krishna describes the arrogance of a person blinded by ignorance: they take pride in wealth, family status, and feeling superior to everyone else. Even their charity, religious rituals, and enjoyment become ways to display their importance rather than acts of humility or sincere devotion.
अनेकचित्तविभ्रान्ता मोहजालसमावृताः | प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ||१६-१६||
When the mind runs after countless desires and fantasies, it becomes confused and trapped in its own illusions. Constant attachment to pleasure may feel satisfying for a moment, but it gradually pulls a person towards an impure, painful state of life—an inner hell created by craving and delusion.
आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः | यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ||१६-१७||
Krishna warns against spirituality performed only for show. When pride, stubbornness, and the intoxication of wealth take over, even worship and charity can become a way to seek praise rather than to grow inwardly. True spiritual practice needs humility, sincerity, and respect for its purpose—not display.
अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः | मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ||१६-१८||
When ego, the hunger for power, arrogance, uncontrolled desire, and anger take over, a person begins to resent the divine presence within themselves and others. Krishna warns that this hostile, fault-finding attitude cuts us off from compassion, humility, and our deeper spiritual nature.
आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि | मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ||१६-२०||
Krishna warns that when a person repeatedly chooses cruelty, arrogance, greed, and delusion, these tendencies pull them further away from spiritual truth and keep them trapped in lower, more painful patterns of existence. This is not meant to create hopelessness, but to show the serious consequences of refusing to change one’s inner nature.
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः | कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ||१६-२१||
Krishna warns that uncontrolled desire, anger, and greed can pull us into choices that harm our character, peace, and future. Letting go of these inner forces does not mean giving up all aspirations; it means refusing to let craving, rage, or selfish accumulation rule our actions.
एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः | आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ||१६-२२||
Krishna says that when we free ourselves from the three destructive forces of lust, anger, and greed, we stop moving towards inner darkness. We can then choose what truly supports our well-being, grow in clarity and goodness, and move steadily towards the highest spiritual fulfilment.
यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः | न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ||१६-२३||
When we ignore wise principles and simply do whatever our desires demand, we may get momentary pleasure but not lasting fulfilment, peace, or spiritual growth. Krishna reminds us that freedom needs guidance: our choices become truly beneficial when they are guided by dharma rather than impulse alone.
अफलाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते | यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ||१७-११||
A pure offering is made not to gain praise, favour, or any personal reward, but because it is the right thing to do. When you carry out your responsibilities with a steady mind and sincere intention, the action itself becomes uplifting and purifying.
अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् | इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ||१७-१२||
When an act of worship, charity, or service is done mainly to gain a reward or to impress others, it is driven by rajas—the restless desire for recognition and results. Krishna reminds us to look at the intention behind our actions: doing good for praise or personal gain may bring temporary benefits, but it does not purify the heart in the same way as sincere, selfless offering.
सत्कारमानपूजार्थं तपो दम्भेन चैव यत् | क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ||१७-१८||
When self-discipline, charity, worship, or any spiritual practice is done mainly to gain praise, respect, or attention, it is driven by ego rather than inner sincerity. Krishna says such effort is restless and short-lived, because it depends on other people’s approval instead of a steady inner purpose.
दातव्यमिति यद्दानं दीयतेऽनुपकारिणे | देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ||१७-२०||
True charity is given because helping is the right thing to do, not because we expect praise, favours, or repayment. It is offered thoughtfully—at the right time, in the right setting, and to someone who genuinely needs and can benefit from it.
यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः | दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ||१७-२१||
Giving is not truly generous when it is driven by the expectation of a favour, recognition, or some future return. Krishna says that when we give unwillingly or treat help as a transaction, it comes from a restless, self-centred attitude rather than genuine goodwill.
अदेशकाले यद्दानमपात्रेभ्यश्च दीयते | असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ||१७-२२||
Giving is not automatically noble just because something is handed over. When help is offered carelessly, at an unsuitable time, to someone who may misuse it, or in a disrespectful and insulting manner, it comes from darkness rather than kindness. True charity needs discernment, good timing, and genuine respect for the person receiving it.
तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः | दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ||१७-२५||
When you dedicate your actions to the highest truth—remembered through the word “Tat” (“That”)—you stop being trapped by the need for personal reward. Sacrifice, self-discipline, and charity then become ways to purify the heart and move toward inner freedom, rather than ways to gain praise, status, or benefit.
श्रीभगवानुवाच | काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः | सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ||१८-२||
Krishna begins by clarifying two related ideas. Some call giving up desire-driven actions “sannyasa,” while others call letting go of the results of every action “tyaga.” The deeper message is not to run away from all responsibility, but to act without being controlled by personal gain, praise, or outcomes.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् | यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ||१८-५||
Do not give up meaningful acts of worship, generosity, and self-discipline in the name of renunciation. When done sincerely, without ego or greed for results, these practices cleanse the mind and help even thoughtful people grow spiritually.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः | यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ||१८-११||
As long as we live in a body, we cannot completely stop acting—life itself involves responsibilities and choices. True renunciation is not running away from work, but doing what must be done without clinging to praise, profit, success, or any personal reward from it.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् | भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ||१८-१२||
Every action brings consequences—pleasant, unpleasant, or a mixture of both—for those who act while holding on to personal desires and ownership. But one who does their duty without attachment to results, offering the action to the Divine, is not bound by these karmic outcomes.
यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः | क्रियते बहुलायासं तद्राजसमुदाहृतम् ||१८-२४||
An action becomes rajasic when it is driven by craving for a desired result, personal gain, or the need to prove oneself. Such work is often done with strain and restless effort, because the mind is tied to success, recognition, and reward rather than simply doing what is right.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः | हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ||१८-२७||
A person acting in a restless, passion-driven way is always chasing results, possessions, or recognition. Greed, harshness, and inner impurity can then take over, making them swing between excitement when things go their way and sorrow when they do not. Krishna describes this as rajasic action-doership: being controlled by desire and emotional ups and downs rather than acting with steadiness and selflessness.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च | अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ||१८-३१||
A rajasic, or passion-driven, intellect does not see right and wrong clearly. When desire, ambition, attachment, or personal gain cloud our judgment, we can mistake harmful choices for necessary ones and fail to recognise what truly deserves to be done.
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन | प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ||१८-३४||
Krishna says that determination can also be driven by restlessness and attachment. When we cling to duty, pleasure, or earning mainly because we want a particular result, our persistence is rajasic—energetic and ambitious, but tied to expectations. The teaching is to do what is right without letting the hoped-for reward control us.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् | परिणामे विषमिव तत्सुखं राजसं स्मृतम् ||१८-३८||
Some pleasures feel intensely sweet at first because they come from indulging the senses—such as cravings, excess comfort, or excitement. But when they lead to dependence, restlessness, regret, or harm, that early sweetness turns bitter; Krishna calls this rajasic happiness.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः | नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ||१८-४९||
True inner freedom comes when we do what needs to be done without clinging to outcomes, possessions, or personal cravings. By mastering the mind and letting go of selfish desire, a person can act without being inwardly bound by action and its results.
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च | शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ||१८-५१||
To move toward inner freedom, refine your understanding, steady your mind with discipline, and do not let constant sensory distractions control you. Let go of both craving for what you like and hostility toward what you dislike; a balanced mind becomes ready for deeper spiritual growth.
अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् | विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ||१८-५३||
To grow spiritually, we need to let go of the ego that says “I am superior,” the pride of power, uncontrolled desires, anger, possessiveness, and the constant feeling of “this is mine.” When the mind becomes free from these burdens and rests in inner peace, a person becomes ready to realise their deepest unity with the Divine.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति | समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ||१८-५४||
When a person becomes inwardly rooted in the Divine, the mind grows peaceful and complete. They are no longer consumed by regret over what is gone or restless craving for what they do not have. Seeing the same sacred presence in every being, they naturally develop the highest kind of loving devotion to God.
