भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते | रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे
bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate . rātryāgame.avaśaḥ pārtha prabhavatyaharāgame
阿周那（Pārtha）啊！這眾生之群，一次又一次地誕生，卻在夜晚來臨時不由自主地消逝；白晝來臨時，又再次生起。
O son of Prtha, after being born again and again, that very multitude of beings disappears in spite of itself at the approach of night. It comes to life at the approach of day.
「無明」（Avidya）、「欲」（Kama）和「業」（Karma）是將個體束縛於輪迴（Samsara）的三個結。欲念源於無明。人們努力追求並享受他們渴望的對象。在這種活動中，他們透過「愛憎」（RagaDvesha）的力量，偏愛某些人，傷害另一些人。因此，他們被困在輪迴的巨輪中，必須一次又一次地轉生，以收穫自己行為的果報。他們因自己「業」（Karma）的力量而反覆生滅。個體靈魂因被無明、欲念和活動所束縛，而失去了獨立性。因此，他們受制於輪迴的悲傷、痛苦和苦難。為了在他們心中產生厭離，激發對解脫的渴望，並消除「人會收穫未曾做之事」或「人不會收穫已做之事」的錯誤信念，主說所有眾生在白晝來臨時不由自主地一次又一次地生起，並在夜晚來臨時消逝（由於無明所生的欲念引起的行為或業）。
Avidya (ignorance)? Kama (desire) and Karma (action) are the three knots that bind the individual to Samsara. Desire is born of Avidya. Man exerts to attain and enjoy the objects of his desires. During this activity he favours some and injures others through the force of RagaDvesha (love and hatred or attraction and repulsion). Therefore he is caught in the wheel of Samsara or transmigration. He has to take birth again and again to reap the fruits of his own actions. He repeatedly comes forths and dissolves through the force of his own Karma.The individual souls have lost their independence as they are bound by ignorance? desire and activity. Therefore they are subject to the sorrows? miseries and pains of this Samsara. In order to create dispassion in their minds and a longing for liberation in their hearts? and to remove the fallacious belief that a man reaps the fruits of what he has not done or that he does not reap the fruits of what he has done? the Lord has said that all creatures involuntarily come into being again and again at the coming of the day and dissolve at the coming of the night (on account of the actions or Karmas caused by desire born of ignorance).