The Bhagavad Gîta

"This entire living universe is pervaded by me
in my unmanifested state.

At the end of a kalpa,
all beings merge into my nature,
then, at the beginning of the next kalpa,
I emit them again.

Mastering my own cosmic nature,
I emit them again and again all these beings,
in spite of them and by the power of my nature.

From me, its supervisor,
the nature give birth to the universe.
And this is the reason why the universe exists."

(IX, 4-15)




"Consider that all these beings have this double nature as matrix.
I am the origin, and dissolution of the universe too."

(VII, 6)





"Veiled by my Maya magic and my yogic power, I am not known by all. This ignorant world does not know me as the Unborn, eternal."
(VII, 25)

"In all situations, all acts are being done by the actvity of the constituent qualities of nature. But due to the delusion of ego, the soul believe to be the agent of this process. However, the one who knows the double series of constituent qualities and acts realise that it is simply an effect of qualities on qualities; consequently he do not get attached to them.

Deluded by the qualities of the nature, the ordinary men get attached to the activity of these qualities. Weak men, they have a fragmented knowledge of the truth."
(III, 27-29)


"This magic, divine and made up of the nature qualities, is unattainable. The ones who let themselves go into me, these ones go beyond this magic."
(VII, 14)



"The ones who, taking refuge in me, strive for freedom from old age and death, these ones know Brahman, the whole self, the whole action.

The ones who kwow me among the beings, among the gods, and at the moment of death too, these ones, with their unified mind, know me."
(VII, 29-30)

"Now I shall explain to you my divine manifestations, keeping me to the main things, because my manifestations are endless.

I am the beginning, the middle, and the end of all beings.

I am the death which sweep away everything, the source of the coming things.

I am the power of the rulers, the political art of conquerors, the silence among the secrets, the knowledge of the knowledgeable.

And whatever the sape of all beings, I am them. Ther is nothing, animate or inanimate, that can exist without me."

(X, 19-39)




"I am the goal, the supporter, the lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the permanence, the container, the seed, the perpetual.

I give heat, I send as well as I hold back the rain; I am both immortality and death; I am also both being and non-being."

(IX, 18-19)



"Discrimination, knowledge, non-delusion, forgiveness, truthfulness, control over self, pleasure and pain, existence and non-existence, fear and fearlesness, non-violence, equanimity, contentment, austerity, charity, honour and fame, all these diverse qualities in human beings arise from me.


One who truly understand these manifestations and yogic powers is united by an unwavering yoga, there is no doubts about this."

(X, 4-7)

"I shall now describe what is knowledgeable by knowledge, knowing wich one attains immortality: the beginingless supreme Brahman is said to be neither being nor non-being.

Without senses, the properties of all senses manifest him. Unattached, yet the sustainer of all, without qualities he experiment the qualities.

Inside as well as outside all beings, animate and inanimate, he is incomprehensible because of his subtlety; he is very near as well as far away.

Undivided, yet he appears as divided in beings. (...)

He is said light of all lights, beyond darkness; He is the knowledge, the subject of knowledge, and the goal of knowledge. He resides in everyone's heart.

(XIII, 12-26)

Whaterver is born,
animate or inanimate,
know them to be born from the union of the field
and the field knower.

(XIII, 26)

"Whatever the matrix in which they are produced,
all beings with a shape arise from Brahman,
their common matrix."
(XIV, 4)


"All this universe of animate or inanimate beings,
is deluded by these existence ways and behaviours.
(VII, 15)




"The one who sees the supreme Lord
dwelling equally within all these perishable beings
truly sees.

The one who sees the same Lord existing equally everywhere (...)
attains the supreme goal.

When he comes to discover that differences between beings are based on unity and are a simple extension of this unity, then he reaches the Brahman."

(XIII, 27-30)

"The one who forsake all his desires, go back and forth, free from attachments, without saying: "It's mine" or "I", this one attains peace."
(II, 39)

"As for the one whose action is motivated by the fruit of the action dont le motif d'agir est le fruit de l'action, they are to be pitied."
(II, 49)

"The one whose hapiness, joy, and light are dwelling in himself rather than in external things, this ascetic reaches the deep calm into Brahman."
(V,24)

"Satisfied with what he get by chance, he has overcome the pair of the opposites, free from selfishness, always the same man in success as in failure, he can act without getting attached."
(IV, 22)

"The ascetic man in which all evil intentions desappeared, who constantly controls and unify himself, attain easily the infinite hapiness: to blend in with Brahman."
(VI, 28)

His heart free from attachements to external contacts, he founds his true hapiness in himself. His soul united by his union with Brahman, he enjoys an imperishable hapiness."
(V, 24)