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The Bhagavad Gita [Mascaró translation]

The Bhagavad Gita/ Anonymous (Indian)/ 5th-2nd Century BCE

Juan Mascaró translation/ 1962

9780140449181

Favorite Quotes:

Thy tears are for those beyond tears; and are thy words words of wisdom? The wise grieve not for those who live; and they grieve not for those who die- for life and death shall pass away.

Because we have all been for all of time: I, and thou, and those kings of men. And we all shall be for all time, we all for ever and ever.

As the Spirit of our mortal body wanders on in childhood, and youth and old age, the Spirit wanders on to a new body: of this the sage has no doubts.

2.13

From the world of the senses, Arjuna, comes heat and comes cold, and pleasure and pain. They come and they go: they are transient. Arise above them, strong soul.

The man whom these cannot move, whose soul is one, beyond pleasure and pain, is worthy of life in Eternity.

The unreal never is: the Real never is not. This truth has indeed been seen by those who can see the true.

2.16

Interwoven in his creation, the Spirit is beyond destruction. No one can bring an end to the Spirit which is everlasting.

For beyond time he dwells in these bodies, though these bodies have an end in their time; but he remains immeasurable, immortal. Therefore, great warrior, carry on thy fight.

As a man leaves an old garment and puts on one that is new, the Spirit leaves his mortal body and then puts on one that is new.

2.22

The Spirit that is in all beings is immortal in them all: for the death of what cannot die, cease thou to sorrow.

2.30

There are men who have no vision, and yet they speak many words. They follow the letter of the Vedas, and they say: 'There is nothing but this.'

Their soul is warped with selfish desires, and their heaven is a selfish desire. They have prayers for pleasures and power, the reward of which is earthly rebirth.

Those who love pleasure and power hear and follow their words: they have not the determination ever to be one with the One.

The three Gunas of Nature are the world of the Vedas. Arise beyond the three Gunas, Arjuna! Be in Truth eternal, beyond earthly opposites. Beyond gains and possessions, possess thine own soul.

As is the use of a well of water where water everywhere overflows, such is the use of all the Vedas to the seer of the Supreme.

Set thy heart upon thy work, but never on its reward. Work not for a reward; but never cease to do thy work.

Do thy work in the peace of Yoga and, free from selfish desires, be not moved in success or in failure. Yoga is evenness of mind- a peace that is ever the same.

2.42-8

When thy mind leaves behind its dark forest of delusion, thou shalt go beyond the scriptures of times past and still to come.

When thy mind, that may be wavering in the contradictions of many scriptures, shall rest unshaken in divine contemplation, then the goal of Yoga is thine.

2.52-3

Who everywhere is free from all ties, who neither rejoices nor sorrows if fortune is good or is ill, his is a serene wisdom.

When in recollection he withdraws all his senses from the attractions of the pleasures of sense, even as a tortoise withdraws all its limbs, then his is a serene wisdom.

Pleasures of sense, but not desires, disappear from the austere soul. Even desires disappear when the soul has seen the Supreme.

2.57-9

The soul that moves in the world of the senses and yet keeps the senses in harmony, free from attraction and aversion, finds rest in quietness.

2.64

When the mind becomes bound to a passion of the wandering senses, this passion carries away man's wisdom, even as the wind drives a vessel on the waves.

2.67

Even as all waters flow into the ocean, but the ocean never overflows, even so the sage feels desires, but he is ever one in his infinite peace.

2.70

For the man who forsakes all desires and abandons all pride of possession and of self reaches the goal of peace supreme.

This is the Eternal in man, O Arjuna. Reaching him all delusion is gone. Even in the last hour of his life upon earth, man can reach the Nirvana of Brahman- man can find peace in the peace of his God.

Let not the wise disturb the mind of the unwise in their selfish work. Let him, working with devotion, show them the joy of good work.

All actions take place in time by the interweaving of the forces of Nature; but the man lost in selfish delusion thinks that he himself is the actor.

But the man who knows the relation between the forces of Nature and actions, sees how some forces of Nature work upon other forces of Nature, and becomes not their slave.

3.26-8

Do thy duty, even if it be humble, rather than another's, even if it be great.

3.35

I have been born many times, Arjuna, and many times hast thou been born. But I remember my past lives, and thou hast forgotten thine.

Although I am unborn, everlasting, and I am the Lord of all, I come to my realm of nature and through my wondrous power I am born.

When righteousness is weak and faints and unrighteousness exults in pride, then my Spirit arises on earth.

For the salvation of those who are good, for the destruction of evil in men, for the fulfillment of the kingdom of righteousness, I come to this world in the ages that pass.

4.5-8

In the bonds of works I am free, because in them I am free from desires. The man who can see this truth, in his work he finds his freedom.

4.14

He whose undertakings are free from anxious desire and fanciful thought, whose work is made pure in the fire of wisdom: he is called wise by those who see.

In whatever work he does such a man in truth has peace: he expects nothing, he relies on nothing, and ever has fullness of joy.

4.19-20

Some offer their out-flowing breath into the breath that flows in; and the in-flowing breath into the breath that flows out: they aim at Pranayama, breath-harmony, and the flow of their breath is in peace.

4.29

When wisdom is thine, Arjuna, never more shalt thou be in confusion; for thou shalt see all things in thy heart, and thou shalt see thy heart in me.

4.35

No work stains a man who is pure, who is in harmony, who is master of his life, whose soul is one with the soul of all.

5.7

The Yogi works for the purification of the soul: he throws off selfish attachment, and thus it is only his body or his sense or his mind or his reason that works.

5.11

The man who sees Brahman abides in Brahman: his reason is steady, gone is his delusion. When pleasure comes he is not shaken, and when pain comes he trembles not.

He is not bound by things without, and within he finds inner gladness. His soul is one in Brahman and he attains everlasting joy.

For the pleasures that come from the world bear in them sorrows to come. They come and they go, they are transient: not in them do the wise find joy.

But he who on this earth, before his departure, can endure the storms of desire and wrath, this man is a Yogi, this man has joy.

5.23

He has inner joy, he has inner gladness, and he has found inner Light. This Yogi attains the Nirvana of Brahman: he is one with God and goes unto God.

When the sage of silence, the Muni, closes the doors of his soul and, resting his inner gaze between the eyebrows, keeps peaceful and even the ebbing and flowing of breath; and with life and mind and reason in harmony, and with desire and fear and wrath gone, keeps silent his soul before final freedom, he in truth has attained final freedom.

5.28

When the mind is resting in the stillness of the prayer of Yoga, and by the grace of the Spirit sees the Spirit and therein finds fulfillment;

Then the seeker knows the joy of Eternity: a vision seen by reason far beyond what senses can see. He abides therein and moves not from Truth.

He has found joy and Truth, a vision for him supreme. He is therein steady: the greatest pain moves him not.

In this union of Yoga there is liberty: a deliverance from the oppression of pain. This Yoga must be followed with faith, with a strong and courageous heart.

When all desires are in peace and the mind, withdrawing within, gathers the multitudinous straying senses into the harmony of recollection,

Then, with reason armed with resolution, let the seeker quietly lead the mind into the Spirit, and let all his thoughts be silence.

And whenever the mind unsteady and restless strays away from the Spirit, let him ever and for ever lead it again to the Spirit.

Thus joy supreme comes to the Yogi whose heart is still, whose passions are peace, who is pure from sin, who is one with Brahman, with God.

The Yogi who pure from sin ever prays in this harmony of soul soon feels the joy of Eternity, the infinite joy of union with God.

He sees himself in the heart of all beings and he sees all beings in his heart. This is the vision of the Yogi of harmony, a vision which is ever one.

And when he sees me in all and he sees all in me, then I never leave him and he never leaves me.

He who in this oneness of love, loves me in whatever he sees, wherever this man may live, in truth this man lives in me.

And he is the greatest Yogi he whose vision is ever one: when the pleasure and pain of others is his own pleasure and pain.

6.20-32

And if a man strives and fails and reaches not the End of Yoga, for his mind is not in Yoga; and yet this man has faith, what is his end, O Krishna?

Far from earth and far from heaven, wandering in the pathless winds, does he vanish like a cloud into air, not having found the path of God?

6.37-8

He begins his new life with the wisdom of a former life; and he begins to strive again, ever onwards towards perfection.

Because his former yearning and struggle irresistibly carries him onwards, and even he who merely yearns for Yoga goes beyond the words of books.

And thus the Yogi ever-striving, and with soul pure from sin, attains perfection through many lives and reaches the End Supreme.

Be thou a Yogi, Arjuna! Because the Yogi goes beyond those who only follow the path of the austere, or of wisdom, or of work.

And the greatest of all Yogis is he who with all his soul has faith, and he who with all his soul loves me.

6.43-7

Brahman is the Supreme, the Eternal. Atman is his Spirit in man. Karma is the force of creation, wherefrom all things have their life.

8.3

A constant yearning to know the inner Spirit, and a vision of Truth which gives liberation: this is true wisdom leading to vision. All against this is ignorance.

13.11

The spirit of man when in nature feels the ever-changing conditions of nature. When he binds himself to things ever-changing, a good or evil fate whirls him round through life-in-death.

But the Spirit Supreme in man is beyond fate. He watches, gives blessing, bears all, feels all. He is called the Lord Supreme and the Supreme Soul.

He who knows in truth this Spirit and knows nature with its changing conditions, wherever this man may be he is no more whirled round by fate.

13.23

Whatever is born, Arjuna, whether it moves or it moves not, know that it comes from the union of the field and the knower of the field.

He who sees that the Lord of all is ever the same in all that is, immortal in the field of mortality- he sees the truth.

And when a man sees that the God in himself is the same God in all that is, he hurts not himself by hurting others: then he goes indeed to the highest Path.

He who sees that all work, everywhere, is only the work of nature; and that the Spirit watches this work- he sees the truth.

When a man sees that the infinity of various beings is abiding in the ONE, and is an evolution from the ONE, then he becomes one with Brahman.

Beginningless and free from changing conditions, imperishable is the Spirit Supreme. Though he is in the body, not his is the work of the body, and he is pure from the imperfection of all work.

Just as the omnipresent ether is pure because intangible, so the Spirit dwelling in matter is pure from the touch of matter.

13.26-32

Sattva, Rajas, Tamas- light, fire, and darkness- are the three constituents of nature. They appear to limit in finite bodies the liberty of their infinite Spirit.

Of these Sattva because it is pure, and it gives light and is the health of life, binds to earthly happiness and to lower knowledge.

Rajas is of the nature of passion, the source of thirst and attachment. It binds the soul of man to action.

Tamas, which is born of ignorance, darkens the soul of all men. It binds them to sleepy dullness, and then they do not watch and they do not work.

Sattva binds to happiness; Rajas to action; Tamas, overclouding wisdom, binds to lack of vigilance.

Sometimes Sattva may prevail over Rajas and Tamas, at others Rajas over Tamas and Sattva, and at others Tamas over Sattva and Rajas.

When the light of wisdom shines from the portals of the body's dwelling, then we know that Sattva is in power.

Greed, busy activity, many undertakings, unrest, the lust of desire- these arise when Rajas increases.

Darkness, inertia, negligence, delusion- these appear when Tamas prevails.

If the soul meets death when Sattva prevails, then it goes to the pure regions of those who are seeking Truth.

If a man meets death in a state of Rajas, he is reborn amongst those who are bound by their restless activity; and if he dies in Tamas he is reborn in the wombs of the irrational.

Any work when it is well done bears the pure harmony of Sattva; but when done in Rajas it brings pain, and when done in Tamas it brings ignorance.

From Sattva arises wisdom, from Rajas greed, from Tamas negligence, delusion and ignorance.

Those who are in Sattva climb the path that leads on high, those who are in Rajas follow the level path, those who are in Tamas sink downwards on the lower path.

When the man of vision sees that the powers of nature are the only actors of this vast drama, and he beholds that which is beyond the powers of nature then he comes into my Being.

And when he goes beyond the three conditions of nature which constitute his mortal body then, free from birth, old age, and death, and sorrow, he enters into Immortality.

Arjuna: How is the man known who has gone beyond the three powers of nature? What is his path; and how does he transcend the three?

Krishna: He who hates not light, nor busy activity, nor even darkness, when they are near, neither longs for them when they are far;

Who unperturbed by changing conditions sits apart and watches and says 'the powers of nature go round', and remains firm and shakes not;

Who dwells in his inner self, and is the same in pleasure and pain; to whom gold or stones or earth are one, and what is pleasing or displeasing leave him in peace; who is beyond both praise and blame, and whose mind is steady and quiet;

Who is the same in honor or disgrace, and has the same love for enemies or friends, who surrenders all selfish undertakings- this man has gone beyond the three.

And he who with never-failing love adores me and works for me, he passes beyond the three powers and can be one with the Brahman, the ONE.

14.5-26

The man of pure vision, without pride or delusion, in liberty from the chains of attachments, with his soul ever in his inner Spirit, all selfish desires gone, and free from the two contraries known as pleasure and pain, goes to the abode of Eternity.

15.5

There are men selfish and false who moved by their lusts and passions perform terrible austerities not ordained by sacred books: fools who torture the powers of life in their bodies and me who dwells in them. Know that their mind is in darkness.

17.5-6

A man free from the chains of selfish attachments, free from his lower 'I am', who has determination and perseverance, and whose inner peace is beyond victory or defeat- such a man has pure Sattva.

But a man who is a slave of his passions, who works for selfish ends, who is greedy, violent and impure, and who is moved by pleasure and pain, is a man of impure Rajas.

And a man without self-harmony, vulgar, arrogant and deceitful; malicious, indolent and despondent, and also procrastinating, is a man of the darkness of Tamas.

18.26-8

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Bhagavad Gita Life Lessons for Modern Youth

The Bhagavad Gita is a timeless treasure of wisdom that continues to inspire and transform lives. Though it was written thousands of years ago, its spiritual teachings and life lessons remain relevant—especially for the modern youth navigating academic pressure, career choices, mental health challenges, and the search for identity and purpose.

This sacred dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra offers practical and philosophical guidance for inner peace, resilience, and purpose. This blog explores how Bhagavad Gita life lessons can help the youth of today grow spiritually, emotionally, and intellectually.

Why the Bhagavad Gita Still Matters Today

In today’s world, many young people face anxiety, stress, and confusion. Social media comparisons, parental expectations, and fear of failure can overwhelm even the brightest minds.

During moments of doubt and confusion, the Gita’s wisdom acts as a steady guide, offering clarity and a sense of purpose when it’s needed most.

Read More At... Bhagavad Gita Life Lessons for Modern Youth - Digital Sampurn Gyan

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