Concise Bhagavad Gita

This work is dedicated to Lord Srinivasa Govinda.
Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give as
charity, whatever austerity you perform – do that as an offering to Me. (9.27)
My natural disposition is vitiated by a sense of pity, and my mind is in utter
confusion regarding my duty. Lord, I beg you, tell me with certainty what
will lead to my good. I am Your disciple. Instruct me, who have taken
refuge in You. (2.7)
There never was a time when I did not exist, nor you, nor these kings of
men. Nor will there be any time in future, when all of us will cease to be.
(2.12)
Even as the attatinment of childhood, youth and old age is to one in this
physical life, so is the change to another body for the embodied soul. Wise
men are not deluded by this. (2.13)
He (the Atma) has neither birth nor death. Nor does he cease to be, having
been in existence before. He is unborn, eternal, permanent and primeval.
He is never killed when the body is killed. (2.20)
Just as a man gives up old garments and puts on new ones, so the embodied
self abandons worn-out bodies and assumes new ones. (2.22)
He (the Self) cannot be cut or burnt. He can be wetted or dried. Eternal,

all-pervading, immovable and motionless, He is the same for ever. (2.24)
You have the right only to work, but not to the fruits. Do not let the fruits
be the motive force for your actions. Also, do not become inactive as a
result. (2.47)
Established in Yoga, and abandoning attachments, perform all works, O

Dhananjaya, viewing success and failure with an even mind. Evenness of
mind is what is called as Yoga. (2.48)
O Partha, when all desires of the heart have been abandoned, and the Soul
finds joyous satisfaction in Itself, then is one called a Stitha-prajna (man of
steady wisdom). (2.55)
He who is not agitated in suffering, who does not long for pleasures, who is
free from attachment, fear and anger - he is called a Stitha-prajna. (2.56)
In one who dwells longingly on sense objects, an inclination towards them

is generated. This inclination develops into desire, and desire begets anger.
Anger generates delusion, and delusion results in loss of memory, which in
turn destroys his discrimination. And loss of discrimination destroys the
man. (2.62-63)
No man can, even for a moment, remain without doing work. For, everyone
is compelled to act, in spite of himself, by the Gunas of Nature. (3.5)
He who restrains his organs of action, but lets his mind dwell on sense
objects - he is a deluded person and is called a hypocrite. (3.6)
But he who controls his sense organs with his mind, and begins to practise
Karma Yoga with his organs of action, free from attachment – he excels.
(3.7)
Perform your prescribed duties. For action is superior to inaction. If you

are inactive, even the survival of the body is not possible. (3.8)
O Kaunteya, all actions in this world cause bondage, only when they are
not done as an offering to God. Therefore, perform all works for the sake
of God, without attachments. (3.9)
Those virtuous persons who eat what is left after offering to God, are
released from all sins. But the sinful ones who cook food only for their own
sake, eat only sin. (3.13)
But, whoever delights in the Self alone, who is satisifed in the Self, who
rejoices in the Self, for him there is no obligatory duty to perform. In this
world, he has nothing to gain by action. Nor does he lose anything by
abstaining from action. He is not dependent on any being for any object.
(3.17-18)
Therefore, always perform work that ought to be done, without

attachment. For, a man who works without attachment attains to the
Supreme. (3.19)
For me, Arjuna, there is nothing in all the three worlds that ought to be
done, nor is there anything unacquired that ought to be acquired. Yet I go
on working. If I did not continue to work unwearied, men all around would
have followed My way. (3.22-23)
It is natural for the senses to feel attraction and aversion for the respective
objects. Do not come under their sway, for they are the enemies. (3.34)
Swadharma (one’s own duty), even if it is faulty, is better than Paradharma

(another’s duty), even if it is well-performed. Even death in one’s
Swadharma leads to good, whereas Paradharma is fraught with fear. (3.35)
Arjuna said: But impelled by what, O Krishna, does one commit sin even
against his own will, constrained as it were by force? (3.36)
Bhagavan said: It is desire, it is anger, born of Rajoguna, insatiable and

prompting man to great sin. Know this to be the enemy here. (3.37)
O Arjuna, you and I have passed through many births; I remember them
all, but you do not, O Parantapa. Though I am birthless and imperishable,
and though I am the Lord of all beings, yet I take birth by My mysterious
power, by employing My own Nature. Whenever there is decline of
Dharma, and ascendance of Adharma, then I incarnate Myself. For the
protection of the good, for the destruction of the wicked, and for the
establishment of Dharma, I am born from age to age. He who thus
understands the true nature of My Divine birth and deeds, does not get
rebirth after leaving this body; he will come to Me, O Arjuna. (4.5-9)
Whosoever resort to Me in any way, I accept and bless them in the same
way. Men everywhere follow My path, O Partha. (4.11)
Satisifed with whatever comes without calculations, rising above the

contrasting conditions of life, without any competitive spirit, even-minded
in success and failure, a man is not bound, even if he performs all actions.
(4.22)
Learn this Truth by prostration, questioning and by service. The wise ones,
who have realised the Truth, will instruct you in this knowledge. (4.34)
By knowing which you will not fall again into such delusion, by that
knowledge you will see all beings in the Self and then in Me. (4.35)
Enlightened men see the same (Atma) in one endowed with learning and
humility, in a Brahmana, in a cow, in an elephant, and even in a dog or in a
dog-eater. (5.18)
Whatever enjoyments are born of sense contact, they are sources of

suffering only. For they have a beginning and an end, O Kaunteya. The
wise do not delight in them. (5.22)
He whose joy is within, whose delight is within, and likewise whose light is
within - that Yogi, having become Brahman, attains the bliss of Brahman.
(5.24)
Knowing Me as the Enjoyer of all worship and austerities, as the Supreme

Lord of all the worlds, and as the Friend of all beings, man attains Peace.
(5.29)
A man should uplift his self by his own mind and not allow the self to sink.
For, the mind alone is the friend of the self, and the mind alone is the foe of
the self. (6.5)
If the mind is conquered by one, it acts like a friend to him. If the mind is
not conquered, it functions as an enemy, always hostile to him. (6.6)
He who is even-minded in his outlook on well-wishers, friends, foes, the

indifferent, the neutral, the hateful, the good and even the sinful – he
excels. (6.9)
Holding the body, head and neck erect, motionless and steady, gazing at the
tip of the nose, and not looking in any direction, serene and fearless,
established in the vow of celibacy, holding the mind in check and fixing the
thought on Me, he should sit in Yoga, looking upon Me as his highest goal.
(6.13-14)
Always uniting with the Self this way, the Yogi of controlled mind, attains
the Peace of the Supreme Beautitude which abides in Me. (6.15)
Yoga is not for him who over-eats, nor for him who fasts excessively; not
for him, O Arjuna, who sleeps too much, nor for him who stays awake too
long. (6.16)
Yoga becomes the destroyer of sufferings to him who is temperate in food
and recreation, who is temperate in actions, who is temperate in sleep and
wakefulness. (6.17)
A lamp sheltered from wind does not flicker – this is the comparison used
to describe a Yogi’s mind that is well under control and united with the
Self. (6.19)

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This work is dedicated to Lord Srinivasa Govinda.

He (the Self) cannot be cut or burnt. He can be wetted or dried. Eternal,

Established in Yoga, and abandoning attachments, perform all works, O

In one who dwells longingly on sense objects, an inclination towards them

Perform your prescribed duties. For action is superior to inaction. If you

Therefore, always perform work that ought to be done, without

Swadharma (one’s own duty), even if it is faulty, is better than Paradharma

Bhagavan said: It is desire, it is anger, born of Rajoguna, insatiable and

Satisifed with whatever comes without calculations, rising above the

Whatever enjoyments are born of sense contact, they are sources of

Knowing Me as the Enjoyer of all worship and austerities, as the Supreme

He who is even-minded in his outlook on well-wishers, friends, foes, the

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