Freedom from self-esteem: 'mānitva' is the state of one who esteems himself, the praising of oneself; its absence is freedom from self-esteem. Freedom from pretence: making one's own dharma plain is pretence; its absence is freedom from pretence. Non-violence is the not-harming, the not-paining, of living beings. Patience is freedom from alteration when another's wrong befalls. Uprightness is straightness, the state of being unbent. The service of the teacher is the serving, by the doing of service and the like, of the teacher who teaches the means to liberation. Cleanliness is the washing-away, with earth and water, of the body's dirt, and inwardly the removal, by the cultivation of the opposite, of the dirt of the mind, passion and the rest. Steadiness is the firm state, the being resolved on the path of liberation alone. Self-restraint is the holding-in of the self: the aggregate of effect and instrument, called 'self', which works one harm, being by nature engaged in all directions, is held back onto the good path alone. Further.

Dispassion toward the objects of the senses is the recoiling, by the dwelling on their faultiness, from the objects other than the self. Freedom from egotism is the absence of the conceit of the self in the body, which is not the self; this is by way of indication, and the absence of the conceit of 'mine' toward what is not one's own is also meant. The keeping-in-view of the fault of pain in birth, death, age, and sickness is the dwelling on the unavoidability of the fault, in the form of birth, death, age, sickness, and pain, that comes with being embodied.

To speak of 'and who he is, and what his power', Krishna states the means to that knowledge, with 'absence of conceit' and so on. 'Pretence' (dambha) is the showing of greatness even when one knows the smallness of oneself, as the lexicon has it, 'pretence is the showing of greatness even when one knows one's own smallness'. 'Uprightness' (arjava) is the non-divergence of the actions of mind, speech and body.