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The Bhagavad Gita (Penguin Classics)

Simon Brodbeck and Laurie L. Patton

Last accessed on Tuesday January 18, 2022

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Wise men mourn neither those whose life-breath is gone, nor those whose breath remains.

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beings have beginnings which are formless, and middle states which do have form, and deaths which, again, are formless; why would one grieve over this?

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And as you discern your own dharma, you should not waver. For the warrior, there can be found nothing greater than battle for the sake of dharma.

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If you are killed, you shall reach heaven; or if you triumph, you shall enjoy the earth; so stand up, Son of Kunti, firm in your resolve to fight!

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Your authority is in action alone, and never in its fruits; motive should never be in the fruits of action, nor should you cling to inaction.

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When the mind is led by the roving senses, then it steals one’s wisdom, like the wind steals a ship on the water.

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Better one’s own dharma, even if ineffective, than the dharma of another, practised well! Better death in one’s own dharma! The dharma of another only brings on fear.

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Among humans, the person who sees non-action in action, and action in non-action, has insight; that one undertakes all actions, steady in yoga.

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Where thought is at rest, held back by the practice of yoga, and where one is content, seeing the self by the self, in the self, 21 that one knows the place of endless joy – grasped by insight, beyond the senses, and when it is firm, one does not move away from truth.

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Letting go of the fruit of action is better than focused mind. From letting go, peace soon comes.

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Purity in truth; being without fear; abiding in the yoga of wisdom; sacrifice, self-control and charity; the right path, heated discipline and study of the Vedas; 2 absence of harm; truthfulness; absence of anger; renunciation and peace; avoidance of slander; compassion for beings; freedom from lust, kindness, modesty and discretion; 3 Son of Bharata, energy, patience, courage and purity; absence of hatred; moderation in honour: these are the traits of those born to the divine condition. 4 Son of Pritha, fraud, insolence and hostile conceit; anger, rough speech too, and ignorance; these are the traits of those born to the demonic condition. 5 The divine condition leads to freedom, and the demonic condition leads to bondage.

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Son of Bharata, trust follows the truth of each guna. Humans are made of trust; they grow to become whatever they trust.

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Some who are wise say that action is full of wrong, and should be let go; and others say that action made up of heated discipline, giving and sacrifice should not be let go. 4 Best of the Bharatas, hear my final thought about this question of letting go. Letting go is also well known as threefold, Tiger among Men. 5 Acts of heated discipline, giving and sacrifice are not to be let go, but rather, carried out; for heated discipline, giving and sacrifice are purifiers of the wise. 6 But, Son of Pritha, these very actions are to be carried out after one has let go of clinging to the fruits; this is without a doubt my highest thought. 7 But renunciation of prescribed action is not fitting; the letting go of such action is said to be tamasic and arises from confusion. 8 The one who lets go of an action because of difficulty, or fear of bodily pain, thus carries out letting go in a rajasic way, and will not attain the fruit of that letting go. 9 Arjuna, when prescribed action is carried out because it is simply to be done, when one has let go of clinging to the fruit, this letting go is thought to be sattvic. 10 The intelligent one who lets go cuts away doubt and is filled with truth;

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that joy which is like poison in the beginning, and is like nectar when transformed, born from clarity in the insight of the self, is said to be sattvic; 38 that joy which is like nectar in the beginning, and poison when transformed through contact between the senses and their objects, is known as rajasic; 39 and that joy which in its beginning and in its end deludes the self, and arises from confusion, laziness and sleep, is said to be tamasic.

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One’s own dharma, however badly done, is a higher good than another’s dharma, however well done; if one performs action as set down by one’s own nature, one does not create fault.

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The one whose self is tranquil, of one being with Brahman, who neither grieves nor desires, for whom all beings are the same, gains the highest devotion to me.

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Letting go of all dharmas, take me alone as your place of rest, and do not grieve, because I will free you from all evils. 67 This should never be spoken by you to one who lacks the heat of discipline, or who is not devoted to me, or who does not want to hear what is to be said, or who sneers at me.

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