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The interest in a positive answer to the problems of existence had been in ancient India always persistantly felt. This appears also in one of the most important Indian philosophicoreligious works in Bhagavadgítá. The monotheistic tendency is brought forth aiming to worship a personal God that would be an „adviser“ for a man, that would lead him in the life situations and the worship of which would cousist in the ardent loyalty to him. This conception of god has its origin in the fact that man started to discover his capacities more and more expressively in thier social hierarchy. Acording to the Bhagavadgítá taught the „introvert“ Djnána — yoga is of the same significance finding its use in meditation and mystical maturation, as its end, and turning away the interest of a man who seeks the exemption from the social life, and the same holds for the „extrovert“ Karma — yoga that is a method of practical behaviour and that draws from the knowledge of the inter-individual relations. According to the Bhagavadgítá taught a real man reaches his very self when losing himself. He realizes himself through the ascetic moral that denies him from other point of view. These seemingly unsolvable paradoxes possess a rational core: a project of the man of future must imply the decay of the present man. From the viewpoint of the problems in the development of ethico-anthropological views in the ancient Indian philosophy the attention to which we turned in this study, Bhagavadgítá means a significant turn in the thought of the ancient India and that, especially, because that apart form its social conception of the „naturality“ of man puts forward also his social activity, as that of an individual. Bhagavadgítá, hence, means, first of all, a manifestation of a higher degree of the social self-conscionsness of individual which gradually becomes — even when still limited by the ideal of eternal peace and of thorough bliss — to realize the inevitability of activity, of the active action in his everyday life within a social whole and its laws that enable a reliable course of whole social mechanism.