- O Arjuna! So far the knowledge of Sankhya Yoga about Atma is declared. Now hear the knowledge of Karma Yoga, knowing which you shall cast off the bondage of work. (2.39)
- The man whose mind is not under his control has no Self-knowledge and no contemplation either. Without contemplation he can have no peace; and without peace, how can he have happiness? (2.66)
- As a strong wind sweeps away a boat on the water, even one of the senses on which the mind focuses can carry away the discrimination. (2.67)
- Therefore, O Arjuna! his knowledge is steady whose senses are completely restrained from all sense objects. (2.68)
- Arjuna said: O Krishna! If your belief is that knowledge is superior to action, then why do you engage me in this dreadful act of battle? (3.1)
- The Blessed Lord said: O sinless Arjuna! In ancient times two paths of spiritual description were spoken by me – the Jnana yoga for the followers of the path of knowledge, and Karma yoga for the followers of the path of action. (3.3)
- The man of knowledge should not confuse the mind of those men of imperfect understanding who, deluded by the Gunas of Nature, are attached to action in the material world. (3.29)
- But those who carp at my teaching and do not practise it, know them as men deluded in all knowledge, devoid of discrimination and doomed to destruction. (3.32)
- As fire is enveloped by smoke, as a mirror by dust, as an embryo by the amnion, so this knowledge of the Self is enveloped by Kama and Krodha. (3.38)
- O Arjuna! Knowledge of the Self is covered by this everlasting foe of the wise in the form of desire, insatiable like fire. (3.39)
- O Arjuna! Therefore, having controlled the senses in the beginning, kill surely this kama, the sinful destroyer of knowledge and Self-realisation. (3.41)
- Free from desire, fear, and hatred, absorbed in Me, taking refuge in Me, many purified by the penance of knowledge have attained Me. (4.10)
- He whose undertakings are all free from desire and volition, whose actions are burnt in the fire of knowledge, is called a sage by the wise. (4.19)
- Of the man who is devoid of attachment, who is liberated, whose mind is established in knowledge, the whole action performed in the spirit of sacrifice is dissolved. (4.23)
- Others sacrifice all the functions of the senses and the functions of the vital energy (prana) in the fire of the yoga of self-control, illumined by Knowledge. (4.27)
- Others offer wealth, austerity and Yoga as sacrifice and again others, the ascetics of rigid vows offer study and knowledge as sacrifice. (4.28)
- O scorcher of foes! Knowledge-sacrifice is superior to sacrifice performed with objects. All actions, O Arjuna, in their entirety, culminate in Knowledge. (4.33)
- Know that (Knowledge) by long prostration, question, and service (to the master). The sages who have realised the truth will instruct you in that knowledge. (4.34)
- O Arjuna! Having obtained this knowledge, you will not thus be deluded again and by this Knowledge, you will see all beings in your Self and also in Me. (4.35)
- Even if you are the most sinful of all sinners you shall cross all sin by the raft of Knowledge. (4.36)
- O Arjuna! Just as blazing fire reduces wood to ashes, even so, the fire of, Knowledge destroys all actions. (4.37)
- Indeed there is nothing so pure as Knowledge in this world. He who is perfected in Nishkama Karma finds that wisdom by himself in Atma in due season. (4.38)
- The man of faith, having Knowledge as his supreme goal having controlled the senses, obtains knowledge of Atma, and having obtained that enjoys everlasting peace. (4.39)
- O Arjuna! Actions do not bind the man who has surrendered the fruits of karma by yoga, whose doubts are cleared by Knowledge, and who is firmly established in the Self. (4.41)
- Therefore, with the sword of Knowledge cut asunder the doubt born of ignorance about the Self, dwelling in the heart and take refuge in Yoga. Arise, O Arjuna! (4.42)
- That state (Moksha) reached by men of Knowledge is also reached by men of Action (Karma yogis). He who sees the oneness of Jnana and Karma, really sees. (5.5)
- The Lord does not receive either the evil or good of anyone. Knowledge is enveloped by ignorance, and by it, beings are deluded. (5.15)
- But for those whose ignorance is destroyed by the knowledge of Atma that Knowledge, like the sun, reveals the Supreme Brahman. (5.16)
- With their intellect absorbed in That, their Self being That, established in that, they go from whence there is no return and their sins are dispelled by knowledge. (5.17)
- The sages look with equal eye on a Brahmana endowed with knowledge and humility, on a cow, on an elephant, on a dog and on the outcaste who feeds on dog’s flesh. (5.18)
- The yogi who is satisfied with the knowledge of the Sastras and experience of the Self, who is immovable, who has conquered the senses, who look with an equal eye on mud, stone and gold, is said to be united or harmonised in yoga. (6.8)
- There he comes in touch with the knowledge acquired in his former body, O son of the Kurus, and strives still further for perfection. (6.43)
- Knowing which there shall not be any other to be known in this world, that Knowledge combined with experience, I will tell you. (7.2)
- Evil-doers and the deluded and the vilest among men, deprived of knowledge by māyā and following the way of the asuras, do not worship Me. (7.15)
- Four types of virtuous men worship Me, Ο Arjuna: the man in distress, the man seeking knowledge, the man seeking enjoyment, and, Ο best of the Bhāratas, the man endowed with wisdom. (7.16)
- The Lord said: Brahman is supreme, imperishable. Its essential nature is called Adhyatma (Self-knowledge); the act of sacrifice that causes the birth of beings is named karma (action). (8.3)
- The Lord said: To you, free from malice and cavil, I shall declare this profoundest secret, knowledge with experience combined, which having known, you shall be freed from all evil. (9.1)
- Being of the deceitful nature of fiends and demons, they cherish vain hopes, perform vain actions, pursue vain knowledge, and are devoid of judgement. (9.12)
- Others, again, offer the oblation of knowledge and worship Me either as one with them or as distinct from them; and still others in various ways worship Me, whose form is the whole universe. (9.15)
- From me alone arise the varieties in the qualities amongst humans, such as intellect, knowledge, clarity of thought, forgiveness, truthfulness, control over the senses and mind, joy and sorrow, birth and death, fear and courage, non-violence, equanimity, contentment, austerity, charity, fame, and infamy. (10.4-10.5)
- On those who are ever devoted to Me and worship Me with love, I bestow the yoga of understanding, by which they come to Me. (10.10)
- But what need is there of your acquiring this detailed knowledge, Ο Arjuna? With a single fragment of Myself I stand supporting the whole universe. (10.42)
- Than practice (without discrimination) knowledge (derived from the study of the Sastras) is better indeed! than (such) knowledge, meditation is better, than meditation (stillness of mind at the time of meditation) renunciation of all fruits of action is better; immediately after renunciation peace is attained.(12.12)
- Arjuna said: Prakriti and Purusha, the Field and the Knower of the Field, knowledge and that which is to be known— all this, Ο Keśava, I desire to learn. (13.1)
- O Arjuna! Know Me as the kshetrajna (Knower) in all the kshetras (bodies); Knowledge of the kshetra and kshetrajna is real Knowledge, according to My opinion. (13.3)
- Humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service of the Guru; cleanliness of body and mind; steadfastness; and self-control; dispassion toward the objects of the senses; absence of egotism; keeping in mind the evils of birth, disease, old age, and death; non-attachment; absence of clinging to spouse, children, home, and so on; even-mindedness amidst desired and undesired events in life; constant and exclusive devotion toward Me; an inclination for solitary places and an aversion for mundane society; constancy in spiritual knowledge; and philosophical pursuit of the Absolute Truth—all these I declare to be knowledge, and what is contrary to it, I call ignorance. (13.8-13.12)
- It shines through the functions of all the senses, and yet It is devoid of senses. It is unattached, and yet It sustains all. It is devoid of gunas, and yet It enjoys them. It is without and within all beings. It is unmoving and also moving. It is incomprehensible because It is subtle. It is far away, and yet It is near. It is indivisible, and yet It is, as it were, divided among beings. That Knowable Brahman is the Sustainer of all beings, and also their Devourer and Generator. The Light even of lights, It is said to be beyond darkness. As knowledge, the object of knowledge, and the goal of knowledge, It is set firm in the hearts of all. (13.15-13.18)
- Thus briefly have been set forth the Field and also knowledge and the object of knowledge. My devotee who understands this becomes worthy of My state. (13.19)
- Some by meditation perceive the Self in themselves through the mind, some by devotion to knowledge, and some by devotion to work. (13.25)
- The Divine The Lord said: Once more I will expound that Supreme Knowledge, the most exalted of all forms of knowledge, by gaining which all the sages have attained highest perfection. (14.1)
- They who, having devoted themselves to this Knowledge, have partaken of My nature, are not born at the time of creation, nor are they troubled at the time of dissolution. (14.2)
- Of these, sattva, being stainless, is luminous and healthful. It binds, Ο sinless Arjuna, by creating attachment to happiness and attachment to knowledge. (14.6)
- Sattva binds one to happiness, and rajas to action, Ο Bhārata; whereas tamas veils knowledge and binds one to inadvertence. (14.9)
- When the light of knowledge shines through all the gateways of the body, then it may be known that sattva has prevailed. (14.11)
- From sattva springs knowledge, and from rajas, greed; from tamas spring inadvertence, delusion, and ignorance. (14.17)
- And I am seated in the hearts of all; from Me are memory and knowledge, and their loss as well. It is I alone who am to be known through all the Vedas; I am indeed the Author of Vedānta and the Knower of the Vedas. (15.15)
- The Lord said: Fearlessness, purity of heart, steadfastness in knowledge and yoga, alms-giving, control of the senses, sacrifice, study of the Sastras, austerity, and straightforwardness. Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion to beings, absence of greed, gentleness, modesty, and absence of fickleness. Energy, forgiveness, fortitude, purity, absence of hatred, and absence of over-pride, (these qualities) belong to one born of a divine state. (16.1-16.3)
- Knowledge, the knowable, and the knower form the threefold impulse to action; the organ, the action and the agent form the threefold basis of action. (18.18)
- Knowledge, action and agent are declared to be threefold according to the distinction of Gunas in the Sankhya Sastras; hear them also as declared in the Sastras. (18.19)
- In all the beings separated into different categories, that knowledge which sees the one inseparable Reality (Atma), know it to be Sattvic Jnana. (18.20)
- That knowledge which sees in all beings various entities (Jivas) of distinct kinds as different from one another, know that knowledge as Rajasic. (18.21)
- The knowledge by which, man clings to one thing (body or image) as if it were the whole, without reason and foundation in Truth, and which is trivial, that is declared to be Tamasic (Jnana). (18.22)
- Control of the internal and external organs, austerity, purity, forgiveness, integrity, knowledge of the Sastras, direct experience of the truth, faith in God, Guru and the Scriptures are the duties of the Brahmins born of their own nature. (18.42)
- O Arjuna! learn from Me in brief how reaching perfection in action, man attains Brahman, the consummation of supreme knowledge. (18.50)
- Endowed with a pure understanding, restraining the self with firmness, turning away from sound and other sense-objects, and abandoning love and hatred; Dwelling in solitude, eating but little, controlling the speech, body, and mind, ever engaged in meditation and concentration, and cultivating freedom from passion; Forsaking conceit and power, pride and lust, wrath and possessions, tranquil in heart, and free from ego— he becomes worthy of becoming one with Brahman. (18.51-18.53)
- Thus, I have explained to you this knowledge that is more secret than all secrets. Ponder over it deeply, and then do as you wish. (18.63)