Bhagavad Gita 27 Verses Versets

ESSENTIAL BHAGAVAD GITA
IN
27 VERSES
LESSENTIEL DE BHAGAVAD GITA

EN
27 VERSETS
By / Par
Koosraj KORA VENCIAH
Mauritius/ Ile Maurice
koosradha@gmail.com
1 Koosraj Kora Venciah Bhagavad Gita: 27 verses/versets
ESSENTIAL BHAGAVAD GITA: 27 VERSES
1. na hi jnena sada pavitram iha vidyate

tat svaya yoga-sasiddha klentmani vindati// 4.38
2. reyo hi jnam abhysj jnd dhyna viiyate

dhynt karma-phala-tygas tygc chntir anantaram// 12.12
3. prakte kriyamni guai karmi sarvaa

ahakra-vimhtm kartham iti manyate// 3.27
4. gun etn attya trn deh deha-samudbhavn

janma-mtyu-jar-dukhair vimukto 'mtam anute // 14.20
5. purua prakti-stho hi bhukte prakti-jn gun

kraa gua-sago 'sya sad-asad-yoni-janmasu// 13.21
6. sattva rajas tama iti gu prakti-sambhav

nibadhnanti mah-bho dehe dehinam avyayam// 14.5
7. praktyaiva ca karmi kriyamni sarvaa

ya payati tathtmnam akartra sa payati // 13.29
8. nsato vidyate bhvo nbhvo vidyate sata

ubhayor api do 'ntas tv anayos tattva-daribhi// 2.16
9. yath prakayaty eka ktsna lokam ima ravi

ketra ketr tath ktsna prakayati bhrata// 13.33
ketra-ketrajayor evam antaram jna- caku
10.
bhta- prakti -mokam ca ye vidur ynti te param// 13.34
adhibhta karo bhva purua cdhidaivatam
11.
adhiyajo 'ham evtra dehe deha-bht vara // 8.4
12.
karmay evdhikras te m phaleu kadcana
m karma-phala-hetur bhr m te sago 'stv akarmai// 2.47
13.
14.
niyata kuru karmatva karma jyyo hy akarmaa

arra-ytrpi ca te na prasiddhyed akarmaa// 3.8
mtr-spars tu kaunteya toa-sukha-dukha-d

gampyino nitys ts titikasva bhrata // 2.14
brahmay dhya karmi saga tyaktv karoti ya
15.
lipyate na sa ppena padma-patram ivmbhas// 5.10
tri-vidha narakasyeda dvra nanam tmana
16.
kma krodhas tath lobhas tasmd etat traya tyajet// 16.21
uttama puruas tv anya paramtmety udhta
17.
yo loka-trayam viya bibharty avyaya vara// 15.17
vara sarva-bhtn hd-dee 'rjuna tihati
18.
bhrmayan sarva-bhtni yantrrhni myay// 18.61
upadra-numant ca bhart bhokt mahevara
19.
paramtmeti cpy ukto dehe 'smin purua para// 13.22
20.
kmais tais tair hta-jn prapadyante'nya-devat

ta ta niyamam sthya prakty niyat svay// 7.20
21.
yog yujta satatam tmna rahasi sthita

ekk yata-citttm nirr aparigraha// 6.10
22.
anai anair uparamed buddhy dhti-ghtay
tma-sastha mana ktv na kicid api cintayet// 6.25
23.
ruti-vipratipannte yad sthsyati nical
samdhv acal buddhis tad yogam avpsyasi// 2.53
24.
sama payan hi sarvatra samavasthitam varam
na hinasty tman-tmna tato yti par gatim// 13.28
25.
tam eva araa gaccha sarva-bhvena bhrata
tat-prasdt par nti sthna prpsyasi vatam// 18.62
26.
yas tv tma-ratir eva syd tma-tpta ca mnava
tmany eva ca santuas tasya krya na vidyate// 3.17
27.
labhante brahma-nirvam aya ka-kalma
chinna-dvaidh yattmna sarva-bhta-hite rat// 5.25
1. BG 4.38
There exists (vidyate) not indeed (na hi) any

purifying agent (pavitram) here in this world (iha)
like (sada) the Light of Self-knowledge or
intuitive realization (jnena). Those advanced in
karmayoga (yoga-sasiddha- Integrative Selfless
Action: acting without a discrete sense of personal
doership and ownership and realizing that all
actions are actually done by All-Powerful Nature)
eventually (klena) enjoys (vindati) this (tat) Light
of Integrative Awareness intimately (svaya)
within oneself (tmani). (4.38)
4-38 En vrit [hi], il n'est rien [na vidyate] en ce
monde [iha] d'aussi purifiant [pavitra] que
[sada] la connaissance spirituelle [jnena].
Ceux qui ont atteint lpanouissement spirituel
dans le Yoga [yoga sa-siddha], voient jaillir
[vindati] spontanment [svaya], avec le temps
[klena], cette sagesse spirituelle [tad] en euxmme [tmani].
2. BG 12.12
The pursuit of knowledge for understanding

(jnam) is better than (reya) mechanical
practices or rituals (abhyst). Meditation
(dhynam) is considered (viiyate) to be better
than accumulation of knowledge for mere
hypotheses (jnt). The capacity or readiness to
give up (tyga) attachment to the results of actions
(karma-phala) by abandoning the misconception
of personal doership/ ownership is by far better
than contemplation (dhynt). Immediately after
(anantaram) such renunciation (tygt), peace
(ntir) comes into being. (12.12)
12-12 En effet [hi] la qute de la connaissance

[jna] est bien meilleure que/suprieure
[reya] la pratique rituelle et traditionnelle
[abhyst]; la mditation intuitive [dhyna]
surpasse [viiyate] la connaissance thorique
[jnt]; la capacit de renoncer [tyga] aux
fruits des actions [karmaphala] surpasse la
pratique mditative [dhynt]; car la paix
[nti] suit instantanment [anantara] le
renoncement [tygt].
3. BG 3.27
Cosmic Nature (prakti) acts through her preset active

patterns/modes/states (gunaih) in material nature like
balance or harmony (sattva), imbalance or motion
(rajas), and disbalance or disruption (tamas), which
also manifest in consciousness as conscious/clear
experience (sattva), subconscious/unclear experience
(rajas), and unconscious/dark experience (tamas).
Everywhere in existence (sarvaa), it is Cosmic
Nature alone which keeps triggering and performing
(kriyamni) all types of activities (karmi). Thus
(iti) deluded by limited egoic thinking (ahakravimhtm), people (falsely) believe (manyate) the
story that "i am the doer of actions (kartham). (3.27)
3-27 Les actions [karmi] dans tous les cas et

partout travers le cosmos [sarvaa] sont
accomplies [kriyamni] par les trois types de forces
et aspects [guai: ordre, agitation, chaos] de la nature
matrielle [prakte]; celui dont l'esprit [tm] est
illusionn ou hypnotis [vimha] par le concept de
lgosme [ahakra], cependant [iti], pense/
considre/ croit [manyate]: "J'en suis l'auteur"
[kart aha]. (Quand un des agents de laction [la
pense] se prend pour lauteur cest dbile!)
4. BG 14.20
Know that beyond (attya) these (etn) three (trn)

shifting constraints (gun) in material nature and
experience (vide B.G-3.27), the embodied aware
presence of being or Life-Spirit (deh - purua) is
ever free from (vimuktah) the sufferings and
distresses (dukhair) relating to birth (janma),
death (mtyu) and decay (jar) - all arising from
(samudbhavn) the (mistaken) identification with
the mutable and perishable bodily field (deha)
and, in that transcendental realm, one enjoys
(anute) the imperishable (amtam) ground/home
of fulfilment, which is OneSelf. (14.20)
14-20 La conscience profonde de LEtre Vivant

animant les corps [deh], jouit [anute] de
l'immortalit [amta], tant au-del de [attya]
ces [etn] trois [trn] types de contraintes et
dispositions naturelles [gun] concurrentes;
elle est intouche [vimukta] par les souffrances
[dukhai] manant du corps [deha sam
udbhavn] et lies la naissance [janma], la mort
[mtyu], la vieillesse [jar].
5. BG 13.21
The Intelligent Immanent Life-Energy (purua:

animating basis Adhi-daivatam or Ivara embodied),
abiding with/in the gross bodily field of interacting
forces, forms, functions and flows (prakti-stho),
seemingly undergoes/experiences (bhukte) these three
states/characteristics/conditionings (gun), which are
born out of the activities of the gross phenomenal field
(prakti-jn). Owing to (kraa) Its entanglement in
different forms, forces, functions, contexts, capacities,
characteristics and conditionings (gua-sago), It
(purua: Intelligent Actualising Life-Energy) gets
embodied (janmasu) in conscious (sad: conscious and
intelligent) and unconscious (asad: instinctive and
gross) species and entities (yoni). (13.21)
13-21 LEtre Vivifiant Immanent [purua - la

prsence intime dEtre], se situant [stha] dans la
nature active [prakti] du corps, exprimente/subit
[bhukte] les dispositions concurrentes [gun 3
types de contraintes naturelles] nes de la Nature
matrielle [praktijn]. Son association aux types
denvironnements gntiques [guna saga] est la
cause [karaa] de Sa naissance [asya janmasu] en
des matrices [yoni] dots dun esprit conscient ou
instinctif [sad-asat].
6. BG 14.5
Balance in body and clarity in consciousness (sattvam:

wellness, stability, intelligence; wake), imbalance in
body and agitation in mind (rajas: activity, instability,
passion, dream), disbalance in body and disruptive mind
(tama: disease, distability, disruption, darkness, sleep)
are thus (iti) the three constraining and competing
modes/states/characteristics/ conditions (gu) that
are manifested out of the gross bodily field in
phenomenal existence (prakti-sambhav). Arjuna!
These three conditions seemingly bind (nibadhnanti)
the immutable and inexhaustible (avyayam) LifeEnergy (dehinam purua) into the body-mind complex
(dehe). (14.5)
14-5 Les qualits gntiques et environnementales

[gu] lies la stabilit, la puret et la vertu
[sattva], limpulsivit, leffervescence et la
passion [raja], lindiffrence, la dcadence et la
cruaut [tama] proviennent [sambhav] de
lactivit de la Nature matrielle [prakti]; elles
enchanent/limitent [nibadhnanti] au corps [dehe] la
conscience de L'Etre Immanent Immuable
[avyaya] animant les corps [dehna], grand
guerrier [mahbho].
7. BG 13.29
One who actually sees (payati) that it is indeed the

Grand Field of diversified phenomenal forms and
forces [prakty along (ca) with its gun or
threefold material modes/states] that alone (eva)
keeps performing and accomplishing (kriyamni) activities (karmi) everywhere and in all
respects (sarvaa) and who therefore (tath)
intimately apperceives OneSelf (tmnam - one's
immutable true being beyond phenomenal
reality)] as Non-doer (akartram - actionless) such a one (sa) truly sees (payati - sees the whole
truth). (13.29)
13-29 Quiconque [ya] peroit avec lucidit

[payati] peut voir [payati] que les actions
[karmi] sont entirement et dans tous les cas
[sarvaa] accomplies [kriyamni] sans aucune
exception [eva ca] par lactivit de la Nature
matrielle, du cosmos [prakty] et qu'ainsi
[tath] le Soi [tmna - lEtre] n'est jamais
l'agent/lauteur [akartra].
8. BG 2.16
The unreal (asata - fictitious phenomenon like the

doer-self, generated by ego in consciousness) has
no (na) actual existence (bhva) while the real
(sata - ones true fundamental Spirit or OneSelf)
can never actually cease to be (nbhvo). Seers of
the truth (tattva-daribhi) are certainly (api tu)
those who have intuitively seen/ realised (da)
the striking difference (anta) between these two
(ubhayo) dimensions (real v/s unreal). (2.16)
2-16 Cest un fait indniable que le non-tre ou

l'irrel [asata] n'a pas [na vidyate] d'existence
en soi [abhva]; on sait aussi que l'tre ou le
Rel [sata] ne cesse jamais [na vidyate] d'exister
[bhva]. La vrit profonde de ces deux
diffrents principes [anta ubhayo] a t
intuitivement perue [da] ainsi uniquement
[api tu] par ceux [anayo] qui voient lucidement
[daribhi] la Ralit/Vrit ultime [tattva].
9. BG 13.33
O son of Bharata, just like (yath) there is only one

(eka) sun (ravi) that illuminates and vivifies
(prakayati) this entire phenomenal world of ours
(ktsna lokam), similarly (tath) know very
clearly that there is only One Indivisible AllEmbodying Life-Spirit (ketr or tmnam) that is
illuminating and enlivening (prakayati) all the
interconnected bodies and parts in this entire
unified phenomenal field of existence (ketram
ktsnam). (13.33)
13-33 De mme [yath] que l'unique [eka] soleil

[ravi] illumine et anime [prakayati] tout
[ktsna] dans ce monde [ima loka], de mme
[tath] lUnique Etre Immanent et Vivifiant
[ketr] illumine et anime [prakayati] la totalit
[ktsna] du champ corporel [ketra],
Bhrata. [Un seul soleil illumine plusieurs
plantes dans son champ. Un seul Etre Immanent
anime plusieurs corps dans Son champ.]
10. BG 13.34
Those (ye) alone (evam) who, through the eyes/vision

of intimate direct insight (jna-caku), can see
through the distinction (antaram: difference) between
(i) the phenomenal field of diversity as experienced
only through the bodily field (ketra) and (ii) the
immutable all-encompassing indivisible Intelligent Life
of the ever-changing field (ketra-jayo: Aware
Being, Reality) and who can also realize (vidu) the
ever-free (mokam) status of immutable Aware
Presence in relation to any manifested/materialised
form of the grand phenomenal field (bhta- prakti),such ones (te) get established (ynti) in the Ultimate
(param) Being. (13.34)
13-34 Ceux [ye] qui, grce la vision de la Sagesse,

de lIntelligence [jna-caku], ont peru/ralis
[vidu] la diffrence [antara] entre le champ
corporel [ketra] et le Connaisseur Intelligent et
Immuable du champ [ketra-jayo] ainsi que le
moyen de se dlivrer [moka] de la nature [prakti]
matrielle [bhta], ceux-l [te] atteignent [ynti]
lUltime [para].
11. BG 8.4
Know that (i) basic material form (adhibhta:

whatever is grounded in material energy) is what is
experienced as being of (bhva) perishable/ divisible/
changing (karo) nature; and (ii) basic immanent
actualising Life-Power (adhidaivatam: what basically
upholds existence unconditionally as a whole, at both
macrocosmic and microcosmic levels) is the Intelligent
Life-energy within material phenomena (puruah:
aliveness in sentient beings and livingness in insentient
objects); (iii) basic enlightening spiritual awareness
(adhiyajah) in the living body is indeed to be realised
as OneSelf (aham), endowing the consciousness of
living bodies (deha-bht) with a higher purpose/
blessing (vara), other than surviving, adapting,
procreating, enjoying, suffering, etc. (8.4)
8-4 Le champ matriel/physique des objets et des

entits [adhi-bhta] est de nature [bhva]
prissable et divisible [kara]; lnergie vivifiante
immanente [adhi-daivata] qui anime le champ est
la Prsence Indivisible dEtre [purua]; et la
conscience spirituelle [adhi-yaja] est en effet [eva]
lveil du Soi au Soi [aha - Etre] ici, dans ce corps
[atra dehe], qui procure une grce spciale [vara] la
conscience des tres corporels [deha-bht vara].
12. BG 2.47
You (te: as kart, a natural instrument of action in

consciousness, an expression of lower material nature) have
only (eva) the right and responsibility (adhikra) to choose
(to perform or not) actions to be done (karmai), (and that
decision will inevitably produce ensuing consequences).
You, as only one of the instrumental causes of action and its
fruition, have no real (m kadcana) entitlement to the fruits
(phaleu) thereof. You (as action choosing-initiating egoself) can neither (m) alone be instrumental in (hetur bh)
the fruition or harvest of action (karma-phala) nor (m) can
you keep remaining (sango) inactive (akarmai). (2.47)
Note: the five instrumental causes of action and its fruition
are: (i) the living body, (ii) action choosing agent or ego, (iii)
capabilities/ competencies, (iv) innate drive/endeavor, and
(v) creativity/genius. (see 18.14)
2-47 Ntant quun des agents/instruments* de laction

parmi dautres, tu nas de contrle, de droit que [te
adhikra eva] sur le choix de laction [karmai], mais
aucunement [m kadcana] sur ses fruits [phaleu]. En te
mprenant pour lagent/lauteur, ne vis pas que pour les
[m hetu bh] fruits de laction [karmaphala]; aussi ne
tattache pas non plus [m astu saga] linaction ou
linertie [akarmai]. Note:- les 5 agents/instruments de
laction sont: (i) le corps vivant, (ii) lego qui a la
responsabilit de choisir, (iii) les capacits/comptences, (iv)
leffort/la motivation, et (v) la crativit. (voir 18.14)
13. BG 3.8
Consciously choose to perform (kuru) or get

engaged in the activities (karma) of your (tvam)
daily life as laid down by the socially accepted
norms and values (niyatam); for indeed (hi) active
engagement in life (karma) is far better than
(jyyah) slothful disengagement or inactivity
(akarmanah). Know that it would not be possible
(na prasiddhyed) for you (te) to even maintain the
physical bodys survival and development (arraytrpi ca) without engaging in proper activity or
work (akarmaa). (3.8)
3-8 Accomplis consciemment [tva kuru]

lobligation [karma] qui t'est socialement
prescrite [niyata], car l'action/lengagement
[karma] est suprieure [jyy] l'inaction
[akarmaa]; mme [api] la survie [ytr] de ton
[te] corps [arra] ne serait pas possible [na
prasiddhyet] sans l'action [akarmaa].
14. BG 2.14
O son of Kunt (kaunteya), the experiences that

arise simply (tu) from sensory contacts with
objects/events (mtr-spar) give rise to (d)
happiness and distress (sukha dukha); they are
nonpermanent (anity) just like the coming
(gama) and going (apyina) of winter (ta) and
summer (ua) seasons. These sensorial and
seasonal experiences (tn) O scion of Bharata
(bhrata), one must learn to bear them without
being unduly disturbed (titikasva) just like we
learn to cope with seasonal changes. (2.14)
2-14 Il ny a que [tu] le contact des sens [spara]

avec leurs objets respectifs du champ matriel
[mtr], fils de Kunt [kaunteya], qui engendre
[d] le froid [ta] et le chaud [ua], le plaisir
[sukha] et la souffrance [dukha]. phmres
[anity], ayant un dbut et une fin, ils vont et ils
viennent [gama apyina] comme les saisons.
Endure-les avec patience et courage [tn
titikasva], Bhrata!
15. BG 5.10
One, who as an instrumental of action, chooses to

engage in the activities of daily life (karmi) by
giving up (tyaktv) egoic attachment (sagam) to
such actions (and to the false sense of doership)
while consciously resigning the fruits/ ensuing
results thereof unto the Cosmic Active Unified
Field (brahmai) of natural forms and forces (that
is actually doing everything, everywhere in
existence and in consciousness), such awakened
one is never soiled (lipyate na sa) by selfdelusional reactions (ppena) just like (iva) a lotus
leaf (padma patram) is untouched by water
(ambhas). (5.10) [Elevate work into worship.]
5-10 Celui qui [ya] choisit dagir [karoti] en

ddiant consciemment [dhya] toutes les
actions [karmi] l'tre qui anime et active le
cosmos dans sa totalit [brahmai] et en
abandonnant [tyaktv] l'attachement goste
[saga], n'est pas souill [sa na lipyate] par la
raction dlusoire et obscure [ppena] tout
comme [iva] la feuille [patra] de lotus [padma]
(qui n'est pas mouille) par l'eau [ambhas].
16. BG 16.21
There are three (tri-vidham) doorways (dvram) to

human self-alienation and self-degeneration (narakasya
creating hellish conditions in consciousness), which
are highly destructive (nanam) of ones fine light of
integrative self-awareness (tmana). These are
compulsive obsessive arousals in consciousness of (i)
egocentric pleasure-seeking & lust with regard to
objects and events (kma), of (ii) frustration & hatred
(krodha) with regard to events and relationships, and
of (iii) insufficiency & greed (lobha) with respect to
wealth and possessions. This (etat) destructive triad
(trayam) should therefore (tasmt) be seen through deep
alert attention and given up (tyajet) at all costs (for an
integrated life or for a life of integrity). (16.21)
16-21 Triple [trividha] est la porte [dvra]

infernale [narakasya: qui conduit la souffrance et
labaissement de ltre humain] de la conscience
dlusoire et obscure, destructrice [nana] de la
lumire spirituelle en soi [tmana]: (i) le dsir
obsessif [kma], (ii) la colre compulsive [krodha]
et (iii) lavidit cupide [lobha]. Donc [tasmt], il faut
consciemment choisir dabandonner [tyajet] cette
[etat] infernale triade [traya].
17. BG 15.17
Beyond/besides (tu) the two known intertwined aspects

(kara purua & akara purua) of being (materialenergy [aparprakriti] and experiential-energy
[parprakriti]), there is yet another (anyah)
Transcendental Being/Life (uttama purua), thus (iti)
obviously declared (udhta) to be the Ultimate
OneSelf (paramtm); It (yo) permeates, animates
(viya) and upholds together as a whole (bibharti) the
three worlds (loka-trayam) of insentient, sentient and
conscious entities in the form of the inexhaustible
(avyaya) One Cosmic Life- Power (vara, aum, adhidaivatam,). (15.17) Beyond divisible (kara) and
indivisible (akara) aspects of being (purua).
15-17 Mais [tu] il est une autre [anya] Prsence

Immanente de lEtre [purua] Suprieure [uttama]
la dimension matrielle divisible et la dimension
exprientielle de lEtre qui est indivisible. Cette
dimension transcendentale est appel [udhta] le
Soi/Moi Suprme [paramtm], le Tout-Puissant
[vara] Imprissable, Intarissable [avyaya], qui
[ya], imprgnant [viya] les trois [traya] mondes
[loka] des entits inanimes, animes et conscientes,
les soutient [bibharti].
18. BG 18.61
The Almighty Immanent Life-Power, upholding

the whole cosmos as an integrated whole (vara),
abides (tihati) within the core or heart space (hddee) of all phenomenal entities of prakriti (sarvabhtnm), O Arjuna, driving (bhrmayan) all of
them (sarva-bhtni) (to actions, interactions and
reactions) by Its innate (diversifying and
individuating) illusory power of bewilderment
(myay) as if they were all (mere individual
puppets of actions, thoughts and emotions
helplessly abiding by the Will/Play/Script of
vara) mounted on an ever-revolving machine
(yantra- rhni). (18.61)
18-61 LEnergie Cosmique Vivifiante Toute

Puissante [vara] rside [tihati] dans lespace
spirituel du cur [hd-dee] de tous les tres
[sarva-bhtn], Arjuna; ce Tout-Puissant
les fait tournoyer [bhrmayan] par la puissance
de Son Pouvoir dIllusion [myay] comme s'ils
taient monts [rhni] sur une machine
tournoyante [yantra].
19. BG 13.22
What is also called (uktah) the background light of

awareness or the unseen witness (upadra), the
invisible all-allowing/all-sanctioning indwelling
presence (anumant) as well as (ca) the ground/
basis (bhart: holding/bearing everything as a
whole), the One to whom all experiences playfully
happen (bhokt), the great immanent/all-holding
Almighty Life-Power (mahevara), and the
Supreme Spirit/Oneself (paramtm: Ones Superconscious Self) in this (asmin) alive body-mind
field (dehe) is thus indeed called (ca api uktah) the
Ultimate Life Energy (purua para). (13.22)
13-22 LEtre Immanent [purua] Suprme

[para] dans ce corps physique [dehe] est aussi
appel [ca api ukta] le Tmoin Invisible [upa
dra], la Prsence Approbatrice [anumant],
qui supporte tout [bhart], qui exprimente tout
[bhokt], le Grand Tout-Puissant [mahevara],
le Soi Ultime [paramtma].
20. BG 7.20
Those, who are without clear understanding of the

truth (hta-jn), are bound to get helplessly
driven by (niyat) their innate/egoic (svay)
material pre-dispositions (prakty) and to offer
worship and reverence (prapadyante) to godly
representations (devat - based on traditions,
myths, imagination and belief systems) other than
(anya) the true living vara (the only immanent
Almighty worthy of worship and surrender) by
resorting to (sthya) various types of (tam tam)
rites and regulations (niyamam) believing that such
worship will provide quick gratification of their
varieties of (tai tai) cravings (kmai). (7.20)
7-20 Ceux dont la connaissance spirituelle [jn] a

t emporte [hta] par de multiples [taistai] dsirs
matriels [kmai], vnrent [prapadyante] des
divinits [devat] autres que [anya] Le ToutPuissant vara et ont recours [sthya] telle ou telle
pratique rituelle [ta ta niyama], y tant
contraints [niyat] par leur disposition matrielle
[prakty] goste [svay]
21. BG 6.10
May the yogi (yog one embracing the Spiritual

Way to Oneness within the heart) be constantly
(satatam) mindfully connected (yujta) to the
Aware Presence of OneSelf (tmnam), while
remaining (sthita) alone (ekk), all by oneself, in
a secluded place (rahasi), while consciously
maintaining consciousness rooted into OneSelf
(citta-tm) with earnest discipline and dedication
(yata), without entertaining or nurturing any hopes
and expectations of what should happen
(nir), without holding on to anything in
particular (aparigraha). (6.10)
6-10 Que le yog se recueille et mdite

constamment en son cur/tre [yujta satata
tmna], demeurant [sthita] dans un lieu isol
[rahasi], solitaire [ekk], tout en sefforant de
maintenir consciemment l'esprit et le corps
ancrs dans le Soi [yatacitttm], n'attendant
rien en retour [nir], et sans aucune ide de
gain personnel [aparigraha].
22. BG 6.25
Moment by moment, step by step (anai

anair), through alert intelligence (buddhy)
and with the help of firm resolve (dhtightay), let the flow of attention be
withdrawn within (uparamet) and let the mind
(mana) to be kept rooted in OneSelf (tmasastham), without even (na api) entertaining
any single (kicit) movement of thought in
consciousness (cintayet). (6.25)
6-25 Qu'il dirige son attention de lextrieur

[uparamet] graduellement, petit--petit
[anai anai] par la force de lintelligence
veille [buddhy] arm de patience rsolue
[dhtightay], ayant [ktv] l'esprit [mana]
tabli [sastha] dans le Soi [tma], sans
mme le besoin [na api kicit] de penser ou
rflchir [cintayet].
23. BG 2.53
When (yad) ones consciousness is no longer

bewildered or carried away (vipratipann) by the
diverse scriptural dogmas and interpretations
(ruti) and when ones intelligence (buddhi;
capacity for direct insight) remains (sthsyati)
steady (nical) and still (acal) in non-dual
whole awareness of Being (samdhau: samdhi),
then (tad) Self-realisation or Spiritual Oneness
(yogam) comes into being (avpsyasi). (2.53)
2-53 Quand [yad] ton intelligence [te buddhi],

nest plus emporte/confuse [vipratipann] par
les dogmes et interprtations des traditions
[ruti], elle se tiendra [sthsyati] inbranlable
[nical] et ferme [acal] dans lUnicit de lEtre
ou du Soi [samdhau], alors [tad] tu atteindras
[avpsyasi] lUnion Spirituelle [yoga].
24. BG 13.28
One endowed with the fine/rare (hi) capacity of

intelligence or deep insight can see (payan) the
one and same (samam) immutable Almighty
Immanent Driving Life-Power (varam) dwelling
equally (samavasthitam) everywhere (sarvatra)
within all perishable entities of phenomenal
existence; such an enlightened one will never
consciously (tman) choose to harm (hinasti),
alienate or delude oneself (tmna) [deluded
belief is the root cause of suffering] and can thus
finally merge into (yti) the ultimate or highest
(parm) state of Being (gatim), ones true Timeless
Home. (13.28)
13-28 Vraiment [hi], celui qui voit [payan] le

mme [sama] Etre Tout-Puissant Cosmique
[vara] prsent partout et en tout de faon
gale [sarvatra samavasthita], ne pourra jamais
nuire [na hinasti] soi-mme [tmna]
sciemment [tman], et par consquent [tata], il
se dissout finalement dans [yti] lUltime
[par] Demeure de lEtre [gati].
25. BG 18.62
O scion of Bharata, surrender (araam gaccha)

unto That (tam) Almighty Immanent Cosmic LifePower (prabhuh/ ivara) alone (eva) with your
total consciousness and heart (sarva-bhvena wholeheartedly). By the grace (prasdt) of that
Original Being (tat), upholding the entire existence
as a whole and residing within the heart/core of
every living entity, you will come to (prpsyasi)
supreme peace (par nti) and the timeless
(vatam) Ground of fulfillment (sthnam).
(18.62)
18-62 Prends [gaccha] refuge [araa] en

LEtre Tout Puissant uniquement [ta eva], de
tout ton tre [sarvabhvena], Bhrata; par Sa
Grce [tat prasdt], tu obtiendras [prpsyasi] la
Paix [nti] Suprme [par] et la Demeure
ternelle [sthna vata].
26. BG 3.17
One who (ya) indeed (tu) takes delights in

OneSelf (tma-rati) alone (eva), who stays
(syt) totally fulfilled in OneSelf (tma-tpta)
and who can remain contented (santua) with
OneSelf (tmani) alone (eva ca), such (tasya) a
human being (mnava) has nothing more left
(na vidyate) to accomplish (kryam) in life for
fulfilment. (3.17)
3-17 Mais [tu] pour l'tre humain [mnava]

dont le bonheur ne provient que du Soi [ya
tma rati eva syt], qui est content [tpta]
dans le Soi [tma], qui ne se rjouit que
[santua] dans le Soi [tmani], pour lui
[tasya], il n'y a plus [na vidyate] rien dautre
accomplir [krya].
27. BG 5.25
Those whose heart has pierced through the dualities

and uncertainties (chinna-dvaidh) that arise from
distorted perceptions; those who are endowed with
insightful seeing (aya), who take delight in (rat)
the welfare of all beings (sarva-bhta-hite), and who
are free from the contaminating effects of reactive
thoughts and emotions (ka-kalma), who are
highly disciplined and dedicated beings (yatatmna) - they attain (labhante) Oneness with the
Imperishable Absolute through the dissolution of the
false idea of separateness (brahma-nirvam). (5.25)
5-25 Les sages clairs [aya], dont les impurets et

garements de lesprit [kalma] sont dtruits
[ka], dont les doutes et incertitudes [dvaidh]
sont dissips [chinna], qui sont trs disciplins et
dvous [yattman] et qui trouvent du bonheur
[rat] dans le bien [hite] de tous les tres [sarvabhta], atteignent [labhante] la dissolution finale
dans lAbsolu Imprissable [brahma-nirva].
Koosraj

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Bhagavad Gita 27 Verses Versets

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ESSENTIAL BHAGAVAD GITA

LESSENTIEL DE BHAGAVAD GITA

1 Koosraj Kora Venciah Bhagavad Gita: 27 verses/versets

ESSENTIAL BHAGAVAD GITA: 27 VERSES

1. na hi jnena sada pavitram iha vidyate

2. reyo hi jnam abhysj jnd dhyna viiyate

3. prakte kriyamni guai karmi sarvaa

4. gun etn attya trn deh deha-samudbhavn

5. purua prakti-stho hi bhukte prakti-jn gun

6. sattva rajas tama iti gu prakti-sambhav

7. praktyaiva ca karmi kriyamni sarvaa

ESSENTIAL BHAGAVAD GITA: 27 VERSES

8. nsato vidyate bhvo nbhvo vidyate sata

9. yath prakayaty eka ktsna lokam ima ravi

ketra-ketrajayor evam antaram jna- caku

bhta- prakti -mokam ca ye vidur ynti te param// 13.34

adhibhta karo bhva purua cdhidaivatam

adhiyajo 'ham evtra dehe deha-bht vara // 8.4

karmay evdhikras te m phaleu kadcana

m karma-phala-hetur bhr m te sago 'stv akarmai// 2.47

niyata kuru karmatva karma jyyo hy akarmaa

mtr-spars tu kaunteya toa-sukha-dukha-d

3 Koosraj Kora Venciah Bhagavad Gita: 27 verses/versets

ESSENTIAL BHAGAVAD GITA: 27 VERSES

brahmay dhya karmi saga tyaktv karoti ya

lipyate na sa ppena padma-patram ivmbhas// 5.10

tri-vidha narakasyeda dvra nanam tmana

kma krodhas tath lobhas tasmd etat traya tyajet// 16.21

uttama puruas tv anya paramtmety udhta

yo loka-trayam viya bibharty avyaya vara// 15.17

vara sarva-bhtn hd-dee 'rjuna tihati

bhrmayan sarva-bhtni yantrrhni myay// 18.61

upadra-numant ca bhart bhokt mahevara

paramtmeti cpy ukto dehe 'smin purua para// 13.22

kmais tais tair hta-jn prapadyante'nya-devat

yog yujta satatam tmna rahasi sthita

ESSENTIAL BHAGAVAD GITA: 27 VERSES

anai anair uparamed buddhy dhti-ghtay

tma-sastha mana ktv na kicid api cintayet// 6.25

ruti-vipratipannte yad sthsyati nical

samdhv acal buddhis tad yogam avpsyasi// 2.53

sama payan hi sarvatra samavasthitam varam

na hinasty tman-tmna tato yti par gatim// 13.28

tam eva araa gaccha sarva-bhvena bhrata

tat-prasdt par nti sthna prpsyasi vatam// 18.62

yas tv tma-ratir eva syd tma-tpta ca mnava

tmany eva ca santuas tasya krya na vidyate// 3.17

labhante brahma-nirvam aya ka-kalma

chinna-dvaidh yattmna sarva-bhta-hite rat// 5.25

5 Koosraj Kora Venciah Bhagavad Gita: 27 verses/versets

There exists (vidyate) not indeed (na hi) any

6 Koosraj Kora Venciah Bhagavad Gita: 27 verses/versets

The pursuit of knowledge for understanding

12-12 En effet [hi] la qute de la connaissance

Cosmic Nature (prakti) acts through her preset active

3-27 Les actions [karmi] dans tous les cas et

Know that beyond (attya) these (etn) three (trn)

14-20 La conscience profonde de LEtre Vivant

The Intelligent Immanent Life-Energy (purua:

13-21 LEtre Vivifiant Immanent [purua - la

Balance in body and clarity in consciousness (sattvam:

14-5 Les qualits gntiques et environnementales

One who actually sees (payati) that it is indeed the

13-29 Quiconque [ya] peroit avec lucidit