The Bagavad Gita

There was never a time when I did not exist, nor you, nor any of these kings. Nor is there any future in which we shall cease to be.



Feelings of heat and cold, pleasure and pain, are caused by the contact of the senses with their objects. They come and go, never lasting long. You must accept them. A serene spirit accepts pleasure and pain with an even mind, and is unmoved by either. He alone is worthy of immortality.



Know this Atman

Unborn, undying,

Never ceasing,

Never beginning,

Deathless, birthless,

Unchanging for ever.

How can It die

The death of the body?

Not wounded by weapons,

Not burned by fire,

Not dried by the wind,

Not wetted by water:

Such is the Atman,

Not dried, not wetted,

Not burned, not wounded,

Innermost element,

Everywhere, always

Being of beings,

Changeless, eternal,

For ever and ever.



You have the right to work, but for the work's sake only. You have no right to the fruits of work. Desire for the fruits of work must never be your motive in working. Never give way to laziness, either.



Perform every action with you heart fixed on the Supreme Lord. Renounce attachment to the fruits. Be even-tempered in success and failure: for it is this evenness of temper which is meant by yoga.



Work done with anxiety about results is far inferior to work done without such anxiety, in the calm of self-surrender. Seek refuge in the knowledge of Brahma. They who work selfishly for results are miserable.



He knows bliss in the Atman

And wants nothing else.

Cravings torment the heart:

He renounces cravings.

I call him illumined.

Not shaken by adversity,

Not hankering after happiness;

Free from fear, free from anger,

Free from the things of desire.

I call him a seer, and illumined.

The bonds of his flesh are broken.

He is lucky, and does not rejoice;

He is unlucky, and does not weep.

I call him illumined.

The abstinent run away from what they desire

But carry their desires with them:

When a man enters Reality,

He leaves his desires behind him.

Even a mind that knows the path

Can be dragged from the path:

the senses are so unruly.

But he controls the senses

And recollects the mind

And fixes it on me.

I call him illumined.

Thinking about sense-objects

Will attach you to sense-objects;

Grow attached, and you become addicted;

Thwart your addiction, it turns to anger;

Be angry, and you confuse your mind;

Confuse your mind, you forget the lesson of experience;

Forget experience, you lose discrimination:

Lose discrimination, and you miss life's only purpose.

When he has no lust, no hatred,

A man walks safely among the things of lust and hatred.

Water flows continually into the ocean

But the ocean is never disturbed:

Desire flows into the mind of the seer

But he is never disturbed.

The seer knows peace:

The man who stirs up his own lusts

Can never know peace.

He knows peace who has forgotten desire.

He lives without craving:

Free from ego, free from pride.

This is the state of enlightenment in Brahman:

A man does not fall back from it

Into delusion.

Even at the moment of death

He is alive in that enlightenment:

Brahma and he are one.

Whatever wish men bring me in worship,

That with I grant them.

whatever path men travel

Is my path:

No matter where they walk

It leads to me.



Action does not contaminate me. I have no desire at all for the fruits of action. A man who understands my nature in this respect will never become the slave of his own activity.



He who sees the inaction that is in action, and the action that is in inaction, is wise indeed. Even when he is engaged in action he remains poised in the tranquillity of the Atman.



The seers say truly

That he is wise

Who acts without lust or scheming

For the fruits of the act:

His act falls from him,

Its chain is broken,

Melted in the flame of my knowledge.

Turning his face from the fruit,

He needs nothing:

The Atman is enough.

He acts, and is beyond action.

Not hoping, not lusting,

bridling body and mind,

He call nothing his own:

He acts, and earns no evil.

What God's Will gives

He takes, and is contented.

Pain follows pleasure,

He is not troubled:

Gain follows loss,

He is indifferent:

Of whom should he be jealous?

He acts, and is not bound by his action.

United with Brahma,

Cut free from the fruit of the act,

A man finds peace

In the work of the spirit.

Without Brahma,

Man is a prisoner,

Enslaved by action,

Dragged onward by desire.

Already, here on earth,

Before his departure,

Let man be the master

Of every impulse

Lust-begotten

Or fathered by anger:

Thus he finds Brahma,

Thus he is happy.

Shutting off sense

From what is outward,

Fixing the gaze

At the root of the eyebrows,

Checking the breath-stream

In and outgoing

Within the ;nostrils,

Holding the senses,

Holding the intellect,

Holding the mind fast,

He who seeks freedom,

Thrusts fear aside,

Thrusts aside anger

And puts off desire:

Truly that man

is made free for ever.

When thus he knows me

The end, the author

Of every offering

And all austerity,

Lord of the worlds

And the friend of all men:

O son of Kunti

Shall he not enter

The peace of my presence?

Utterly quiet,

Made clean of passion,

The mind of the yogi

Knows that Brahma:

His bliss is the highest.

His heart is with Brahma,

His eye in all things

Sees only Brahma

Equally present,

Knows his own Atman

In every creature,

And all creation

Within that Atma.

Who burns with the bliss

And suffers the sorrow

Of every creature

Within his own heart,

Making his own

Each bliss and each sorrow:

Him I hold highest

Of all the yogis.

Great is that yogi who seeks to be with Brahma,

Greater than those who mortify the body,

Greater than the learned,

Greater than the doers of good works:

Therefore, Arjuna, become a yogi.

You must know that whatever belongs to the states of sattva, rajas and tamas, proceeds from me. They are contained in me, but I am not in them. The entire world is deluded by the moods and mental states which are the expression of these three gunas. That is why the world fails to recognize me as I really am. I stand apart from them all, supreme and deathless.



But if a man will worship me, and meditate upon me with an undistracted mind, devoting every moment to me, I shall supply all his needs, and protect his possessions from loss. Even those who worship other deities, and sacrifice to them with faith in their hearts, are really worshipping me, though with a mistaken approach. For I am the only enjoyer and the only God of all sacrifices. Nevertheless, such men must return to life on earth, because they do not recognize in my true nature.



Those who sacrifice to the various deities, will go to those deities. The ancestor-worshippers will go to their ancestors. Those who worship elemental powers and spirits will go to them. So, also, my devotees will come to me.



Whatever man gives me

In true devotion:

Fruit or water,

A leaf, a flower:

I will accept it.

That gift is love,

His heart's dedication

My face is equal

To all creation,

Loving no one

Nor hating any.

Nevertheless,

My devotees dwell

Within me always:

I also show forth

And am seen within them.

Though a man be soiled

With the sins of a lifetime,

Let him but love me,

Rightly resolved,

In utter devotion:

I see no sinner,

That man is holy.

Holiness soon

Shall refashion his nature

To peace eternal;

O son of Kunti,

Of this be certain:

The man that loves me,

He shall not perish.



Whosoever works for me alone, makes me his only goal and is devoted to me, free from attachment, and without hatred toward any creature- that man, O Prince, shall enter into me.



Quickly I come

To those who offer me

Every action,

Worship me only,

Their dearest delight,

With devotion undaunted.

Be absorbed in me,

Lodge your mind in me:

Thus you shall dwell in me,

Do not doubt it,

Here and hereafter.



If you cannot become absorbed in me, then try to reach me by repeated concentration. If you lack the strength to concentrate, then devote yourself to works which will please me. For, by working for my sake only, you will achieve perfection. If you cannot even do this, then surrender yourself to me altogether. Control the lusts of your heart, and renounce the fruits of every action.



Concentration which is practiced with discernment is certainly better than the mechanical repetition of a ritual or a prayer. Absorption in God -to live with Him and be one with Him aalways- is even better than concentration. But renunciation brings instant peace to the spirit.



A man should not hate any living creature. Let him be friendly and compassionate to all. He must free himself from the delusion of "I" and "mine." He must accept pleasure and pain with equal tranquillity. He must be forgiving, ever-contented, self-controlled, united constantly with me in his meditation. His resolve must be unshakable. He must be dedicated to me in intellect and in mind. Such a devotee is dear to me.



He neither molests his fellow men, nor allows himself to become disturbed by the world. He is no longer swayed by joy and envy, anxiety and fear. Therefore he is dear to me.



He is pure, and independent of the body's desire. He is able to deal with the unexpected: prepared for everything, unperturbed by anything. He is neither vain nor anxious about the results of his actions. Such a devotee is dear to me.



He does not desire or rejoice in what is pleasant. He does not dread what is unpleasant, or grieve over it. He remains unmoved by good or evil fortune. Such a devotee is dear to me.



His attitude is the same toward friend and foe. He is indifferent to honor and insult, heat and cold, pleasure and pain,. He is free from attachment. He values praise and blame equally. He can control his speech. He is content with whatever he gets. His home is everywhere and nowhere. His mind is fixed upon me, and his heart is full of devotion. He is dear to me.



Some, whose heart are purified, realize the Atman within themselves through contemplation. Some realize the Atman philosophically, by meditating upon its independence of Prakriti. Others realize it by following the yoga of right action. Others, who do not know these paths, worship God as their teachers have taught them. If these faithfully practice what they have learned, they also will pass beyond death's power.



Sattva the shining

Can show the Atman

By its pure light:

Yet sattva will bind you

To search for happiness,

Longing for knowledge.

Rajas the passionate

Will make you thirsty

For pleasure and possession:

Rajas will bind you

To hunger for action.

Tamas the ignorant

Bewilders all men:

Tamas will bind you

with bonds of delusion,

Sluggishness, stupor.

Fruit of the righteous act

is sattva, purest joy:

As for the deeds of rajas,

Pain is their fruit:

Truly, ignorance is all

The fruit of tamas.



Hell has three doors: lust, rage and greed. These lead to man’s ruin. Therefore he must avoid them all.



Men whose temperament is dominated by sattva, worship God, in His various aspects. Men of rajas worship power and wealth. As for the rest -the men of tamas- they worship the spirits of the dead, and make gods of the ghosts of their ancestors.



The sages tell us that renunciation means the complete giving-up of all actions which are motivated by desire. And they say that non-attachment means abandonment of the fruits of action.



To love is to know me,

My innermost nature,

The truth that I am:

Through this knowledge he enters

At once to my Being.

All that he does

Is offered before me

In utter surrender

My grace is upon him,

He finds the eternal,

the place unchanging.

Give me your whole heart,

Love and adore me,

Worship me always,

Bow to me only,

And you shall find me:

This is my promise

Who love you dearly.

Lay down all duties

In me, your refuge.

Fear no longer,

For I will save you

From sin and from bondage.