Here goes the 18 verses from Bhagavad gita which gives a glimpse of Jnana Yoga.
Chapter 1: Observing the Armies on the Battlefield of Kuruksetra
TEXT 44
अहो बत महत्पापं कर्तुं व्यवसिता वयम् |
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यता: ||
अहो बत महत पापम , कर्तुम व्यवसिता वयम् |
यद् -राज्य -सूख-लोभेना , हन्तुम स्व-जनम उद्यताः
aho bata mahat papam, kartum vyavasita vayam
yad rajya-sukha-lobhena, hantum sva-janam udyatah
SYNONYMS
ahah—alas; bata—how strange it is; mahat—great; papam—sins;
kartum—to perform; vyavasitah—decided; vayam—we; yat—so that;
rajya—kingdom; sukha-lobhena—driven by greed for royal happiness;
hantum—to kill; svajanam—kinsmen; udyatah—trying for.
TRANSLATION
Alas, how strange it is that we are preparing to commit greatly sinful acts,
driven by the desire to enjoy royal happiness.
Chapter 1: Observing the Armies on the Battlefield of Kuruksetra
TEXT 29
वेपथुश्च शरीरे मे रोमहर्षश्च जायते |
गाण्डीवं स्रंसते हस्तात्वक्चै व परिदह्यते ||
वेपथुस च शरीरे में , रोम-हरषस च जायते
गाण्डीवं स्रंसते हस्तात्, त्वक चैव परिदह्यते
vepathus ca sarire me, roma-harsas ca jayate
gandivam sramsate hastat, tvak caiva paridahyate
SYNONYMS
vepathuh—trembling of the body; ca—also; sarire—on the body; me—my;
roma-harsah—standing of hair on end; ca—also; jayate—is taking place;
gandivam—the bow of Arjuna; sramsate—is slipping; hastat—from the hands;
tvak—skin; ca—also; eva—certainly; paridahyate—burning.
TRANSLATION
My whole body is trembling, and my hair is standing on end.
My bow Gandiva is slipping from my hand, and my skin is burning.
Chapter 4: Transcendental Knowledge
TEXT 36
अपि चेदसि पापेभ्य: सर्वेभ्य: पापकृत्तम: |
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ||
अपि चेद असि पापेभ्य:, सर्वेभ्य: पाप-कृत-तम: |
सर्वम ज्ञान-प्लवेनैव, वृजिनं सन्तरिष्यसि ||
api ced asi papebhyah, sarvebhyah papa-krt-tamah
sarvam jnana-plavenaiva, vrjinam santarisyasi
SYNONYMS
api—even; cet—if; asi—you are; papebhyah—of sinners; sarvebhyah—of all;
papa-krttamah—the greatest sinner; sarvam—all such sinful actions;
jnana-plavena—by the boat of transcendental knowledge; eva—certainly;
vrjinam—the ocean of miseries; santarisyasi—you will cross completely.
TRANSLATION
Even if you are considered to be the most sinful of all sinners,
when you are situated in the boat of transcendental knowledge,
you will be able to cross over the ocean of miseries.
Chapter 4: Transcendental Knowledge
TEXT 34
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया |
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिन: ||
तद विद्धि प्रणिपातेन, परिप्रश्नेन सेवया |
उपदेक्ष्यन्ति ते ज्ञानं, ज्ञानिनस तत्त्व दर्शिन: ||
tad viddhi pranipatena, pariprasnena sevaya
upadeksyanti te jnanam, jnaninas tattva-darsinah
SYNONYMS
tat—that knowledge of different sacrifices; viddhi—try to understand;
pranipatena—by approaching a spiritual master;
pariprasnena—by submissive inquiries; sevaya—by the rendering of service;
upadeksyanti—initiate; te—unto you; jnanam—knowledge;
jnaninah—the self-realized; tattva—truth; darsinah—the seers.
TRANSLATION
Just try to learn the truth by approaching a spiritual master.
Inquire from him submissively and render service unto him.
The self-realized soul can impart knowledge unto you because he has seen the truth. Dimension of reality
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Chapter 2: Contents of the Gita Summarized
TEXT 20
न जायते म्रियते वा कदाचि, नायं भूत्वा भविता वा न भूय: |
अजो नित्य: शाश्वतो-ऽयं पुराणो, न हन्यते हन्यमाने शरीरे ||
na jayate mriyate va kadacin, nayam bhutva bhavita va na bhuyah
ajo nityah sasvato 'yam purano, na hanyate hanyamane sarire
SYNONYMS
na—never; jayate—takes birth; mriyate—never dies; va—either;
kadacit—at any time (past, present or future); na—never; ayam—this;
bhutva—came into being; bhavita—will come to be; va—or; na—not;
bhuyah—or has come to be; ajah—unborn; nityah—eternal;
sasvatah—permanent; ayam—this; puranah—the oldest; na—never;
hanyate—is killed; hanyamane—being killed; sarire—by the body.
TRANSLATION
For the soul there is never birth nor death. Nor, having once been,
does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.
Chapter 2: Contents of the Gita Summarized
TEXT 21
वेदाविनाशिनं नित्यं य एनमजमव्ययम् |
कथं स पुरुष: पार्थ कं घातयति हन्ति कम् ||
वेदाविनाशिनं नित्यं, य एनम अजम अव्ययम् |
कथं स पुरुष: पार्थ, कं घातयति हन्ति कम् ||
vedavinasinam nityam, ya enam ajam avyayam
katham sa purusah partha, kam ghatayati hanti kam
SYNONYMS
veda—in knowledge; avinasinam—indestructible; nityam—always; yah—one who;
enam—this (soul); ajam—unborn; avyayam—immutable; katham—how;
sah—he; purusah—person; partha—O Partha (Arjuna); kam—whom;
ghatayati—hurts; hanti—kills; kam—whom.
TRANSLATION
O Partha, how can a person who knows that the soul is indestructible, unborn, eternal and immutable, kill anyone or cause anyone to kill?
Chapter 2: Contents of the Gita Summarized
TEXT 23
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक: |
न चैनं क्लेदयन्त्यापो न शोषयति मारुत: ||
नैनं छिन्दन्ति शस्त्राणि, नैनं दहति पावक: |
न चैनं क्लेदयन्ति आपो, न शोषयति मारुत: ||
nainam chindanti sastrani, nainam dahati pavakah
na cainam kledayanty apo, na sosayati marutah
SYNONYMS
na—never; enam—unto this soul; chindanti—can cut into pieces;
sastrani —all weapons; na—never; enam—unto this soul; dahati—burns;
pavakah—fire; na—never; ca—also; enam—unto this soul;
kledayanti—moistens; apah —water; na—never; sosayati—dries; marutah—wind.
TRANSLATION
The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind.
Chapter 2: Contents of the Gita Summarized
TEXT 24
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च |
नित्य: सर्वगत: स्थाणुरचलोऽयं सनातन: ||
अच्छेद्यो ऽयम अदाह्यो ऽयम, अक्लेद्यो ऽशोष्य एव च |
नित्य: सर्वगत: स्थाणुर, अचलो ऽयं सनातन: ||
acchedyo 'yam adahyo 'yam, akledyo 'sosya eva ca
nityah sarva-gatah sthanur, acalo 'yam sanatanah
SYNONYMS
acchedyah—unbreakable; ayam—this soul; adahyah—cannot be burned;
ayam—this soul; akledyah—insoluble; asosyah—cannot be dried;
eva—certainly; ca—and; nityah—everlasting; sarva-gatah—all-pervading;
sthanuh—unchangeable; acalah—immovable; ayam—this soul;
sanatanah—eternally the same.
TRANSLATION
This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same.
Chapter 2: Contents of the Gita Summarized
TEXT 45
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |
निर्द्वन्द्वो नित्यसत्वस्थो निर्योगक्षेम आत्मवान् ||
त्रै-गुण्य-विषया वेदा, निस्त्रै-गुण्यो भवार्जुन |
निर्द्वन्द्वो नित्य-सत्व-स्थो, निर्योग-क्षेम आत्मवान् ||
trai-gunya-visaya veda, nistrai-gunyo bhavarjuna
nirdvandvo nitya-sattva-stho, niryoga-ksema atmavan
SYNONYMS
traigunya—pertaining to the three modes of material nature;
visayah—on the subject matter; vedah—Vedic literatures;
nistraigunyah—in a pure state of spiritual existence; bhava—be;
arjuna-O Arjuna; nirdvandvah—free from the pains of opposites;
nitya-sattva-sthah—ever remaining in sattva (goodness);
niryoga-ksemah—free from (the thought of) acquisition and preservation;
atmavan—established in the Self.
TRANSLATION
The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.
Qualification of a Gyani
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Chapter 2: Contents of the Gita Summarized
TEXT 55
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते ||
प्रजहाति यदा कामान, सर्वान पार्थ मनो-गतान् |
आत्मनि एवात्मना तुष्ट:, स्थित-प्रज्ञस् तदोच्यते ||
prajahati yada kaman, sarvan partha mano-gatan
atmany evatmana tustah, sthita-prajnas tadocyate
SYNONYMS
prajahati—gives up; yada—when; kaman—desires for sense gratification;
sarvan—of all varieties; partha—O son of Prtha;
manah-gatan—of mental concoction; atmani—in the pure state of the soul;
eva—certainly; atmana—by the purified mind; tustah—satisfied;
sthita-prajnah—transcendentally situated; tada—at that time; ucyate—is said.
TRANSLATION
The Blessed Lord said: O Partha, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
Tools for growth
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Chapter 2: Contents of the Gita Summarized
TEXT 62
ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते |
सङ्गात्सञ्जायते काम: कामात्क्रोधोऽभिजायते ||
ध्यायतो विषयान पुंस:, सङ्गस् तेषू-पजायते |
सङ्गात सञ्जायते काम:, कामात क्रोधो ऽभिजायते ||
dhyayato visayan pumsah, sangas tesupajayate
sangat sanjayate kamah, kamat krodho 'bhijayate
SYNONYMS
dhyayatah—while contemplating; visayan—sense objects;
pumsah—of the person; sangah—attachment; tesu—in the sense objects;
upajayate—develops; sangat—attachment; sanjayate—develops;
kamah—desire; kamat—from desire; krodhah—anger;
abhijayate—becomes manifest.
TRANSLATION
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
Chapter 2: Contents of the Gita Summarized
TEXT 63
क्रोधाद्भवति सम्मोह: सम्मोहात्स्मृतिविभ्रम: |
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ||
क्रोधाद भवति सम्मोह:, सम्मोहात स्मृति-विभ्रम: |
स्मृति-भ्रंशाद् बुद्धिनाशो, बुद्धि-नाशात प्राणश्यति ||
krodhad bhavati sammohah, sammohat smrti-vibhramah
smrti-bhramsad buddhi-naso, buddhi-nasat pranasyati
SYNONYMS
krodhat—from anger; bhavati—takes place; sammohah—perfect illusion;
sammohat—from illusion; smrti—of memory; vibhramah—bewilderment;
smrti-bhramsat—after bewilderment of memory;
buddhi-nasah—loss of intelligence;
buddhi-nasat—and from loss of intelligence; pranasyati—falls down.
TRANSLATION
From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool.
Chapter 2: Contents of the Gita Summarized
TEXT 64
रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् |
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ||
राग-द्वेष-विमुक्तैस् तू , विषयान इन्द्रियैस चरन् |
आत्म-वश्यैर विधेयात्मा, प्रसादअधिगच्छति ||
raga-dvesa-vimuktais tu, visayan indriyais caran
atma-vasyair vidheyatma, prasadam adhigacchati
SYNONYMS
raga—attachment; dvesa—detachment;
vimuktaih—by one who has been free from such things; tu—but;
visayan—sense objects; indriyaih—by the senses; caran—acting;
atma-vasyaih—one who has control over;
vidheyatma—one who follows regulated freedom;
prasadam—the mercy of the Lord; adhigacchati—attains.
TRANSLATION
One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.
Chapter 2: Contents of the Gita Summarized
TEXT 56
दु:खेष्वनुद्विग्नमना: सुखेषु विगतस्पृह: |
वीतरागभयक्रोध: स्थितधीर्मुनिरुच्यते ||
दु:खेष्व अनुद्विग्न-मना:, सुखेषु विगत-स्पृह: |
वीत-राग-भय-क्रोध:, स्थित-धीर मुनिर उच्यते ||
duhkhesv anudvigna-manah, sukhesu vigata-sprhah
Vita-raga-bhaya-krodhah, sthita-dhir munir ucyate
SYNONYMS
duhkhesu—in the threefold miseries;
anudvigna-manah—without being agitated in mind; sukhesu—in happiness;
vigata-sprhah—without being too interested; vita—free from; raga—attachment;
bhaya—fear; krodhah—anger; sthita-dhih—one who is steady;
munih—sage; ucyate—is called.
TRANSLATION
One who is not disturbed in spite of the threefold miseries,
who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
Chapter 2: Contents of the Gita Summarized
TEXT 65
प्रसादे सर्वदु:खानां हानिरस्योपजायते |
प्रसन्नचेतसो ह्याशु बुद्धि: पर्यवतिष्ठते ||
प्रसादे सर्व-दु:खानां, हानिर-अस्यो-पजायते |
प्रसन्न-चेतसो ह्या-आशु, बुद्धि: परी-अव-तिष्ठते ||
prasade sarva-duhkhanam, hanir asyopajayate
prasanna-cetaso hy asu, buddhih paryavatisthate
SYNONYMS
prasade—on achievement of the causeless mercy of the Lord;
sarva—all; duhkhanam—material miseries; hanih—destruction;
asya—his; upajayate—takes place; prasanna-cetasah—of the happy-minded;
hi—certainly; asu—very soon; buddhih—intelligence; pari—sufficiently;
avatisthate—established.
TRANSLATION
For one who is so situated in the Divine consciousness,
the threefold miseries of material existence exist no longer;
in such a happy state, one's intelligence soon becomes steady.
Chapter 2: Contents of the Gita Summarized
TEXT 57
य: सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ||
य: सर्वत्र-अनभिस्नेहस, तत तत प्राप्य शुभा-शुभम् |
नाभि-नन्दति न द्वेष्टि, तस्य प्रज्ञा प्रतिष्ठिता ||
yah sarvatranabhisnehas, tat tat prapya subhasubham
nabhinandati na dvesti, tasya prajna pratisthita
SYNONYMS
yah—one who; sarvatra—everywhere; anabhisnehah—without affection;
tat—that; tat—that; prapya—achieving; subha—good; asubham—evil;
na—never; abhinandati—prays; na—never; dvesti—envies; tasya—his;
prajna—perfect knowledge; pratisthita—fixed.
TRANSLATION
He who is without attachment, who does not rejoice when he obtains good, nor lament when he obtains evil, is firmly fixed in perfect knowledge.
Chapter 2: Contents of the Gita Summarized
TEXT 69
या निशा सर्वभूतानां तस्यां जागर्ति संयमी |
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुने: ||
या निशा सर्व-भूतानां, तस्यां जागर्ति संयमी |
यस्यां जाग्रति भूतानि, सा निशा पश्यतो मुने: ||
ya nisa sarva-bhutanam, tasyam jagarti samyami
yasyam jagrati bhutani, sa nisa pasyato muneh
SYNONYMS
ya—what; nisa—is night; sarva—all; bhutanam—of living entities;
tasyam—in that; jagarti—wakeful; samyami—the self-controlled;
yasyam—in which; jagrati—awake; bhutani—all beings; sa—that is;
nisa—night; pasyatah—for the introspective; muneh—sage.
TRANSLATION
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
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Chapter 8: Attaining the Supreme
TEXT 13
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् |
य: प्रयाति त्यजन्देहं स याति परमां गतिम् ||
ओम इति एकाक्षरं ब्रह्म, व्याहरन-मं-अनुस्मरन् |
य: प्रयाति त्यजन देहं, स याति परमां गतिम् ||
om ity ekaksaram brahma, vyaharan mam anusmaran
yah prayati tyajan deham, sa yati paramam gatim
SYNONYMS
om—the combination of letters, omkara; iti—thus;
eka-aksaram—supreme, indestructible; brahma—absolute;
vyaharan—vibrating; mam—Me (Krsna); anusmaran—remembering;
yah—anyone; prayati—leaves; tyajan—quitting; deham—this body;
sah—he; yati—achieves; paramam—supreme; gatim—destination.
TRANSLATION
After being situated in this yoga practice and vibrating the sacred syllable om, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.
Below 2 verses talks about "Altimate Goal"
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Chapter 4: Transcendental Knowledge
TEXT 39
श्रद्धावान् लभते ज्ञानं तत्पर: संयतेन्द्रिय: |
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ||
श्रद्धावान् लभते ज्ञानं, तत पर: संयत-इन्द्रिय: |
ज्ञानं लब्ध्वा परं शान्तिम, अचिरेणा-अधिगच्छति ||
sraddhaval labhate jnanam, tat-parah samyatendriyah
jnanam labdhva param santim, acirenadhigacchati
SYNONYMS
sraddhavan—a faithful man; labhate—achieves; jnanam—knowledge;
tat-parah—very much attached to it; samyata—controlled;
indriyah—senses; jnanam—knowledge; labdhva—having achieved;
param—transcendental; santim—peace; acirena—very soon;
adhigacchati—attains.
TRANSLATION
A faithful man who is absorbed in transcendental knowledge and
who subdues his senses quickly attains the supreme spiritual peace.
Chapter 2: Contents of the Gita Summarized
TEXT 72
एषा ब्राह्मी स्थिति: पार्थ नैनां प्राप्य विमुह्यति |
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ||
एषा ब्राह्मी स्थिति: पार्थ, नैनां प्राप्य विमुह्यति |
स्थित्वा-स्याम अन्त-काले ऽपि, ब्रह्म-निर्वाणं रुच्चति ||
esa brahmi sthitih partha, nainam prapya vimuhyati
sthitvasyam anta-kale 'pi, brahma-nirvanam rcchati
SYNONYMS
esa—this; brahmi—spiritual; sthitih—situation; partha—O son of Prtha;
na—never; enam—this; prapya—achieving; vimuhyati—bewilders;
sthitva—being so situated; asyam—being so; anta-kale—at the end of life;
api—also; brahma-nirvanam—spiritual (kingdom of God);
rcchati—attains.
TRANSLATION
That is the way of the spiritual and godly life, after attaining which a man is not bewildered. Being so situated, even at the hour of death, one can enter into the kingdom of God.
