The blind king Dhritarashtra asks his advisor Sanjaya to describe the armies gathered on the plain of Kurukshetra, where the Pandavas face the Kauravas.
Sanjaya reports how Duryodhana surveys the Pandava forces, names their champions, and rouses his own warriors while conches and drums thunder across the field, joined by the divine blasts of Krishna and Arjuna.
Arjuna asks Krishna to drive their chariot between the lines so he can look upon those he must fight, only to see his own teachers, elders, and relatives standing on both sides.
Overcome by grief at the thought of killing his family and shattering their traditions, Arjuna's strength fails; he declares he would rather die unarmed than battle his kin, drops his bow, and sinks into despair.
Arjuna sits broken, refusing to fight. Sanjaya describes him to King Dhritarashtra: tearful, weak, overcome by pity.
Krishna, his charioteer and divine guide, speaks sternly: “Arjuna, this despair is unworthy of you. It is cowardice. Cast it off and rise like the warrior you are.”
Arjuna protests: “How can I fight Bhishma and Drona, my elders and teachers? It is better to beg than to kill those I respect. If I kill them, even for a kingdom, I’ll drown in guilt. My heart is confused. I ask you, Krishna, tell me clearly what is right. I am your student. Teach me.”
Arjuna drops his bow, declaring: “I will not fight.”
Krishna answers: “You grieve for those who do not deserve grief. The wise do not mourn for the living or the dead. Never was there a time when I, you, or these kings did not exist, nor will we ever cease to be. Bodies die, but the soul does not. Just as childhood, youth, and old age happen to the body, so death is simply a change—another form of life. Endure pleasure and pain; they are temporary. The soul is eternal, indestructible, beyond fire, water, weapons, or wind. Death touches only the body, never the spirit.”
He continues: “As a man discards worn-out clothes and puts on new ones, so the soul leaves old bodies and takes new ones. Therefore, fight! If you think the soul is reborn, you should not grieve—death is inevitable after birth, and birth inevitable after death.”
Krishna shifts to duty: “Your role as a warrior is to fight for justice. There is no greater duty for a fighter than a righteous war. Refuse this battle and you abandon your dharma (duty), gain disgrace, and invite shame worse than death. People will call you a coward, your enemies will mock you, and your honour will be lost. If you are killed, you will reach heaven; if you win, you will rule the earth. So stand up, steady your mind, and fight.”
Then he explains deeper philosophy: “Do not act for rewards. Perform your duty without attachment to success or failure. Selfless action is true yoga. The ignorant chase the fruits of ritual and wealth, but the wise see beyond. Fix your mind on right action itself, not its results. Balance pleasure and pain, gain and loss, victory and defeat. This is equanimity, and this is yoga.”
Arjuna asks: “How can I recognize someone truly wise and steady in meditation?”
Krishna replies: “He is free from desires, content in the Self, unmoved by joy or sorrow, free of fear and anger. He withdraws his senses like a tortoise pulling its limbs inside. Even if temptations arise, he stays steady, finding peace in the soul. By fixing the mind on the Self, he gains tranquility. Without self-control there is no wisdom, no peace, and no happiness.
The wise are like the ocean: rivers of desires pour in, but it stays full and unmoved. Such a person is beyond craving, ego, and attachment. Living this way, one attains Brahman (the highest reality) and passes into final peace—Nirvana.”
Arjuna asks Krishna: “If wisdom and meditation are higher than action, why do you tell me to fight? Which path is truly better?”
Krishna replies: “There are two main paths:
The path of knowledge (understanding through study and meditation).
The path of action (working without selfish desire).
But no one can avoid action. Even to sit still is an action. Better to perform your duty than pretend to renounce it. Acting without attachment purifies the soul.”
He explains: “Work sustains life. From work comes sacrifice, from sacrifice comes rain, from rain comes food, and from food all beings live. If you eat without giving back through sacrifice and service, you are a thief. Action done selflessly, as worship, upholds the world.”
Krishna points to himself: “Even I, though beyond need, continue to act. If I did not, the world would fall apart. So do your work—not for personal gain but for the good of others.”
Arjuna presses: “But why do people still do wrong, even against their better judgment?”
Krishna answers: “It is desire and anger, born of passion. These drive people to sin, clouding judgment. Desire is insatiable, like fire fed with fuel. The senses, the mind, and the intellect are all its playground. Therefore, control your desires before they control you. Master yourself, and let your higher self rule over passion.”
Krishna begins: “This yoga, this wisdom of action and unity, is ancient. I taught it first to the sun-god, who passed it down to sages and kings. Over time it was lost, and now I reveal it to you, Arjuna, because you are my devotee and friend.”
Arjuna is puzzled: “But you were born recently, while the sun-god is ancient. How could you have taught him?”
Krishna explains: “Both you and I have been born many times. You do not remember, but I do. Though I am unborn and eternal, I take form when righteousness declines and evil rises. Age after age, I manifest myself to protect the good, destroy evil, and restore dharma (justice).”
He continues: “Whoever truly knows my divine birth and deeds is freed from rebirth and comes to me. Many seekers—freed from desire, fear, and anger—have attained me by devotion. However people worship me, in that way I respond to them.”
Krishna clarifies action: “I created the four social orders (castes), based on qualities and work. Yet I remain unattached to actions. Those who understand this also act without being bound. Wise ones in the past worked this way—free of attachment—so you should do the same.”
Arjuna asks about action and inaction. Krishna replies: “It is hard to understand. One who sees action in inaction, and inaction in action, is truly wise. Acting without selfish desire, dedicating all to the divine, such a person is untouched by karma. His work becomes sacrifice—whether it’s study, discipline, or offerings. Different kinds of sacrifices exist, but knowledge is the highest. Knowledge burns away ignorance like fire consumes fuel.”
Krishna’s lesson grows sharper: “No purifier is greater than true knowledge. With faith, discipline, and control of the senses, one attains it. The doubting soul is lost—neither happy here nor in the beyond. But the one who acts with devotion and knowledge, giving up attachment, is freed from bondage.”
Finally, he urges Arjuna: “Cut away doubt with the sword of knowledge. Rise up, stand firm, and fight!”
Arjuna asks Krishna: “You’ve praised both renouncing action and acting selflessly. Which is truly better?”
Krishna replies: “Both paths lead to freedom, but selfless action is usually easier and more effective. True renunciation is not about abandoning work but about giving up attachment to results. The wise see no difference between renunciation and disciplined action—they reach the same goal.”
He explains: “The true renouncer is not someone who avoids duty, but one who performs it without selfish desire, free from opposites like liking and disliking. Acting in this way, one is not stained by actions, just as a lotus leaf remains untouched by water.
Such a person says: ‘I do nothing at all.’ Eating, walking, speaking, breathing, even sleeping—everything is seen as the play of nature, not the ego. With senses and mind under control, without craving, they act for the sake of the whole, not for reward. Thus they find peace. Those driven by desire, however, remain bound.”
Krishna lifts the vision higher: “The self-disciplined sage lives happily within, finding joy in the soul, not in outer pleasures. Outer pleasures bring only temporary delight and eventual pain. But one who conquers desire and anger, who is calm and inwardly steady, tastes the infinite happiness of union with Brahman (the eternal).
Such a yogi sees equally a Brahmin, a cow, an elephant, a dog, or an outcaste. With eyes of equality, they are already beyond this world, living in unity with the divine.”
He concludes: “The yogi who controls mind and senses, who is free from desire and fear, finds peace in Brahman here and now. Knowing me as the enjoyer of sacrifices, the friend of all beings, such a person attains lasting peace.”
Krishna says: “The true renouncer and yogi is not one who avoids work or ritual, but one who works without attachment. Real yoga is not escape from duty—it’s acting selflessly, with discipline.”
He explains: “Lift yourself by your own mind, not drag yourself down. The mind can be your best friend or your worst enemy. If you master it, it lifts you up. If you don’t, it enslaves you.
The yogi is balanced—content in himself, equal in pleasure and pain, seeing all beings alike: friends and enemies, strangers and relatives, even saints and sinners.”
On meditation: “The yogi should live in seclusion, controlling mind and body, free of desires and possessions. Sitting firmly on a steady seat—not too high, not too low—with posture straight, eyes focused, mind calm, he meditates on the Self and on me.
Moderation is key: not too much food, not too little; not too much sleep, not too little. In balance, one becomes fit for yoga.”
Krishna compares: “The yogi’s mind is like a steady flame in a windless place. By withdrawing from distractions, the yogi finds joy within, the bliss of union with Brahman, unshaken by sorrow.”
He concludes: “The yogi is greater than ascetics, scholars, or ritualists. Among yogis, the highest is the one who, with faith and love, surrenders his heart to me. That yogi is most united with me.”
Krishna says: “Listen carefully, Arjuna. With your mind fixed on me, practicing yoga, you will know me completely—both my material and spiritual nature. This knowledge is rare; out of thousands, only a few seek the truth, and of those, hardly any truly know me.”
He explains his nature: “Everything comes from me. Earth, water, fire, air, space, mind, intellect, and ego—these are my lower nature. Beyond them is my higher nature: the living soul, which sustains the world. I am the origin and the end of all beings. There is nothing higher than me; all rests on me like pearls strung on a thread.”
He describes how he appears in the world: “I am the taste in water, the light of the sun and moon, the syllable Om in the Vedas, the sound in space, the strength of the strong, the desire that is righteous. All states of being—goodness, passion, ignorance—come from me, though I am beyond them. The whole world is under the spell of my divine illusion (maya), and only those who surrender to me can cross it.”
Krishna contrasts two kinds of people: “Those who are deluded by desire and ignorance do not turn to me. But four kinds of virtuous people do: those in distress, those seeking knowledge, those seeking gain, and the wise. Of these, the wise who love me above all are dearest to me. In time, all come to me, for I am the final refuge.”
On worship: “People devoted to other gods are really worshipping me, though unknowingly. I am the one who gives faith, and I am the one who fulfills it. But their rewards are temporary; those who worship the gods go to the gods, while my devotees come to me.”
He concludes: “Few truly know me as I am—the Supreme Person beyond all forms. Those who realize this, who see me as the source and goal of everything, worship me with their whole heart.”
Arjuna asks Krishna: “What is Brahman (the eternal reality)? What is the self? What is action? What is the material world, and who are the gods? And at the time of death, how can one know you?”
Krishna replies: “Brahman is the imperishable supreme reality. The self (adhyatma) is each being’s true essence. Action (karma) is the creative force that brings beings into existence. The material world (adhibhuta) is perishable nature, while the divine beings (adhidaiva) are cosmic forces. I myself am the supreme divine presence (adhiyajna) within all beings.
Whoever remembers me at death comes to me. Your final thought shapes your next state of being. Therefore, keep your mind fixed on me always. When you fight, think of me, and you will surely reach me.”
He explains the yogic path at death: “With disciplined practice, some yogis leave the body by focusing on the divine sound Om, placing the life-force between the eyebrows, and meditating on me. They attain my eternal state. Those who cling to worldly desires return again and again, but those devoted to me do not return—they reach the highest goal.”
On cosmic cycles: “One day of Brahma (the creator) lasts thousands of ages, and so does one night. At the dawn of his day, all beings come forth; at its dusk, they dissolve. This cycle repeats endlessly. But beyond this perishable world is my highest realm, which never passes away. Reaching it, souls are never reborn.”
He concludes: “Yogis who know these truths understand the difference between the bright path (leading to liberation) and the dark path (leading to rebirth). By choosing devotion, meditation, and remembrance of me, they go beyond both paths and attain the supreme.”
Krishna says: “I will now share the most secret, most precious knowledge—a truth that is simple, holy, and liberating. With faith in this, you will be freed from suffering.”
He explains his cosmic nature: “Everything in this universe is pervaded by me. All beings exist in me, yet I am beyond them. Like the air in space, they rest in me, but I am not confined by them. At the beginning of each cosmic cycle, all beings come forth from me; at its end, they return to me. Though I am the source of creation, I remain untouched, like a detached overseer.”
On divine illusion: “Nature produces beings under my guidance, but fools fail to recognize me when I appear in human form. The wise, however, know me as the Supreme, the origin of gods and the universe. They worship me with minds fixed in devotion, always singing my glory and striving with firm vows.”
Krishna describes worship: “Some worship me through knowledge, seeing me everywhere—as sacrifice, as the ritual, as the offering, as the fire. I am father and mother of the universe, the sustainer, the goal, the refuge, the friend, the seed, the beginning and the end. I am heat, rain, immortality, and death. Those devoted to other gods also worship me, though without full understanding.”
On devotion: “Whatever is offered to me—a leaf, a flower, fruit, or water—with love, I accept it. Whatever you do, whatever you eat, whatever you give or sacrifice, do it as an offering to me, and you will be freed from the bonds of karma.”
He concludes with his most inclusive promise: “Even if the greatest sinner turns to me with devotion, he should be considered righteous, for he has resolved rightly. My devotee is never lost. Women, merchants, workers, even those of humble origin—anyone who takes refuge in me can reach the supreme goal. Fix your mind on me, be devoted to me, sacrifice to me, bow to me—and surely you will come to me.”
Krishna begins: “Listen again, Arjuna. Because you are dear to me, I will reveal more of my divine nature. Even gods and sages cannot fully understand me, for I am the source of all. Those who know me as the unborn, supreme Lord are freed from delusion and sin.
From me arise wisdom, knowledge, forgiveness, truth, self-control, calmness, joy, courage, fame, and strength. All great qualities in beings come from me.”
Arjuna responds: “I believe everything you say. Neither gods nor demons understand your true greatness. You are the eternal, the supreme abode, the origin of all. Only you yourself fully know who you are. Tell me, Krishna, how should I meditate on you? In what forms can I recognize you?”
Krishna replies: “There is no end to my divine manifestations, but I will tell you the most prominent ones:
Among Adityas (solar deities), I am Vishnu.
Among lights, I am the radiant sun.
Among winds, I am Marichi.
Among mountains, I am the Himalayas.
Among trees, I am the sacred fig tree.
Among sages, I am Narada.
Among rulers, I am the scepter.
Among warriors, I am Rama.
Among rivers, I am the Ganges.
Among animals, I am the lion.
Among birds, I am Garuda, the eagle.
Of seasons, I am spring.
Of gamblers, I am the game of chance.
Of secrets, I am silence.
Of creators, I am the beginning, the middle, and the end.”
Krishna explains the point: “Whatever is glorious, beautiful, or powerful—know it springs from a spark of my splendor. But why list them all? With just one fragment of myself, I sustain the entire universe.”
Arjuna speaks: “Krishna, you’ve told me of your supreme nature and your divine manifestations. Now I long to see this cosmic form of yours with my own eyes.”
Krishna replies: “You shall see it. But with your ordinary eyes, you cannot. I give you divine sight—behold my true form.”
Then Krishna reveals his universal form:
Countless faces, eyes, and arms;
Splendor like a thousand suns rising at once;
Infinite, boundless, containing all worlds.
Arjuna sees gods, sages, and wondrous visions within Krishna’s body. He sees every direction filled with dazzling light and terrifying power.
Arjuna trembles and bows: “I see all gods in your body, Krishna—Brahma, Shiva, the sages, and celestial beings. You are infinite, with no beginning, middle, or end. You shine with the sun’s blaze, devouring everything. Your mouths are fearful, your teeth blazing, and I see armies rushing into them like rivers into the sea. Time itself, in the form of destruction, consumes all.”
He cries out: “Who are you in this terrible form?”
Krishna answers: “I am Time, destroyer of worlds. All these warriors are already doomed, whether you fight or not. Arjuna, rise and play your part! Victory is assured, for I have already slain them. You are my instrument.”
Arjuna, shaken, stammers: “You are the supreme. In awe and fear, I bow to you again and again. Forgive me if I ever addressed you casually—as friend or companion—without knowing your greatness.”
Finally, overwhelmed, Arjuna pleads: “Show me once again your gentle human form, O Krishna.”
Krishna reassumes his familiar form, smiling, and says: “Do not be afraid. Only by devotion can I be seen in this way—not by study, rituals, or austerity. The one who dedicates all actions to me, who loves me above all, who is free of hatred—such a devotee comes to me.”
Arjuna asks: “Which devotees are better—those who worship you in your personal form, or those who worship the formless, eternal spirit?”
Krishna replies: “Both paths lead to me. Those who fix their minds and hearts on me with devotion are dearest to me. Those who worship the unmanifest, the formless absolute, also reach me—but that path is harder, for the mind struggles with the invisible.”
He continues: “The best devotee surrenders all actions to me, constantly thinking of me with love. If you cannot do this, then practice remembering me through steady discipline. If that feels too hard, then dedicate your actions to the service of others, done for my sake. And if even that is difficult, at least renounce attachment to the fruits of your actions. Such renunciation brings peace.”
Krishna then describes the qualities of his true devotee:
Free from hatred, friendly and compassionate.
Content, self-controlled, firm in resolve.
Not agitated by the world, and not causing agitation to others.
Steady in joy and sorrow, praise and blame.
Silent, disciplined, satisfied with whatever comes.
Pure in heart, unwavering in devotion.
He concludes: “Those who love me above all, who live with faith, humility, and devotion—such devotees are most dear to me.”
Arjuna asks Krishna: “What is this ‘field’ and who is the ‘knower of the field’? What is knowledge, and what should be known?”
Krishna replies: “The body is the ‘field’ (kshetra), and the soul within is the knower of the field (kshetrajna). Understand that I, too, am the knower in all bodies. True knowledge is to understand the difference between body and soul.”
He describes the field: “It consists of the five elements, the senses, the mind, intellect, ego, desire, pleasure, pain, and the life processes. These make up material nature.”
He describes knowledge (qualities of the wise): “Humility, nonviolence, patience, honesty, self-control, detachment from possessions, steadiness, devotion to me, love of solitude, perseverance in spiritual practice, and insight into the truth of birth, death, and the soul. All this is true knowledge; anything opposed to it is ignorance.”
He then explains the goal: “What is to be known is the supreme, beginningless, imperishable reality—Brahman. It is beyond existence and nonexistence. It pervades everything, yet is beyond everything. Though indivisible, it seems divided in beings. It is both far and near, inside and outside, unmoving yet moving. It is the light of lights, beyond darkness, and the source of all.”
Finally, Krishna sums up: “Know that both matter and spirit are without beginning. Matter causes change; spirit experiences it. The Supreme oversees both. Those who see clearly recognize the distinction between body, soul, and the Supreme. Such vision leads to liberation.”
Krishna says: “I will explain once more the supreme wisdom. Knowing it, sages attain the highest perfection and are not reborn at creation or destroyed at dissolution.”
He introduces the three gunas (qualities) of nature:
sattva (goodness, clarity, harmony): pure, luminous, uplifting; it binds the soul with attachment to knowledge and joy.
Rajas (passion, activity, restlessness): driven by desire and attachment; it binds through constant striving and craving.
Tamas (darkness, inertia, ignorance): born of negligence and delusion; it binds through laziness, confusion, and sleep.
“All beings are bound by these qualities of nature,” Krishna says. “When sattva prevails, wisdom shines. When rajas dominates, greed and restlessness arise. When tamas rules, ignorance and delusion take hold.”
He explains the destiny tied to each:
Those dying in sattva rise to higher realms.
Those dying in rajas are reborn among people of action.
Those dying in tamas sink to ignorant states.
But the goal is to transcend all three gunas: “When one sees that it is only the gunas acting, and remains steady, indifferent to pleasure and pain, free from attachment, the soul goes beyond them. Such a person reaches immortality, united with the eternal.”
Arjuna asks: “What marks the one who has transcended the gunas? How do they live?”
Krishna replies: “They are unmoved by the play of the gunas, neither hating nor desiring their effects. Calm, equal in pain and pleasure, rooted in the Self, the same toward friend and enemy, honor and dishonor, they serve me with unwavering devotion. Such devotees cross beyond the gunas and attain Brahman, the imperishable foundation of immortality.”
Krishna begins with a metaphor: “There is a cosmic tree with roots above and branches below. Its leaves are the Vedic hymns. Its branches stretch down into the world, nourished by desire, spreading into human society. Its roots bind souls to action. This tree must be cut down with the axe of detachment. Then one can seek the place from which it grows—the eternal, beyond this world.”
He explains the eternal realm: “That supreme state is never destroyed, though all else perishes. Reaching it, souls are never reborn. That is my highest abode.”
On the soul: “In this world, the soul is a fragment of me. It gives life to the body, and through it the senses experience the world. When the soul leaves, it carries the mind and senses with it, like the wind carrying scents. The ignorant do not perceive this, but the wise see it with the eye of knowledge.”
On light and life: “I shine as the sun, moon, and fire. Entering the earth, I sustain all beings. As the moon, I nourish plants. Becoming fire, I digest food. I am the life in all beings. I dwell in the hearts of all, giving memory, knowledge, and reason. I am beyond the Vedas, the knower and the goal.”
Krishna concludes: “There are two kinds of beings: the perishable (all created things) and the imperishable (the eternal soul). But beyond both is the Supreme Person—me—who sustains the worlds and transcends all. Knowing me as this Supreme Person, the wise devote themselves to me with their whole being. This is the highest wisdom, the secret of secrets.”
Krishna explains two kinds of qualities found in human beings: divine and demonic.
The divine qualities include:
Fearlessness, purity of heart
Self-control, generosity, study of scripture
Nonviolence, truth, compassion, gentleness
Modesty, forgiveness, steadiness
Absence of pride, freedom from anger, inner peace
“These,” Krishna says, “lead to liberation.”
The demonic qualities include:
Hypocrisy, arrogance, pride
Anger, harshness, ignorance
Insatiable desire and greed
Lack of faith, lack of purity
Cruelty, delusion, and disregard for dharma
“These,” Krishna warns, “lead to bondage.”
He contrasts their outlook:
The divine live by self-restraint, devotion, and harmony.
The demonic say, ‘The world has no foundation, no truth, no God—life is just lust and chance.’ Gripped by this view, they live greedy, restless, violent lives, harming themselves and others. Driven by endless desires, they chase wealth and power, falling into lower births and suffering.
Krishna describes their fate: “Ensnared by ego, force, pride, lust, and anger, they hate me in themselves and others. In life after life they are cast into demonic wombs, unable to rise.”
But he gives hope: “The gate to hell has three entrances—desire, anger, and greed. Abandon them, and you will reach your highest good. Follow scripture as your guide in deciding what to do and what to avoid. With discipline and faith, you will reach liberation.”
Arjuna asks Krishna: “What about those who are devoted but don’t follow scripture exactly—what kind of faith do they have?”
Krishna replies: “Faith is shaped by the three gunas (qualities of nature): sattva (goodness), rajas (passion), and tamas (darkness). According to these, people worship, eat, and practice discipline differently.”
Faith and worship:
People in sattva worship gods and higher beings.
People in rajas worship spirits and powerful forces seeking worldly gain.
People in tamas worship ghosts, magic, and destructive powers.
Food preferences:
Sattvic food: fresh, nourishing, promotes health and clarity (grains, fruits, vegetables, milk).
Rajasic food: very bitter, sour, salty, hot, or oily—exciting but leading to restlessness and pain.
Tamasic food: stale, tasteless, leftover, impure—causing dullness and harm.
Sacrifice, discipline, and charity:
Sattvic sacrifice is done as duty, without desire for reward.
Rajasic sacrifice is done for show or for gain.
Tamasic sacrifice is done without faith or proper order.
Sattvic discipline: practiced with devotion, balance, humility, and self-control.
Rajasic discipline: done for respect, honor, or pride.
Tamasic discipline: based on ignorance, self-torture, or harming others.
Sattvic charity: given at the right time, place, and to the right person, without expectation.
Rajasic charity: given reluctantly or for recognition.
Tamasic charity: given carelessly, at the wrong time or place, or to unworthy causes.
Krishna concludes: “Whatever is done—sacrifice, gift, or discipline—should be begun with the sacred syllable Om, practiced with Tat (meaning ‘for the sake of the Supreme’), and completed with Sat (truth, reality). Actions done this way, with faith, align with the eternal. Without faith, acts have no value in this world or beyond.”
Arjuna asks: “What is the difference between renunciation (sannyasa) and relinquishment (tyaga)?”
Krishna explains:
Renunciation is giving up selfish works altogether.
Relinquishment is giving up attachment to the fruits of work.
Wise people do not abandon necessary duties—sacrifice, charity, discipline—because these purify the heart. But they give up clinging to rewards.
Three kinds of giving up:
Sattvic: abandoning attachment and desire for reward, while still doing one’s duty.
Rajasic: abandoning duties out of discomfort or fear.
Tamasic: abandoning duties out of delusion, laziness, or ignorance.
The true renouncer is one who neither hates unpleasant work nor clings to pleasant work, but simply does what must be done without selfishness.
On the doer and action: Krishna says every action has five causes: the body, the doer, the senses, various forces, and the divine. The ignorant see only themselves as the sole doer.
There are three kinds of doers:
Sattvic: free of ego, steady, calm, without attachment.
Rajasic: passionate, greedy, violent, attached to results.
Tamasic: unsteady, lazy, careless.
Similarly, knowledge, action, and understanding each come in sattvic, rajasic, or tamasic forms.
On duty: “It is better to do your own duty imperfectly than another’s duty perfectly. To abandon your role in life because it is hard is dangerous. All actions are clouded by faults, like fire is veiled by smoke—but still, action must be done.”
The highest path: Krishna describes how one rises through self-discipline, meditation, detachment, and devotion:
By controlling the mind, giving up selfish desires, and practicing meditation, one finds peace.
Seeing all beings equally, one merges with Brahman, the supreme.
Final teaching: “Fix your mind on me, be devoted to me, sacrifice to me, bow to me—you shall come to me. Abandon all other duties and take refuge in me alone. I will free you from all sins; do not grieve.”
Arjuna, transformed, says: “My doubts are gone. I will act as you command.”
Sanjaya, the narrator, concludes: “Thus I heard the dialogue between Krishna and Arjuna. Wherever Krishna, the Lord of yoga, and Arjuna, the great archer, are, there will be victory, prosperity, and righteousness.”
End of the Bhagavad Gita