Source of Gita - The Bhagavad Gita appears in the Bhīṣma Parva of the Mahābhārata, which is the sixth of the total eighteen parvas. The Bhīṣma Parva covers the first ten days of the eighteen-day war. The Gita is located between chapters 25 to 42 (some versions say 23 to 40). It contains 700 verses—although there may have been more earlier, Ādi Śaṅkarācārya mentions 700 in his commentary, and this count has been fixed since then.
Etymology of Srimad Bhagavad Gita - The word “Śrīmad Bhagavad Gītā” breaks down as:
श्रीमता भगवता गीता — “that which was sung by Śrīmat Bhagavān,”
श्रीमतः भगवतः गीता — “the song of Śrīmat Bhagavān.”
The word गीता comes from the root गै, which means “to sing.” Adding the क्त suffix gives गीत, which is a past passive participle (that which is sung). To form the feminine noun, the suffix टाप् is added, resulting in गीता — that which has been sung.
Why is this called a song? It is called a “song” because singing conveys joy, and this is a divine outpouring of joy by Bhagavān, teaching out of love for Arjuna and through him, all of us. The Gita is also in metrical form, with four pādas of eight syllables each, totalling thirty-two syllables per verse, which reinforces its musical and poetic character.
Why was it composed as a poem? Sri Krishna and Arjuna had a conversation - so the dialogue must have been in prose. So why did Vyasa compsoe it as a poem?
Mysticism has the power to break the barriers of the intellect. Poetry carries this power—its nature is liquid, while prose is solid. The intellect is rigid; the heart is fluid. Poetry speaks to the heart, and through the heart it dissolves the limits of the intellect.
When poetry is mystical and spiritual, infused with wisdom and a deep love for humanity, it transcends time and endures. Those days when knowledge was transmitted orally, poetry helped in easy memorisation and delivery.
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ १३-४॥
It has been sung in various ways by sages, by various Vedas separately, and by the rationally convincing words of Brahmasutras themselves.
Who is the Teacher? Bhagavan The word भगावान् is derived from the base भगवत्, one who possesses भग (भग + वतुप्). What is भग? Śaṅkarācārya quotes from the Viṣṇu Purāṇa (6.5.74):
ऐश्वर्यस्य समग्रस्य धर्मस्य यशसः श्रियः।
ज्ञानवैराग्ययोश्चैव षण्णां भग इतीरणा॥
The six components of “bhaga” are: aiśvarya (lordliness or power), dharma (righteousness), yaśas (fame), śrī (prosperity or auspiciousness), jñāna (knowledge), and vairāgya (dispassion). The one who possesses all six in full measure is called Bhagavān.
The Viṣṇu Purāṇa (6.5.78) further says:
ऐश्वर्यादिषट्कं यस्मिन् वासुदेवे नित्यमप्रतिबद्धत्वेन सामस्त्येन च वर्तते
उत्पत्तिं प्रलयं चैव भूतानामागतिं गतिम्।
वेद्त्ति विद्यामविद्यां च स वाच्यो भगवानिति॥
That being in whom these six qualities exist without any limitation, and who knows the creation and dissolution of beings, their origin and end, knowledge and ignorance—that one should be called Bhagavān.
In Vedāntic terms, Bhagavān refers to Saguna Brahman or Īśvara—Brahman with qualities. The avatāra, a divine incarnation, is also Bhagavān—who, though appearing to be limited and human, is limitless in knowledge and being. This is the grace of Saguna Brahman: to manifest in a form that human beings can relate to. Though appearing as a person, the avatāra is untouched by human limitation. Kṛṣṇa is often called a pūrṇa-avatāra, a full incarnation possessing all sixteen kalās or aspects of divine completeness.
The word श्रीमत् refers to one who possesses śrī (śrī + matup). Śrī itself is one of the six bhagas, so its presence enhances the reverence of the name further.
Why study Bhagavad Gita?
Several reasons:
Because it is a mokṣa-śāstra, a text meant for liberation, and thus essential for a mumukṣu—a seeker of freedom.
It contains the essence of the Upaniṣads, which is why at the end of each chapter it says “upaniṣatsu.”
While the Upaniṣads are highly esoteric and addressed to advanced students, the Gita was taught to Arjuna—a householder, a warrior, who was caught in sorrow and delusion while discharging one's duty , like most of us. Therefore, the Gita’s teachings are more accessible and directly relevant.
It includes both brahma-vidyā (knowledge of the Self) and yoga (practical methods to realise that knowledge). While Upanishads generally focus on brahma-vidyā with a little less emphasis on yoga, Gita focuses on both themes equally well.
Gita cater's to all kinds of seekers differentiated by temperament-wise, stage of life and also progress in sadhana. There is focus on Saguna and Nirguna Brahma with all 4 yogas of karma, jnana, bhakti and raja yoga reprentend in Gita. It caters to person of any varna-ashrama, both grihastha and sannyasi. It is relevant to all seekers from the novices to advanced seekers.
That is why this scripture stands out. There are many other gītās—like the Aṣṭāvakra Gītā, Avadhūta Gītā, and Guru Gītā—but the Bhagavad Gītā is uniquely impactful. Even the Anu-Gītā, a dialogue between Śrī Kṛṣṇa and Arjuna in the Aśvamedha Parva, is not as well-known. The Bhagavad Gītā is a dialogue that arose from a crisis, making its message universally applicable to all sādhakas. That is why it is part of the prasthāna-traya—Upaniṣads (śruti), Gītā (smṛti), and Brahma-sūtras (nyāya), all of which required commentaries by great ācāryas and continue to inspire saints and seekers alike.
The Glory of the Gita or Gītā Māhātmya, builds our śraddhā (faith) in this transformative text. If we have a goal, and we understand how powerful a particular means is to reach it, we hold on to that means with sincerity. The Varāha Purāṇa contains 23 verses in the form of a dialogue between Dhara (Earth) and Viṣṇu, praising the results of studying and reciting the Gita. Earth asks: “O Parameśvara, human beings are tossed about by prārabdha karma, never allowed to remain in peace, always going through sukha-duḥkha, suffering all three types of sorrow—ādhyātmika, ādhidaivika, and ādhibhautika. How can such a person cultivate high devotion that can liberate him?” Viṣṇu replies: “Let such a person live through their prārabdha, but if they are devoted to the Gita, they shall surely be liberated. Such a person’s karma of puṇya and pāpa, joy and sorrow, will no longer bind them.”
The Padma Purāṇa, in its sixth book, Uttarakhanda (chapters 175–192), narrates stories to glorify each chapter of the Gita. A set of seven verses attributed to Śrī Ādi Śaṅkarācārya also praises the Gita, one of which says:
गीता सुगीता कर्तव्या किमन्यैः शास्त्रविस्तरैः।
या स्वयं पद्मनाभस्य मुखपद्माद्विनिःसृता॥
One must study the Gita well; what need is there for the vast expanse of other scriptures? This Gita has come directly from the lotus-mouth of Padmanābha (Kṛṣṇa).
As Swami Chinmayananda says, it is not about how many times we have gone through the Gita, but how many times the Gita has gone through us.
Meditation on Gita or Gita-dhyanam - Traditionally, before studying any śāstra, a set of verses is recited—this is called maṅgalācaraṇa to invoke auspiciousness. It is of three kinds:
to reveal the nature of the reality the text will discuss (vastu-svarūpa-nirdeśya-rūpa);
to offer salutations (iṣṭa-devatā- or guru-namaskāra-rūpa); and
to seek blessings for the seeker (āśīrvāda-rūpa).
These also often include the anubandha-catuṣṭaya—the four connections relevant to any scripture:
adhikārī (the qualified student),
viṣaya (the subject matter),
prayojana (the benefit), and
sambandha (the link between the text - bodhaka and the vishaya - bodhya).
The Bhagavad Gītā itself does not begin with any verse that can be called a maṅgalācaraṇa or dealing with anubandha-catuṣṭaya, but a traditional set of nine verses known as Gītā-dhyānam chanted before reciting the Gita serves the purposes of maṅgalācaraṇa and anubandha-catuṣṭaya for Gita. These Gītā-dhyānam verses are not part of the Mahābhārata and their composition is traditionally attributed to Madhusūdana Sarasvatī.
Who is a qualified student?
Sri Krishna describes the qualified student as follows:
इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८-६७॥
This (knowledge) should never be taught to one without austerity, without devotion, who does not render service, and one who finds faults in Me.
Put it positiviely: austerity, devotion, serivce and shraddha are required. Selected verses from Gita that mention these qualities are given below.
Austerity (Active disengagement from all that distracts one from the goal)
Austerity of the body: worship of demi-gods, brahmins, teachers, wise people; purity, straightforwardness, brahmacharya, non-hatredness (Gita 17.14).
Austerity of speech: causing no pain, delightful and beneficial truth and study of scriptures (Gita 17.15).
Austerity of mind: tranquility, gentleness, silence, withdrawal of the mind, purity of heart (Gita 17.16).
Devotion to the Lord (Active engagement with what pulls one towards the goal)
That ancient Yoga is this itself that was taught to you by Me now because you are my devotee and friend (Gita 4.3).
O Kaunteya! Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give, whatever austerities you undertake, that you do as my offering. This way, you become free of the bondage of actions produced by the results of papa and punya, your mind endowed with renunciation, becoming free you will attain Me (Gita 9.27-28).
Not hateful of all beings, friendly, compassionate, and also without the notion of I and mine, equipoise in happiness and sorrow, forbearance (Gita 12.13)
Ever contented, yogi, with body-senses-mind controlled, firm determination, offered mind and intellect in Bhagavan (Gita 12.14).
A devotee is one: from whom the world is not agitated, who does not agitate the world, who is free from delight-sorrow-fear-agitation (Gita 12.15), who is not dependent on anything (no desire), pure, expert, indifferent, free of regrets, renounced every undertaking (Gita 12.16), who neither rejoices nor hates, who neither laments nor craves, who has renounced both punya and papa, filled with devotion (Gita 12.17), who is equanimous in enmity-friendship, honor-dishonor as well, heat-cold-happiness-sorrow, devoid of any attachment (Gita 12.18), to whom praise and censure is the same, silent, contented with anything, with no notion of home, steady-minded, with devotion (Gita 12.19).
Service to teacher and all beings - worhsipping the Lord in all (Attitude in Activity)
Service to teacher - Gita (4.34)
Service to all beings - sages, ancestors, cosmic deities, humans and animals/environment - to whom one is indebted through performing panca-maha-yajna (Chapter-3).
Faith in the Lord's teachings (Attitude in Knowledge Acquisition)
Those who ever follow this teaching of mine, those people endowed with shraddha, devoid of cavilling, are freed from (bondage of) actions also (Gita 3.31). Those who find faults and do not follow my teaching, (you) know them as ones who are: deluded in various ways in all kinds of knowledge, devoid of discrimination, and going to ruin (Gita 3.32).
Only one with shraddha attains Self-knowledge (Gita 4.39).
I will tell you, who is not caviling, this most secretive knowledge along with wisdom (Gita 9.1). People with no faith in this dharma, having not obtained Me, return in the path to transmigration fraught with death (Gita 9.3).
And one who listens endowed with shraddha, not caviling, that person is also freed to obtain auspicious worlds of virtuous deeds (Gita 18.71).
One can also classify adhikaris which are given in Bhagavad Gita:
manda-adhikari, preliminary qualified student: the one who is desire-driven and is seeking objects, people and situations to fufill oneself. For such a person, karma-yoga is presecribed which gives citta-śuddhi or pure mind, also called attainment of sadhana-catushthtaya.
madhyama-adhikari, middling qualified student: the one who has minimal desires having attained enough citta-śuddhi or sadhana-catushthtaya. For such a seeker, the prescribed practice is śravaṇa and manana of jnana-yoga. Knowledge has to be listened to as sravana and one has to contemplate on it to be convicned about it through manana.
uttama-adhikari, the advanced qualified student: one who has attained Self-Knowledge intellectually and is convinced of it (paroksha-jnana). For such a seeker, nididhyāsana is prescribed for the removal of notions about the nature of I contrary to what actually it is. It entails abiding in knolwedge that one has already obtained through sravana-mnana to attain aparoksha-jnana.
Sankaracharya's Introduction to Srimad Bhagavad Gita
नारायणः परोऽव्यक्तादण्डमव्यक्तसम्भवम् ।
अण्डस्यान्तस्त्विमे लोकाः सप्तद्वीपा च मेदिनी ॥
Narayana is beyond the unmanifest (नारायणः परोऽव्यक्तात्), and from this unmanifest, the cosmic egg came into being (अण्डम् अव्यक्तसम्भवम्). Within this egg are these worlds (अण्डस्य अन्तः तु इमे लोकाः) and the Earth (मेदिनी) of seven continents (सप्तद्वीपा).
स भगवान् सृष्ट्वेदं जगत्, तस्य च स्थितिं चिकीर्षुः, मरीच्यादीनग्रे सृष्ट्वा प्रजापतीन्, प्रवृत्तिलक्षणं धर्मं ग्राहयामास वेदोक्तम्।
That Bhagavan (स भगवान्), having created this world (इदम् जगत् सृष्ट्वा) and wishing to sustain it (तस्य च स्थितिं चिकीर्षुः), first created Marichi and other Prajapatis (मरीच्यादीन् अग्रे सृष्ट्वा प्रजापतीन्) and taught them the Veda-enjoined dharma of activity (प्रवृत्तिलक्षणं धर्मं ग्राहयामास वेदोक्तम्).
ततोऽन्यांश्च सनकसनन्दनादीनुत्पाद्य, निवृत्तिलक्षणं धर्मं ज्ञानवैराग्यलक्षणं ग्राहयामास।
Then, creating others such as Sanaka and Sanandana (ततः अन्यान् च सनकसनन्दनादीन्), he taught them the dharma of renunciation (निवृत्तिलक्षणं धर्मं ग्राहयामास), which is characterized by knowledge and dispassion (ज्ञानवैराग्यलक्षणम्).
द्विविधो हि वेदोक्तो धर्मः—प्रवृत्तिलक्षणो निवृत्तिलक्षणश्च, जगतः स्थितिकारणम्।
Because Vedic dharma is of two types (द्विविधः वेदोक्तः धर्मः हि): one of action (प्रवृत्तिलक्षणः) and one of renunciation (निवृत्तिलक्षणः); both are causes for the sustenance of the world (जगतः स्थितिकारणम्).
प्राणिनां साक्षादभ्युदयनिःश्रेयसहेतुर्यः स धर्मो ब्राह्मणाद्यैर्वर्णिभिराश्रमिभिश्च श्रेयोर्थिभिः अनुष्ठीयमानः।
That dharma (स धर्मः) which is directly the cause of prosperity and liberation (अभ्युदयनिःश्रेयसहेतुः) for living beings (प्राणिनाम्), is practiced by Brahmanas and others of the four varnas and āśramas (ब्राह्मणाद्यैः वर्णिभिः आश्रमिभिः अनुष्ठीयमानः), who are seekers of the highest good (श्रेयोर्थिभिः).
दीर्घेण कालेन, अनुष्ठातॄणां कामोद्भवात्, हीयमानविवेकविज्ञानहेतुकेन अधर्मेण अभिभूयमाने धर्मे, प्रवर्धमाने च अधर्मे, जगतः स्थितिं परिपिपालयिषुः स आदिकर्ता नारायणाख्यो विष्णुः भौमस्य ब्रह्मणो ब्राह्मणत्वस्य रक्षणार्थं देवक्यां वसुदेवादंशेन कृष्णः किल सम्बभूव।
After a long time (दीर्घेण कालेन), due to arise of desire in practitioners (कामोद्भवात् अनुष्ठातॄणां) and due to loss of discrimination and knowledge (विवेकविज्ञानहेतुकेन), righteousness began to be dominated by unrighteousness (अधर्मेण अभिभूयमाने धर्मे ). To restore the balance and sustain the world (जगतः स्थितिं परिपिपालयिषुः), the original creator Narayana (नारायणाख्यः), known as Vishnu (विष्णुः), incarnated as Krishna (कृष्णः किल सम्बभूव), as a portion of himself (अंशेन), in Devaki through Vasudeva (देवक्यां वसुदेवात्), for the protection of earthly Brahmanas and the essence of Brahmanhood (भौमस्य ब्रह्मणः ब्राह्मणत्वस्य रक्षणार्थम्).
ब्रह्मणत्वस्य हि रक्षणे रक्षितः स्याद्वैदिको धर्मः, तदधीनत्वाद्वर्णाश्रमभेदानाम्।
Because with the protection of Brahmanhood (ब्राह्मणत्वस्य हि रक्षणे), Vedic dharma (वैदिकः धर्मः) itself is protected (रक्षितः स्यात्) because of the dependence of the system of varna and ashrama on that (तदधीनत्वात् वर्णाश्रमभेदानाम्).
स च भगवान् ज्ञानैश्वर्यशक्तिबलवीर्यतेजोभिः सदा सम्पन्नः त्रिगुणात्मिकां स्वां मायां मूलप्रकृतिं वशीकृत्य, अजोऽव्ययो भूतानामीश्वरो नित्यशुद्धबुद्धमुक्तस्वभावोऽपि सन्, स्वमायया देहवानिव जात इव च लोकानुग्रहं कुर्वन् लक्ष्यते।
That Bhagavan (स च भगवान्), ever full of knowledge, lordship, power, strength, valor, and radiance (ज्ञानैश्वर्यशक्तिबलवीर्यतेजः), controlling his own primordial nature (मूलप्रकृतिं) made of the three gunas (त्रिगुणात्मिकां), though unborn (अजः), undecaying (अव्ययः), and the Lord of all beings (भूतानाम् ईश्वरः), and whose nature is ever pure, conscious, and free (नित्यशुद्धबुद्धमुक्तस्वभावः), appears (लक्ष्यते) to have taken a body (देहवानिव जातः), through his own māyā (स्वमायया), for the sake of the world’s welfare (लोकानुग्रहम्).
स्वप्रयोजनाभावेऽपि भूतानुजिघृक्षया वैदिकं धर्मद्वयम् अर्जुनाय शोकमोहमहोदधौ निमग्नाय उपदिदेश, गुणाधिकैर्हि गृहीतोऽनुष्ठीयमानश्च धर्मः प्रचयं गमिष्यतीति।
Though having no need of his own (स्वप्रयोजनाभावेऽपि), out of compassion for beings (भूतानुजिघृक्षया), he taught the twofold Vedic dharma (वैदिकं धर्मद्वयम् उपदिदेश) to Arjuna (अर्जुनाय), who was submerged in the ocean of grief and delusion (शोकमोहमहोदधौ निमग्नाय), since dharma accepted and followed by the great (धर्मः गुणाधिकैः हि गृहीतः अनुष्ठीयमानः च) will spread widely (प्रचयं गमिष्यति).
तं धर्मं भगवता यथोपदिष्टं वेदव्यासः सर्वज्ञो भगवान् गीताख्यैः सप्तभिः श्लोकशतैरुपनिबबन्ध।
The omniscient sage Veda Vyasa (वेदव्यासः सर्वज्ञः) compiled that dharma (तं धर्मं उपनिबबन्ध), as taught by Bhagavan (भगवता यथोपदिष्टम्), in the form of the Gita (गीताख्यैः), consisting of seven hundred verses (सप्तभिः श्लोकशतैः).
तदिदं गीताशास्त्रं समस्तवेदार्थसारसङ्ग्रहभूतं दुर्विज्ञेयार्थम्।
This Gita Shastra (तदिदं गीताशास्त्रम्) is the essence of the meaning of all the Vedas (समस्तवेदार्थसारसङ्ग्रहभूतं), and its meaning is difficult to grasp (दुर्विज्ञेयार्थम्).
तदर्थाविष्करणायानेकैर्विवृतपदपदार्थवाक्यार्थन्यायमपि अत्यन्तविरुद्धानेकार्थवत्वेन लौकिकैर्गृह्यमाणमुपलभ्य अहं विवेकतोऽर्थनिर्धारणार्थं सङ्क्षेपतो विवरणं करिष्यामि।
Observing that (उपलभ्य), in order to elucidate its meaning (तदर्थाविष्करणाय), the words, their meanings, and the sentence-meaning have been explained by many people (अनेकैर्विवृतपदपदार्थवाक्यार्थन्यायमपि), yet that it is taken by ordinary readers to convey multiple meanings that are mutually contradictory (अत्यन्तविरुद्धानेकार्थवत्वेन लौकिकैर्गृह्यमाणम्), I will do brief description (अहं सङ्क्षेपतो विवरणं करिष्यामि), with discernment, to determine the intended meaning (विवेकतोऽर्थनिर्धारणार्थम्).
तस्य अस्य गीताशास्त्रस्य सङ्क्षेपतः प्रयोजनं परं निःश्रेयसं सहेतुकस्य संसारस्य अत्यन्तोपरमलक्षणम्।
The purpose of this Gita Shastra (गीताशास्त्रस्य प्रयोजनम्), in brief (सङ्क्षेपतः), is the supreme good (परं निःश्रेयसं) — characterised by total cessation (अत्यन्तोपरमलक्षणम्) of saṁsāra (संसारः) along with its cause (सहेतुकस्य).
तच्च सर्वकर्मसंन्यासपूर्वकादात्मज्ञाननिष्ठारूपात् धर्मात् भवति।
This comes from dharma (धर्मात्) in the form of firm abidance in self-knowledge (आत्मज्ञाननिष्ठारूपात्), preceded by complete renunciation of all action (सर्वकर्मसंन्यासपूर्वकात्).
तथा इममेव गीतार्थं धर्ममुद्दिश्य भगवतैवोक्तम् — ‘स हि धर्मः सुपर्याप्तो ब्रह्मणः पदवेदने’ (अश्व. १६ । १२) इति अनुगीतासु।
Referring to this very Gita-based dharma (गीतार्थं धर्मम् उद्दिश्य), it has been said in the Anu-Gita by Bhagavan (भगवतैवोक्तम् इति अनुगीतासु): “This dharma alone (स हि धर्मः) is sufficient (सुपर्याप्तः) to know the state of Brahman (ब्रह्मणः पदवेदने).”
तत्रैव चोक्तम् — ‘नैव धर्मी न चाधर्मी न चैव हि शुभाशुभी ।’ (अश्व. १९ । ७) ‘यः स्यादेकासने लीनस्तूष्णीं किञ्चिदचिन्तयन्’ (अश्व. १९ । १)।
It is also said there (तत्रैव चोक्तम्): “He is neither righteous nor unrighteous (नैव धर्मी न चाधर्मी), neither auspicious nor inauspicious (न च शुभाशुभी). He who sits absorbed in one place (यः स्यात् एकासने लीनः), silently not thinking anything else (तूष्णीं किञ्चिदचिन्तयन्).”
‘ज्ञानं संन्यासलक्षणम्’ (अश्व. ४३ । २६) इति च।
And also: “True knowledge (ज्ञानम्) is marked by renunciation (संन्यासलक्षणम्).”
इहापि च अन्ते उक्तमर्जुनाय — ‘सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज’ (भ. गी. १८ । ६६) इति।
Here too, in the end, it is told to Arjuna (इहापि च अन्ते उक्तम् अर्जुनाय): “Abandon all dharmas (सर्वधर्मान् परित्यज्य) and take refuge in me alone (मामेकं शरणं व्रज).”
अभ्युदयार्थोऽपि यः प्रवृत्तिलक्षणो धर्मो वर्णानाश्रमांश्चोद्दिश्य विहितः, स देवादिस्थानप्राप्तिहेतुरपि सन्, ईश्वरार्पणबुद्ध्या अनुष्ठीयमानः सत्त्वशुद्धये भवति फलाभिसन्धिवर्जितः।
Even that which is dharma characterised by activity (प्रवृत्तिलक्षणो धर्मः) aims at worldly prosperity (अभ्युदयार्थः), directed at varṇas and āśramas (वर्णानाश्रमान्), when performed with offering to God (ईश्वरार्पणबुद्ध्या), without desire for fruits (फलाभिसन्धिवर्जितः), leads to purification of mind (सत्त्वशुद्धिः).
शुद्धसत्त्वस्य च ज्ञाननिष्ठायोग्यताप्राप्तिद्वारेण ज्ञानोत्पत्तिहेतुत्वेन च निःश्रेयसहेतुत्वमपि प्रतिपद्यते।
For a pure mind (शुद्धसत्त्वस्य), through attainment of eligibility for abiding in knowledge (ज्ञाननिष्ठायोग्यता), is understood (प्रतिपद्यते) to be the cause for arise of knowledge (ज्ञानोत्पत्तिहेतुत्वेन) and a cause for liberation (च निःश्रेयसहेतुत्वमपि).
तथा चेममर्थमभिसन्धाय वक्ष्यति — ‘ब्रह्मण्याधाय कर्माणि’ (भ. गी. ५ । १०) ‘योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये’ (भ. गी. ५ । ११) इति।
Thus, with this purpose in mind, it will be said (तथा चेममर्थमभिसन्धाय वक्ष्यति): “Offer actions to Brahman (ब्रह्मण्याधाय कर्माणि)” and “Yogis act without attachment for the purification of the self (योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्व आत्मशुद्धये).”