Verses for when you feel
112 verses tagged for this mood
धृतराष्ट्र उवाच धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः | मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ||१-१||
Dhritarashtra asks Sanjaya what happened when the Kauravas and Pandavas gathered at Kurukshetra, ready to fight. Though he calls the place holy, his words reveal his attachment and division: he says “my sons” and “the sons of Pandu,” rather than seeing both sides as one family.
भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः | अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ||१-८||
Duryodhana continues listing the powerful warriors standing with his army—Bhishma, Karna, Kripa, Ashwatthama, Vikarna, and Bhurishrava. By naming them before his teacher Drona, he is stressing the strength of his side and trying to build confidence before the battle begins.
अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः | नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ||१-९||
Duryodhana points to the many brave warriors standing with him—men armed and trained for battle, ready to risk their lives for his cause. His words reveal both confidence in his military strength and the grim reality that personal ambition can draw many lives into conflict.
अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् | पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ||१-१०||
Duryodhana compares the two armies and, despite having Bhishma protecting his side, speaks as if his own strength is not enough while the Pandavas’ force under Bhima is formidable. His words reveal the insecurity and fear that can hide beneath outward displays of power and confidence.
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.
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.
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.
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः | अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ||३-२७||
Much of what we do is shaped by nature—our body, mind, habits, circumstances, and the three qualities of prakriti. Ego makes us claim complete personal control and say, “I alone am the doer.” Krishna invites us to act responsibly, but with humility: do your duty sincerely without becoming proud or possessive about the results.
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः | गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ||३-२८||
A person who understands life deeply does not get trapped in the thought, “I alone am doing everything.” They recognise that the senses naturally respond to the world around them, while the deeper Self remains a witness. This understanding helps them do their duties without clinging to outcomes, praise, or possessions.
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा | निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ||३-३०||
Offer your work to God and do it with an inwardly steady mind. Let go of anxious expectations about results and the feeling of “this is mine”; then carry out your duty without the inner stress, hesitation, or agitation that holds you back.
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् | सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ||३-३२||
Krishna warns against rejecting wise guidance out of jealousy, ego, or a habit of finding faults. When we refuse to reflect on good teaching and do not put it into practice, our own judgement becomes clouded and we harm our own path. The point is not blind obedience, but the humility to learn, test truth sincerely, and live by what we understand to be right.
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः | तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ||४-१३||
Krishna says that the four social roles were understood in terms of a person’s qualities and actions, not as a basis for personal superiority. He also reminds us that although the whole order of the world arises through Him, He remains unattached, unchanged, and untouched by its divisions and results.
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.
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.
दैवमेवापरे यज्ञं योगिनः पर्युपासते | ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ||४-२५||
People approach the sacred in different ways. Some worship the divine through traditional rituals, while others turn inward and offer their limited ego and sense of separateness into the awareness of Brahman. Krishna shows that when done with sincerity and understanding, spiritual practice can become a path to realizing the one divine reality.
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया | उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ||४-३४||
To gain deep spiritual understanding, approach a realised teacher with humility, sincere questions, and a willingness to learn through service. Such wise people, who have directly seen the truth, can guide you beyond mere information toward real knowledge.
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् | पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ||५-८||
A person established in inner awareness does not feel, “I alone am making everything happen.” Even while seeing, hearing, eating, walking, sleeping, and breathing, they recognise that the body and senses are carrying out their natural functions. This freedom from the ego of being the sole doer brings calmness and detachment in daily life.
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि | इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ||५-९||
A person rooted in inner awareness understands that even ordinary acts—speaking, taking, giving, opening or closing the eyes—are simply the senses engaging with the world. This perspective loosens the ego’s claim of “I am doing everything” and helps one act without becoming inwardly trapped by action.
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि | योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ||५-११||
A yogi does not run away from work; they do it with body, mind, intelligence, and senses, but without clinging to rewards or personal credit. Working in this spirit gradually cleanses the heart of selfishness, ego, and restless desires.
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी | नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ||५-१३||
A self-controlled person learns to let go inwardly of the feeling, “I alone am doing everything.” Living in the body, often described as a city with nine gates, they remain peaceful by recognising that the body and senses carry out their natural functions while the deeper self stays unattached.
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः | न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ||५-१४||
God does not force us to act, make us the doers, or personally hand out every result of our actions. Our actions and their consequences unfold through nature—our tendencies, habits, and the qualities of the world. This teaching invites us to take responsibility without carrying the ego-driven burden of believing that everything is entirely under our control.
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि | शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ||५-१८||
A truly wise person sees the same divine reality in every being—whether someone is learned and respected, an animal, or a person society looks down upon. This does not deny visible differences; it means refusing to let status, birth, appearance, or social labels decide another being’s worth.
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः | निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ||५-१९||
A person whose mind remains steady and equal toward all beings rises above the divisions and repeated struggles of worldly life even while living in this world. Brahman, the ultimate reality, is pure and impartial; by cultivating this same equal vision, one becomes established in that divine truth.
जितात्मनः प्रशान्तस्य परमात्मा समाहितः | शीतोष्णसुखदुःखेषु तथा मानापमानयोः ||६-७||
When you learn to govern your own mind and become inwardly calm, you are no longer thrown off balance by changing conditions. Heat or cold, comfort or hardship, praise or criticism may still come, but your inner connection with the Divine remains steady and peaceful.
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.
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु | साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ||६-९||
A person growing in meditation learns not to let likes and dislikes control their judgment. Whether someone is a friend, enemy, relative, stranger, virtuous person, or wrongdoer, they try to see each person with steadiness and fairness. This does not mean approving harmful behaviour; it means responding without hatred, prejudice, or ego.
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि | ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ||६-२९||
A person whose mind has become steady through meditation begins to see the same divine Self present in every living being. They also recognise that all beings are connected within that one reality, so they do not look at anyone with superiority, hatred, or indifference; they develop an equal and compassionate vision everywhere.
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः | सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ||६-३१||
A true yogi sees God present in every living being and relates to all with this sense of oneness. Whatever their outer role or way of life may be, such a person remains connected to the Divine through this loving, equal vision.
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च | अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा ||७-४||
Krishna says that the material world is made of eight aspects of His lower nature: the five elements—earth, water, fire, air, and space—along with the mind, intellect, and ego. Even our thoughts and sense of “I” belong to this changing material realm; they are not the whole of who we truly are.
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.
न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः | माययापहृतज्ञाना आसुरं भावमाश्रिताः ||७-१५||
Krishna says that people who repeatedly choose harmful actions, remain trapped in ignorance, and let arrogance or selfishness rule them do not turn towards the Divine. Maya clouds their understanding, making them mistake destructive tendencies for strength and keeping them away from truth and inner growth.
वेदाहं समतीतानि वर्तमानानि चार्जुन | भविष्याणि च भूतानि मां तु वेद न कश्चन ||७-२६||
Krishna tells Arjuna that nothing about any being is hidden from Him: He knows the past, understands the present, and sees what lies ahead. Yet people, limited by ego and Maya, do not truly recognise His divine nature. The verse invites us to approach the Divine with humility rather than assuming our limited understanding can grasp everything.
अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् | परं भावमजानन्तो मम भूतमहेश्वरम् ||९-११||
Krishna says that people who judge only by outward appearances fail to recognise the divine when it comes close to them in a human form. Seeing only the ordinary surface, they overlook His true nature as the Supreme Lord who sustains all beings. The verse invites us to look beyond appearances and ego, with humility and deeper understanding.
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.
पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति | तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ||९-२६||
Krishna says that what matters most is not the size or cost of an offering, but the love and sincerity behind it. Even a simple leaf, flower, fruit, or a little water becomes precious when it is offered with a pure and devoted heart. True devotion is open to everyone, regardless of wealth or status.
यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् | यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ||९-२७||
Krishna asks Arjuna to bring God into every part of daily life—not only prayer or worship. Whatever you do, eat, give, or practise with discipline, offer it inwardly to Him. This attitude turns ordinary actions into devotion and helps free the mind from ego, attachment, and the burden of constantly claiming, “This is all for me.”
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.
मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः | स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ||९-३२||
Krishna says that no one is excluded from the path to the highest spiritual fulfilment. Whatever a person’s social position, past circumstances, or the labels society places on them, sincere refuge in God and loving devotion can lead them to the Supreme Goal. This verse affirms that spiritual worth is not limited by birth or status.
न मे विदुः सुरगणाः प्रभवं न महर्षयः | अहमादिर्हि देवानां महर्षीणां च सर्वशः ||१०-२||
Even the gods and great sages cannot fully grasp Krishna’s beginning, because He is not a being created within the universe—He is the ultimate source from which they too arise. This invites us to approach the Divine with humility, recognising that the highest reality is deeper than the limits of our intellect.
अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः | भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ||१०-५||
Krishna says that the many qualities and experiences found in people—such as non-violence, balance, contentment, discipline, generosity, honour and dishonour—ultimately arise from Him. This reminds us to be humble about our strengths and steady when praise or criticism comes our way, seeing both as part of a larger divine order.
अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते | इति मत्वा भजन्ते मां बुधा भावसमन्विताः ||१०-८||
Krishna says that everything in creation arises from Him and is sustained by His power. When a person truly understands this, devotion becomes more than a ritual—it becomes a heartfelt response of gratitude, humility, and love toward the divine source behind all life.
अहमात्मा गुडाकेश सर्वभूताशयस्थितः | अहमादिश्च मध्यं च भूतानामन्त एव च ||१०-२०||
Krishna says that the divine presence is not far away or limited to a temple—it lives within the heart of every being. He is the source from which all life begins, the power sustaining it through every stage, and the reality into which all beings ultimately return. Seeing this can bring humility, reverence, and a deeper sense of connection with everyone around us.
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.
सञ्जय उवाच एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी | नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य ||११-३५||
Sanjaya describes Arjuna’s response after hearing Krishna and witnessing His vast cosmic form. Overwhelmed by awe and fear, Arjuna trembles, folds his hands, bows deeply, and speaks again in a choked voice. The moment shows how a direct encounter with the divine can dissolve pride and leave the heart humble, reverent, and speechless.
कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे | अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत् ||११-३७||
Arjuna says that every being naturally bows before Krishna, because He is the infinite source behind even Brahma, the creator. He is the foundation of the whole universe—present in all that exists, beyond what we can see or name, and eternal beyond change and destruction.
वायुर्यमोऽग्निर्वरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च | नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते ||११-३९||
Overwhelmed by Krishna’s universal form, Arjuna recognises Him as the power behind every force of nature and every divine being—life, death, fire, water, the moon, and creation itself. Realising this vastness, he bows again and again with deep humility, devotion, and awe.
नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व | अनन्तवीर्यामितविक्रमस्त्वं सर्वं समाप्नोषि ततोऽसि सर्वः ||११-४०||
Overwhelmed by Krishna’s universal form, Arjuna bows in every direction. He recognises that the Divine has limitless strength, reaches through all of creation, and is not separate from anything that exists. This vision fills him with deep humility and devotion.
सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति | अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि ||११-४१||
Overwhelmed by Krishna’s divine, cosmic form, Arjuna remembers how casually he had spoken to Him as “Krishna,” “Yadava,” or simply “my friend.” He humbly asks forgiveness for any disrespect caused by familiarity, carelessness, or affectionate closeness, because he had not yet understood Krishna’s true greatness.
यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु | एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम् ||११-४२||
Overwhelmed by Krishna’s universal form, Arjuna remembers the times he treated Him casually as a friend—joking, resting, eating, or spending time together. Realising Krishna’s immeasurable divinity, he humbly asks forgiveness for any disrespect, whether in private or before others. The verse reminds us that sincere repentance and humility can deepen devotion and heal the mistakes we make in relationships.
पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान् | न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव ||११-४३||
Overwhelmed by Krishna’s universal form, Arjuna recognises Him as the source and guardian of all creation—everything that moves and everything that does not. He bows to Krishna as the highest teacher and declares that no one in any world can equal or surpass the Divine’s incomparable power.
तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीड्यम् | पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम् ||११-४४||
Overwhelmed by Krishna’s vast divine form, Arjuna bows completely and asks forgiveness for any disrespect he may have shown in the familiarity of friendship. He trusts that God’s love is compassionate—like a father toward a child, a true friend toward a friend, or a beloved toward the one they love.
न वेदयज्ञाध्ययनैर्न दानैर्- न च क्रियाभिर्न तपोभिरुग्रैः | एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर ||११-४८||
Krishna tells Arjuna that this overwhelming vision of His universal form cannot be attained merely through scholarship, rituals, charity, or even harsh austerities. Arjuna has seen it because of a special divine grace and the unique bond of devotion between him and Krishna—not simply through human effort or religious achievement.
नाहं वेदैर्न तपसा न दानेन न चेज्यया | शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ||११-५३||
Krishna tells Arjuna that this overwhelming vision of His universal form cannot be gained merely through studying sacred texts, severe self-denial, charity, or rituals. Such practices have value, but the deepest experience of the Divine comes through His grace and a heart ready to receive it.
अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च | निर्ममो निरहङ्कारः समदुःखसुखः क्षमी ||१२-१३||
A person dear to God does not carry hatred toward anyone. They meet people with friendship and compassion, do not cling to possessions or inflate their own importance, and remain steady through both comfort and difficulty. Their inner strength also shows in their willingness to forgive.
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.
समः शत्रौ च मित्रे च तथा मानापमानयोः | शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ||१२-१८||
A beloved devotee remains steady whether facing an enemy or a friend, praise or insult, comfort or hardship. They do not let changing situations pull them into attachment, resentment, or emotional extremes; their inner balance rests in devotion to God.
तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् | अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ||१२-१९||
The devotee dear to Krishna is not carried away by praise or wounded by criticism. They speak thoughtfully, remain content with what comes, do not cling to any place or possession as their ultimate security, and keep their mind steady in devotion. This is not withdrawal from life; it is inner freedom from the need for approval and constant comfort.
महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च | इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ||१३-६||
Krishna begins describing the “field” of our embodied experience: the physical elements, the ego-sense, intellect, unmanifest nature, the senses, the mind, and everything the senses pursue. These are all parts of the changing body-mind system; they are not the unchanging Self that is aware of them.
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् | आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ||१३-८||
Krishna says that real wisdom begins with character: being humble rather than showy, causing no harm, forgiving others, and staying honest and straightforward. It grows through respect for a true teacher, inner and outer cleanliness, steadiness in practice, and the ability to govern one’s own impulses.
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.
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् | न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ||१३-२९||
When you recognise that the same Divine presence lives equally in every being, you stop harming yourself or others through hatred, cruelty, and separation. This vision leads beyond selfishness and toward the highest spiritual freedom.
प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः | यः पश्यति तथात्मानमकर्तारं स पश्यति ||१३-३०||
A person truly understands when they see that the body, mind, senses, and the forces of nature carry out all actions, while the deepest Self remains the silent witness. This insight does not mean avoiding responsibility; it frees us from the ego’s claim of “I alone am the doer” and brings greater humility and inner peace.
यदा भूतपृथग्भावमेकस्थमनुपश्यति | तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ||१३-३१||
When you truly see that all the many forms of life arise from one Divine reality and remain connected to it, separateness begins to fall away. This vision replaces division, superiority, and isolation with a deep awareness of unity, leading one toward the realization of Brahman.
सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः | तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ||१४-४||
Krishna says that all living beings, in every kind of body and birth, arise from the same divine source. Material nature provides the womb in which bodies take form, while God is the seed-giving Father. This reminds us that beneath our outward differences, all life is connected and sacred.
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् | सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ||१४-६||
Sattva, the quality of clarity and goodness, brings lightness, health, understanding, and inner peace. Yet even this elevated state can become a subtle bond when we become attached to feeling happy, peaceful, or proud of being knowledgeable; the Gita invites us to value clarity without becoming trapped by it.
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति | गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ||१४-१९||
When you clearly see that your changing thoughts, emotions, and actions are shaped by the three gunas of nature, you stop treating the restless ego as the sole doer. By also recognising the Self—the divine reality beyond these changing qualities—you begin to rise above their hold and move towards union with God.
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.
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः | सर्वारम्भपरित्यागी गुणातीतः स उच्यते ||१४-२५||
A person who has risen beyond the pull of the three gunas is not inflated by praise or crushed by insult. They keep the same inner balance whether dealing with friends or opponents, and do not chase new ventures merely out of ego, restless desire, or the need to prove themselves. This does not mean becoming careless about one’s responsibilities; it means acting without being controlled by personal likes, dislikes, status, or ambition.
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.
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.
तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता | भवन्ति सम्पदं दैवीमभिजातस्य भारत ||१६-३||
Krishna says that a truly noble nature is recognised through inner strength and humility together: courage, forgiveness, steady patience, cleanliness in thought and conduct, freedom from hatred, and freedom from arrogance. These qualities are not signs of weakness; they show a person whose character is becoming uplifted and spiritually mature.
दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च | अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ||१६-४||
Krishna names the habits that pull a person away from their better self: showing off goodness without sincerity, arrogance, ego, uncontrolled anger, hurtful speech, and ignorance. This is not meant to label others harshly; it is an invitation to honestly notice these tendencies within ourselves and choose humility, understanding, and kindness instead.
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.
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.
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.
तानहं द्विषतः क्रुरान्संसारेषु नराधमान् | क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ||१६-१९||
Krishna says that when a person repeatedly chooses cruelty, hatred, and harmful actions, those choices pull them into increasingly dark and painful states of life. This is not arbitrary punishment; it is the natural consequence of nurturing destructive tendencies instead of turning toward wisdom and compassion.
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.
अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः | दम्भाहंकारसंयुक्ताः कामरागबलान्विताः ||१७-५||
Krishna cautions against harsh self-denial or religious practices done without true understanding. When austerity is driven by the need to impress others, ego, desire, or unhealthy attachment, it may look spiritual on the outside but does not lead to inner growth.
कर्षयन्तः शरीरस्थं भूतग्राममचेतसः | मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ||१७-६||
Krishna warns against harsh, extreme austerities done out of ego, stubbornness, or misguided beliefs. When people torture their bodies through unreasonable practices, they harm not only the living elements within themselves but also disrespect the Divine presence that dwells in every body. True spiritual discipline should bring clarity, humility, and inner growth—not self-punishment.
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.
मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः | भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ||१७-१६||
True discipline is not only about what we do outwardly; it also means caring for the mind. A calm and cheerful mind, kindness toward others, thoughtful silence, self-control, and honest, pure intentions are all forms of inner spiritual practice.
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.
मूढग्राहेणात्मनो यत्पीडया क्रियते तपः | परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ||१७-१९||
Not every act of discipline or sacrifice is spiritually uplifting. If someone harms their own body out of blind stubbornness, or undertakes hardship to hurt, defeat, or destroy another person, Krishna calls it tamasic—rooted in ignorance and darkness. True spiritual practice brings clarity, compassion, and inner growth, not self-cruelty or malice.
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.
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.
पञ्चैतानि महाबाहो कारणानि निबोध मे | साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ||१८-१३||
Krishna says that no action succeeds because of one person alone. Before judging yourself or taking full credit for a result, understand that every outcome depends on several causes working together. He is about to explain these five factors so that we can act responsibly without becoming trapped in pride or self-blame.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् | विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ||१८-१४||
Every action has several causes behind it: the body in which it happens, the individual who acts, the senses and tools used, the many efforts involved, and the divine factor beyond human control. This reminds us not to take complete personal credit or blame for every outcome, because life and action are shaped by more than our individual will alone.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः | न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ||१८-१५||
Every action we do through our body, words, or thoughts—whether right or wrong—does not arise from one cause alone. Krishna reminds us that many factors come together behind an action, so we should act responsibly without becoming trapped in the ego of thinking, “I alone am the doer.”
तत्रैवं सति कर्तारमात्मानं केवलं तु यः | पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ||१८-१६||
No action happens through the individual alone; many factors, including the body, circumstances, effort, and the Divine, play a part. A person with an unrefined understanding wrongly thinks, “I alone am the doer,” and fails to see the fuller truth behind every action.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते | हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ||१८-१७||
A person who acts without the egoistic thought, “I alone am the doer,” and without selfish attachment to outcomes is not inwardly bound by action. In this war context, Krishna is not praising violence; he is teaching that when one performs an unavoidable duty with a clear mind, free from personal hatred, pride, and selfish motive, the action does not create the same bondage of karma.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते | अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ||१८-२०||
True, balanced wisdom is the ability to see one eternal divine reality present in every being, even though people appear different in body, nature, role, and circumstances. This vision dissolves feelings of superiority and separation, and encourages respect, compassion, and inner peace.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् | वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ||१८-२१||
Rajasic knowledge sees people and beings mainly through their differences—as separate, distinct, and divided from one another. This limited way of seeing can make us overly focused on labels, comparisons, and separateness, instead of recognising the deeper unity that connects all life.
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.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः | सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ||१८-२६||
A truly balanced person does their work with commitment and energy, without being trapped by attachment or ego. They stay steady whether the result is success or failure, because they focus on doing what is right rather than proving themselves or chasing recognition. Krishna calls such a doer sattvic—guided by clarity and inner purity.
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 स्वप्नं भयं शोकं विषादं मदमेव च | न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ||१८-३५||
Krishna describes tamasic determination as a stubborn grip on habits that keep us stuck—excessive sleep, fear, sorrow, hopelessness, and ego. It may look like persistence, but it is actually the refusal to wake up, seek help, and move towards clarity and change.
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.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि | अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ||१८-५८||
Keep your mind anchored in God and trust His guidance; by His grace, you will find the strength and clarity to cross even difficult obstacles. But if ego makes you reject wise counsel and insist on doing everything your own way, that stubbornness can lead you toward harm and downfall.
यदहंकारमाश्रित्य न योत्स्य इति मन्यसे | मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ||१८-५९||
Krishna tells Arjuna that refusing his duty out of ego will not truly free him from action. Our inborn nature, qualities, and responsibilities keep urging us in a certain direction; denying them only creates inner conflict. Rather than letting pride make the decision, we should understand our duty clearly and act with the right intention.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति | भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ||१८-६१||
Krishna says that the Divine lives in the heart of every being and quietly guides the movement of the whole world through His power. Our lives unfold within a vast divine order, shaped by nature, past tendencies, and circumstances; recognising this helps us let go of ego and take sincere refuge in God.
इदं ते नातपस्काय नाभक्ताय कदाचन | न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ||१८-६७||
Krishna says that this deepest spiritual teaching should be shared with someone who is sincere, respectful, and genuinely willing to listen and practise. It is not meant for a person who rejects it with hostility or ridicule; wisdom bears fruit when it is received with humility, devotion, and an open heart.
