Liberation

Mokṣa — complete inner freedom — 107 verses, starred ones first.

2.54 ★ Arjuna asks: what does the truly wise person look like? How do they speak, sit, and move?
3.19 ★ Therefore: do your required action without attachment — this is the path that leads to the Supreme.
3.27 ★ All actions are done by the gunas of nature. The ego-deluded one thinks 'I am the doer' — this is the root of bondage.
6.5 ★ Lift the self by the Self; let not the self drown itself — you alone are your own friend and your own foe.
8.5 ★ Whoever at death remembers Me alone — leaving the body — attains My very Being. Of this, there is no doubt.
11.55 ★ Do My work, hold Me supreme, be My devotee, attachment-free, without enmity toward all — such a one comes to Me!
18.54 ★ Brahman-become, serene, neither grieving nor desiring, equal to all beings — he attains supreme bhakti to Me.
18.63 ★ This knowledge, more secret than all secrets, has been declared to you — reflect on it fully and act as you wish.
6.10 ☆ The yogi practises constantly in solitude — alone, mind and body subdued, free from craving and possessiveness.
6.15 ☆ Practising thus always, with a controlled mind — the yogi reaches the supreme peace of nirvāṇa, abiding in the Supreme.
6.18 ☆ When the completely controlled mind rests serenely in the Self alone, free from all desire-pull — that is called yoga.
6.45 ☆ Striving through many births, fully purified, the yogi — perfected across lifetimes — reaches the highest goal.
7.28 ☆ Those whose sin has ended — virtuous in deed, freed from dvandva-delusion — worship Me with firm resolve.
7.29 ☆ Taking refuge in Me for liberation from old age and death — they know Brahman, Adhyātma, and all of Karma.
16.1 ☆ Daivī wealth begins: abhaya, sattva-śuddhi, jñāna-yoga, dāna, dama, yajña, svādhyāya, tapa, ārjava.
18.2 ☆ Sannyāsa = abandoning desire-motivated action; tyāga = abandoning fruits of ALL action — say the learned.
18.9 ☆ Sāttvic tyāga: niyata karma done ONLY because 'this must be done,' having abandoned attachment and fruit.
18.20 ☆ Sāttvic jñāna: seeing ONE imperishable being in ALL — undivided among the divided.
18.55 ☆ By bhakti one truly knows what and who I am; then knowing Me truly, one enters into Me immediately.
18.73 ☆ Destroyed is my delusion, memory restored by Your grace — I stand firm, free of doubt, and will do Your word.
2.15 The person unmoved by pleasure and pain is fit for liberation — equanimity is not coldness but freedom.
2.39 Sankhya gave the map. Now hear Yoga — the vehicle by which you break free from the bonds of karma.
2.40 No effort on this path is ever wasted — even a little progress protects you from great fear.
2.43 Elaborate rituals for pleasure and power lead to rebirth — not liberation. The cycle continues.
2.45 The Vedas deal in the three qualities of nature — go beyond them: free from opposites, self-possessed.
2.51 Wise action without fruit-seeking breaks the birth-cycle and leads to the sorrowless state.
2.56 Unmoved in sorrow, ungreedy in joy, free from passion, fear, and anger — that is the steady sage.
2.64 Move through the world with senses free from attraction and aversion — that clarity is the natural reward.
2.65 In prasāda (inner clarity), all suffering falls away. The serene mind's wisdom becomes swiftly established.
2.71 Move through the world free from longing, free from 'mine,' free from ego — that is how peace is reached.
2.72 This is the Brahmic state. Attain it and you are never again deluded. Even at death — liberation.
3.4 Freedom from karma's bonds does not come from inaction. Perfection does not come from mere renunciation.
3.9 Action done as an offering (yajna) does not bind. All other action creates bondage. Do your work as offering.
3.13 Give first, then receive — freed from all impurity. Cook only for yourself — you eat your own sin.
3.17 The fully self-realized person has no binding duty — their joy, satisfaction, and fullness come entirely from within.
3.18 For the fully realized: neither action nor inaction gains or loses anything. They depend on no being for any purpose.
3.28 The tattva-vit sees gunas moving among gunas and does not become attached. Knowledge itself produces liberation.
3.30 Surrender all action to Me, mind on the Self, free from hope and possessiveness — then fight, free from fever.
3.31 Practice this teaching with faith and without fault-finding — you are freed from karma. No full understanding required.
4.6 Though unborn, imperishable, Lord of all — I come into being through My own Māyā. Divine birth is free, not compelled.
4.9 Whoever truly knows My divine birth and action — leaving the body, they do not return. They come to Me.
4.10 Many, freed from attachment, fear, and anger, purified by knowledge-austerity — have attained My being.
4.14 Actions don't taint Me — I have no longing for their fruits. Whoever knows Me thus is not bound by their actions.
4.15 The ancient seekers of liberation knew this — and they acted. Therefore you too must act, following the ancients.
4.16 Even the wise are confused about action vs. inaction. I will explain — knowing this frees you from all wrong.
4.19 All actions free from desire and intention; karmas burned by jñāna's fire — the wise call this one paṇḍita.
4.22 Content with what comes by chance, beyond opposites, free from envy — equal in success and failure, not bound.
4.32 Many forms of yajna spread through Brahman's mouth — all born of action. Knowing this, you will be freed.
5.2 Both sannyāsa and karma-yoga lead to liberation — karma-yoga surpasses mere renunciation.
5.3 The eternal renunciant neither desires nor hates — free from all opposites, easily freed from bondage.
5.5 What Sānkhya attains, Yoga reaches too — they are one. Who truly sees this truly sees.
5.12 The yogi abandons fruit and attains lasting peace. The non-yogi, bound to fruit by desire, is fettered.
5.17 Absorbed in That, self rooted in That, devoted to That — knowledge-purified, they reach non-return.
5.24 Joy within, delight within, light within — that yogi, become Brahman, attains brahma-nirvāṇa.
5.25 Seers with sins destroyed, doubts cut, self-controlled, devoted to all beings' welfare — they attain brahma-nirvāṇa.
5.26 For those freed from desire and anger, with controlled minds, knowing the Self — brahma-nirvāṇa exists on all sides.
5.27 Sense contacts excluded, gaze fixed between brows, breath equalized — this is the meditation posture for liberation.
5.28 With senses, mind and buddhi controlled, free of desire, fear and anger — the liberation-oriented muni is ever-free.
6.25 Gradually, gradually — with patience gripping the intellect — settle the mind into the Self and think of nothing at all.
6.28 The yogi, constantly engaging thus and freed from taint, attains infinite bliss of Brahman-contact — with ease.
7.11 I am the strength of the strong, free from craving — and the desire in beings that does not conflict with dharma.
9.1 I shall declare the most secret knowledge with realization to you who do not cavil — knowing it frees you from all evil.
9.9 These acts do not bind Me — I sit as one uninvolved, unattached to them, O Dhananjaya.
9.19 I give heat, withhold and release rain — I am immortality and death, being and non-being, O Arjuna.
9.20 Vedic ritualists drink soma, seek heaven — purified of sin, they attain Indra's realm and enjoy celestial pleasures.
9.28 Thus freed from karma's bonds — both good and evil fruits — unified in renunciation-yoga, liberated, you come to Me.
10.3 Who knows Me as unborn, beginningless, Great Lord of worlds — that one is undeluded among mortals, freed from all sin.
11.49 Be not afraid; let fear depart and your heart be glad — behold again THIS form of Mine, the familiar one!
12.15 He who neither troubles the world nor is troubled by it — free from joy, envy, fear, anxiety — he is dear to Me!
12.18 Equal to enemy and friend, honor and dishonor, cold and heat, pleasure and pain — free from all attachment!
13.24 Whoever knows puruṣa and prakṛti with the guṇas — however they live — is never born again.
13.29 Seeing the Lord equally everywhere, one does not harm the Self through the self — and reaches the highest.
13.30 Seeing all actions done by prakṛti alone and the Self as non-doer — that is true seeing.
13.32 Paramātmā: beginningless, nirguṇa, imperishable — dwelling in the body, yet neither acts nor is tainted.
14.1 Krishna reopens with the supreme jñāna above all knowledge — knowing which every muni has reached parāṃ siddhim.
14.2 Those who resort to this knowledge attain My own nature — neither reborn at creation nor disturbed at dissolution.
14.6 Sattva — luminous and stainless — yet binds the jīva through attachment to happiness and attachment to knowledge.
14.19 When the seer sees only guṇas as agents and knows what is beyond them — he attains My being.
14.20 Transcending the three guṇas, the embodied one is freed from birth-death-age-pain and attains immortality.
15.1 Saṃsāra is an eternal inverted tree rooted in Brahman; knowing this tree root to tip is true Vedic wisdom.
15.2 Guṇa-fed branches spread everywhere; in the human world, karma-roots grow downward entangling further.
15.4 After cutting the tree, seek the no-return abode — taking refuge in the Primordial Puruṣa, source of all.
16.5 Daivī wealth leads to liberation, āsurī to bondage. Do not grieve, Arjuna — you are born to the divine endowment.
16.22 Free from these three tamas-gates, one acts for one's genuine good and reaches the Supreme Goal.
17.25 Uttering 'Tat,' without fruit-desire, mokṣa-seekers perform yajña, tapas, and various acts of dāna.
18.3 Some say all karma is faulty and should be abandoned; others say yajña-dāna-tapas must not be abandoned.
18.6 Even yajña-dāna-tapas must be performed having abandoned attachment and fruits — my settled, highest opinion.
18.7 Renouncing ordained/niyata karma is not appropriate; its abandonment through delusion is declared tāmasic.
18.8 Rājasic tyāga: abandoning action as painful/from fear of body-trouble — obtains no fruit of tyāga.
18.12 Three-fold karma-fruit (evil/good/mixed) accrues after death to non-tyāgīs — never at all to genuine renouncers.
18.14 Five causes of action: body-locus, agent, various instruments, diverse efforts, and — fifth — the Divine/Fate.
18.15 Whatever action a person initiates with body, speech, and mind — right or the reverse — these five are its causes.
18.23 Sāttvic karma: prescribed, attachment-free, without rāga-dveṣa, by one not seeking fruit.
18.26 Sāttvic kartā: attachment-free, non-egotistic, firm, enthusiastic, unmoved by success or failure.
18.27 Rājasic kartā: passionate, fruit-desiring, greedy, cruel-natured, impure, subject to elation and sorrow.
18.30 Sāttvic buddhi: correctly knows pravṛtti-nivṛtti, kārya-akārya, fear-fearlessness, bondage-liberation.
18.31 Rājasic buddhi: imperfectly/wrongly discerns dharma-adharma and kārya-akārya — not as they really are.
18.35 Tāmasic dhṛti: the dull-witted one does not give up sleep, fear, grief, despondency, and pride.
18.40 No being — neither on earth nor among the devas in heaven — is free from these three guṇas born of Prakṛti.
18.46 From whom all beings arise, by whom all is pervaded — worshiping THAT through one's own duty, one attains perfection.
18.47 One's own dharma even imperfectly done is better than another's well done; svabhāva-ordained karma incurs no sin.
18.50 Learn briefly from Me how one who has attained siddhi attains Brahman — the supreme culmination of knowledge.
18.52 Frequenting solitude, eating lightly, restraining speech-body-mind, always in dhyāna-yoga, fully in vairāgya —
18.53 Releasing ego, power, arrogance, kāma, krodha, possessions — free from mine-ness, tranquil — fit for becoming Brahman.
18.64 Hear again My supreme word, most secret of all — because you are deeply beloved to Me, I will speak your benefit.
18.67 This teaching is never to be given to the non-ascetic, non-devotee, non-service-minded, or one who criticizes Me.
18.71 Even one who only hears this with śraddhā and without malice is liberated and reaches the pure worlds of the righteous.