The Shreemad Bhagavad Gita

In Easy-to-Read Sanskrit Text

Followed by English Transliteration

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Courtesy:https://z-1-scontent-b-iad.xx.fbcdn.net/hphotos-xap1/v/t1.09/10626841_10203709001104071_3789548601002890621_n.jpg?oh=b6ac9577cf095a84
5eb60402b2a87c90&oe=55219BC5 Shree Ganesha (Mahavallabha Ganapati) of

Flushing, New York.

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Courtesy: http://kylemilleryoga.files.wordpress.com/2009/09/bg_krishna_instructs_arjuna_2.jpg?w=500&h=375

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S 1

The English transliteration follows. Hopefully, other devotees will be

able to use this English text as the basis to transliterate into other
languages of their choice. See following sources to reconcile.
1. http://www.vignanam.org/veda/srimad-bhagawad-gita-chapter-1english.html and
2. http://www.prapatti.com/slokas/slokasbyname.html
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GITA MAHATMYA
The Glories of Chapter One
of the Bhagavad Gita from the Padma Purana
It is customary also to read the Gita Mahatmyam story associated with
each chapter. According to the story reproduced below for chapter one, a
regular study and reading chapter one (only takes about 7 mins after
gaining fluency) destroys all of our sins.
See https://shrikrishnagita.wordpress.com/sreemadh-bhagvad-gita/gitamahatmya-the-glories-of-the-bhagavad-gita-from-the-padma-purana/
Parvati said "My dear husband, You know all the transcendental truths, and
by your mercy I have heard the glories of the Supreme Personality of
Godhead, Lord Krishna. Oh Lord, now I long to hear from You the glories of
the Srimad Bhagavad-gita, which was spoken by Lord Krishna, and by
hearing which, one's devotion to Lord Krishna increases".
Lord Shiva replied "That person, Whose body is the color of a dark rain
cloud, whose carrier is the king of birds, Garuda, and Who is lying on
Ananta-Sesha, the thousand headed serpent, that Lord Vishnu, Whose
glories have no limit, I am always worshipping.
My dear Parvati once after Lord Vishnu had killed the demon Mura, He was
resting peacefully on Ananta-Sesha, when the bestower of all good fortune
of the universe, Sri Lakshmi, respectfully inquired from Him.
"Bhagavan, You are the controller and maintainer of the whole universe,
but yet You are sleeping unhappily on this ocean of milk What is the
reason?"
Lord Vishnu said, "My dear Lakshmi, I am not sleeping, but I am watching
how wonderfully My energy is working. It is by this wonderful energy of
Mine, by which I am controlling all things, and yet remain separate. And it
is by remembering these divine activities of Mine, that the great devotees
and yogis manage to free themselves from the wheel of birth and death,
and attain that transcendental nature of Mine, which is eternal and free
from all qualities". Lakshmi said, "O, controller of all things. You are the
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goal of the meditation of great yogis. Nothing can go on without You. And
yet You are separate. You are the cause of creation, maintenance and
destruction of all the material universes. Kindly inform me about the
workings of Your wonderful energies, which are so attractive, that even
You are lying here, meditating upon them"
Lord Vishnu said, "My dear Lakshmi, the workings of My multi-fold
energies, and how to become free from the bonds of birth and death, and
attain My eternal Nature, can only be understood by one of pure
intelligence, who has an inclination to render service unto Me. This
transcendental knowledge is fully explained in the Srimad Bhagavad-gita"
Lakshmi inquired, "My dear Lord, if you yourself are amazed, by the
workings of Your energies, and are ever trying to fathom their limit, then
how is it possible that the Bhagavad-gita can describe those unlimited
energies of Yours, and how to cross over them, and attain the
transcendental nature?"
Lord Vishnu said, "I Myself have manifested in the Form of Bhagavad-gita.
Please understand that the first five chapters are My five heads, the next
ten chapters are My ten Arms, and the Sixteenth Chapter is My stomach.
The last two chapters are My lotus-feet. In this way you should understand
the transcendental Deity of the Bhagavad-gita. This Bhagavad-gita is the
destroyer of all sins. And that intelligent man who daily recites one chapter
or even one shloka, one half shloka, or at least one quarter shloka, will
attain the same position as Susharma had attained."
Lakshmi inquired, "Who was Susharma? What class did he belong to?
And what destination did he attain?"
Lord Vishnu said, My dear Lakshmi, Susharma was a very wicked and a
most sinful man. Although he was born in a brahmana family, his family
had no Vedic knowledge. And he only took pleasure from hurting others.
He never engaged in the chanting of My names, in giving charity, or
receiving guests. In fact, he never performed any pious activities. For his
livelihood he collected leaves, and sold them in the bazaar. He especially
enjoyed drinking wine, and eating flesh. In this way he passed his life.
One day that foolish Susharma had gone to the garden of one sage for
collecting leaves, when a snake came and bit him, and he died. After his
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death he was cast into many hells, where he suffered for a long time. After
which he attained the body of a bull. That bull was purchased by a crippled
man, who engaged him in his service. For about seven or eight years he
was carrying extremely heavy loads. One day that crippled man had piled a
very heavy load onto the back of his bull. Very quickly he was forcing that
bull along when suddenly the bull fell over and became unconscious. Many
persons gathered there, to see what was happening, feeling sorry for that
bull. One pious man bestowed upon that bull the results of some of his
pious activities. Seeing that, other persons standing there started
remembering their pious activities, and offered the results of some of those
activities to that bull. In that crowd there was also one prostitute who did
not know if she had ever performed any pious activities, but seeing
everyone else offering their pious credits to that bull, she also offered the
results of any pious activities she might have performed After that, the bull
died, and was taken to the abode of Yamaraja, the God of Death.
There, Yamaraja informed him, You are now free from the reactions of all
your previous sinful deeds, due to the pious credits given to you by that
prostitute." Then he took birth in a very high brahmana family. In that
birth, he was able to remember his past lives.
After many days, he decided to search out that prostitute, who had been
the cause of freeing him from his hellish situation. After he had found and
introduced himself to that lady he inquired from her What were the pious
activities performed by you, the fruits of which freed me from my hellish
situation? The prostitute replied to him, My dear sir, in that cage is one
parrot, which recites something everyday. Hearing that recitation, my
heart has become completely pure. The results of hearing that recitation I
had given to you. Thereafter they both inquired from that parrot about
that recitation. That parrot, remembering his previous life, started to
narrate his history. Previously, I had been a very learned brahmana. But
due to my pride, I used to insult other learned persons. I was also
extremely jealous. After I died, I was cast into many hells, and after a long
time of suffering, I achieved this body of a parrot. Due to my past sinful
activities, my mother and father died while I was a baby. One day, while I
was lying on the hot sands, with no protection, some rishis saw me, and
took me to their ashram, and put me in a cage.

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At that same place, the children of those rishis were learning the recitation
of the First Chapter of the Srimad Bhagavad-gita, Hearing them repeat
those Shlokas, I also, started repeating those shloka along with them.
Shortly after, one thief stole me from that place and sold me to this pious
lady. Lord Vishnu continued, By reciting the First Chapter of the
Bhagavad-gita, that parrot had become completely pure. And by hearing
that recitation that prostitute also became completely pure. And by
receiving some of the pious results of hearing that recitation, Susharma
also become completely pure.
After discussing for some time the glories of the first chapter of Bhagavad-gita,
Susharma returned to his home, and the three of them individually engaged in
reciting the First Chapter of Srimad Bhagavad-gita, and very quickly attained
the supreme destination, Vaikuntha.
Anyone who recites, who hears, or studies the First Chapter of Bhagavad-gita,
will very easily cross over the ocean of material miseries, and attain the
service of the lotus-feet of Lord Krishna.

Courtesy: https://sp.yimg.com/ib/th?id=HN.608046960142910745&pid=15.1

Paancajanyam HrishikeshO Devaduttamm Dhananjayahaa

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The Shreemad Bhagavad Gita

Easy-to-Read English Text
Chapter One
Om Shree ParamaatmanE Namah
atha prathamoSdhyya |
dhtarra uvca |
dharma ketre kuru ketre samavet yuyutsava |
mmak pav caiva kima kurvata sajaya || 1 ||
sajaya uvca |
dv tu pav nka vyha duryodhanas tad |
cryam upa-sagamya rj vacanam abravt || 2 ||
payait pu putrm crya mahat camm |
vyh drupada putrea tava iyea dhmat || 3 ||
atra r mahevs bhmrjuna sam yudhi |
yuyudhno viraca drupadaca mah ratha || 4 ||
dhaketu cekitna kirja ca vryavn |
purujit kuntibhoja ca aibya ca nara pugava || 5 ||
yudhmanyu ca vikrnta uttamauj ca vryavn |
saubhadro draupadey ca sarva eva mahrath || 6 ||
asmka tu vii ye tn nibodha dvijottama |
nyak mama sainyasya sartha tn bravmi te || 7 ||
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bhavn bhma ca kara ca kpa ca samitijaya |

avatthm vikara ca saumadattis tathaiva ca || 8 ||
anye ca bahava r madarthe tyakta jvit |
nana astra prahara sarve yuddha virad || 9 ||
aparypta tadasmka bala bhm-bhirakitam |
parypta tvidam ete bala bhm-bhirakitam || 10 ||
ayaneu ca sarveu yath bhgam-avasthit |
bhmamev-bhirakantu bhavanta sarva eva hi || 11 ||
tasya sajanayan hara kuruvddha pitmaha |
sihanda vinadyoc-cai akha dadhmau pratpavn || 12 ||
tata akhca bheryaca paavnaka gomukh |
sahasaiv-bhya-hanyanta sa abdas-tumuloSbhavat || 13 ||
tata vetair hayair yukte mahati syandane sthitau |
mdhava pava caiva divyau akhau pradadh-matu || 14 ||
pcajanya hkeo devadatta dhanajaya |
paura dadhmau mah akha bhma karm vkodara || 15 ||
ananta vijaya rj kunt putro yudhihira |
nakula sahadeva ca sughoa mai pupakau || 16 ||
kyaca paramevsa ikha ca mahratha |
dhadyumno vira ca styaki cparjita || 17 ||
drupado draupadeyca sarvaa pthivpate |
saubhadra ca mahbhu akhn dadhmu pthak pthak || 18 ||

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sa ghoo dhrtarr hdayni vyadrayat |

nabhaca pthiv caiva tumulo vyanundayan || 19 ||
atha vyavasthitn dv dhrtarrn kapidhvaja |
pravtte astra sampte dhanurudyamya pava || 20 ||
hkea tad vkyam idam-ha mahpate |
arjuna uvca |
senayor-ubhayor-madhye ratha sthpaya meScyuta || 21 ||
yvad-etn nirkeSha yoddhukmn avasthitn |
kairmay saha yoddhavyam asmin raa samudyame || 22 ||
yotsyamnn avekeSha ya eteStra samgat |
dhrtarrasya durbuddher yuddhe priya cikrava || 23 ||
sajaya uvca |
evamukto hkeo gukeena bhrata |
senayor ubhayor madhye sthpayitv rathottamam || 24 ||
bhma droa pramukhata sarve ca mahkitm |
uvca prtha payaitn samavetn kurn iti || 25 ||
tatrpayat sthitn prtha pitnatha pitmahn |
cryn mtuln bhrtn putrn pautrn sakhs tath || 26 ||
vaurn suhda caiva senayor ubhayor api |
tn samkya sa kaunteya sarvn bandhn avasthitn || 27 ||
kpay parayvio vidann-idam abravt |

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arjuna uvca |
dvema svajana ka yuyutsu samupasthitam || 28 ||
sdanti mama gtri mukha ca pariuyati |
vepathu ca arre me roma hara ca jyate || 29 ||
gva srasate hastt tvak caiva paridahyate |
na ca aknom-yavasth-tu bhramatva ca me mana || 30 ||
nimittni ca paymi vipartni keava |
na ca reyoSnu paymi hatv svajanam have || 31 ||
na kke vijaya ka na ca rjya sukhni ca |
ki no rjyena govinda ki bhogair jvitena v || 32 ||
yemarthe kkita no rjya bhog sukhni ca |
ta imeSvasthit yuddhe prs-tyaktv dhanni ca || 33 ||
cry pitara putr-stathaiva ca pitmah |
mtul vaur pautr yl sambandhinas-tath || 34 ||
etnna hantum icchmi ghnatoSpi madhusdana |
api trailokya rjyasya heto ki nu mahkte || 35 ||
nihatya dhrtarrn na k prti syj janrdana |
ppam evrayed asmn hatvaitn tatyina || 36 ||
tasmn-nrh vaya hantu dhrtarrn svabndhavn |
svajana hi katha hatv sukhina syma mdhava || 37 ||
yadyap-yete na payanti lobhopa-hata cetasa |
kulakaya-kta doa mitra-drohe ca ptakam || 38 ||

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katha na eyam asmbhi ppd asmn nivartitum |

kulakaya-kta doa prapayadbhir janrdana || 39 ||
kula kaye praayanti kula dharm santan |
dharme nae kula ktsnam adharmoSbhibhavat yuta || 40 ||
adharmbhi-bhavt ka praduyanti kula striya |
stru dusu vreya jyate vara sakara || 41 ||
sakaro narakyaiva kula-ghnn kulasya ca |
patanti pitaro hye lupta piodaka kriy || 42 ||
doairetai kula ghnn vara sakara krakai |
utsdyante jtidharm kuladharm ca vat || 43 ||
utsanna kuladharm manuy janrdana |
narakeSniyata vso bhavatty-anuuruma || 44 ||
aho bata mahatppa kartu vyavasit vayam |
yad rjya sukhalobhena hantu svajanam udyat || 45 ||
yadi mm apratkram aastra astrapaya |
dhrtarr rae hanyus-tanme kematara bhavet || 46 ||
sajaya uvca |
evamuktv-rjuna sakhye ratho-pastha upviat |
visjya saara cpa oka savigna mnasa || 47 ||
o tatsaditi rmad bhagavadgtsu upaniatsu brahma- vidyy yoga stre
rk-rjuna savde arjuna vida yogo nma prathamoSdhyya ||1 ||

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Notes: meScyuta = may + acyuta this is a compounding of

words when two not-easily blendable vowels follow. The S sign
indicates the a sound is blended with the previous one. The a is
very very important since it often indicates the opposite. In this
case, the name acyuta is opposite of cyuta which means fallen.
So, acyuta, for Krishna, means not fallen, One who is never
fallen. Arjuna is using that to imply that being his charioteer does
not mean that Krishna has fallen to some lower rank. Likewise,
think of the other places where this a is encountered. There is
always a negation. The most important is in verse 44 where the
word is aniyatam which means for an unspecified period of time,
in other words, for a long long time, as opposed to a specified
time. Being cast in hell (naraka) is like a prison sentence for a
specific length of time (niytam vaasa). Indefinite, or unspecified,
is aniyatam vaasa which is the result of progeny not knowing their
kuladharma and jaatidharma and the prays to be offered to
departed ancestors (lupta pinda udaka kriyaah of verse 42).

Vj Laxmanan uploaded a new version of The Bhagavad Gita in Easy.pdf in the group
OurGitagroup.
2 mins (as of 6:29 PM on Jan 22, 2015)

I have now added the English transliteration of the verses - again making them easy to read by
breaking up the compounding of words. Hopefully, others can use the English text here to
convert to other languages of choice. This is the best I can with my linguistic abilities. Hari Bol!
The Bhagavad Gita in Easy.pdf version 2

Vj Laxmanan uploaded a file. 11 hrs (elapsed as of ~6:45 PM on Jan 22, 2015)

THE BHAGAVAD GITA IN EASY-TO-READ SANSKRIT TEXT

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I have uploaded chapter one in easy-to-read format without the sandhis (compounding of words).
This is now only in the Devanagari script. I will try to soon also upload an English transliteration
of chapter 1 in the same format and others can then use that as the basis for transliteration into
other languages.
The Bhagavad Gita in Easy.pdf
Portable Document Format
DownloadPreviewUpload Revision

Seen by 3
likes this.

Vj Laxmanan I just found the lovely Devanagari font called Kokila which motivated me to
embark on this mission.
11 hrs Like

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Sri Vallabha Mahaganapati of Flushing, New York

Vj Laxmanan shared his post.

Yesterday at 6:55am Edited (Jan 21, 2015)

A word-for-word grammatical analysis of the famous Charama Sloka, Sarva dharmaan parityajya
from the Gita is presented here. Note that the analysis is actually consistent with translations
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available but their significance is often overlooked because of widely held misbeliefs and/or preconceived notions. .

Vj Laxmanan uploaded a new version of THE SHREE KRISHNA CHARAMA SLOKAA.pdf

THE SHREE KRISHNA CHARAMA SLOKAA.pdf version 4
Portable Document Format

Vj Laxmanan January 19 at 6:36pm Edited

WHAT IS GITA?
When I say "Gita" everyone knows what I mean. I really don't have to
elaborate. If I am not referring to the name of a young girl, or a woman, it
means the Holy scripture revered by Hindus all over the world and held high
over their heads. The holy book is never to be even placed on the ground
although we are often guilty of doing so, especially when we chant the verses
from the Gita at our temples and then we find copies of the Gita lying on the
floor!
This is the only scripture glorified as having been spoken by the Lord Himself,
the Lord being Krishna... yaa swayam Padmanaabhasya mukhapadmaat
vinisrutaa ... says the Gita Mahaatmyam... that scripture that was released
from the lotus-mouth of the Lord Padmanaabhi Himself.
Padmaanabhi, of course, is the form of the Lord lying in the waters of the
Pralayaa, as described in the Srimad Bhagavatam (Canto 3, chapter 8, verses
15 to 18).
Krishna Himself says in chapter 4 of the Gita (verses 1 to 3) that He has
spoken the same to many others, many times, starting with the Sun-god, who
then spoke to His son, Vivaswaan, who spoke it to Ikshvaaku and so on the

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scripture has been transmitted down the ages through the succession of
disciples (paramparaa). No other scripture is glorified in such a manner.
In the Srimad Bhagavatam, as well, in Canto 11, in the conversation with His
cousin Uddava, when Uddava asks the Lord to describe His glories and
vibhutis, Bhagavan tells Uddava, "For that matter, exactly the same question
was asked by Arjuna, in the middle of the battlefield, when he was confused
and refused to fight..." (Canto 11, chapter 6, verses 6 to 8). Here we have direct
confirmation about what happened in the battlefield of Kurukshetra.
In the Gita Mahaatmyam (glories of the Bhagavad Gita), as described in the
Padma Purana, the Lord, in His conversation with Mahaalakshmi says that the
Gita is He personified. "The first five chapters of the Gita are to be understood,
in order, as My five lotus-faces. The next ten chapters are My ten arms. The
sixteenth chapter is My stomach and the 17th and 18th chapters are My two
lotus feet. One who understands the Gita in this manner, to be My moorthi in
the form of words (vaangmayee moorthi), with all My opulences (aishwaree),
will come to fully realize Me." No other scripture has ever been glorified in
this way.
In the famous composition known as the Bhaja Govindam, by Adi Sankara,
there two verses which talk about the Gita, i.e., the Bhagavad Gita, verses 20
and 27. "Bhagavad Geetaa kincid adheetaa", says Sankara in verse 20... a little
bit of the study of the Gita... and a little bit of the holy waters of the Gita ... one
who has tasted them has no reason to enter into any arguments with the
messengers of Yama, i.e., the Lord of death and his messengers will not even
dare to approach this person upon his or her death. The person will go
straight to VaikunTha. In verse 27, Adi Sankara says, Geyam Geetaa naama
sahasram... One should always sing (or chant) the Gita and the sahasranamam.
" Again, when we say Gita and Sahasranamam, no adjective is needed to
describe what is meant. When one says Gita, it is automatically understood
that one is talking about the Bhagavad Gita spoken to Arjuna. When one says
Sahasranamam, it is immediately understood that Vishnu Sahasranamam is
what is being referred to.
There are many Sahasranamams addressed to many deities. All are referred to
by name. If we wish to call attention to any other Sahasranamam, we have to
specify the name of the deity, such as Lalithaa Sahasranaamam (again very
widely chanted, especially by women in South India), or Lakshmi
Sahasranaamam, and so on.
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Likewise, there are many other sections from various scriptures to which the
title "Gita" is attached, such as Kapila Gita (Canto 3, chapters 23 to 33) and
Uddava Gita (Canto 11, chapters 6 to 29), for example, both portions of the
Srimad Bhagavatam. What does this mean?
IMHO, it means that the conversations described in these sections of the
Srimad Bhagavatam are so sacred that they are to be compared with the
instructions received by Arjuna, in the battlefield of Kurukshetra.
The teachings of the Gita are thus universal, to be cherished by ALL, applicable
at all times, and will liberate every one who takes up the study of the Gita,
notwithstanding some contrary descriptions and glorifications of other
"Gitas". Everything else needs an adjective before the word Gita. The Gita
needs no such adjective. It is the One and only Supreme text.
Recall also what Krishna Himself says in the Gita, chapters 2, 11, and 15. In
chapter 2, verses 41 to 46, He describes the flawed interpretations of the
Vedas by so-called (Vedic) scholars but they are called "avipaschita" which
means foolish. Then Krishna delivers the essence of the Vedic purpose via the
famous sloka 47 (KarmaNyeva adhikaaras te) of chapter 2 and those that
follow in verses 48 to 53 (karmajam buddhi yuktaah hi...). After showing His
Vishwaroopam (Universal form) to Arjuna in chapter 11, He tells him that
such a darshanam (sight) of His form cannot be achieved even with all the
mastery of the Vedas, by all the tapas, by all austerities, by all charities
(daanam), by all fire sacrifices and offerings (ijyayaa) made into the fire
(chapter 11, verses 53 and 54). Only by bhakti, and Arjuna was a bhakta by
Krishna's own words, can one become blessed to even witness such a glorious
form of the Lord. (Understanding and full comprehension is a different matter
- yo vetti tatvatahaa... as in chapter 4, verse 9.)
Then in chapter 15, verse 15, the chapter known as the Purushottama yoga
chapter, Krishna says clearly that "I am what is to be known from the Vedas, I
am the One who created the Vedas, I am the only One who knows the Vedas.."
The Vedas are NOT superior to Krishna. Krishna and the One who spoke the
Gita is the One who is superior to the Vedas. The Vedas being apaurusheyam
(not made by any man but just revealed) does not make them superior to the
Lord Himself and the words that were spoken by Him and came out of His
lotus-mouth at the time of Arjuna's lamentation at the battle field of
Kuruskshetra.
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The famous sloka of chapter 18, verse 66, Sarva dharmaan parityajya ..., is
glorified as the charama sloka, the ultimate message of the Gita. "We can tare
up the whole book and just keep this one sloka", I heard recently during a
discourse. That is an exaggeration (atishayokti), as we call it and should be
excused. But, seriously, to understand this one sloka and to understand the
meaning of one word of this sloka, one will need the remaining 699 slokas.
Indeed, as I heard another famous Puraanikar, PuNDarika Maharaj Goswami,
say it, "One can take any sloka of the Gita and start a discourse and one will
need all the remaining 699 slokas to complete the discourse."
It is indeed foolishness to think that the Gita being a part of the Mahabharata
makes it a scripture of lower importance (shruti, smruti, itihaasa, puraNa in
order - since Mahabharata is itihaasa). Gita transcends them all. It is the
vaangmoorti of the Lord Himself as stated in the Padma Purana and the words
are spoken directly by the Lord Himself. When the Lord is standing in front of
you (or Arjuna), in a human form, He is not a purusha (chapter 9, verse 11,
aslso chapter 10, verse 3), He is not an ordinary human and His words do not
become "paurusheya". He is still the Purushottama. The words He speaks are
still apaurusheya,,, indeed even more exalted than the shruti where the source
of the sound vibrations is NOT seen.
These words of the Gita are ALL what we ALL need to know (yat jnaatva na
iha bhooyonyat jnaatavyam avashishyate, chapter 7, verse 2), every one of us
without exception.
Let not our ahankaram and self-importance and ego and self-proclaimed ideas
of scholarship delude us into thinking that there is anything superior to the
"Gita".
See, you know what I mean when I said "Gita" without any qualifications. smile
emoticon
Hari
Bol!
Govinda
Govindaa!!
Sarvam Shree KrishnaarpaNam astu l

Om

Namo

NaarayaNaaya

!!!

Like

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