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The Deity said: When a man, O son of Pritha! abandons all the desires of his heart, and is pleased in his self only and by his self, he is then called of a steady mind. He whose heart is not agitated in the midst of calamities, who has no longing for pleasures, and from whom (the feelings of) affection, fear, and wrath have departed, is called a sage of a steady mind. His mind is steady, who, being without attachments anywhere, feels no exultation and no aversion on encountering, the various agreeable and disagreeable (things of this world). | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 55-57. |
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He whose heart is not agitated in the midst of calamities, who has no longing for pleasures, and from whom (the feelings of) affection, fear, and wrath have departed, is called a sage of a steady mind. His mind is steady, who, being without attachments anywhere, feels no exultation and no aversion on encountering, the various agreeable and disagreeable (things of this world). A man's mind is steady, when he withdraws his senses from (all) objects of sense, as the tortoise (withdraws) its limbs from all sides. | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 56-58. |
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His mind is steady, who, being without attachments anywhere, feels no exultation and no aversion on encountering, the various agreeable and disagreeable (things of this world). A man's mind is steady, when he withdraws his senses from (all) objects of sense, as the tortoise (withdraws) its limbs from all sides. Objects of sense withdraw themselves from a person who is abstinent; not so the taste (for those objects). But even the taste departs from him, when he has seen the Supreme. | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 57-59. |
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A man's mind is steady, when he withdraws his senses from (all) objects of sense, as the tortoise (withdraws) its limbs from all sides. Objects of sense withdraw themselves from a person who is abstinent; not so the taste (for those objects). But even the taste departs from him, when he has seen the Supreme. The boisterous senses, O son of Kunti! carry away by force the mind even of a wise man, who exerts himself (for final emancipation). | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 58-60. |
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Objects of sense withdraw themselves from a person who is abstinent; not so the taste (for those objects). But even the taste departs from him, when he has seen the Supreme. The boisterous senses, O son of Kunti! carry away by force the mind even of a wise man, who exerts himself (for final emancipation). Restraining them, all, a man should remain engaged in devotion, making me his only resort. For his mind is steady whose senses are under his control. | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 59-61. |
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The boisterous senses, O son of Kunti! carry away by force the mind even of a wise man, who exerts himself (for final emancipation). Restraining them, all, a man should remain engaged in devotion, making me his only resort. For his mind is steady whose senses are under his control. The man who ponders over objects of sense forms an attachment to them; from (that) attachment is produced desire; and from desire anger is produced; | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 60-62. |
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Restraining them, all, a man should remain engaged in devotion, making me his only resort. For his mind is steady whose senses are under his control. The man who ponders over objects of sense forms an attachment to them; from (that) attachment is produced desire; and from desire anger is produced; from anger results want of discrimination; from want of discrimination, confusion of the memory; from confusion of the memory, loss of reason; and in consequence of loss of reason he is utterly ruined.integrity | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 61-63. |
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The man who ponders over objects of sense forms an attachment to them; from (that) attachment is produced desire; and from desire anger is produced; from anger results want of discrimination; from want of discrimination, confusion of the memory; from confusion of the memory, loss of reason; and in consequence of loss of reason he is utterly ruined.integrity But the self-restrained man who moves among objects with senses under the control of his own self, and free from affection and aversion, obtains tranquillity.discipline | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 62-64. |
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from anger results want of discrimination; from want of discrimination, confusion of the memory; from confusion of the memory, loss of reason; and in consequence of loss of reason he is utterly ruined.integrity But the self-restrained man who moves among objects with senses under the control of his own self, and free from affection and aversion, obtains tranquillity.discipline When there is tranquillity, all his miseries are destroyed, for the mind of him whose heart is tranquil soon becomes steady. | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 63-65. |
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But the self-restrained man who moves among objects with senses under the control of his own self, and free from affection and aversion, obtains tranquillity.discipline When there is tranquillity, all his miseries are destroyed, for the mind of him whose heart is tranquil soon becomes steady. He who is not self-restrained has no steadiness of mind; nor has he who is not self-restrained perseverance in the pursuit of self-knowledge; | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 64-66. |
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When there is tranquillity, all his miseries are destroyed, for the mind of him whose heart is tranquil soon becomes steady. He who is not self-restrained has no steadiness of mind; nor has he who is not self-restrained perseverance in the pursuit of self-knowledge; there is no tranquillity for him who does not persevere in the pursuit of self-knowledge; and whence can there be happiness for one who is not tranquil? | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 65-66. |
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He who is not self-restrained has no steadiness of mind; nor has he who is not self-restrained perseverance in the pursuit of self-knowledge; there is no tranquillity for him who does not persevere in the pursuit of self-knowledge; and whence can there be happiness for one who is not tranquil? For the heart which follows the rambling senses leads away his judgment, as the wind leads a boat astray upon the waters. | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 66-67. |
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there is no tranquillity for him who does not persevere in the pursuit of self-knowledge; and whence can there be happiness for one who is not tranquil? For the heart which follows the rambling senses leads away his judgment, as the wind leads a boat astray upon the waters. Therefore, O you of mighty arms! his mind is steady whose senses are restrained on all sides from objects of sense. | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 66-68. |
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For the heart which follows the rambling senses leads away his judgment, as the wind leads a boat astray upon the waters. Therefore, O you of mighty arms! his mind is steady whose senses are restrained on all sides from objects of sense. The self-restrained man is awake, when it is night for all beings; and when all beings are awake, that is the night of the right-seeing, sage. | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 67-69. |
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Therefore, O you of mighty arms! his mind is steady whose senses are restrained on all sides from objects of sense. The self-restrained man is awake, when it is night for all beings; and when all beings are awake, that is the night of the right-seeing, sage. He into whom all objects of desire enter, as waters enter the ocean, which, (though) replenished, (still) keeps its position unmoved, he only obtains tranquillity; not he who desires (those) objects of desire. | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 68-70. |
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The self-restrained man is awake, when it is night for all beings; and when all beings are awake, that is the night of the right-seeing, sage. He into whom all objects of desire enter, as waters enter the ocean, which, (though) replenished, (still) keeps its position unmoved, he only obtains tranquillity; not he who desires (those) objects of desire. The man who, casting off all desires, lives free from attachments, who is free from egoism, and from (the feeling that this or that is) mine, obtains tranquillity. | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 69-71. |
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He into whom all objects of desire enter, as waters enter the ocean, which, (though) replenished, (still) keeps its position unmoved, he only obtains tranquillity; not he who desires (those) objects of desire. The man who, casting off all desires, lives free from attachments, who is free from egoism, and from (the feeling that this or that is) mine, obtains tranquillity. | Describe the scene or conversation in Bhagavad Gita Chapter 2, sentences 70-72. |
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The man who, casting off all desires, lives free from attachments, who is free from egoism, and from (the feeling that this or that is) mine, obtains tranquillity. This, O son of Pritha! is the Brahmic state; attaining to this, one is never deluded; and remaining in it in (one's) last moments, one attains (brahma-nirvana) the Brahmic bliss. Arguna said: If, O Ganardana! devotion is deemed by you to be superior to action, then why, O Kesava! do you prompt me to (this) fearful action? | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 71-1. |
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This, O son of Pritha! is the Brahmic state; attaining to this, one is never deluded; and remaining in it in (one's) last moments, one attains (brahma-nirvana) the Brahmic bliss. Arguna said: If, O Ganardana! devotion is deemed by you to be superior to action, then why, O Kesava! do you prompt me to (this) fearful action? You seem, indeed, to confuse my mind by equivocal words. Therefore, declare one thing determinately, by which I may attain the highest good. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 72-2. |
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Arguna said: If, O Ganardana! devotion is deemed by you to be superior to action, then why, O Kesava! do you prompt me to (this) fearful action? You seem, indeed, to confuse my mind by equivocal words. Therefore, declare one thing determinately, by which I may attain the highest good. The Deity said: O sinless one! I have already declared, that in this world there is a twofold path that of the Sankhyas by devotion in the shape of (true) knowledge; and that of the Yogins by devotion in the shape of action. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 1-3. |
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You seem, indeed, to confuse my mind by equivocal words. Therefore, declare one thing determinately, by which I may attain the highest good. The Deity said: O sinless one! I have already declared, that in this world there is a twofold path that of the Sankhyas by devotion in the shape of (true) knowledge; and that of the Yogins by devotion in the shape of action. A man does not attain freedom from action, merely by not engaging in action; nor does he attain perfection by mere renunciation. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 2-4. |
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The Deity said: O sinless one! I have already declared, that in this world there is a twofold path that of the Sankhyas by devotion in the shape of (true) knowledge; and that of the Yogins by devotion in the shape of action. A man does not attain freedom from action, merely by not engaging in action; nor does he attain perfection by mere renunciation. For nobody ever remains even for an instant without performing some action; since the qualities of nature constrain everybody, not having free-will (in the matter), to some action. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 3-5. |
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A man does not attain freedom from action, merely by not engaging in action; nor does he attain perfection by mere renunciation. For nobody ever remains even for an instant without performing some action; since the qualities of nature constrain everybody, not having free-will (in the matter), to some action. The deluded man who restraining the organs of action, continues to think in his mind about objects of sense, is called a hypocrite. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 4-6. |
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For nobody ever remains even for an instant without performing some action; since the qualities of nature constrain everybody, not having free-will (in the matter), to some action. The deluded man who restraining the organs of action, continues to think in his mind about objects of sense, is called a hypocrite. But he, O Arguna! who restraining his senses by his mind, and being free from attachments, engages in devotion (in the shape) of action, with the organs of action, is far superior. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 5-7. |
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The deluded man who restraining the organs of action, continues to think in his mind about objects of sense, is called a hypocrite. But he, O Arguna! who restraining his senses by his mind, and being free from attachments, engages in devotion (in the shape) of action, with the organs of action, is far superior. Do you perform prescribed action, for action is better than inaction, and the support of your body, too, cannot be accomplished with inaction. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 6-8. |
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But he, O Arguna! who restraining his senses by his mind, and being free from attachments, engages in devotion (in the shape) of action, with the organs of action, is far superior. Do you perform prescribed action, for action is better than inaction, and the support of your body, too, cannot be accomplished with inaction. This world is fettered by all action other than action for the purpose of the sacrifice. Therefore, O son of Kunti! do you, casting off attachment, perform action for that purpose. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 7-9. |
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Do you perform prescribed action, for action is better than inaction, and the support of your body, too, cannot be accomplished with inaction. This world is fettered by all action other than action for the purpose of the sacrifice. Therefore, O son of Kunti! do you, casting off attachment, perform action for that purpose. The Creator, having in olden times created men together with the sacrifice, said `Propagate with this. May it be the giver to you of the things you desire. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 8-10. |
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This world is fettered by all action other than action for the purpose of the sacrifice. Therefore, O son of Kunti! do you, casting off attachment, perform action for that purpose. The Creator, having in olden times created men together with the sacrifice, said `Propagate with this. May it be the giver to you of the things you desire. Please the gods with this, and may those gods please you. Pleasing each other, you will attain the highest good. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 9-11. |
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The Creator, having in olden times created men together with the sacrifice, said `Propagate with this. May it be the giver to you of the things you desire. Please the gods with this, and may those gods please you. Pleasing each other, you will attain the highest good. For pleased with the sacrifices, the gods will give you the enjoyments you desire. And he who enjoys himself without giving them what they have given, is, indeed, a thief.' | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 10-12. |
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Please the gods with this, and may those gods please you. Pleasing each other, you will attain the highest good. For pleased with the sacrifices, the gods will give you the enjoyments you desire. And he who enjoys himself without giving them what they have given, is, indeed, a thief.' The good, who eat the leavings of a sacrifice, are released from all sins. But the unrighteous ones, who prepare food for themselves only, incur sin. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 11-13. |
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For pleased with the sacrifices, the gods will give you the enjoyments you desire. And he who enjoys himself without giving them what they have given, is, indeed, a thief.' The good, who eat the leavings of a sacrifice, are released from all sins. But the unrighteous ones, who prepare food for themselves only, incur sin. From food are born (all) creatures; from rain is the production of food; rain is produced by sacrifices; sacrifices are the result of action; | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 12-14. |
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The good, who eat the leavings of a sacrifice, are released from all sins. But the unrighteous ones, who prepare food for themselves only, incur sin. From food are born (all) creatures; from rain is the production of food; rain is produced by sacrifices; sacrifices are the result of action; know that action has its source in the Vedas; the Vedas come from the Indestructible. Therefore the all-comprehending Vedas are always concerned with sacrifices. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 13-15. |
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From food are born (all) creatures; from rain is the production of food; rain is produced by sacrifices; sacrifices are the result of action; know that action has its source in the Vedas; the Vedas come from the Indestructible. Therefore the all-comprehending Vedas are always concerned with sacrifices. He who in this world does not turn round the wheel revolving thus, is of sinful life, indulging his senses, and, O son of Pritha! lie lives in vain. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 14-16. |
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know that action has its source in the Vedas; the Vedas come from the Indestructible. Therefore the all-comprehending Vedas are always concerned with sacrifices. He who in this world does not turn round the wheel revolving thus, is of sinful life, indulging his senses, and, O son of Pritha! lie lives in vain. But the man who is attached to his self only, who is contented in his self, and is pleased with his self, has nothing to do. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 15-17. |
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He who in this world does not turn round the wheel revolving thus, is of sinful life, indulging his senses, and, O son of Pritha! lie lives in vain. But the man who is attached to his self only, who is contented in his self, and is pleased with his self, has nothing to do. He has no interest at all in what is done, and none whatever in what is not done, in this world; nor is any interest of his dependent on any being. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 16-18. |
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But the man who is attached to his self only, who is contented in his self, and is pleased with his self, has nothing to do. He has no interest at all in what is done, and none whatever in what is not done, in this world; nor is any interest of his dependent on any being. Therefore always perform action, which must be performed, without attachment. For a man, performing action without attachment, attains the Supreme. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 17-19. |
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He has no interest at all in what is done, and none whatever in what is not done, in this world; nor is any interest of his dependent on any being. Therefore always perform action, which must be performed, without attachment. For a man, performing action without attachment, attains the Supreme. By action alone, did Ganaka and the rest work for perfection. And having regard also to the keeping of people (to their duties) you should perform action. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 18-20. |
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Therefore always perform action, which must be performed, without attachment. For a man, performing action without attachment, attains the Supreme. By action alone, did Ganaka and the rest work for perfection. And having regard also to the keeping of people (to their duties) you should perform action. Whatever a great man does, that other men also do. And people follow whatever he receives as authority. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 19-21. |
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By action alone, did Ganaka and the rest work for perfection. And having regard also to the keeping of people (to their duties) you should perform action. Whatever a great man does, that other men also do. And people follow whatever he receives as authority. There is nothing, O son of Pritha! for me to do in (all) the three worlds, nothing to acquire which has not been acquired. Still I do engage in action. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 20-22. |
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Whatever a great man does, that other men also do. And people follow whatever he receives as authority. There is nothing, O son of Pritha! for me to do in (all) the three worlds, nothing to acquire which has not been acquired. Still I do engage in action. For should I at any time not engage without sloth in action, men would follow in my path from all sides, O son of Pritha! | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 21-23. |
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There is nothing, O son of Pritha! for me to do in (all) the three worlds, nothing to acquire which has not been acquired. Still I do engage in action. For should I at any time not engage without sloth in action, men would follow in my path from all sides, O son of Pritha! If I did not perform actions, these worlds would be destroyed, I should be the cause of casteinterminglings; and I should be ruining these people. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 22-24. |
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For should I at any time not engage without sloth in action, men would follow in my path from all sides, O son of Pritha! If I did not perform actions, these worlds would be destroyed, I should be the cause of casteinterminglings; and I should be ruining these people. As the ignorant act, O descendant of Bharata! with attachment to action, so should a wise man act without attachment, wishing to keep the people (to their duties). | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 23-25. |
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If I did not perform actions, these worlds would be destroyed, I should be the cause of casteinterminglings; and I should be ruining these people. As the ignorant act, O descendant of Bharata! with attachment to action, so should a wise man act without attachment, wishing to keep the people (to their duties). A wise man should not shake the convictions of the ignorant who are attached to action, but acting with devotion (himself) should make them apply themselves to all action. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 24-26. |
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As the ignorant act, O descendant of Bharata! with attachment to action, so should a wise man act without attachment, wishing to keep the people (to their duties). A wise man should not shake the convictions of the ignorant who are attached to action, but acting with devotion (himself) should make them apply themselves to all action. He whose mind is deluded by egoism thinks himself the doer of the actions, which, in every way, are done by the qualities of nature. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 25-27. |
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A wise man should not shake the convictions of the ignorant who are attached to action, but acting with devotion (himself) should make them apply themselves to all action. He whose mind is deluded by egoism thinks himself the doer of the actions, which, in every way, are done by the qualities of nature. But he, O you of mighty arms! who knows the truth about the difference from qualities and the difference from actions, forms no attachments, believing that qualities deal with qualities. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 26-28. |
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He whose mind is deluded by egoism thinks himself the doer of the actions, which, in every way, are done by the qualities of nature. But he, O you of mighty arms! who knows the truth about the difference from qualities and the difference from actions, forms no attachments, believing that qualities deal with qualities. But those who are deluded by the qualities of nature form attachments to the actions of the qualities. A man of perfect knowledge should not shake these men of imperfect knowledge (in their convictions). | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 27-29. |
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But he, O you of mighty arms! who knows the truth about the difference from qualities and the difference from actions, forms no attachments, believing that qualities deal with qualities. But those who are deluded by the qualities of nature form attachments to the actions of the qualities. A man of perfect knowledge should not shake these men of imperfect knowledge (in their convictions). Dedicating all actions to me with a mind knowing the relation of the supreme and individual self, engage in battle without desire, without (any feeling that this or that is) mine, and without any mental trouble. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 28-30. |
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But those who are deluded by the qualities of nature form attachments to the actions of the qualities. A man of perfect knowledge should not shake these men of imperfect knowledge (in their convictions). Dedicating all actions to me with a mind knowing the relation of the supreme and individual self, engage in battle without desire, without (any feeling that this or that is) mine, and without any mental trouble. Even those men who always act on this opinion of mine, full of faith, and without carping, are released from all actions. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 29-31. |
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Dedicating all actions to me with a mind knowing the relation of the supreme and individual self, engage in battle without desire, without (any feeling that this or that is) mine, and without any mental trouble. Even those men who always act on this opinion of mine, full of faith, and without carping, are released from all actions. But those who carp at my opinion and do not act upon it, know them to be devoid of discrimination, deluded as regards all knowledge, and ruined. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 30-32. |
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Even those men who always act on this opinion of mine, full of faith, and without carping, are released from all actions. But those who carp at my opinion and do not act upon it, know them to be devoid of discrimination, deluded as regards all knowledge, and ruined. Even a man of knowledge acts consonantly to his own nature. All beings follow nature. What will restraint effect? | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 31-33. |
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But those who carp at my opinion and do not act upon it, know them to be devoid of discrimination, deluded as regards all knowledge, and ruined. Even a man of knowledge acts consonantly to his own nature. All beings follow nature. What will restraint effect? Every sense has its affections and aversions towards its-objects fixed. One should not become subject to them, for they are one's opponents. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 32-34. |
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Even a man of knowledge acts consonantly to his own nature. All beings follow nature. What will restraint effect? Every sense has its affections and aversions towards its-objects fixed. One should not become subject to them, for they are one's opponents. One's own duty, though defective, is better than another's duty well performed. Death in (performing) one's own duty is preferable ; the (performance of the) duty of others is dangerous. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 33-35. |
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Every sense has its affections and aversions towards its-objects fixed. One should not become subject to them, for they are one's opponents. One's own duty, though defective, is better than another's duty well performed. Death in (performing) one's own duty is preferable ; the (performance of the) duty of others is dangerous. Arguna said: But by whom, O descendant of Vrishni! is man impelled, even though unwilling and, as it were, constrained by force, to commit sin? | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 34-36. |
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One's own duty, though defective, is better than another's duty well performed. Death in (performing) one's own duty is preferable ; the (performance of the) duty of others is dangerous. Arguna said: But by whom, O descendant of Vrishni! is man impelled, even though unwilling and, as it were, constrained by force, to commit sin? The Deity said: It is desire, it is wrath, born from the quality of passion; it is very ravenous, very sinful. Know that that is the foe in this world. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 35-37. |
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Arguna said: But by whom, O descendant of Vrishni! is man impelled, even though unwilling and, as it were, constrained by force, to commit sin? The Deity said: It is desire, it is wrath, born from the quality of passion; it is very ravenous, very sinful. Know that that is the foe in this world. As fire is enveloped by smoke, a mirror by dust, the foetus by the womb, so is this enveloped by desire. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 36-38. |
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The Deity said: It is desire, it is wrath, born from the quality of passion; it is very ravenous, very sinful. Know that that is the foe in this world. As fire is enveloped by smoke, a mirror by dust, the foetus by the womb, so is this enveloped by desire. Knowledge, O son of Kunti! is enveloped by this constant foe of the man of knowledge, in the shape of desire, which is like a fire and insatiable. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 37-39. |
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As fire is enveloped by smoke, a mirror by dust, the foetus by the womb, so is this enveloped by desire. Knowledge, O son of Kunti! is enveloped by this constant foe of the man of knowledge, in the shape of desire, which is like a fire and insatiable. The senses, the mind, and the understanding are said to be its seat; with these it deludes the embodied (self) after enveloping knowledge. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 38-40. |
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Knowledge, O son of Kunti! is enveloped by this constant foe of the man of knowledge, in the shape of desire, which is like a fire and insatiable. The senses, the mind, and the understanding are said to be its seat; with these it deludes the embodied (self) after enveloping knowledge. Therefore `O chief of the descendants of Bharata! first restrain your senses, then cast off this sinful thing which destroys knowledge and experience. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 39-41. |
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The senses, the mind, and the understanding are said to be its seat; with these it deludes the embodied (self) after enveloping knowledge. Therefore `O chief of the descendants of Bharata! first restrain your senses, then cast off this sinful thing which destroys knowledge and experience. It has been said, Great are the senses, greater than the senses is the mind, greater than the mind is the understanding. What is greater than the understanding is that. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 40-42. |
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Therefore `O chief of the descendants of Bharata! first restrain your senses, then cast off this sinful thing which destroys knowledge and experience. It has been said, Great are the senses, greater than the senses is the mind, greater than the mind is the understanding. What is greater than the understanding is that. | Describe the scene or conversation in Bhagavad Gita Chapter 3, sentences 41-43. |
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It has been said, Great are the senses, greater than the senses is the mind, greater than the mind is the understanding. What is greater than the understanding is that. Thus knowing that which is higher than the understanding, and restraining (your)self by (your)self, O you of mighty arms! destroy this unmanageable enemy in the shape of desire. The Deity said: This everlasting (system of) devotion I declared to the sun, the sun declared it to Manu, and Manu communicated it to Ikshvaku. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 42-1. |
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Thus knowing that which is higher than the understanding, and restraining (your)self by (your)self, O you of mighty arms! destroy this unmanageable enemy in the shape of desire. The Deity said: This everlasting (system of) devotion I declared to the sun, the sun declared it to Manu, and Manu communicated it to Ikshvaku. Coming thus by steps, it became known to royal sages. But, O terror of (your) foes! that devotion was lost to the world by long (lapse of) time. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 43-2. |
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The Deity said: This everlasting (system of) devotion I declared to the sun, the sun declared it to Manu, and Manu communicated it to Ikshvaku. Coming thus by steps, it became known to royal sages. But, O terror of (your) foes! that devotion was lost to the world by long (lapse of) time. That same primeval devotion I have declared to you to-day, seeing that you are my devotee and friend, for it is the highest mystery. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 1-3. |
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Coming thus by steps, it became known to royal sages. But, O terror of (your) foes! that devotion was lost to the world by long (lapse of) time. That same primeval devotion I have declared to you to-day, seeing that you are my devotee and friend, for it is the highest mystery. Arguna said: Later is your birth; the birth of the sun is priorHow then shall I understand that you declared (this) first? | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 2-4. |
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That same primeval devotion I have declared to you to-day, seeing that you are my devotee and friend, for it is the highest mystery. Arguna said: Later is your birth; the birth of the sun is priorHow then shall I understand that you declared (this) first? The Deity said: I have passed through many births, O Arguna! and you also. I know them all, but you, O terror of (your) foes! do not know them. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 3-5. |
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Arguna said: Later is your birth; the birth of the sun is priorHow then shall I understand that you declared (this) first? The Deity said: I have passed through many births, O Arguna! and you also. I know them all, but you, O terror of (your) foes! do not know them. Even though I am unborn and inexhaustible in (my) essence, even though I am lord of all beings, still I take up the control of my own nature, and am born by means of my delusive power. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 4-6. |
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The Deity said: I have passed through many births, O Arguna! and you also. I know them all, but you, O terror of (your) foes! do not know them. Even though I am unborn and inexhaustible in (my) essence, even though I am lord of all beings, still I take up the control of my own nature, and am born by means of my delusive power. Whensoever, O descendant of Bharata! piety languishes, and impiety is in the ascendant, I create myself. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 5-7. |
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Even though I am unborn and inexhaustible in (my) essence, even though I am lord of all beings, still I take up the control of my own nature, and am born by means of my delusive power. Whensoever, O descendant of Bharata! piety languishes, and impiety is in the ascendant, I create myself. I am born age after age, for the protection of the good, for the destruction of evil-doers, and the establishment of piety. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 6-8. |
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Whensoever, O descendant of Bharata! piety languishes, and impiety is in the ascendant, I create myself. I am born age after age, for the protection of the good, for the destruction of evil-doers, and the establishment of piety. Whoever truly knows thus my divine birth and work, casts off (this) body and is not born again. He comes to me, O Arguna! | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 7-9. |
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I am born age after age, for the protection of the good, for the destruction of evil-doers, and the establishment of piety. Whoever truly knows thus my divine birth and work, casts off (this) body and is not born again. He comes to me, O Arguna! Many from, whom affection, fear, and wrath have departed, who are full of me, who depend on me, and who are purified by the penance of knowledge, have come into my essence. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 8-10. |
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Whoever truly knows thus my divine birth and work, casts off (this) body and is not born again. He comes to me, O Arguna! Many from, whom affection, fear, and wrath have departed, who are full of me, who depend on me, and who are purified by the penance of knowledge, have come into my essence. I serve men in the way in which they approach me. In every way, O son of Pritha! men follow in my path. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 9-11. |
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Many from, whom affection, fear, and wrath have departed, who are full of me, who depend on me, and who are purified by the penance of knowledge, have come into my essence. I serve men in the way in which they approach me. In every way, O son of Pritha! men follow in my path. Desiring the success of actions, men in this world worship the divinities, for in this world of mortals, the success produced by action is soon obtained. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 10-12. |
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I serve men in the way in which they approach me. In every way, O son of Pritha! men follow in my path. Desiring the success of actions, men in this world worship the divinities, for in this world of mortals, the success produced by action is soon obtained. The fourfold division of castes was created by me according to the apportionment of qualities and duties. But though I am its author, know me to be inexhaustible, and not the author. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 11-13. |
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Desiring the success of actions, men in this world worship the divinities, for in this world of mortals, the success produced by action is soon obtained. The fourfold division of castes was created by me according to the apportionment of qualities and duties. But though I am its author, know me to be inexhaustible, and not the author. Actions defile me notI have no attachment to the fruit of actions. He who knows me thus is not tied down by actions. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 12-14. |
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The fourfold division of castes was created by me according to the apportionment of qualities and duties. But though I am its author, know me to be inexhaustible, and not the author. Actions defile me notI have no attachment to the fruit of actions. He who knows me thus is not tied down by actions. Knowing this, the men of old who wished for final emancipation, performed action. Therefore do you, too, perform action as was done by men of old in olden times. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 13-15. |
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Actions defile me notI have no attachment to the fruit of actions. He who knows me thus is not tied down by actions. Knowing this, the men of old who wished for final emancipation, performed action. Therefore do you, too, perform action as was done by men of old in olden times. Even sages are confused as to what is action, what inaction. Therefore I will speak to you about action, and learning that, you will be freed from (this world of) evil. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 14-16. |
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Knowing this, the men of old who wished for final emancipation, performed action. Therefore do you, too, perform action as was done by men of old in olden times. Even sages are confused as to what is action, what inaction. Therefore I will speak to you about action, and learning that, you will be freed from (this world of) evil. One must possess knowledge about action; one must also possess knowledge about prohibited action; and again one must possess knowledge about inaction. The truth regarding action is abstruse. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 15-17. |
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Even sages are confused as to what is action, what inaction. Therefore I will speak to you about action, and learning that, you will be freed from (this world of) evil. One must possess knowledge about action; one must also possess knowledge about prohibited action; and again one must possess knowledge about inaction. The truth regarding action is abstruse. He is wise among men, he is possessed of devotion, and performs all actions, who sees inaction in action, and action in inaction. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 16-18. |
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One must possess knowledge about action; one must also possess knowledge about prohibited action; and again one must possess knowledge about inaction. The truth regarding action is abstruse. He is wise among men, he is possessed of devotion, and performs all actions, who sees inaction in action, and action in inaction. The wise call him learned, whose acts are all free from desires and fancies, and whose actions are burnt down by the fire of knowledge. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 17-19. |
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He is wise among men, he is possessed of devotion, and performs all actions, who sees inaction in action, and action in inaction. The wise call him learned, whose acts are all free from desires and fancies, and whose actions are burnt down by the fire of knowledge. Forsaking all attachment to the fruit of action, always contented, dependent on none, he does nothing at all, though he engages in action. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 18-20. |
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The wise call him learned, whose acts are all free from desires and fancies, and whose actions are burnt down by the fire of knowledge. Forsaking all attachment to the fruit of action, always contented, dependent on none, he does nothing at all, though he engages in action. Devoid of expectations, restraining the mind and the self, and casting off all belongings, he incurs no sin, performing actions merely for the sake of the body. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 19-21. |
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Forsaking all attachment to the fruit of action, always contented, dependent on none, he does nothing at all, though he engages in action. Devoid of expectations, restraining the mind and the self, and casting off all belongings, he incurs no sin, performing actions merely for the sake of the body. Satisfied with earnings coming spontaneously, rising above the pairs of opposites, free from all animosity, and equable on success or ill-success, he is not fettered down, even though he performs (actions). | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 20-22. |
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Devoid of expectations, restraining the mind and the self, and casting off all belongings, he incurs no sin, performing actions merely for the sake of the body. Satisfied with earnings coming spontaneously, rising above the pairs of opposites, free from all animosity, and equable on success or ill-success, he is not fettered down, even though he performs (actions). The acts of one who is devoid of attachment, who is free, whose mind is fixed on knowledge, and who performs action for (the purpose of) the sacrifice are all destroyed. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 21-23. |
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Satisfied with earnings coming spontaneously, rising above the pairs of opposites, free from all animosity, and equable on success or ill-success, he is not fettered down, even though he performs (actions). The acts of one who is devoid of attachment, who is free, whose mind is fixed on knowledge, and who performs action for (the purpose of) the sacrifice are all destroyed. Brahman is the oblation; with Brahman (as a sacrificial instrument) it is offered up; Brahman is in the fire; and by Brahman it is thrown; and Brahman, too, is the goal to which he proceeds who meditates on Brahman in the action. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 22-24. |
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The acts of one who is devoid of attachment, who is free, whose mind is fixed on knowledge, and who performs action for (the purpose of) the sacrifice are all destroyed. Brahman is the oblation; with Brahman (as a sacrificial instrument) it is offered up; Brahman is in the fire; and by Brahman it is thrown; and Brahman, too, is the goal to which he proceeds who meditates on Brahman in the action. Some devotees perform the sacrifice to the gods, some offer up the sacrifice by the sacrifice itself in the fire of Brahman. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 23-25. |
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Brahman is the oblation; with Brahman (as a sacrificial instrument) it is offered up; Brahman is in the fire; and by Brahman it is thrown; and Brahman, too, is the goal to which he proceeds who meditates on Brahman in the action. Some devotees perform the sacrifice to the gods, some offer up the sacrifice by the sacrifice itself in the fire of Brahman. Others offer up the senses, such as the sense of hearing and others, in the fires of restraint; others offer up the objects of sense, such as sound and so forth, into the fires of the senses. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 24-26. |
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Some devotees perform the sacrifice to the gods, some offer up the sacrifice by the sacrifice itself in the fire of Brahman. Others offer up the senses, such as the sense of hearing and others, in the fires of restraint; others offer up the objects of sense, such as sound and so forth, into the fires of the senses. Some again offer up all the operations of the senses and the operations of the life-breaths into the fire of devotion by self-restraint, kindled by knowledge. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 25-27. |
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Others offer up the senses, such as the sense of hearing and others, in the fires of restraint; others offer up the objects of sense, such as sound and so forth, into the fires of the senses. Some again offer up all the operations of the senses and the operations of the life-breaths into the fire of devotion by self-restraint, kindled by knowledge. Others perform the sacrifice of wealth, the sacrifice of penance, the sacrifice of concentration of mind, the sacrifice of Vedic study, and of knowledge, and others are ascetics of rigid vows. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 26-28. |
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Some again offer up all the operations of the senses and the operations of the life-breaths into the fire of devotion by self-restraint, kindled by knowledge. Others perform the sacrifice of wealth, the sacrifice of penance, the sacrifice of concentration of mind, the sacrifice of Vedic study, and of knowledge, and others are ascetics of rigid vows. Some offer up the upward life-breath into the downward life-breath, and the downward life-breath into the upper life-breath, and stopping up the motions of the upward and downward life-breaths, devote themselves to the restraint of the life-breaths. Others, who (take) limited food, offer up the life-breaths into the life-breaths. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 27-29. |
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Others perform the sacrifice of wealth, the sacrifice of penance, the sacrifice of concentration of mind, the sacrifice of Vedic study, and of knowledge, and others are ascetics of rigid vows. Some offer up the upward life-breath into the downward life-breath, and the downward life-breath into the upper life-breath, and stopping up the motions of the upward and downward life-breaths, devote themselves to the restraint of the life-breaths. Others, who (take) limited food, offer up the life-breaths into the life-breaths. All of these, conversant with the sacrifice, have their sins destroyed by the sacrifice. Those who eat the nectar-like leavings of the sacrifice repair to the eternal Brahman. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 28-30. |
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Some offer up the upward life-breath into the downward life-breath, and the downward life-breath into the upper life-breath, and stopping up the motions of the upward and downward life-breaths, devote themselves to the restraint of the life-breaths. Others, who (take) limited food, offer up the life-breaths into the life-breaths. All of these, conversant with the sacrifice, have their sins destroyed by the sacrifice. Those who eat the nectar-like leavings of the sacrifice repair to the eternal Brahman. This world is not for those who perform no sacrifice, whence (then) the other, O best of the Kauravas! | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 29-31. |
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All of these, conversant with the sacrifice, have their sins destroyed by the sacrifice. Those who eat the nectar-like leavings of the sacrifice repair to the eternal Brahman. This world is not for those who perform no sacrifice, whence (then) the other, O best of the Kauravas! Thus sacrifices of various sorts are laid down in the Vedas. Know them all to be produced from action, and knowing this you will be released (from the fetters of this world). | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 30-32. |
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This world is not for those who perform no sacrifice, whence (then) the other, O best of the Kauravas! Thus sacrifices of various sorts are laid down in the Vedas. Know them all to be produced from action, and knowing this you will be released (from the fetters of this world). The sacrifice of knowledge, O terror of (your) foes! is superior to the sacrifice of wealth, for action, O son of Pritha! is wholly and entirely comprehended in knowledge. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 31-33. |
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Thus sacrifices of various sorts are laid down in the Vedas. Know them all to be produced from action, and knowing this you will be released (from the fetters of this world). The sacrifice of knowledge, O terror of (your) foes! is superior to the sacrifice of wealth, for action, O son of Pritha! is wholly and entirely comprehended in knowledge. That you should learn by salutation, question, and service. The men of knowledge who perceive the truth will teach knowledge to you. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 32-34. |
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The sacrifice of knowledge, O terror of (your) foes! is superior to the sacrifice of wealth, for action, O son of Pritha! is wholly and entirely comprehended in knowledge. That you should learn by salutation, question, and service. The men of knowledge who perceive the truth will teach knowledge to you. Having learnt that, O son of Pandu! you will not again fall thus into delusion; and by means of it, you will see all beings, without exception, first in yourself, and then in me. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 33-35. |
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That you should learn by salutation, question, and service. The men of knowledge who perceive the truth will teach knowledge to you. Having learnt that, O son of Pandu! you will not again fall thus into delusion; and by means of it, you will see all beings, without exception, first in yourself, and then in me. Even if you are the most sinful of all sinful men, you will cross over all trespasses by means of the boat of knowledge alone. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 34-36. |
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Having learnt that, O son of Pandu! you will not again fall thus into delusion; and by means of it, you will see all beings, without exception, first in yourself, and then in me. Even if you are the most sinful of all sinful men, you will cross over all trespasses by means of the boat of knowledge alone. As a fire well kindled, O Arguna! reduces fuel to ashes, so the fire of knowledge reduces all actions to ashes. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 35-37. |
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Even if you are the most sinful of all sinful men, you will cross over all trespasses by means of the boat of knowledge alone. As a fire well kindled, O Arguna! reduces fuel to ashes, so the fire of knowledge reduces all actions to ashes. For there is in this world no means of sanctification like knowledge, and that one perfected by devotion finds within one's self in time. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 36-38. |
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As a fire well kindled, O Arguna! reduces fuel to ashes, so the fire of knowledge reduces all actions to ashes. For there is in this world no means of sanctification like knowledge, and that one perfected by devotion finds within one's self in time. He who has faith, whose senses are restrained, and who is assiduous, obtains knowledge. Obtaining knowledge, he acquires, without delay, the highest tranquillity. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 37-39. |
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For there is in this world no means of sanctification like knowledge, and that one perfected by devotion finds within one's self in time. He who has faith, whose senses are restrained, and who is assiduous, obtains knowledge. Obtaining knowledge, he acquires, without delay, the highest tranquillity. He who is ignorant and devoid of faith, and whose self is full of misgivings, is ruined. Not this world, not the next, nor happiness, is for him whose self is full of misgivings. | Describe the scene or conversation in Bhagavad Gita Chapter 4, sentences 38-40. |