Picture of Radha and Krishna Hindu Gods

Bhagavad-Gita means “Song of the Divine”

It is a guide for yoga (“Yoga meaning the ‘union with the divine’) yoga is the spiritual perfection in order to obtain the second birth, the realization of the self.

Background information
The Bhagavad Gita has 700 verses in 18 chapters written in Sanskrit.

The Bhagavad Gita is a part of the epic poem “Mahabharata” written by the wise saint Vyasa. It is considered the essence of Vedas and Upanishads. The story of Mahabharata is about the battle between Pandavas and Kauravas. Bhagavad Gita is the spiritual dialogue between Shri Krishna and Arjuna on the Kurukshetra battlefield. Shri Krishna is the driver of Arjuna’s chariot.

A selection is of the verses

47. Only the deed may be your fruit and never the fruit. Do not have as a basis the fruit of deeds; do not bind yourself to the deed.

51. The wise people who practice the yoga of knowledge, relinquishing themselves of the fruit born of the fact, freed from the chain of rebirths, go to the land without pain.

52. When your knowledge goes beyond the confusion, then you will become uneasy about what you are given to hear or why you have heard.

53. When the mind, buoyed by revelation, will remain firm and determined in meditation, then you will get yoga.

56. About the one with the mind undisturbed in pain and happiness, left with desires, devoid of passion, fear and anger, he is said to be an ascetic with an unwavering mind.

57. He who is separated from everywhere, whether he acquires good or evil, does not rejoice and not be angry, he has unwavering wisdom.

58. The one who always withdraws his senses from their objects, such as the turtle’s limbs [in its shell], has unwavering wisdom.

59. The objects disappear for the incarnate, who does not feed on them, but the taste remains; even the taste disappears by seeing the Supreme.

60. Even to the wise man who is in control, a son of Kunti, the shattered senses drag the mind with force.

61. Mastering all your senses, stay focused, having me as your ultimate goal; he who has his senses in control, he has unwavering wisdom.

62. In the man who always directs his thought towards the objects of the senses, the connection with them is born; the desire arises from the connection; and out of desire comes anger;

63. An anger arises from the disorder of the mind, from the disturbance of the mind – the loss of the mind, the loss of the mind – the destruction of the mind, and by the destruction of the mind it is destroyed.

67. Minds overwhelmed by the wandering of the senses, wisdom is taken as the ship of wind, on the waters.

71. The man who bypassing desires lives without desires, without thinking of “mine” and “I”, that one comes to peace.

Yoga of the deed

4. Not by abstention from deeds does man attain to unrighteousness, nor by renunciation of the world does spiritual attainment occur.

6. The one who controls his organs of action stands still, but brings back to mind the objects of the senses with the disturbed being, the one is said to be pretended.

7. The one who controls his senses with his mind, an Arjuna, goes to the yoga of the act through the organs of action, of course, it differs from the others.

17. But the man that rejoices only in himself, and findeth contentment only in himself, that findeth his quietness in himself, hath nothing left to do.

18. One does not find support in what is done or not done here on Earth; and of all beings, it depends on none, for nothing.

19. He therefore commits the deed to be done, always detached from it, because the man who makes the detachment reaches its peak.

21. As the one in the forehead behaves, so do the other people; the canons he makes are followed by the world.

27. All facts are fulfilled by the Trends of Nature; the one with the Self disturbed by me thinks: “I am the doer.”

30. By entrusting to me all the facts, with the mind to the Supreme Self, being without desires and devoid of “my” thought, I fought, escaped from the turmoil of doubt.

35. His own law, even with deficiencies, is better than the law of another, even with respected care; it is better to perish in your own Law; The law of another is dangerous.

Arjuna said:

36. By whom does man rule when he commits sin, though he does not want it, a Varsney, as though he were forcibly shot?

Bhagavat said:

37. This is either the desire, this is the hatred, each born of the rajas tendency, the great devourer, the great evil; to know that this is the enemy here on Earth.

39. Hidden is the knowledge of the wise by this eternal enemy, who in the form of desire, a son of Kunti, is a difficult fire to extinguish.

40. His dwelling place is the senses, the internal sense and the mind; by these they disturb the incarnate, hiding the Knowledge.

42. The senses are counted above their objects; above the senses is the internal sense; above the inner sense is the mind; above the mind is this [Self].

43. Thinking on the one who is above the mind, leaning on [your] Self, you kill, you the one with the big arm, the enemy of whom you hardly approach, whose form is the desire.

Yoga of knowledge and deed

19. Whoever passes on any deed, without will and determination, whose deeds are burned by the fire of knowledge, the enlightened say that he is a wise man.

20. Leaving the fruit of deeds, always satisfied, free even if he has passed the deed, he does nothing.

21. Without desires, with the mind and body controlled, forsaking any worldly good, committing the deeds only with the body, he does not attract any sin.

22. Satisfied with what is happening to him, passed beyond duality, lacking in selfish feelings, the same in success and failure, even in deed, is not bound.

36. Even though you are the most sinful of all sinners, you will overcome all this suffering, with the ship of Knowledge.

41. The master of the Self, who by yoga has renounced deeds, and by Knowledge has cast doubt on that Dhananjaya, the facts no longer chase him.

42. Therefore, cutting with the sword of the Knowledge of Self doubt from the heart, born of ignorance, go to yoga, and rise, a Bharata.

Yoga of renunciation

10. He who does the deed by giving all the deeds to the Brahman, forsaking any connection, sin is not caught, like the water of the lotus leaves.

22. The joys born from the contact of the senses are the mark of pain. They have a beginning and an end, a son of Kunti; the wise do not find joy in them.

23. Whoever in this world, before he can free himself from the body, can master the zombi born of love and hatred, that man is united and happy.

24. Only the one who has the inner happiness, the inner joy, as well as the inner light, that yogin who becomes one with the Brahman, reaches extinction in the Brahman.

28. The ascetic with the mind, the internal sense and the mastered senses, whose ultimate purpose is liberation, free of desire, fear and mercy, only that which is released forever.

Yoga for concentration

2. To know that the one who is called renouncing is yoga, a son of Pandu; because no one becomes a yogi without giving up the desire.

4. It is said of the one who gave up all desires that he came to yoga only when it is not connected with the objects of the senses and the facts.

9. The one with the equal spirit, when he is between the benevolent, the friends, the enemies, the indifferent strangers, the people of scorn, relatives, virtuous or sinful, he differs from the other people.

16. Yoga is not for the one who eats too much, neither for the one who does not eat at all, nor for the one who sleeps too much and for the always awake one, an Arjuna.

17. Yoga that destroys suffering is for the one who is in food and rest, in gestures and in deeds, in sleep and in waking.

18. When thought, mastered, without desires, liberated from all passions, is fixed in itself, then it is said that man is united in yoga.

19. “Like the flame that is not quenched by the wind” – this is the resemblance made to the yogi with the mastery thinking, which practices the yoga of the Self.

20. When the thought stops, rejected by the yoga exercise, and when it looks at its Self, it finds contentment within itself.

24. Leaving completely all the passions born of desire, completely controlling with the internal sense all the senses.

25. Little by little, he can stop with the mind sustained by judgment, with the internal sense fixed in his Self, without thinking of anything.

26. Whenever the internal sense would appear restless or unstable, always, by mastering it, be brought into submission in Himself.

27. On the yogi with the calm inner sense, with the calm passions, unclean, becoming one with the Brahman, the supreme happiness penetrates him.

35. Without a doubt, you one with the big arm, the mind is difficult to restrain and restless, but it can be subjected, a son of Kunti, through repeated exercise and renunciation.

The mystery of the royal mystery

26. If a leaf, a flower, a fruit, or water is given to me with love, I enjoy these offerings of the humble love of the humble one.

30. Even a bad man, given to me with an exclusive love, must be counted as a good man; his judgments are just.

31. Soon he becomes virtuous, and reaches eternal peace; to know, son of Kunti, the one who gives me does not perish.

Yoga of self-giving

8. Put your heart in me; enter into me with your mind; in me you will live after that, no doubt.

12. Knowledge is better than exercise; the concentration of the mind exceeds the Knowledge; The renunciation of the fruits of the facts transcends the concentration of the mind, and the silence comes immediately after the renunciation.

13. Without hating any being, friendly and compassionate, without thinking “mine” and “I”, the same in pain or joy, patiently.

14. Always satisfied, the yogin with mastery self, who keeps his decisions, chasing me with heart and mind, the one given to me, that one I love.

17. He who does not rejoice, does not hate, does not grieve, does not wish, who gives up good and evil, the one so gifted, that I love.

18. The same with the enemies or friends, as in honor and contempt, in cold and heat, the same in happiness and pain, escaped from launch,

19. Relentlessly insulting or praising, silent, content with everything, homeless, with unwavering mind, given to me – so is my dear man.

Yoga of discrimination between nature and spirit

27. He who sees the Supreme Divine Master ascending the same everywhere, imperishable when they perish, is the one who sees.

28. For if he sees the Divine Master ascending the same way everywhere, he does not strike himself, and thus reaches the supreme condition.

Yoga unlike the three tendencies

5. Sattva, rajas and tamas are the Trends born of Nature; they chain in the body, you the one with the big arm, the incarnate incarnate.

9. Sattva links happiness, rajas – action; Tamas, however, enveloping Knowledge, is bound to release.

17. From the sattva is born the Knowledge, from the rajas the living desire; delusion and disturbance of mind come from tamas, as does ignorance.

23. He who stands as a foreigner is not troubled by Trends, he who only says to him “Trends work”, which is aimed and not blinked,

24. The same to suffering and happiness, contented, looking the same at a lump of earth, stone or gold, indifferent to what he liked and disliked, unwavering, indifferent to defamation and praise,

25. Relentless in honor and contempt, careless of a friend or foe, renouncing to pass on any fact, he is said to have gone through the Trends.

Yoga the distinction between the divine and the demonic state

1. Lack of fear, purity of heart, steadfastness in Knowledge and yoga, giving, restraint, sacrifice, teaching, asceticism, right bearing,

2. Fearlessness, truth, lack of anger, renunciation, peace, carelessness, pity for the living, restlessness, gentleness, selflessness, gratification,

3. Strength, forgiveness, determination, cleanliness, non-enmity, pride are those of one born for a divine state!

4. Poverty, contempt and pride, anger and harshness, as well as ignorance belong to the one born for a demonic state.

8. They say that the world is without truth, without basis, without master, born without causal chain, having the desire as the basis; what else ?

10. Surrender to desires that cannot be fulfilled, full of zeal, pride, and contempt, because of the disturbance of the mind, evil apprehensions come out in vain.

11. Contained with countless worries that end with death, having above all the desires and joy of the flesh, trust that this is all,

12. Chained by hundreds of fools, ruled by desire and anger, they want to gather riches in unrighteous ways to fulfill their lusts.

16. Haunted by innumerable thoughts, entangled in the web of the disorder of the mind, seized by the fulfillment of lusts, they fall into the unclean hell.

17. Full of self, vain, full of pride and wealth, he sacrifices only by name, with zeal, not as ordained.

18. Support selfishness, force, contempt, desire and anger, I hate myself and others, pismuiters.

21. This gate of the inferno in which the Self is lost is understood: desire, hatred and lust; Therefore, these three are rejected.

Yoga of renunciation and liberation

9. If the deed is fulfilled by saying “it must be done”, by rejecting the chaining before it, as well as by its fruit, this denial is counted as belonging to the sattva.

23. The deed ordered, devoid of chaining, fulfilled without desire or hatred by one who does not want the fruit – it is said to belong to the sattva.

24. But the deed which is carried out with great effort by the one who pursues the object of desire or with selfishness – is said to belong to rajas.

25. The fact that due to the disorder of the mind does not take into account the consequences, losses, injury and why it is possible – it is said to be tamas.

47. Its own law is better, though imperfect than a properly enforced foreign law; in doing what is his nature, man does not attract his sin.