Worlds Greatest Verses from Bhagawad Gita (76-100)

Verse 76

divi surya-sahasrasya

bhaved yugapad utthita

yadi bhah sadrsi sa syad

bhasas tasya mahatmanah

If hundreds of thousands of suns rose up at once into the sky, they might resemble the effulgence of the Supreme Person in that universal form.

Verse 77

pasyami devams tava deva dehe

sarvams tatha bhuta-visesa-sanghan

brahmanam isam kamalasana-stham

rsims ca sarvan uragams ca divyan

Arjuna said: My dear Lord Krishna, I see assembled together in Your body all the demigods and various other living entities. I see Brahma sitting on the lotus flower as well as Lord Siva and many sages and divine serpents.

Verse 78

anadi-madhyantam ananta-viryam

ananta-bahum sasi-surya-netram

pasyami tvam dipta-hutasa-vaktram

sva-tejasa visvam idam tapantam

You are the origin without beginning, middle or end. You have numberless arms, and the sun and moon are among Your great unlimited eyes. By Your own radiance You are heating this entire universe.

Verse 79

namah purastad atha prsthatas te

namo 'stu te sarvata eva sarva

ananta-viryamita-vikramas tvam

sarvam samapnosi tato 'si sarvah

Obeisances from the front, from behind and from all sides! O unbounded power, You are the master of limitless might! You are all-pervading, and thus You are everything!

Verse 80

pitasi lokasya caracarasya

tvam asya pujyas ca gurur gariyan

na tvat-samo 'sty abhyadhikah kuto 'nyo

loka-traye 'py apratima-prabhava

You are the father of this complete cosmic manifestation, the worshipable chief, the spiritual master. No one is equal to You, nor can anyone be one with You. Within the three worlds, You are immeasurable.

Verse 82

kiritinam gadinam cakra-hastam

icchami tvam drastum aham tathaiva

tenaiva rupena catur-bhujena

sahasra-baho bhava visva-murte

O universal Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form.

Verse 83

mayy avesya mano ye mam

nitya-yukta upasate

sraddhaya parayopetas

te me yuktatama matah

The Blessed Lord said: He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect.

Verse 84

advesta sarva-bhutanam

maitrah karuna eva ca

nirmamo nirahankarah

sama-duhkha-sukhah ksami

santustah satatam yogi

yatatma drdha-niscayah

mayy arpita-mano-buddhir

yo mad-bhaktah sa me priyah

One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego and equal both in happiness and distress, who is always satisfied and engaged in devotional service with determination and whose mind and intelligence are in agreement with Me--he is very dear to Me.

Verse 85

yasman nodvijate loko

lokan nodvijate ca yah

harsamarsa-bhayodvegair

mukto yah sa ca me priyah

He for whom no one is put into difficulty and who is not disturbed by anxiety, who is steady in happiness and distress, is very dear to Me.

Verse 86

anapeksah sucir daksa

udasino gata-vyathah

sarvarambha-parityagi

yo mad-bhaktah sa me priyah

A devotee who is not dependent on the ordinary course of activities, who is pure, expert, without cares, free from all pains, and who does not strive for some result, is very dear to Me.

Verse 87-88

samah satrau ca mitre ca

tatha manapamanayoh

sitosna-sukha-duhkhesu

samah sanga-vivarjitah

tulya-ninda-stutir mauni

santusto yena kenacit

aniketah sthira-matir

bhaktiman me priyo narah

One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contamination, always silent and satisfied with anything, who doesn't care for any residence, who is fixed in knowledge and engaged in devotional service, is very dear to Me.

Verse 89

ye tu dharmamrtam idam

yathoktam paryupasate

sraddadhana mat-parama

bhaktas te 'tiva me priyah

He who follows this imperishable path of devotional service and who completely engages himself with faith, making Me the supreme goal, is very, very dear to Me.

Verse 90

ksetra-jnam capi mam viddhi

sarva-ksetresu bharata

ksetra-ksetrajnayor jnanam

yat taj jnanam matam mama

O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge.

Verse 91

maha-bhutany ahankaro

buddhir avyaktam eva ca

indriyani dasaikam ca

panca cendriya-gocarah

iccha dvesah sukham duhkham

sanghatas cetana dhrtih

etat ksetram samasena

sa-vikaram udahrtam

The five great elements, false ego, intelligence, the unmanifested, the ten senses, the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions--all these are considered, in summary, to be the field of activities and its interactions.

Verse 92

amanitvam adambhitvam

ahimsa ksantir arjavam

acaryopasanam saucam

sthairyam atma-vinigrahah

indriyarthesu vairagyam

anahankara eva ca

janma-mrtyu-jara-vyadhi-

duhkha-dosanudarsanam

asaktir anabhisvangah

putra-dara-grhadisu

nityam ca sama-cittatvam

istanistopapattisu

mayi cananya-yogena

bhaktir avyabhicarini

vivikta-desa-sevitvam

aratir jana-samsadi

adhyatma-jnana-nityatvam

tattva-jnanartha-darsanam

etaj jnanam iti proktam

ajnanam yad ato 'nyatha

Humility, pridelessness, nonviolence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification, absence of false ego, the perception of the evil of birth, death, old age and disease; nonattachment to children, wife, home and the rest, and even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth--all these I thus declare to be knowledge, and what is contrary to these is ignorance.

Verse 93

sarvatah pani-padam tat

sarvato 'ksi-siro-mukham

sarvatah srutimal loke

sarvam avrtya tisthati

As the sun exists diffusing its unlimited rays, so does the Supersoul, or Supreme Personality of Godhead. He exists in His all-pervading form, and in Him exist all the individual living entities, beginning from the first great teacher, Brahma, down to the small ants. There are unlimited heads, legs, hands and eyes, and unlimited living entities. All are existing in and on the Supersoul.

Verse 94

sarvendriya-gunabhasam

sarvendriya-vivarjitam

asaktam sarva-bhrc caiva

nirgunam guna-bhoktr ca

The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all modes of material nature.

Verse 95

samam sarvesu bhutesu

tisthantam paramesvaram

vinasyatsv avinasyantam

yah pasyati sa pasyati

One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul is ever destroyed, actually sees.

Verse 96

ksetra-ksetrajnayor evam

antaram jnana-caksusa

bhuta-prakrti-moksam ca

ye vidur yanti te param

One who knowingly sees this difference between the body and the owner of the body and can understand the process of liberation from this bondage, attains to the supreme goal.

Verse 97

sattvam rajas tama iti

gunah prakrti-sambhavah

nibadhnanti maha-baho

dehe dehinam avyayam

tatra sattvam nirmalatvat

prakasakam anamayam

sukha-sangena badhnati

jnana-sangena canagha

sarva-dvaresu dehe 'smin

prakasa upajayate

jnanam yada tada vidyad

vivrddham sattvam ity uta

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

O sinless one, the mode of goodness being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.

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


Verse 98
sri-bhagavan uvaca
prakasam ca pravrttim ca
moham eva ca pandava
na dvesti sampravrttani
na nivrttani kanksati

udasina-vad asino

gunair yo na vicalyate
guna vartanta ity evam
yo 'vatisthati nengate

sama-duhkha-sukhah sva-sthah

sama-lostasma-kancanah
tulya-priyapriyo dhiras
tulya-nindatma-samstutih

manapamanayos tulyas
tulyo mitrari-paksayoh
sarvarambha-parityagi
gunatitah sa ucyate

The Blessed Lord said: He who does not hate illumination, attachment and delusion when they are present, nor longs for them when they disappear; who is seated like one unconcerned, being situated beyond these material reactions of the modes of nature, who remains firm, knowing that the modes alone are active; who regards alike pleasure and pain, and looks on a clod, a stone and a piece of gold with an equal eye; who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike, who has abandoned all fruitive undertakings--such a man is said to have transcended the modes of nature.


Verse 99
sri-bhagavan uvaca
urdhva-mulam adhah-sakham
asvattham prahur avyayam
chandamsi yasya parnani
yas tam veda sa veda-vit

adhas cordhvam prasrtas tasya sakha

guna-pravrddha visaya-pravalah
adhas ca mulany anusantatani
karmanubandhini manusya-loke

na rupam asyeha tathopalabhyate

nanto na cadir na ca sampratistha

asvattham enam su-virudha-mulam

asanga-sastrena drdhena chittva

tatah padam tat parimargitavyam

yasmin gata na nivartanti bhuyah

tam eva cadyam purusam prapadye

yatah pravrttih prasrta purani

nirmana-moha jita-sanga-dosa

adhyatma-nitya vinivrtta-kamah

dvandvair vimuktah sukha-duhkha-samjnair

gacchanty amudhah padam avyayam tat

The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.

The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this tree with the weapon of detachment. So doing, one must seek that place from which, having once gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything has began and in whom everything is abiding since time immemorial.

One who is free from illusion, false prestige, and false association, who understands the eternal, who is done with material lust and is freed from the duality of happiness and distress, and who knows how to surrender unto the Supreme Person, attains to that eternal kingdom.


Verse 100
dvav imau purusau loke
ksaras caksara eva ca
ksarah sarvani bhutani
kuta-stho 'ksara ucyate

uttamah purusas tv anyah
paramatmety udahrtah
yo loka-trayam avisya
bibharty avyaya isvarah

yasmat ksaram atito 'ham
aksarad api cottamah
ato 'smi loke vede ca
prathitah purusottamah

yo mam evam asammudho
janati purusottamam
sa sarva-vid bhajati mam
sarva-bhavena bharata

There are two classes of beings, the fallible and the infallible. In the material world every entity is fallible, and in the spiritual world every entity is called infallible.

Besides these two, there is the greatest living personality, the Lord Himself, who has entered into these worlds and is maintaining them.

Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.

Whoever knows Me as the Supreme Personality of Godhead, without doubting, is to be understood as the knower of everything.

iti guhyatamam sastram

idam uktam mayanagha
etad buddhva buddhiman syat
krta-krtyas ca bharata

This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.

buddhya visuddhaya yukto

dhrtyatmanam niyamya ca
sabdadin visayams tyaktva
raga-dvesau vyudasya ca

vivikta-sevi laghv-asi

yata-vak-kaya-manasah
dhyana-yoga-paro nityam
vairagyam samupasritah

ahankaram balam darpam

kamam krodham parigraham
vimucya nirmamah santo
brahma-bhuyaya kalpate

Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little and who controls the body and the tongue, and is always in trance and is detached, who is without false ego, false strength, false pride, lust, anger, and who does not accept material things, such a person is certainly elevated to the position of self-realization.

brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param

One who is thus transcendentally situated at once realizes the Supreme Lord. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.

isvarah sarva-bhutanam
hrd-dese 'rjuna tisthati
bhramayan sarva-bhutani
yantrarudhani mayaya

The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

tam eva saranam gaccha
sarva-bhavena bharata
tat-prasadat param santim
sthanam prapsyasi sasvatam

O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.

iti te jnanam akhyatam

guhyad guhyataram maya
vimrsyaitad asesena
yathecchasi tatha kuru

Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.

man-mana bhava mad-bhakto

mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo 'si me

Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah

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

The Lord has described various kinds of knowledge, processes of religion, knowledge of the Supreme Brahman, knowledge of the Supersoul, knowledge of the different types of orders and statuses of social life, knowledge of the renounced order of life, knowledge of nonattachment, sense and mind control, meditation, etc. He has described in so many ways different types of religion. Now, in summarizing Bhagavad-gita, the Lord says that Arjuna should give up all the processes that have been explained to him; he should simply surrender to Krishna. That surrender will save him from all kinds of sinful reactions, for the Lord personally promises to protect him.

With faith and love, one should surrender unto Him. According to the devotional process, one should simply accept such religious principles that will lead ultimately to the devotional service of the Lord. Serve, Love, Sacrifice, Pray, Meditate, Give and Purify youself by offering your Self to the Lord.


yatra yogesvarah krsno
yatra partho dhanur-dharah
tatra srir vijayo bhutir
dhruva nitir matir mama

Wherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.

Man-mana bhava mad-bhakto

Mad-yaji mam namaskuru
Mam evaisyasi satyam te
Pratijane priyo 'si me

Absorb your mind and heart in Me, become My devotee, offer propitiation to Me, just give humble obeisance unto Me, and surely you will come to Me. I promise this in truth to you, being very dear to Me.


Om.Asato Maa Sadgamaya.
Tamaso Maa Jyotirgamaya.
Mrityormaa’mritam Gamaya.
Om Santi! Santi! Santi!

Oh lord, lead me from untruth to truth, from darkness to light, from death to immortality.


Aum Sarva Manggala Maangalye
Shive Sarvaartha-Saadhike
Sharannye Tryambake Gauri
Naaraayanni Namostu Te

Salutations to Goddess Durga You are the Auspiciousness in All the Auspicious, Auspiciousness Yourself and Complete with All the Auspicious Attributes,
You are the Giver of Refuge, You have Three Eyes (spanning the Past, Present and Future; and containing within them the Sun, Moon and the Fire), You are Gauri (the Shining One); Salutations to You O Narayani.

Aum Namo Narayanaya
Aum Namo Narayanaya
Aum Namo Narayanaya

Worlds Greatest Verses from Bhagawad Gita (51-75)

Verse 51

aksaram brahma paramam

svabhavo 'dhyatmam ucyate

bhuta-bhavodbhava-karo

visargah karma-samjnitah

The Supreme Lord said, The indestructible, transcendental living entity is called Brahman, and his eternal nature is called the self. Action pertaining to the development of these material bodies is called karma, or fruitive activities.

Verse 52

adhibhutam ksaro bhavah

purusas cadhidaivatam

adhiyajno 'ham evatra

dehe deha-bhrtam vara

Physical nature is known to be endlessly mutable. The universe is the cosmic form of the Supreme Lord, and I am that Lord represented as the Supersoul, dwelling in the heart of every embodied being.

Verse 53

anta-kale ca mam eva

smaran muktva kalevaram

yah prayati sa mad-bhavam

yati nasty atra samsayah

And whoever, at the time of death, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.

Verse 54

tasmat sarvesu kalesu

mam anusmara yudhya ca

mayy arpita-mano-buddhir

mam evaisyasy asamsayah

Therefore, Arjuna, you should always think of Me in the form of Krishna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.

Verse 55

abhyasa-yoga-yuktena

cetasa nanya-gamina

paramam purusam divyam

yati parthanucintayan

He who meditates on the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha [Arjuna], is sure to reach Me.

Verse 56

kavim puranam anusasitaram

anor aniyamsam anusmared yah

sarvasya dhataram acintya-rupam

aditya-varnam tamasah parastat

One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun and, being transcendental, is beyond this material nature.

Verse 57

prayana-kale manasacalena

bhaktya yukto yoga-balena caiva

bhruvor madhye pranam avesya samyak

sa tam param purusam upaiti divyam

One who, at the time of death, fixes his life air between the eyebrows and in full devotion engages himself in remembering the Supreme Lord, will certainly attain to the Supreme Personality of Godhead.

Verse 58

sarva-dvarani samyamya

mano hrdi nirudhya ca

murdhny adhayatmanah pranam

asthito yoga-dharanam

The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.

Verse 59

om ity ekaksaram brahma

vyaharan mam anusmaran

yah prayati tyajan deham

sa yati paramam gatim

After being situated in this yoga practice and vibrating the sacred syllable OM, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.

Verse 60

raja-vidya raja-guhyam

pavitram idam uttamam

pratyaksavagamam dharmyam

su-sukham kartum avyayam

This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed. Raja Yoga is called the king of education because it is the essence of all doctrines and philosophies explained before.

This knowledge is the purest form of all activities, as is explained in Vedic literature. A person who has completely ended the reactions of all sinful activities and who is fully engaged in pious activities, being freed from the duality of this material world, becomes engaged in devotional service to the Supreme Personality of Godhead, Krishna. In other words, those who are actually engaged in the devotional service of the Supreme Lord are already freed from all reactions.

Verse 61

sarva-bhutani kaunteya

prakrtim yanti mamikam

kalpa-ksaye punas tani

kalpadau visrjamy aham

O son of Kunti, at the end of the millennium every material manifestation enters into My nature, and at the beginning of another millennium, by My potency I again create.

Verse 62

pitaham asya jagato

mata dhata pitamahah

vedyam pavitram omkara

rk sama yajur eva ca

I am the father of this universe, the mother, the support, and the grandsire. I am the object of knowledge, the purifier and the syllable om. I am also the Rig, the Sama, and the Yajur [Vedas].

Verse 63

gatir bharta prabhuh saksi

nivasah saranam suhrt

prabhavah pralayah sthanam

nidhanam bijam avyayam

I am the goal, the sustainer, the master, the witness, the abode, the refuge and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place and the eternal seed.

Verse 64

ananyas cintayanto mam

ye janah paryupasate

tesam nityabhiyuktanam

yoga-ksemam vahamy aham

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

Verse 65

patram puspam phalam toyam

yo me bhaktya prayacchati

tad aham bhakty-upahrtam

asnami prayatatmanah

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

What do these signify? Your body and the bodily senses is the leaf; your heart is the flower/buds; your mind is the fruit and the tears of transcendental bliss is the water offering to Lord Krishna. By offering yourself to Lord Krishna, the body/mind and soul is purified.

Verse 66

yat karosi yad asnasi

yaj juhosi dadasi yat

yat tapasyasi kaunteya

tat kurusva mad-arpanam

O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.

Verse 67

man-mana bhava mad-bhakto

mad-yaji mam namaskuru

mam evaisyasi yuktvaivam

atmanam mat-parayanah

Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.

Verse 68

yada samharate cayam

kurmo 'nganiva sarvasah

indriyanindriyarthebhyas

tasya prajna pratisthita

When one can completely withdraw the senses from sense objects, as a tortoise withdraws its limbs into the shell for protection, then the intellect of such a person is considered steady.

Verse 69

mac-citta mad-gata-prana

bodhayantah parasparam

kathayantas ca mam nityam

tusyanti ca ramanti ca

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

Verse 70

tesam evanukampartham

aham ajnana-jam tamah

nasayamy atma-bhavastho

jnana-dipena bhasvata

Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.

Verse 71

vedanam sama-vedo 'smi

devanam asmi vasavah

indriyanam manas casmi

bhutanam asmi cetana

Of the Vedas I am the Sama-veda; of the demigods I am Indra; of the senses I am the mind, and in living beings I am the living force [knowledge].

Verse 72

rudranam sankaras casmi

vitteso yaksa-raksasam

vasunam pavakas casmi

meruh sikharinam aham

Of all the Rudras I am Lord Siva; of the Yaksas and Raksasas I am the Lord of wealth [Kuvera]; of the Vasus I am fire [Agni], and of mountains I am Meru.

Verse 73

ihaika-stham jagat krtsnam

pasyadya sa-caracaram

mama dehe gudakesa

yac canyad drastum icchasi

Whatever you wish to see can be seen all at once in this body. This universal form can show you all that you now desire, as well as whatever you may desire in the future. Everything is here completely.

No one can see the entire universe sitting in one place. Even the most advanced scientist cannot see what is going on in other parts of the universe. Krishna gives him the power to see anything he wants to see, past, present and future.

Verse 74-75

aneka-vaktra-nayanam

anekadbhuta-darsanam

aneka-divyabharanam

divyanekodyatayudham

divya-malyambara-dharam

divya-gandhanulepanam

sarvascarya-mayam devam

anantam visvato-mukham

Arjuna saw in that universal form unlimited mouths and unlimited eyes. It was all wondrous. The form was decorated with divine, dazzling ornaments and arrayed in many garbs. He was garlanded gloriously, and there were many scents smeared over His body. All was magnificent, all-expanding, unlimited. This was seen by Arjuna.

These two verses indicate that there is no limit to the hands, mouths, legs, etc., of the Lord. These manifestations are distributed throughout the universe and are unlimited. By the grace of the Lord, Arjuna could see them while sitting in one place.

divi surya-sahasrasya

bhaved yugapad utthita

yadi bhah sadrsi sa syad

bhasas tasya mahatmanah

If hundreds of thousands of suns rose up at once into the sky, they might resemble the effulgence of the Supreme Person in that universal form.

pasyami devams tava deva dehe

sarvams tatha bhuta-visesa-sanghan

brahmanam isam kamalasana-stham

rsims ca sarvan uragams ca divyan

Arjuna said: My dear Lord Krishna, I see assembled together in Your body all the demigods and various other living entities. I see Brahma sitting on the lotus flower as well as Lord Siva and many sages and divine serpents.

anadi-madhyantam ananta-viryam

ananta-bahum sasi-surya-netram

pasyami tvam dipta-hutasa-vaktram

sva-tejasa visvam idam tapantam

You are the origin without beginning, middle or end. You have numberless arms, and the sun and moon are among Your great unlimited eyes. By Your own radiance You are heating this entire universe.

namah purastad atha prsthatas te

namo 'stu te sarvata eva sarva

ananta-viryamita-vikramas tvam

sarvam samapnosi tato 'si sarvah

Obeisances from the front, from behind and from all sides! O unbounded power, You are the master of limitless might! You are all-pervading, and thus You are everything!

pitasi lokasya caracarasya

tvam asya pujyas ca gurur gariyan

na tvat-samo 'sty abhyadhikah kuto 'nyo

loka-traye 'py apratima-prabhava

You are the father of this complete cosmic manifestation, the worshipable chief, the spiritual master. No one is equal to You, nor can anyone be one with You. Within the three worlds, You are immeasurable.

kiritinam gadinam cakra-hastam

icchami tvam drastum aham tathaiva

tenaiva rupena catur-bhujena

sahasra-baho bhava visva-murte

O universal Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form.

mayy avesya mano ye mam

nitya-yukta upasate

sraddhaya parayopetas

te me yuktatama matah

The Blessed Lord said: He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect.

Man-mana bhava mad-bhakto

Mad-yaji mam namaskuru
Mam evaisyasi satyam te
Pratijane priyo 'si me

Absorb your mind and heart in Me, become My devotee, offer propitiation to Me, just give humble obeisance unto Me, and surely you will come to Me. I promise this in truth to you, being very dear to Me.


Aum Namo Narayanaya

Aum Namo Narayanaya

Aum Namo Narayanaya

Worlds Greatest Verses from Bhagawad Gita (26-50)

The Bhagavad Gita, the greatest devotional book of Hinduism, has long been recognized
as one of the world’s spiritual classics and a guide to all on the path of Truth.

Bhagavad Gita is a concise guide to Hindu theology and as a practical, self-contained guide to life. It represents a summary of the Vedantic and Upanishadic teachings, hence it is also called "Veda of the Vedas" and "the Upanishad of the Upanishads". Lord Krishna states that the knowledge of Yoga contained in the Gita was first instructed to mankind at the very beginning of their existence as he is the first Purusha the Universe has ever Known.

Krishna counsels Arjuna on the greater idea of dharma, or universal harmony and duty.

Krishna expounds the various Yoga processes and understanding of the true nature of the universe. Krishnadescribes the yogic paths of devotional service, action as a selfless service to mankind, meditation and knowledge.

That man who merely studies daily even a few Slokas is not stained by his Actions (Karma). He obtains perfect wisdom,Supreme Peace and eternal Bliss and Immortality.
He who reads even a quarter of a Sloka is freed from great sins and inner fears. The Srimad Bhagavad Gita is your benefactor and constant companion. The Gita is your Father, Mother, Great Grand Ancestor and Teacher. The Gita is your solace, support and prop. The Gita is an embodiment of nectar. Drink this nectar daily and attain Immortality. May the Gita guide you!

Hari OM Tat Sat

Verse 26-27

naiva kincit karomiti

yukto manyeta tattva-vit

pasyan srnvan sprsan jighrann

asnan gacchan svapan svasan

pralapan visrjan grhnann

unmisan nimisann api

indriyanindriyarthesu

vartanta iti dharayan

A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.

Verse 28

sarva-karmani manasa

sannyasyaste sukham vasi

nava-dvare pure dehi

naiva kurvan na karayan

When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.

Verse 29

vidya-vinaya-sampanne

brahmane gavi hastini

suni caiva sva-pake ca

panditah sama-darsinah

The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog

Verse 30-31

sparsan krtva bahir bahyams

caksus caivantare bhruvoh

pranapanau samau krtva

nasabhyantara-carinau

yatendriya-mano-buddhir

munir moksa-parayanah

vigateccha-bhaya-krodho

yah sada mukta eva sah

Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils--thus controlling the mind, senses and intelligence, the transcendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.

Lord gives instruction to Arjuna as to how one can come to that position by the practice of the mysticism or yoga, known as Kriya-yoga, which is divisible into an eightfold procedure called yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi.

1. Yama (The five "abstentions"): non-violence, non-lying, non-covetousness, non-sensuality, and non-possessiveness.

2. Niyama (The five "observances"): purity, contentment, austerity, study, and surrender to god.

3. Asana: Literally means "seat", and in Patanjali's Sutras refers to the seated position used for meditation.

4. Pranayama ("Suspending Breath"): Prana, breath, "ayama", to restrain or stop. Also interpreted as control of the life force.

5. Pratyahara ("Abstraction"): Withdrawal of the sense organs from external objects.

6. Dharana ("Concentration"): Fixing the attention on a single object.

7. Dhyana ("Meditation"): Intense contemplation of the nature of the object of meditation.

8. Samadhi ("Liberation"): merging consciousness with the object of meditation.

Verse 32

bhoktaram yajna-tapasam

sarva-loka-mahesvaram

suhrdam sarva-bhutanam

jnatva mam santim rcchati

The sages, know Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all the Worlds, the benefactor and well-wisher of all living entities. They attain eternal peace from material miseries by renunciating the fruits of their actions to the Supreme Lord.

Verse 33

jitatmanah prasantasya

paramatma samahitah

sitosna-sukha-duhkhesu

tatha manapamanayoh

For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.

Verse 34

jnana-vijnana-trptatma

kuta-stho vijitendriyah

yukta ity ucyate yogi

sama-lostrasma-kancanah

A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything--whether it be pebbles, stones or gold--as the same.

Verse 35

yuktahara-viharasya

yukta-cestasya karmasu

yukta-svapnavabodhasya

yogo bhavati duhkha-ha

He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system.

Verse 36

yato yato niscalati

manas cancalam asthiram

tatas tato niyamyaitad

atmany eva vasam nayet

From whatever and wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self.

Verse 37

cancalam hi manah Krishna

pramathi balavad drdham

tasyaham nigraham manye

vayor iva su-duskaram

For the mind is restless, turbulent, obstinate and very strong, O Krishna, and to subdue it is, it seems to me, more difficult than controlling the wind.

The mind is so strong and obstinate that it sometimes overcomes the intelligence, although mind is supposed to be subservient to the intelligence.

Verse 38

asamyatatmana yogo

dusprapa iti me matih

vasyatmana tu yatata

sakyo 'vaptum upayatah

For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by right means is assured of success. That is My opinion.

Verse 39

partha naiveha namutra

vinasas tasya vidyate

na hi kalyana-krt kascid

durgatim tata gacchati

The Blessed Lord said: A transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.

Verse 40

prapya punya-krtam lokan

usitva sasvatih samah

sucinam srimatam gehe

yoga-bhrasto 'bhijayate

The unsuccessful yogi, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.

Verse 41

tapasvibhyo 'dhiko yogi

jnanibhyo 'pi mato 'dhikah

karmibhyas cadhiko yogi

tasmad yogi bhavarjuna

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

Verse 42

yoginam api sarvesam

mad-gatenantar-atmana

sraddhavan bhajate yo mam

sa me yuktatamo matah

And of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.

Verse 43

manusyanam sahasresu

kascid yatati siddhaye

yatatam api siddhanam

kascin mam vetti tattvatah

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

Verse 44

bhumir apo 'nalo vayuh

kham mano buddhir eva ca

ahankara itiyam me

bhinna prakrtir astadha

Earth, water, fire, air, ether, mind, intelligence and false ego--all together these eight comprise My separated material energies.

Verse 45

raso 'ham apsu kaunteya

prabhasmi sasi-suryayoh

pranavah sarva-vedesu

sabdah khe paurusam nrsu

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

Verse 46

punyo gandhah prthivyam ca

tejas casmi vibhavasau

jivanam sarva-bhutesu

tapas casmi tapasvisu

I am the original fragrance of the earth, and I am the heat in fire. I am the life of all that lives, and I am the penances of all ascetics.

Verse 47

bijam mam sarva-bhutanam

viddhi partha sanatanam

buddhir buddhimatam asmi

tejas tejasvinam aham

I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men.

Verse 48

daivi hy esa guna-mayi

mama maya duratyaya

mam eva ye prapadyante

mayam etam taranti te

This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.

Verse 49

bahunam janmanam ante

jnanavan mam prapadyate

vasudevah sarvam iti

sa mahatma su-durlabhah

After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.

Verse 50

sadhibhutadhidaivam mam

sadhiyajnam ca ye viduh

prayana-kale 'pi ca mam

te vidur yukta-cetasah

Those who know Me as the Supreme Lord, as the governing principle of the material manifestation, who know Me as the one underlying all the demigods and as the one sustaining all sacrifices, can, with steadfast mind, understand and know Me at all times.

 

Aum Namo Narayanaya

Aum Namo Narayanaya

Aum Namo Narayanaya

Worlds Greatest Verses from Bhagawad Gita (1-25)

Click here to listen to Bhagawad Gita


The Bhagavad Gita, the greatest devotional book of Hinduism, has long been recognized
as one of the world’s spiritual classics and a guide to all on the path of Truth.

Bhagavad Gita is a concise guide to Hindu theology and as a practical, self-contained guide to life. It represents a summary of the Vedantic and Upanishadic teachings, hence it is also called "Veda of the Vedas" and "the Upanishad of the Upanishads". Lord Krishna states that the knowledge of Yoga contained in the Gita was first instructed to mankind at the very beginning of their existence as he is the first Purusha the Universe has ever Known.

Krishna counsels Arjuna on the greater idea of dharma, or universal harmony and duty.

Krishna expounds the various Yoga processes and understanding of the true nature of the universe. Krishnadescribes the yogic paths of devotional service, action as a selfless service to mankind, meditation and knowledge.

That man who merely studies daily even a few Slokas is not stained by his Actions (Karma). He obtains perfect wisdom,Supreme Peace and eternal Bliss and Immortality.
He who reads even a quarter of a Sloka is freed from great sins and inner fears. The Srimad Bhagavad Gita is your benefactor and constant companion. The Gita is your Father, Mother, Great Grand Ancestor and Teacher. The Gita is your solace, support and prop. The Gita is an embodiment of nectar. Drink this nectar daily and attain Immortality. May the Gita guide you!

Hari OM Tat Sat

Verse 1

karmany evadhikaras te

ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani

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

Verse 2

yoga-sthah kuru karmani

sangam tyaktva dhananjaya

siddhy-asiddhyoh samo bhutva

samatvam yoga ucyate

Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga.

Krishna tells Arjuna that he should act in yoga. And what is that yoga? Yoga means to concentrate the mind upon the Supreme Lord Krishna by controlling the ever-disturbing senses.

Verse 3

duhkhesv anudvigna-manah

sukhesu vigata-sprhah

vita-raga-bhaya-krodhah

sthita-dhir munir ucyate

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

Verse 4

tani sarvani samyamya

yukta asita mat-parah

vase hi yasyendriyani

tasya prajna pratisthita

One who restrains his senses and fixes his consciousness upon the Lord, is known as a man of steady intelligence. That the highest conception of yoga perfection which is establishing the self on God Consciousness.

Verse 5

krodhad bhavati sammohah

sammohat smrti-vibhramah
smrti-bhramsad buddhi-naso
buddhi-nasat pranasyati

From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool.

Verse 6

vihaya kaman yah sarvan

pumams carati nihsprhah

nirmamo nirahankarah

sa santim adhigacchati

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego--he alone can attain real peace.

Verse 7

niyatam kuru karma tvam

karma jyayo hy akarmanah

sarira-yatrapi ca te

na prasiddhyed akarmanah

Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work.

Verse 8

annad bhavanti bhutani

parjanyad anna-sambhavah

yajnad bhavati parjanyo

yajnah karma-samudbhavah

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

Verse 9

karmanaiva hi samsiddhim

asthita janakadayah

loka-sangraham evapi

sampasyan kartum arhasi

Even kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

Verse 10

yad yad acarati sresthas

tat tad evetaro janah

sa yat pramanam kurute

lokas tad anuvartate

Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.

Verse 11

tattva-vit tu maha-baho

guna-karma-vibhagayoh

guna gunesu vartanta

iti matva na sajjate

One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.

Verse 12

mayi sarvani karmani

sannyasyadhyatma-cetasa

nirasir nirmamo bhutva

yudhyasva vigata-jvarah

Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.

Verse 13

sreyan sva-dharmo vigunah

para-dharmat svanusthitat

sva-dharme nidhanam sreyah

para-dharmo bhayavahah

It is far better to discharge one's prescribed duties, even though they may be faultily, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

One should therefore discharge his prescribed duties in full God consciousness rather than those prescribed for others.

Verse 14

indriyani parany ahur

indriyebhyah param manah

manasas tu para buddhir

yo buddheh paratas tu sah

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

Verse 15

evam buddheh param buddhva

samstabhyatmanam atmana

jahi satrum maha-baho

kama-rupam durasadam

Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus--by spiritual strength--conquer this insatiable enemy known as lust.

Verse 16

yada yada hi dharmasya

glanir bhavati bharata

abhyutthanam adharmasya

tadatmanam srjamy aham

Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion--at that time I descend Myself.

Verse 17

paritranaya sadhunam

vinasaya ca duskrtam

dharma-samsthapanarthaya

sambhavami yuge yuge

In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.

Verse 18

sarvanindriya-karmani

prana-karmani capare

atma-samyama-yogagnau

juhvati jnana-dipite

Those who are interested in self-realization, in terms of mind and sense control, offer the functions of all the senses, as well as the vital force [breath], as oblations into the fire of the controlled mind.

Verse 19

catur-varnyam maya srstam

guna-karma-vibhagasah

tasya kartaram api mam

viddhy akartaram avyayam

According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.

Verse 20

karmany akarma yah pasyed

akarmani ca karma yah

sa buddhiman manusyesu

sa yuktah krtsnakarmakrt

One who sees inaction in action and action in inaction, is a wise person. Such a person is a yogi and has accomplished everything.

Verse 21

Brahmarpanam brahma havir

brahmagnau brahmana hutam

brahmaiva tena gantavyam

brahma-karma-samadhina

A person who is fully absorbed in Krishnaconsciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.

Verse 22

apane juhvati pranam

prane 'panam tathapare

pranapana-gati ruddhva

pranayama-parayanah

apare niyataharah

pranan pranesu juhvati

And there are even others who are inclined to the process of breath restraint to remain in trance, and they practice stopping the movement of the outgoing breath into the incoming, and incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Some of them, curtailing the eating process, offer the outgoing breath into itself, as a sacrifice.

Verse 23

sraddhaval labhate jnanam

tat-parah samyatendriyah

jnanam labdhva param santim

acirenadhigacchati

A faithful man who is absorbed in transcendental knowledge and who subdues his senses quickly attains the supreme spiritual peace.

Verse 24

yoga-sannyasta-karmanam

jnana-sanchinna-samsayam

atmavantam na karmani

nibadhnanti dhananjaya

Therefore, one who has renounced the fruits of his action, whose doubts are destroyed by transcendental knowledge, and who is situated firmly in the self, is not bound by works.

Verse 25

yoga-yukto visuddhatma

vijitatma jitendriyah

sarva-bhutatma-bhutatma

kurvann api na lipyate

One who works in devotion, who is a pure soul, and who controls his mind and senses, is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.