a collection from Krishna´s words on: The Bhagavad Gita

is a reverence to the Goddess our Mother

By following ordained duties, man can attain perfection. How perfection can be attained through ones duty now listen. | chapter 18 - verse 45

From Whom arise all the beings and by Whom all this is pervaded, by worshipping Him through ones duty man can attain perfection. | chapter 18 - verse 46

Any one who tries to control the five senses superficially, recollecting at the same time in his mind the sense-objects, is nothing but a deluded soul and worshipper of falsehood. | chapter 3 - verse 6

But O Arjuna, he is better who, regulating his senses by his mind, unattached, begins karma (work) yoga with his organs of action. | chapter 3 - verse 7

Works in this world can cause bondage unless done with a sense of sacrifice (autruist service). Therefore, O son of Kunti, perform your actions for the sake of sacrifice only, free from attachment. | chapter 3 - verse 9

But, O mighty armed, the man of knowledge knowing well the truth about the division of the gunas and actions, realizing that the senses impelled by the gunas move amidst the gunas of the sense objects, is never attached to actions. | chapter 3 - verse 28

Deluded by the gunas, the ignorant indulge in actions that are driven by the gunas. But the wise, who know the truth, should not disturb them who are lazy to know and whose knowledge is incomplete. | chapter 3 - verse 29

Even a very knowledgeable person acts according to his own nature. All living beings follow their respective natures in performing actions. What then can restraint do in such circumstances? | chapter 3 - verse 33

Attachment to and aversion from the sense objects are located in the senses. No one should come under their influence for they are certainly stumbling blocks on the path. | chapter 3 - verse 34

Said Arjuna, But induced by what , O Krishna, a man commits sin even unintentionally, as if he is under some compelling force? | chapter 3 - verse 36

Lord Supreme said, Know that it is desire only, O Arjuna, arising from the quality of rajas, that becomes eventually anger, the all devouring, deeply sinful, and the most intense of all the enemies in the world. | chapter 3 - verse 37

As fire is enveloped by smoke, mirror by dust, as embryo is surrounded from all sides by the womb, so does all this is covered by lust. | chapter 3 - verse 38

All consciousness is enveloped by this eternal enemy of the wise, the inexhaustible fire, in the form of lust, O son of Kunti. | chapter 3 - verse 39

The senses, the mind and the intelligence are said to be its established seats of action. With the help of these it covers all the knowledge of the embodied and deludes him. | chapter 3 - verse 40

Therefore, O best of the Bharatas, control the senses from the very beginning and slay this great personification of sin, destroyer of knowledge and intelligence. | chapter 3 - verse 41

The senses are said to be superior, superior to the senses is the mind, superior to the mind is intelligence, and superior to the intelligence is He (the Self). | chapter 3 - verse 42

Thus, knowing Him who is beyond intelligence, and establishing the self in the self, O mighty armed, conquer this formidable enemy who is in the form of lust. | chapter 3 - verse 43

Asked Arjuna, Regarding Sanyas (renunciation), O Mighty Armed, I want to know the truth, and also about Tyaga (seva or work in detachment), O Hrisikesa and Killer of Kesi. | chapter 18 - verse 19

Replied Lord Supreme, Renunciation of desire in the performance of actions is known as Sanyas among the learned people. Renunciation of the fruit of action is declared as Tyaga by the experienced. | chapter 18 - verse 2

Some amongst men say that all work is evil and should be given up. But others say that acts of sacrifice (service), charity (to give) and penance (autruism) should not be renounced. | chapter 18 - verse 3

O Best of the Bharatas, now hear from Me with certainty about renunciation. O Tiger among men, renunciation is stated to be of three kinds. | chapter 18 - verse 4

Acts of charity, penance, should not be renounced, but performed. Sacrifice, charity and penance purify even the great men among people. | chapter 18 - verse 5

All these acts should be performed renouncing the attachment to the fruit of actions. They should also be done as duty. And this in my opinion, O Partha is the best. | chapter 18 - verse 6

Renunciation of prescribed duties is not appropriate. Renunciation of such activities due to illusion is declared as tamas (ignorance). | chapter 18 - verse 7

Renunciation of action due to unhappiness and the fear that they cause physical discomfort is called rajasic renunciation and he will not gain the fruit of renunciation. | chapter 18 - verse 8

He who performs the prescribed actions considering them as obligatory duty and renounces all attachment to the fruit of his actions, such renunciation in my opinion is sattvic in nature. | chapter 18 - verse 9

Without aversion to unpleasant work and without attachment to pleasant work, the renouncer is well entrenched in sattva. He is intelligent and free from all doubts. | chapter 18 - verse 10

For the embodied, renunciation of all actions completely is not at all possible. But he who renounces the fruit of his actions is declared as the renouncer. | chapter 18 - verse 11

The unpleasant, pleasant and mixture of both are the three kinds of fruits of works, which, after their death, come to the lot of people who have not renounced, but not to those who have renounced. | chapter 18 - verse 12

O Mighty Armed one, know from Me the five causes as declared in the Samkhya philosophy for the successful performance of all actions. | chapter 18 - verse 13

The field, the doer, the senses, numerous activities and the Divine, the fifth. | chapter 18 - verse 14

By the body and the mind whatever actions are performed by man, rightfully or wrongfully, these five are their causes. | chapter 18 - verse 15

The being who because of his impure reason sees the Self as the doer is of imperfect understanding and he known not. | chapter 18 - verse 16

Who is without the feeling of egoism, whose intelligence is not entangled, even if he has killed in this world, he has not killed and he is not bound by his actions. | chapter 18 - verse 17

Knowledge, the object of knowledge and the knower are the three forces of karma. The senses, the work and the doer are the three aspects of karma. | chapter 18 - verse 18

In the philosophy of gunas, it is said that knowledge, action and doer are also of three types, according to the threefold division of gunas. Now hear about them as they are. | chapter 18 - verse 19

That knowledge is called sattvic by which one sees all beings situated in one inexhaustible Being and undivided among the divided. | chapter 18 - verse 20

Know that knowledge as rajasic by which one sees multiple existences as different entities due to divisions. | chapter 18 - verse 21

Engaging oneself fully in ones work as if it is the end of all, without any specific reason, with little or without any knowledge and purpose is called tamasic knowledge. | chapter 18 - verse 22

Disciplined, detached, without attraction or aversion, without any desire for the fruits of actions, such actions is called sattvic in nature. | chapter 18 - verse 23

With the desire for the fruits of actions, with egoism, performing the same actions again and again with great labor, such action is called rajasic in nature. | chapter 18 - verse 24

Actions that are binding, destructive, cruel, without regard for consequences, initiated out of price, arrogance and delusion are called tamasic in nature. | chapter 18 - verse 25

Freed from attachment, without any egoism, filled with firmness and enthusiasm, without any feeling towards success or failure, such a doer is said to be a sattvic doer. | chapter 18 - verse 26

Passionate and attached to the fruits of work, greedy, violent, impure, subject to joy and sorrow, such a doer is declared to be of rajasic in nature. | chapter 18 - verse 27

Inappropriate, crude, stubborn, deceitful, malicious, lazy, morose, procrastinating - such a doer is called tamasic in nature. | chapter 18 - verse 28

The threefold division of intelligence and stability according to the gunas as described by Me in detail, now listen O Dhananjaya. | chapter 18 - verse 29

What should be done and what should not be in the performance of works, fear and fearlessness, bondage and liberation, he who knows, his understanding, O Partha, is sattvic in nature. | chapter 18 - verse 30

What is dharma (righteousness), what is adharma (unrighteousness), what is work and what is not who knows it incorrectly, his intelligence, O Partha, is rajasic in nature. | chapter 18 - verse 31

The ignorant who considers adharma (unrighteousness) as dharma (righteousness) and in all respects is perverted, O Partha, his intelligence is tamasic in nature. | chapter 18 - verse 32

The firmness (will power, stability) by which one holds the mind, prana, senses and all activities, through yoga , free from distraction, that firmness, O Partha, is sattvic in nature. | chapter 18 - verse 33

But for the sake of dharma, desires and wealth, O Arjuna, who wields his firmness, out of attachment, desiring the fruit of his actions, O Partha it is rajasic firmness. | chapter 18 - verse 34

And by which dreaming, fear, sorrow, grief, arrogance, one does not give up - the firmness of that foolish person is tamasic in nature. | chapter 18 - verse 35

Now hear from Me, O Best Among the Bharatas, the three kinds of happiness, by the practice of which one enjoys and also achieves the ending of sorrow. | chapter 18 - verse 36

That which is like poison in the beginning but in the end becomes like nectar, that happiness is said to be sattvic in nature, which gives rise to self-knowledge and bliss. | chapter 18 - verse 37

Born out of attachment with sense objects, which is like nectar in the beginning and becomes like poison in the end, that happiness is regarded as rajasic in nature. | chapter 18 - verse 38

That happiness which deludes the self from the beginning to the end, born of sleep and laziness, is quoted as tamasic happiness. | chapter 18 - verse 39

Said Arjuna, Those who give up the scriptural injunctions, but continue to worship you with full faith, what is their devotion O Krishna? Is it sattvic, rajasic or tamasic ? | chapter 17 - verse 1

Replied Lord Supreme, In three ways exists the faith of the embodied according to their own nature, sattva, rajas and also tamas. Now, hear that from Me. | chapter 17 - verse 2

Everywhere, O Bharata, faith is in accordance with one's (level of) purity. A person is made up of his faith. As his faith, so is he. | chapter 17 - verse 3

The sattva people worship gods. The rajasic ones worship Yakshas and Rakshasas (celestial spirits and demons), and the remaining tamasic people worship fallen spirits and ghosts. | chapter 17 - verse 4

Against scriptural injunctions perform harmful penances those ascetic people, filled with conceit, egoism, desire, passion and strength. | chapter 17 - verse 5

Subjecting the entire body to senseless torture, and along with it all the elements there in, including Me also who is situated with in the body. Know them to be certainly demonic Tamasic in nature. | chapter 17 - verse 6

Food is also found to be tasty in three ways, as are sacrifices, austerity and charity. The difference amongst them, now listen. | chapter 17 - verse 7

Increasing longevity, purity, strength, health, happiness and taste, juicy, oily, durable in nature, is the food liked by sattvic people. | chapter 17 - verse 8

Bitter, sour, salty, hot and spicy, burning, is the food liked by rajasic people, which gives them unhappiness, sorrow and disease. | chapter 17 - verse 9

Stored and devoid of any juices, dried, foul smelling, decomposed, left over and indigestible food is dearer to the men of tamasic nature. | chapter 17 - verse 10

The yagna (offering), which is performed without the desire for the fruit of the yagna, that yagna is certainly performed with the mind fixed in sattva nature. | chapter 17 - verse 11

Desiring the fruit of action, for the purpose of display and show, the sacrifice that is performed, O Bharata, know it to be of rajasic nature. | chapter 17 - verse 12

Without proper order, without the distribution of food, without mantras, without charity to the priests, devoid of faith, the yagna becomes recognized as tamasic in nature. | chapter 17 - verse 13

Worship of gods, of the twice born, of the spiritual teacher and of the knowledgeable; celibacy and non cruelty, this is called austerity of the body. | chapter 17 - verse 14

Dispassionate words that are truthful, pleasant and beneficial and also used in the recitation of the Vedic scriptures , this is said to be austerity of speech. | chapter 17 - verse 15

Mental satisfaction, gentleness, silence, self-control, purification of thoughts, this is called the austerity of mind. | chapter 17 - verse 16

When performed with exceptional faith, this austerity of three kinds, by men who have no desire for the fruit of their actions, is called sattvic. | chapter 17 - verse 17

Austerity that is performed for gaining popularity and honor and also for display is regarded in this world as rajasic, which is also unstable and distracted (or without concentration). | chapter 17 - verse 18

The austerity that is performed out of foolishness, struggle and by self torture, with an intention to harm others, this is referred as tamasic in nature. | chapter 17 - verse 19

The charity that is worth giving, given without any expectation, according to the time and place and to the deserving person, is remembered as sattvic. | chapter 17 - verse 20

The charity which is given for the sake of a reciprocal advantage or with the expectation of a result, or given in return (for some advantage or gain), or given grudgingly or with difficulty, that charity is to be remembered as rajasic. | chapter 17 - verse 21

That charity which is given without consideration for the time and place, to undeserving persons, without due respects, without proper knowledge, is said to be tamasic in nature. | chapter 17 - verse 22

The three states of My Devi (Creative Energy), namely sattva (purity and truthfulness), rajas (pride and arrogance) and tamas (slothfulness and ignorance) have evolved from Me only. I am not in them though they are in Me. | chapter 7 - verse 12

Deluded by these three modes of nature all the beings in the whole world do not recognize Me, who is supernal and inexhaustible. | chapter 7 - verse 13

It is indeed very difficult to overcome maya (illusion) caused by these three modes of Nature. Those who take shelter in Me alone can do so. | chapter 7 - verse 14

The men without intelligence think that I have come into this world from nowhere, not knowing My inexhaustible and highest state of existence. | chapter 7 - verse 24

I do not manifest My illumination every where. Covered by yoga maya (the state of illusion), these deluded people do not know My Supreme Existence that is unborn and inexhaustible. | chapter 7 - verse 25

When a seer recognizes appropriately none other than the three qualities in the performance of actions (Gunas), he knows the Supreme beyond the gunas and comes to My consciousness. | chapter 4 - verse 19

Going beyond these three gunas, the embodied is freed (from these ills) originating from the body - birth, death, old age and sorrow, and attains immortality. | chapter 4 - verse 20

That which is to be known I will now declare to you by knowing which immortality is attained. The eternal Supreme Brahman is neither sat (true) nor asat (untrue) it is said. | chapter 13 - verse 13

Everywhere hands and feet It has, Everywhere eyes, heads and faces, everywhere in the world ears. Everything It envelops sitting. | chapter 13 - verse 14

Source of all the senses and qualities, but devoid of any senses, detached but bearing all, without qualities but partaker of the qualities. | chapter 13 - verse 15

Outside and inside of all beings, moving and non moving, and also very subtle and incomprehensible, far away but also very nearer | chapter 13 - verse 16

Undivided but situated in the beings divided, bearer of beings but also to be known as the devourer and illuminator. | chapter 13 - verse 17

Among the illuminated the very illumination , beyond the darkness It is said to be. Knowledge, to be known and the end of all knowledge, It is in the hearts of all. | chapter 13 - verse 18

Thus the body (the matter) and also the knowledge and the knowable all explained briefly. My devotee who knows all this by that understanding attains My State. | chapter 13 - verse 19

Prakriti (the Creative energy) and Purusha (the pure consciousness) know that they had certainly no beginning . All distortions and qualities know for certain arise out of Prakriti only. | chapter 13 - verse 20

For the purpose of performing actions only is said to be Prakriti. Purusha is for pleasure and pain to enjoy only, it is also said. | chapter 13 - verse 21

Purusha alone seated in Prakriti enjoys the qualities produced by Prakriti. Because of association with the gunas (qualities), the division of reality and unreality take birth. | chapter 13 - verse 22

The Overseer, Regulator, Bearer, Enjoyer, the Great Lord, the Supreme Soul indeed is said to be. In the body (he is) Purusha, the transcendental. | chapter 13 - verse 23

Any one who knows thus Purusha and also Prakriti with the Gunas (qualities), in spite of his present ways, shall never born again. | chapter 13 - verse 24

Whatever that takes birth even minutely, pure, moving and non-moving, is due to the union of the Kshetra (matter) and Kshetragna (consciousness). Know it thus, O Best of Bharatas. | chapter 13 - verse 27

The Lord of the Universe is established equally in all living beings, as the indestructible in the destructible. He who sees thus does really see. | chapter 13 - verse 28

Seeing Him equally everywhere, the Lord situated equally in all, he does not degrade his Self by his self and he will reach the transcendental state. | chapter 13 - verse 29

He who sees Prakriti alone performing all the actions and the Self as the Non-doer does actually see. | chapter 13 - verse 30

When he sees the multitude of diverse beings united in One and spread there from, he attains Brahman. | chapter 13 - verse 31

Because He is eternal, without qualities, this transcendental and inexhaustible soul, while dwelling in the body, neither does any thing nor gets entangled, O Son of Kunti. | chapter 13 - verse 32

As the omnipresent sky, because of its subtle nature, does not get entangled, the Soul also is not entangled in the body though present every where. | chapter 13 - verse 33

Just as the sun illuminates the whole wide world, the Soul illuminates the whole body, O Bharata. | chapter 13 - verse 34

The difference between Kshetra (matter) and Kshetragna (consciousness), whoever perceives with his eyes of wisdom and also the liberation of the being from the hands of Prakriti, know that they go the Supreme only. | chapter 13 - verse 35

By following ordained duties, man can attain perfection. How perfection can be attained through ones duty now listen. | chapter 18 - verse 45

From Whom arise all the beings and by Whom all this is pervaded, by worshipping Him through ones duty man can attain perfection. | chapter 18 - verse 46

He whose intellect is disinterested, who has subdued his self, free from desires attains through renunciation the state of freedom from action and reaction. | chapter 18 - verse 49

There is none either on earth or in the world of gods, who is free from the influence of these three gunas born of Prakriti. | chapter 18 - verse 40

Brahmins, kshatriyas, the vaishyas and the sudras, O Paramtapa, are divided (into these categories ) in the performance of their duties, on the basis of their in born gunas only. | chapter 18 - verse 41

Equanimity, self-control, austerity, purity, forgiveness, honesty, knowledge, wisdom, and belief in God - are the duties of a Brahmin arising out of his nature. | chapter 18 - verse 42

Valor, vigor, firmness, resourcefulness, not fleeing from the battle field, generous, leadership (or lordship) , are the duties of a kshatriya arising out of his nature. | chapter 18 - verse 43

Cultivation, protection of cows, trade are the duties of a vaishya born out of his nature. Action involving service to others is the duty of a sudra endowed by nature. | chapter 18 - verse 44

According to the division of gunas and actions, the fourfold division of castes was created by Me. Although I am the creator of this fourfold division, do know that I am the inexhaustible non-doer. | chapter 4 - verse 13

Actions do not touch Me, nor have I any desire for the fruit of My actions. He who knows me thus is never bound to his works. | chapter 4 - verse 14

Thus knowing, the ancient seekers of salvation performed their actions and attained salvation. Therefore you also should perform your actions in the same manner as the ancients did in the remote past. | chapter 4 - verse 15

Even the learned men are confused about the meaning of action and inaction. This difference now I will explain to you, by knowing which you will be liberated from this unfortunate situation. | chapter 4 - verse 16

Certainly one should have a clear knowledge of what is action, what is inaction and what is wrong action, for mysterious are the ways of action. | chapter 4 - verse 17

He who sees action in inaction and inaction in action, is wise among all men. He is the accomplished yogi who has succeeded in performing actions. | chapter 4 - verse 18

He whose all undertakings are devoid of desires, whose actions are burnt in the fire of knowledge, he is declared as a scholar by the wise. | chapter 4 - verse 19

Renouncing all attachment to the fruits of his actions, ever satisfied, without seeking shelter or protection, depending upon nothing, he certainly does nothing though he is engaged in actions. | chapter 4 - verse 20

Without any desire or expectation, mind and self under control, giving up all possessions, using the body solely for bodily functions, he incurs no sin. | chapter 4 - verse 21

Happy and contended with whatever he has obtained unintentionally, free from jealousy and the sense of duality, equal in both success and failure, he is not bound by his actions, although he is engaged in actions. | chapter 4 - verse 22

He who is free from attachment, who is liberated, whose mind is established in knowledge, whose actions are but actions of sacrifice only, his actions are completely dissolved. | chapter 4 - verse 23

His offering is Brahman, his oblation is Brahman, his sacrificial fire is Brahman, the sacrificer is Brahman. He certainly attains Brahman who finds Brahman situated in all activities. | chapter 4 - verse 24

Some offer sacrifices to gods by performing yajnas, while the mystics worship the Supreme Brahman perfectly by offering the self as sacrifice in the fire of Brahman. | chapter 4 - verse 25

Some offer their senses such as hearing in the fire of self-restraint, others offer words mantras) and similar objects of the sense in the fire of the senses. | chapter 4 - verse 26

Others in order to achieve supreme wisdom, through control of the mind and the senses, offer the functions of their senses and of the life breath as objects of sacrifice in the fire of yoga called self-control that is illuminated by wisdom. | chapter 4 - verse 27

Some perform sacrifice with materials, some with austerity, some with yoga (like hatha yoga, raja yoga, etc.), some with the study of the Vedas, some with knowledge and some by taking strict vows. | chapter 4 - verse 28

Some yogis offer outward breath into inward breath, others inward into outward breath. Some controlling the movement of their breathing practice pranayam (breath control). | chapter 4 - verse 29

Others by restricting the intake of food, sacrifice their very vital breath into the life breath. All these are well informed in the art of sacrifice and have purified themselves of all sin by such acts of sacrifice. | chapter 4 - verse 30

He who partake the life nourishing food of such sacrifices attain the eternal state of Brahman. O Superior among the Kurus, never is this world (fit) for him who does not perform sacrifice. How can be the other world ? | chapter 4 - verse 31

Thus all these various forms of sacrifice sprang forth from the face of the Brahman (parts of the Vedas). Know them all to have originated from karma only. Knowing thus you will attain salvation. | chapter 4 - verse 32

Acquire that knowledge of sacrifices, by approaching a learned person, by making humble enquiries and by serving him. These self-realized souls can initiate you into this knowledge because they have seen the truth. | chapter 4 - verse 34

By knowing this you are never again drawn into illusion, O Pandava for by gaining that knowledge you begin to see all creatures in your self and also in Me. | chapter 4 - verse 35

Even if you are the most sinful of all the sinners in the world, by the raft of divine knowledge, you can cross this ocean of miseries. | chapter 4 - verse 36

Just as fire burns the wood into ashes, O Arjuna, the fire of divine knowledge burns all actions into ashes. | chapter 4 - verse 37

The Vedas speak of the three gunas (qualities). Transcend the three gunas and go beyond the dualities, ever established in sattva( purity), indifferent to personal welfare, and ever established in the self. | chapter 2 - verse 45

Established in Yoga, do your duties. O Arjuna. sacrificing all attachment, with the same attitude towards success and failure. Equanimity of mind in all situations is called yoga. | chapter 2 - verse 48

The yogi of equal mindedness can get rid of both his good and bad gains in this very life. Therefore. engage yourself in this yoga , for yoga is but skill in performing actions. | chapter 2 - verse 50

Performing activities with equanimity of mind, leaving aside the concern for the results, great men are liberated forever from the bonds of birth and death and go beyond the world of illusions. | chapter 2 - verse 51

Arjuna asked, He who is established firmly in the equanimity of his mind (samadhi) and has attained skill in the stability of mind (sthithapragna), what is his language? How does he speak and how does he sit and walk? | chapter 2 - verse 54

Said Lord Supreme like this, When a person gives up all the desires in his waking mind, and when his self is turned inward and satisfied within itself, at that time he is said to be a 'sthithaprajna' ( one who is stabilized in awareness). | chapter 2 - verse 55

Undisturbed when there is adversity, indifferent to happiness, free from attachment, fear and anger, he is called a sage of stable mind. | chapter 2 - verse 56

Who is everywhere free from relationships, who does not praise or loathe favorable or unfavorable circumstances, his mind is stabilized. | chapter 2 - verse 57

He who can withdraw his senses completely from the sense objects, the way a tortoise withdraws its limbs , his intelligence is firmly established. | chapter 2 - verse 58

Sense object cease to torment him who practices abstention, although the taste for them still remains in his consciousness. Even that feeling will also disappear completely when he experiences the Supreme State. | chapter 2 - verse 59

The sense forcibly throw out of balance even the mind of a man who has complete knowledge of discrimination and is trying his best to control them. Therefore he who subjugates all his senses by keeping them firmly under his full control, and seated properly meditates upon Me, his intelligence is stabilized. | chapter 2 - verse 60

By constantly thinking of sense objects, one develops attachment with them. From attachment is born desire, and from desire comes anger. | chapter 2 - verse 61

From anger develops delusion, from delusion comes confusion of memory, from confusion of memory loss of intelligence, and when intelligence is lost, the breath of life is also lost. | chapter 2 - verse 62

But a man whose mind is under control, even if moving among the sense objects, as his senses are also under his control, he is freed from passion and anger and attains Divine Mercy. | chapter 2 - verse 63

On achieving God's mercy, all his suffering is destroyed, and he becomes cheerful. In that cheerful state, his buddhi (intelligence) is sufficiently established. | chapter 2 - verse 64

(Without God's mercy) there cannot be intelligence or happiness. And the one who is not established in peace, where is happiness for him? | chapter 2 - verse 65

The senses certainly drive away the intelligence of a person whose mind is constantly engaged even if in only one of his roaming senses, just as the winds blow away a boat that is floating on the waters. | chapter 2 - verse 66

Therefore O mighty armed Arjuna, when the senses are controlled from all directions from the sense objects, his intelligence is firmly established. | chapter 2 - verse 67

The state which is considered as night (unknown) by all the beings is a state of enlightenment for the awakened soul, but the state in which all beings think they are awake is perceived as night by enlightened seer. | chapter 2 - verse 68

As the ocean which is though full of water remains unagitated when the river waters continue to flow into it, the awakened soul remains undisturbed by the stream of desires flowing into him. Not by him who is desirous of fulfilling his desires. | chapter 2 - verse 69

He who gives up all his desires and lives without the awareness of any need, without any sense of ownership and egoism, he attains peace. | chapter 2 - verse 70

This is the state of realization, O Partha, after achieving which one is not deluded. At the time of death, if one remains in this state of consciousness, one achieves the state of Brahma nirvana (the state of Supreme realization.) | chapter 2 - verse 71

Asked Arjuna,  What are the symptoms of transcendence of the three qualities, O Lord, what is the conduct and how also are these transcended? | chapter 14 - verse 21

The Supreme Lord replied, Illumination, activity and delusion, O Pandava, who neither abhors when prevailing nor desires when absent. | chapter 14 - verse 22

Seated unconcerned, unmoved by the gunas, aware that gunas are acting, he is stable and never shaken. | chapter 14 - verse 23

Alike in pleasure and pain toward a piece of earth, a stone, a piece of gold, alike and steady towards the desirable and the undesirable, equal in defamation and self-adulation. | chapter 14 - verse 24

Alike in honor and dishonor, equal to friends and foes, removing all egoistic effort in the performance of actions - he is said to have risen above the gunas. | chapter 14 - verse 25

Let the yogi constantly keep his mind concentrated in his self, sitting alone in a secluded place, self-controlled, without desires and without any sense of possessiveness. | chapter 6 - verse 10

In a clean place placing his firm seat, neither too low nor too high, covered with soft cloth, deer skin and kusa grass. | chapter 6 - verse 11

There upon, sitting on that seat, with single minded concentration, keeping his mind, senses and activities under firm control, he should practice yoga for self-purification. | chapter 6 - verse 12

Holding his body, neck and head firmly in a single line, and still, concentrating his gaze on the tip of his nose and not distracting himself | chapter 6 - verse 13

With tranquil mind, but without fear, following brahmacharya (vows of celibacy), mind completely subdued and fixed in Me, the Yogi should sit and make Me his ultimate goal. | chapter 6 - verse 14

Practicing thus, ever established in the Self, with disciplined mind, the Yogi attains the highest peace and nirvana in My world. | chapter 6 - verse 15

Upon Me fix your mind, in Me operate your intelligence, and thereafter without doubt you shall live in Me only. | chapter 12 - verse 8

If you are unable to concentrate your mind steadily upon Me, then strive to attain Me by practicing (Bhakti) Yoga, O Arjuna. | chapter 12 - verse 9

If you are not competent to practice Yoga, then do My work dedicating it to Me. By doing work for My sake you will achieve (spiritual ) perfection. | chapter 12 - verse 10

If you are not interested in doing even this, then seek refuge in My Yoga, renouncing the fruit of all your actions, established in the self. | chapter 12 - verse 11

Certainly knowledge is better than practice, but better than knowledge is meditation, superior to which is renunciation of the fruits of actions. Indeed after renunciation there is only peace. | chapter 12 - verse 12

Without any hatred towards all beings, friendly and compassionate, without any sense of possessiveness, without any egoism, equal in pleasure and pain and forgiving. | chapter 12 - verse 13

The Yogi who is always contended, self-controlled, strongly determined, his mind and intelligence offered to Me, that devotee is dear to Me. | chapter 12 - verse 14

He who nether disturbs the world nor is disturbed by it, who is free from joy, envy, fear and excitement - he is dear to me. | chapter 12 - verse 15

He who is without expectations, pure, dexterous, impartial, undisturbed, renouncing all effort in undertakings - that devotee is dear to Me. | chapter 12 - verse 16

He who neither likes nor dislikes, neither bemoans nor desires, who has renounced both the auspicious and the inauspicious and who is full of devotion to me- he is dear to ME. | chapter 12 - verse 17

Equal to friend and foe, in honor and dishonor, heat and cold, pleasure and pain and equally free from all attachment. | chapter 12 - verse 18

Equal to being criticized or praised, silent, contended with whatever he has, without a fixed abode, stable minded, engaged in devotion- that devotee is dear to Me. | chapter 12 - verse 19

But who follows completely the immortal dharma (righteousness) as ordained, with faith, holding Me as the Supreme such devotees are exceedingly dearer to Me. | chapter 12 - verse 20

By following ordained duties, man can attain perfection. How perfection can be attained through ones duty now listen. | chapter 18 - verse 45

From Whom arise all the beings and by Whom all this is pervaded, by worshipping Him through ones duty man can attain perfection. | chapter 18 - verse 46

.. a reverence to the Goddess