Bhagavad Gita

Bhagavad Gita
The Bhagavad Gt (Sanskrit: ,
IPA:[bd ita], Song of God), also
more simply known as Gita, is a 700-verse
Hindu scripture that is part of the ancient
Hindu epic, the Mahabharata, but is
frequently treated as a freestanding text, and
in particular, as an Upanishad in its own
right, one of the several books that comprise
the more general Vedic tradition. It is
revealed scripture in the views of Hindus,the
scripture for Hindus represents the words
and message of god,the book is considered
among the most important texts in the
history of literature and philosophy.[1] The
Krishna and Arjuna at Kurukshetra, 1819th century painting.
teacher of the Bhagavad Gita is Lord
Krishna, who is revered by Hindus as a
manifestation of God (Parabrahman) Himself,[1] and is referred to within as Bhagavan, the Divine One.[2]
The context of the Gita is a conversation between Lord Krishna and the Pandava prince Arjuna taking place in the
middle of the battlefield before the start of the Kurukshetra War with armies on both sides ready to battle.
Responding to Arjuna's confusion and moral dilemma about fighting his own cousins who command a tyranny
imposed on a disputed empire, Lord Krishna explains to Arjuna his duties as a warrior and prince, and elaborates on
different Yogic[3] and Vedantic philosophies,and explains different ways in which the soul can reach the supreme
being with examples and analogies. This has led to the Gita often being described as a concise guide to Hindu
theology and also as a practical, self-contained guide to life. During the discourse, Lord Krishna reveals His identity
as the Supreme Being Himself (Svayam Bhagavan), blessing Arjuna with an awe-inspiring vision of His divine
universal form.
The direct audience to Lord Krishnas discourse of the Bhagavad Gita included Arjuna (addressee), Sanjaya (using
Divya Drishti (or divine vision) gifted by the sage Veda Vyasa to watch the war and narrate the events to
Dhritarashtra),spirit of Lord Hanuman (perched atop Arjunas chariot) in his flag and Barbarika, son of Ghatotkacha,
who also witnessed the complete 18 days of action at Kurukshetra.
The Bhagavad Gita is also called Gtopaniad, implying its having the status of an Upanishad, i.e. a Vedantic
scripture.[4] Since the Gita is drawn from the Mahabharata, it is classified as a Smiti text. However, those branches
of Hinduism that give it the status of an Upanishad also consider it a ruti or "revealed" text.[5] [6] As it is taken to
represent a summary of the Upanishadic teachings, it is also called "the Upanishad of the Upanishads".[7] Another
title is mokastra, or "Scripture of Liberation".[8]
It has been highly praised by not only prominent Indians such as Mohandas Karamchand Gandhi but also Aldous
Huxley, Albert Einstein, J. Robert Oppenheimer,[9] Ralph Waldo Emerson, Carl Jung, Heinrich Himmler and
Herman Hesse.[7] [10]

Bhagavad Gita

Date and text

Further information: Mahabharata
The Bhagavad Gita occurs in the Bhishma Parva of the
Mahabharata and comprises 18 chapters from the 25th
through 42nd and consists of 700 verses.[11] Its authorship is
traditionally ascribed to Vyasa, the compiler of the
Mahabharata.[12] [13] Because of differences in recensions,
the verses of the Gita may be numbered in the full text of the
Mahabharata as chapters 6.2542 or as chapters 6.2340.[14]
According to the recension of the Gita commented on by
Shankaracharya, the number of verses is 700, but there is
evidence to show that old manuscripts had 745 verses.[15]
The verses themselves, using the range and style of Sanskrit
meter (chhandas) with similes and metaphors, are written in a
poetic form that is traditionally chanted.
As with all of the Mahabharata, the text of the Gt cannot be
dated with certainty. Some astrologers have calculated the
Bhagavad Gita traditionally being revealed circa 3000 BCE
based purely on Sri Krishna's horoscope .[16] [17] [18] The
entire epic went through a lengthy process of accumulation
and redaction during roughly the 5th century BCE to the 5th
century CE. Some scholars have placed the composition of
the Gt in the earlier phase of this period, between roughly
Bhagavad Gita, a 19th century manuscript.
the 5th and the 2nd century BCE.[12] [19] [20] The mainstream
assumption of a pre-Christian date has been widely repeated,
e.g. by Indian President Radhakrishnan.[12] Recently it has been speculated to date around early centuries of the
Common Era instead. Thius, John Brockington (1998) argues that the Gt can be placed in the first century CE.[21]
Based on claims of differences in the poetic styles, some scholars like Jinarajadasa have argued that the Bhagavad
Gt was added to the Mahbhrata at a later date.[22] [23]
Within the text of the Bhagavad Gt itself, Lord Krishna states that the knowledge of Yoga and self renunciation
contained in the Gt was first instructed to mankind at the very beginning of their existence.[24] Therefore, the
history and choronology of Bhagavad Gita may be taken to be clear from the text itself, by its adherents. Although it
may seem to some that the original date of composition of the Bhagavad Gita is not clear, its teachings are
considered timeless and the exact time of revelation of the scripture is considered of little spiritual significance by
religiously-motivated scholars such as Bansi Pandit, and Juan Mascaro.[7] [25] Swami Vivekananda dismisses
concerns about differences of opinion regarding the historical events as unimportant for study of the Gita from the
point of acquirement of Dharma.[26]

Bhagavad Gita

Prelude
The Mahabharata centers on the exploits of
the Pandavas and the Kauravas, two families
of royal cousins descended from two
brothers,
Pandu
and
Dhritarashtra,
respectively. Because Dhritarashtra was
born blind, Pandu inherited the ancestral
kingdom, comprising a part of northern
India around modern Delhi. The Pandava
brothers were Yudhishthira the eldest,
Bhima, Arjuna, Nakula, and Sahadeva. The
Kaurava brothers were one hundred in
number, Duryodhana being the eldest. When
Pandu died at an early age, his young
children were placed under the care of their
uncle Dhritarashtra who ascended the throne
since the Pandavas were minors.[27] [28]

A manuscript illustration of the Battle of Kurukshetra, fought between the

Kauravas and the Pandavas, recorded in the Mahbhrata.

The Pandavas and the Kauravas were brought up together in the same household and had the same teachers, the most
notable of whom were Bhishma and Dronacharya.[28] Bhishma, the wise grandsire, acted as their chief guardian, and
the Brahmin Drona was their military instructor. The Pandavas were endowed with righteousness, self-control,
nobility, and many other knightly traits. On the other hand, the hundred sons of Dhritarashtra, especially
Duryodhana, were endowed with negative qualities and were cruel, unrighteous, unscrupulous, greedy, and lustful.
Duryodhana, jealous of his five cousins, contrived various means to destroy them.[29]
When the time came to crown Yudhisthira,
eldest of the Pandavas, as prince,
Duryodhana, through a fixed game of dice,
exiled the Pandavas into the forest.[28] On
their return from banishment the Pandavas
demanded the return of their legitimate
kingdom.
Duryodhana,
who
had
consolidated his power by many alliances,
refused to restore their legal and moral
rights. Attempts by elders and Krishna, who
was a friend of the Pandavas and also a well
wisher of the Kauravas, to resolve the issue
failed. Nothing would satisfy Duryodhana's
inordinate greed.[30] [31]
Arjuna chooses Krishna instead of his vast army, 18th century painting

War became inevitable. Both Duryodhana

and Arjuna requested Krishna to support
them in the war, since he possessed the strongest army, and was revered as the wisest teacher and the greatest yogi.
Krishna offered to give his vast army to one of them and to become a charioteer and counselor for the other, but he
would not touch any weapon nor participate in the battle in any manner.[30] While Duryodhana chose Krishna's vast
army, Arjuna preferred to have Krishna as his charioteer.[32] The whole realm responded to the call of the Pandavas
and the Kauravas. The kings, princes, and knights of India with their armies assembled on the sacred plain of
Kurukshetra.[30] The blind king Dhritarashtra wished to follow the progress of the battle. The sage Vyasa offered to

Bhagavad Gita

endow him with supernatural sight, but the king refused the boon, for he felt that the sight of the destruction of those
near and dear to him would be too much to bear. Thereupon, Vyasa bestowed supernatural sight on Sanjaya, who
was to act as reporter to Dhritarashtra. The Gita opens with the question of the blind king to Sanjaya regarding what
happened on the battlefield when the two armies faced each other in battle array.[33]

Background
The Bhagavad Gita begins before the start of the
climactic battle at Kurukshetra, with the Pandava
prince Arjuna becoming filled with doubt on the
battlefield. Realizing that his enemies are his own
relatives, beloved friends, and revered teachers, he
turns to his charioteer and guide, Krishna, for advice.
In summary the main philosophical subject matter of
the Bhagavad Gita is the explanation of five basic
concepts or "truths":[34]
Ishvara (The Supreme Controller)
Jiva (Living beings/the individualized soul)
Prakrti (Nature/Matter)
Dharma (Duty in accordance with Divine law)

Bronze statue representing the discourse of Krishna and Arjuna, in

Kurukshetra

Kaala (Time)
Krishna counsels Arjuna on the greater idea of dharma, or universal harmony and duty. He begins with the tenet that
the soul (Atman) is eternal and immortal.[35] Any 'death' on the battlefield would involve only the shedding of the
body, whereas the soul is permanent. Arjuna's hesitation stems from a lack of accurate understanding of the 'nature
of things,' the privileging of the unreal over the real. His fear and hesitance become impediments to the proper
balancing of the universal dharmic order. Essentially, Arjuna wishes to abandon the battle, to abstain from action;
Krishna warns, however, that without action, the cosmos would fall out of order and truth would be obscured.
In order to clarify his point, Krishna expounds the various processes in which the soul can fulfill its potential and
understanding of the true nature of the universe. Krishna describes the yogic paths of devotional service,[36]
action,[37] meditation[38] and knowledge.[39] Fundamentally, the Bhagavad Gita proposes that true enlightenment
comes from growing beyond identification with the temporal ego, the 'False Self', the ephemeral world, so that one
identifies with the truth of the immortal self, the absolute soul or Atman. Through detachment from the material
sense of ego, the Yogi, or follower of a particular path of Yoga, is able to transcend his/her illusory mortality and
attachment to the material world and enter the realm of the Supreme.[40]
Krishna does not propose that the physical world must be forgotten or neglected. Rather, one's life on Earth must be
lived in accordance with greater laws and truths, one must embrace one's temporal duties whilst remaining mindful
of timeless reality, acting for the sake of service without consideration for the results thereof. Such a life would
naturally lead towards stability, happiness and, ultimately, enlightenment.
To demonstrate his divine nature, Krishna grants Arjuna the boon of cosmic vision (albeit temporary) and allows the
prince to see his 'Universal Form' (this occurs in the eleventh chapter).[41] He reveals that he is fundamentally both
the ultimate essence of Being in the universe and also its material body, called the Vishvarupa ('Universal Form').
In the Bhagavad Gita, Krishna refers to the war about to take place as 'Dharma Yuddha', meaning a righteous war for
the purpose of justice. In Chapter 4, Krishna states that he incarnates in each age (yuga) to establish righteousness in
the world.[42]

Bhagavad Gita

War as allegory
There are many who regard the story of the Gita as an allegory; Swami Nikhilananda, for example, takes Arjuna as
an allegory of tman, Krishna as an allegory of Brahman, Arjuna's chariot as the body, etc.[43]
Mahatma Gandhi, in his commentary on the Gita,[44] interpreted the battle as "an allegory in which the battlefield is
the soul and Arjuna, man's higher impulses struggling against evil."[45] Swami Vivekananda also said that the first
discourse in the Gita related to war can be taken allegorically.[46] Vivekananda further remarks, "this Kurukshetra
War is only an allegory. When we sum up its esoteric significance, it means the war which is constantly going on
within man between the tendencies of good and evil."[13]
In Sri Aurobindo's view, Krishna was a historical figure, but his significance in the Gita is as a "symbol of the divine
dealings with humanity",[47] while Arjuna typifies a "struggling human soul."[48] However, Aurobindo rejects the
interpretation that the Gita, and the Mahabharata by extension, is "an allegory of the inner life, and has nothing to do
with our outward human life and actions":[48]
...That is a view which the general character and the actual language of the epic does not justify and, if pressed, would turn the straightforward
philosophical language of the Gita into a constant, laborious and somewhat puerile mystification....the Gita is written in plain terms and
professes to solve the great ethical and spiritual difficulties which the life of man raises, and it will not do to go behind this plain language and
thought and wrest them to the service of our fancy. But there is this much of truth in the view, that the setting of the doctrine though not
symbolical, is certainly typical...

Overview of chapters
The Gita consists of eighteen chapters in total:
1. Arjuna requests Krishna to move his chariot between the
two armies. When Arjuna sees his relatives on the
opposing army side of the Kurus, he loses morale and
decides not to fight.
2. After asking Krishna for help, Arjuna is instructed that
only the body may be killed, as he was worried if it
would become a sin to kill people (including his gurus
and relatives), while the eternal self is immortal. Krishna
appeals to Arjuna that, as a warrior, he has a duty to
uphold the path of dharma through warfare.
3. Arjuna asks why he should engage in fighting if
knowledge is more important than action. Krishna
stresses to Arjuna that performing his duties for the
greater good, but without attachment to results, is the
appropriate course of action.
4. Krishna reveals that he has lived through many births,
always teaching Yoga for the protection of the pious and
the destruction of the impious and stresses the
importance of accepting a guru.
5. Arjuna asks Krishna if it is better to forgo action or to
act ("renunciation or discipline of action"[49] ). Krishna
answers that both ways may be beneficent, but that
acting in Karma Yoga is superior.
6. Krishna describes the correct posture for meditation and
the process of how to achieve Samdhi.

Krishna displays his Vishvarupa (Universal Form) to Arjuna on

the battlefield of Kurukshetra.

Bhagavad Gita
7. Krishna teaches the path of knowledge (Jnana Yoga).
8. Krishna defines the terms brahman, adhyatma, karma, atman, adhibhuta and adhidaiva and explains how one
can remember him at the time of death and attain his supreme abode.
9. Krishna explains panentheism, "all beings are in me" as a way of remembering him in all circumstances.
10. Krishna describes how he is the ultimate source of all material and spiritual worlds. Arjuna accepts Krishna as
the Supreme Being, quoting great sages who have also done so.
11. On Arjuna's request, Krishna displays his "universal form" (Vivarpa), a theophany of a being facing every
way and emitting the radiance of a thousand suns, containing all other beings and material in existence.
12. Krishna describes the process of devotional service (Bhakti Yoga).
13. Krishna describes nature (prakrti), the enjoyer (purusha) and consciousness.
14. Krishna explains the three modes (gunas) of material nature.
15. Krishna describes a symbolic tree (representing material existence), its roots in the heavens and its foliage on
earth. Krishna explains that this tree should be felled with the "axe of detachment", after which one can go beyond
to his supreme abode.
16. Krishna tells of the human traits of the divine and the demonic natures. He counsels that to attain the supreme
destination one must give up lust, anger and greed, discern between right and wrong action by discernment
through Buddhi and evidence from scripture and thus act correctly.
17. Krishna tells of three divisions of faith and the thoughts, deeds and even eating habits corresponding to the three
gunas.
18. In conclusion, Krishna asks Arjuna to abandon all forms of dharma and simply surrender unto him. He describes
this as the ultimate perfection of life.

Scripture of Yoga
The Gita addresses the discord between the senses and the intuition of cosmic order. It speaks of the Yoga of
equanimity, a detached outlook. The term Yoga covers a wide range of meanings, but in the context of the Bhagavad
Gita, describes a unified outlook, serenity of mind, skill in action and the ability to stay attuned to the glory of the
Self (Atman) and the Supreme Being (Bhagavan). According to Krishna, the root of all suffering and discord is the
agitation of the mind caused by selfish desire. The only way to douse the flame of desire is by simultaneously stilling
the mind through self-discipline and engaging oneself in a higher form of activity.
However, abstinence from action is regarded as being just as detrimental as extreme indulgence. According to the
Bhagavad Gita, the goal of life is to free the mind and intellect from their complexities and to focus them on the
glory of the Self by dedicating one's actions to the divine. This goal can be achieved through the Yogas of
meditation, action, devotion and knowledge. In the sixth chapter, Krishna describes the best Yogi as one who
constantly meditates upon him[50] which is understood to mean thinking of either Krishna personally, or the
supreme Brahman with different schools of Hindu thought giving varying points of view.
Krishna summarizes the Yogas through eighteen chapters. Three yogas in particular have been emphasized by
commentators:
Bhakti Yoga or Devotion,
Karma Yoga or Selfless Action
Jnana Yoga or Self Transcending Knowledge
While each path differs, their fundamental goal is the same to realize Brahman (the Divine Essence) as being the
ultimate truth upon which our material universe rests, that the body is temporal, and that the Supreme Soul
(Paramatman) is infinite. Yoga's aim (moksha) is to escape from the cycle of reincarnation through realization of the
ultimate reality. There are three stages to self-realization enunciated from the Bhagavad Gita:
1. Brahmaan The impersonal universal energy
2. Paramatma The Supreme Soul sitting in the heart of every living entity.

Bhagavad Gita
3. Bhagavan God as a personality, with a transcendental form.

Major themes of yoga

The influential commentator Madhusudana Sarasvati (b. circa 1490) divided the Gita's eighteen chapters into three
sections, each of six chapters. According to his method of division, the first six chapters deal with Karma Yoga,
which is the means to the final goal, and the last six deal with the goal itself, which he says is Knowledge (Jnana).
The middle six deal with bhakti.[51] Swami Gambhirananda characterizes Madhusudana Sarasvati's system as a
successive approach in which Karma yoga leads to Bhakti yoga, which in turn leads to Jnana yoga.[52]
Karma Yoga
Karma Yoga is essentially Acting, or doing one's duties in life as per his/her dharma, or duty, without attachment to
results a sort of constant sacrifice of action to the Supreme. It is action done without thought of gain. In a more
modern interpretation, it can be viewed as duty bound deeds done without letting the nature of the result affect one's
actions. Krishna advocates Nishkam Karma (Selfless Action) as the ideal path to realize the Truth. The very
important theme of Karma Yoga is not focused on renouncing the work, but again and again Krishna focuses on
what should be the purpose of activity. Krishna mentions in following verses that actions must be performed to
please the Supreme otherwise these actions become the cause of material bondage and cause repetition of birth and
death in this material world. These concepts are described in the following verses:
"Work done as a sacrifice for Vishnu has to be performed, otherwise work causes bondage in this material
world. Therefore, O son of Kunt, perform your prescribed duties for His satisfaction, and in that way you will
always remain free from bondage."[53]
"To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither
let there be in thee any attachment to inaction"(2.47)[54]
"Fixed in yoga, do thy work, O Winner of wealth (Arjuna), abandoning attachment, with an even mind in
success and failure, for evenness of mind is called yoga"(2.48)[55]
"With the body, with the mind, with the intellect, even merely with the senses, the Yogis perform action
toward self-purification, having abandoned attachment. He who is disciplined in Yoga, having abandoned the
fruit of action, attains steady peace..."[56]
In order to achieve true liberation, it is important to control all mental desires and tendencies to enjoy sense
pleasures. The following verses illustrate this:[57]
"When a man dwells in his mind on the object of sense, attachment to them is produced. From attachment
springs desire and from desire comes anger."(2.62)[57]
"From anger arises bewilderment, from bewilderment loss of memory; and from loss of memory, the
destruction of intelligence and from the destruction of intelligence he perishes"(2.63)[57]
Bhakti Yoga
According to Catherine Cornille, Associate Professor of Theology at Boston College, "The text [of the Gita] offers a
survey of the different possible disciplines for attaining liberation through knowledge (jnana), action (karma) and
loving devotion to God (bhakti), focusing on the latter as both the easiest and the highest path to salvation."[58]
In the introduction to Chapter Seven of the Gita, bhakti is summed up as a mode of worship which consists of
unceasing and loving remembrance of God. As M. R. Sampatkumaran explains in his overview of Ramanuja's
commentary on the Gita, "The point is that mere knowledge of the scriptures cannot lead to final release. Devotion,
meditation and worship are essential."[59]
As Krishna says in the Bhagavad Gita:

Bhagavad Gita
"And of all yogins, he who full of faith worships Me, with his inner self abiding in Me, him, I hold to be the most
attuned (to me in Yoga)."[60]
"After attaining Me, the great souls do not incur rebirth in this miserable transitory world, because they have
attained the highest perfection."[61]
"... those who, renouncing all actions in Me, and regarding Me as the Supreme, worship Me... For those whose
thoughts have entered into Me, I am soon the deliverer from the ocean of death and transmigration, Arjuna. Keep
your mind on Me alone, your intellect on Me. Thus you shall dwell in Me hereafter."[62]
"And he who serves Me with the yoga of unswerving devotion, transcending these qualities [binary opposites,
like good and evil, pain and pleasure] is ready for liberation in Brahman."[63]
"Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and you shall certainly reach Me.
I promise you because you are My very dear friend."[64]
"Setting aside all meritorious deeds (Dharma), just surrender completely to My will (with firm faith and loving
contemplation). I shall liberate you from all sins. Do not fear."[65]
Jnana Yoga
Jnana Yoga is a process of learning to discriminate between what is real and what is not, what is eternal and what is
not. Through a steady advancement in realization of the distinction between Real and the Unreal, the Eternal and the
Temporal, one develops into a Jnani. This is essentially a path of knowledge and discrimination in regards to the
difference between the immortal soul (atman) and the body.
In the second chapter, Krishnas counsel begins with a succinct exposition of Jnana Yoga. Krishna argues that there
is no reason to lament for those who are about to be killed in battle, because never was there a time when they were
not, nor will there be a time when they will cease to be. Krishna explains that the self (atman) of all these warriors is
indestructible. Fire cannot burn it, water cannot wet it, and wind cannot dry it. It is this Self that passes from body to
another body like a person taking worn out clothing and putting on new ones. Krishnas counsel is intended to
alleviate the anxiety that Arjuna feels seeing a battle between two great armies about to commence. However, Arjuna
is not an intellectual. He is a warrior, a man of action, for whom the path of action, Karma Yoga, is more
appropriate.
"When a sensible man ceases to see different identities due to different material bodies and he sees how beings
are expanded everywhere, he attains to the Brahman conception."[66]
"Those who see with eyes of knowledge the difference between the body and the knower of the body, and can
also understand the process of liberation from bondage in material nature, attain to the supreme goal."[67]

Eighteen Yogas
In Sanskrit editions of the Gita, the Sanskrit text includes a traditional chapter title naming each chapter as a
particular form of yoga. These chapter titles do not appear in the Sanskrit text of the Mahabharata.[68] Since there are
eighteen chapters, there are therefore eighteen yogas mentioned, as explained in this quotation from Swami
Chidbhavananda:
All the eighteen chapters in the Gita are designated, each as a type of yoga. The function of the yoga is
to train the body and the mind.... The first chapter in the Gita is designated as system of yoga. It is called
Arjuna Vishada Yogam Yoga of Arjuna's Dejection.[69]
In Sanskrit editions, these eighteen chapter titles all use the word yoga, but in English translations the word yoga
may not appear. For example, the Sanskrit title of Chapter 1 as given in Swami Sivananda's bilingual edition is
arjunavidayoga which he translates as "The Yoga of the Despondency of Arjuna".[70] Swami Tapasyananda's
bilingual edition gives the same Sanskrit title, but translates it as "Arjuna's Spiritual Conversion Through
Sorrow".[71] The English-only translation by Radhakrishnan gives no Sanskrit, but the chapter title is translated as

Bhagavad Gita

"The Hesitation and Despondency of Arjuna".[72] Other English translations, such as that by Zaehner, omit these
chapter titles entirely.[73]
Swami Sivananda's commentary says that the eighteen chapters have a progressive order to their teachings, by which
Krishna "pushed Arjuna up the ladder of Yoga from one rung to another."[74] As Winthrop Sargeant explains, "In the
model presented by the Bhagavad Gt, every aspect of life is in fact a way of salvation."[75]

Message of the Gita

There are 6 arishadvargas, or evils that the Gita says one should avoid: kama (lust), krodha (anger), lobh (greed),
moha (deep emotional attachment), mada or ahankar (arrogance) and matsarya (jealousy). These are the negative
characteristics which prevent man from attaining moksha (liberation from the birth and death cycle).
The Gita states that the man should not keep his interests on the fruition of deeds but rather on the tranquility
produced in the mind by pusuing the deed itself.
On action alone be thy interest, Never on its fruits. Let not the fruits of action be thy motive, Nor be thy attachment to inaction.

The Gita also states that one should not needlessly grieve over entities whose doom is already predetermined.
For certain is death for the born And certain is birth for the dead; Therefore over the inevitable Thou shouldst not grieve.

The Gita centers on the revelation of Vaishna monotheism, offering the alternative of just war, even against relatives,
provided the aggression is in the "active and selfless defence of dharma", to the pacifist Hindu concept of
non-violence.[76]
Some commentators have attempted to resolve the apparent conflict between the proscription of violence and ahimsa
by allegorical readings. Gandhi, for example, took the position that the text is not concerned with actual warfare so
much as with the "battle that goes on within each individual heart". Such allegorical or metaphorical readings are
derived from the Theosophical interpretations of Subba Row, William Q. Judge and Annie Besant. Stephen Mitchell
has attempted to refute such allegorical readings.[77]
Scholar Radhakrishnan writes that the verse 11.55 is "the essence of bhakti" and the "substance of the whole
teaching of the Gita":[78]
He who does work for Me, he who looks upon Me as his goal, he who worships Me, free from attachment, who is free from enmity to all
creatures, he goes to Me, O Pandava.

Scholar Steven Rosen summarizes the Gita in four basic, concise verses:[79]
"I am the source of all spiritual and material worlds. Everything emanates from me. The Wise who fully realize this engage in my devotional
service and worship me with all their hearts." (10.8)
"My pure devotees are absorbed in thoughts of me, and they experience fulfillment and bliss by enlightening one another and conversing
about me." (10.9)
"To those who are continually devoted and worship me with love, I give the understanding by which they can come to me." (10.10)
"Out of compassion for them, I, residing in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance." (10.11)

Ramakrishna said that the essential message of the Gita can be obtained by repeating the word several times,[80]
"'Gita, Gita, Gita', you begin, but then find yourself saying 'ta-Gi, ta-Gi, ta-Gi'. Tagi means one who has renounced
everything for God."
According to Swami Vivekananda, "If one reads this one Shloka
one gets all the merits of reading the entire Gita; for in this one Shloka lies imbedded the whole

Bhagavad Gita

10

Message of the Gita.[81]

Do not yield to unmanliness, O son of Prith. It does not become you. Shake off this base faint-heartnedness and arise, O scorcher of
enemies! (2.3)

Mahatma Gandhi writes, "The object of the Gita appears to me to be that of showing the most excellent way to attain
self-realization" and this can be achieved by selfless action, "By desireless action; by renouncing fruits of action; by
dedicating all activities to God, i.e., by surrendering oneself to Him body and soul." Gandhi called Gita, The Gospel
of Selfless Action.[82]
Eknath Easwaran writes that the Gita's subject is "the war within, the struggle for self-mastery that every human
being must wage if he or she is to emerge from life victorious",[83] and "The language of battle is often found in the
scriptures, for it conveys the strenuous, long, drawn-out campaign we must wage to free ourselves from the tyranny
of the ego, the cause of all our suffering and sorrow".[84]

Influence
r bhagavn uvca
klo 'smi lokakayakt pravddho; lokn samhartum iha pravtta
te 'pi tv na bhaviyanti sarve; ye 'vasthit pratyankeu yodh (11:32 = MBh 6.33.32)
The Lord Said:
Doom am I, full-ripe, dealing death to the worlds, engaged in devouring mankind.
Even without your slaying them not one of the warriors, ranged for battle against thee, shall survive.

The Bhagavad Gita's emphasis on selfless service was a prime source of inspiration for Mahatma Gandhi.
J. Robert Oppenheimer, American physicist and director of the Manhattan Project, learned Sanskrit in 1933 and read
the Bhagavad Gita in the original, citing it later as one of the most influential books to shape his philosophy of life.
Upon witnessing the world's first nuclear test in 1945, he later said he had thought of the quotation "Now I am
become Death, the destroyer of worlds", verse 32 from Chapter 11 of the Bhagavad Gita.[85] [86]
In a heterogeneous text, the Gita reconciles facets and schools of Hindu philosophy, including those of Brahmanical
(orthodox Vedic) origin and the parallel ascetic and Yogic traditions. It had always been a creative text for Hindu
priests and Yogis. Although it is not strictly part of the 'canon' of Vedic writings, almost all Hindu traditions draw
upon the Gita as authoritative. For the Vedantic schools of Hindu philosophy, it belongs to one of the three
foundational texts Prasthana Trayi (lit. "three points of departure"), the other two being the Upanishads and Brahma
Sutras.
A 2006 report suggests that the Gita is replacing the influence of "The Art of War" (ascendant in the 1980s and '90s)
in the Western business community.[87]

Commentaries and translations

Classical commentaries
Traditionally the commentators belong to spiritual traditions or schools (sampradaya) and Guru lineages
(parampara), which claim to preserve teaching stemming either directly from Krishna himself or from other sources,
each claiming to be faithful to the original message. In the words of Mysore Hiriyanna, "[The Gita] is one of the
hardest books to interpret, which accounts for the numerous commentaries on it each differing from the rest in an
essential point or the other."[88]
Different translators and commentators have widely differing views on what multi-layered Sanskrit words and
passages signify, and their presentation in English depending on the sampradaya they are affiliated to. Especially in

Bhagavad Gita
Western philology, interpretations of particular passages often do not agree with traditional views.
The oldest and most influential medieval commentary was that of the founder of the Vedanta school[89] of extreme
'non-dualism", Shankara (788820 A. D.),[90] also known as Shankaracharya (Sanskrit: akarcrya).[91]
Shankara's commentary was based on a recension of the Gita containing 700 verses, and that recension has been
widely adopted by others.[92] There is not universal agreement that he was the actual author of the commentary on
the Bhagavad Gita that is attributed to him.[93] A key commentary for the "modified non-dualist" school of
Vedanta[94] was written by Ramanujacharya (Sanskrit: Rmnujacharya), who lived in the eleventh century A.D.[91]
[95]
Ramanujacharya's commentary chiefly seeks to show that the discipline of devotion to God (Bhakti yoga) is the
way of salvation.[96] The commentary by Madhva, whose dates are given either as (b. 1199 d. 1276)[97] or as (b.
1238 d. 1317),[75] also known as Madhvacharya (Sanskrit: Madhvcrya), exemplifies thinking of the "dualist"
school.[91] Madhva's school of dualism asserts that there is, in a quotation provided by Winthrop Sargeant, "an
eternal and complete distinction between the Supreme, the many souls, and matter and its divisions."[75] Madhva is
also considered to be one of the great commentators reflecting the viewpoint of the Vedanta school.[98]
In the Shaiva tradition,[99] the renowned philosopher Abhinavagupta (1011th century CE) has written a
commentary on a slightly variant recension called Gitartha-Samgraha.
Other classical commentators include Nimbarka (1162 CE), Vallabha(1479 CE)., Chaitanya Mahaprabhu (1486
CE),[100] while Dnyaneshwar (12751296 CE) translated and commented on the Gita in Marathi, in his book
Dnyaneshwari.

Independence movement
In modern times, notable commentaries were written by Bal Gangadhar Tilak and Mahatma Gandhi, who used the
text to help inspire the Indian independence movement.[101] [102] Tilak wrote his commentary while in jail during the
period 19101911 serving a six-year sentence imposed by the British colonial government in India for sedition.[103]
While noting that the Gita teaches possible paths to liberation, his commentary places most emphasis on Karma
yoga.[104] No book was more central to Gandhi's life and thought than the Bhagavadgita, which he referred to as his
"spiritual dictionary".[105] During his stay in Yeravda jail in 1929,[106] Gandhi wrote a commentary on the Bhagavad
Gita in Gujarati. The Gujarati manuscript was translated into English by Mahadev Desai, who provided an additional
introduction and commentary. It was published with a foreword by Gandhi in 1946.[107] [108] Mahatma Gandhi
expressed his love for the Gita in these words: "I find a solace in the Bhagavadgt that I miss even in the Sermon on
the Mount. When disappointment stares me in the face and all alone I see not one ray of light, I go back to the
Bhagavadgt. I find a verse here and a verse there and I immediately begin to smile in the midst of overwhelming
tragedies and my life has been full of external tragedies and if they have left no visible, no indelible scar on me, I
owe it all to the teaching of Bhagavadgt."[109]

11

Bhagavad Gita

Hindu revivalism and Neo-Hindu movements

Other notable modern commentators include Sri
Aurobindo, Sarvepalli Radhakrishnan and Swami
Vivekananda, who took a syncretistic approach to
the text.[110] [111]
Dayananda Saraswati (Chinmaya Mission) of
Arsha Vidya Gurukulam wrote the most extensive
commentary on the Gita, based on 363 lectures he
delivered, spanning over 2000 pages. Swami
Vivekananda, the follower of Sri Ramakrishna,
was known for his commentaries on the four
Three translations: Bhagavad Gita As It Is, a Gujarati translation by Gita
Yogas Bhakti, Jnana, Karma and Raja Yoga. He
Press, and another English one published by Barnes & Noble.
drew from his knowledge of the Gita to expound
on these Yogas. Swami Sivananda advises the aspiring Yogi to read verses from the Bhagavad Gita every day.
Paramahamsa Yogananda, writer of the famous Autobiography of a Yogi, viewed the Bhagavad Gita as one of the
world's most divine scriptures. A.C. Bhaktivedanta Swami Prabhupada, the founder of the International Society for
Krishna Consciousness, wrote Bhagavad-Gt As It Is, a commentary on the Gita from one of many perspectives of
Gaudiya Vaishnavism. The work became the principal text for the modern Hare Krishna movement.

Scholarly translations
The first English translation of the Bhagavad Gita was done by Charles Wilkins in 1785.[112] [113] In 1981, Larson
listed more than 40 English translations of the Gita, stating that "A complete listing of Gita translations and a related
secondary bibliography would be nearly endless" (p.514[114] ). He stated that "Overall... there is a massive
translational tradition in English, pioneered by the British, solidly grounded philologically by the French and
Germans, provided with its indigenous roots by a rich heritage of modern Indian comment and reflection, extended
into various disciplinary areas by Americans, and having generated in our time a broadly based cross-cultural
awareness of the importance of the Bhagavad Gita both as an expression of a specifically Indian spirituality and as
one of the great religious "classics" of all time." (p.518[114] )
The Gita has also been translated into other European languages. In 1808, passages from the Gita were part of the
first direct translation of Sanskrit into German, appearing in a book through which Friedrich Schlegel became known
as the founder of Indian philology in Germany.[115]

Adaptations
Philip Glass retold the story of Gandhi's early development as an activist in South Africa through the text of the Gita
in the opera Satyagraha. The entire libretto of the opera consists of sayings from the Gita sung in the original
Sanskrit.[116] In Douglas Cuomo's Arjuna's dilemma, the philosophical dilemma faced by Arjuna is dramatized in
operatic form with a blend of Indian and Western music styles.[117]
Robert Redford's film The Legend of Bagger Vance was a loose retelling of the Bhagavad Gita.

12

Bhagavad Gita

Notes
[1]
[2]
[3]
[4]

Nikhilananda, Swami, "Introduction", The Bhagavad Gita, p.1

"Bhagavan" (http:/ / www. vedabase. net/ b/ bhagavan). Bhaktivedanta VedaBase Network (ISKCON). . Retrieved 2008-01-14.
Introduction to the Bhagavad Gita (http:/ / yoga. about. com/ od/ bhagavadgita/ a/ thegita. htm)
The phrase marking the end of each chapter identifies the book as Gtopanishad. The book is identified as "the essence of the Upanishads" in
the Gt-mhtmya 6, quoted in the introduction (http:/ / vedabase. net/ bg/ introduction/ en) to the book by the founder of ISKCON
Bhaktivedanta Swami Prabhupada, A.C. (1983), Bhagavad-gt As It Is (http:/ / vedabase. net/ bg), Los Angeles: The Bhaktivedanta Book
Trust, .
[5] Coburn, Thomas B. (1984). "'Scripture' in India: Towards a Typology of the Word in Hindu Life". Journal of the American Academy of
Religion 52 (3): 435459. JSTOR1464202.
[6] Tapasyananda, p. 1.
[7] Pandit, Bansi, Explore Hinduism, p.27
[8] Nikhilananda, Swami (1944), "Introduction", The Bhagavad Gita, Advaita Ashrama, p.xxiv
[9] (http:/ / www. amphilsoc. org/ sites/ default/ files/ Hijiya. pdf) "The Gita of J. Robert Oppenheimer" by JAMES A. HIJIYA, Professor of
History, University of Massachusetts Dartmouth (PDF file)
[10] Hume, Robert Ernest (1959), The world's living religions, p.29
[11] Swarupananda, Swami (1909), "FOREWORD" (http:/ / www. sacred-texts. com/ hin/ sbg/ sbg03. htm), Srimad-Bhagavad-Gita,
[12] Radhakrishnan, S. (2002), "Introductory Essay", The Bhagavad Gita, HarperCollins, pp.1415
[13] Vivekananda, Swami, "Lectures and Discourses ~ Thoughts on the Gita" (http:/ / en. wikisource. org/ wiki/
The_Complete_Works_of_Swami_Vivekananda/ Volume_4/ Lectures_and_Discourses/ Thoughts_on_the_Gita), The Complete works of
Swami Vivekananda, 4,
[14] The Bhandarkar Oriental Research Institute (BORI) electronic edition. Electronic text (C) Bhandarkar Oriental Research Institute, Pune,
India, 1999.
[15] Gambhiranda (1997), p. xvii.
[16] See horoscope number 1 in Dr. B.V. Raman (1991). Notable Horoscopes. Delhi, India: Motilal Banarsidass. ISBN8120809017.
[17] Arun K. Bansal's research published in Outlook India, September 13, 2004. "Krishna (b. July 21, 3228 BC)" (http:/ / www. hvk. org/
articles/ 0904/ 29. html). .
[18] N.S. Rajaram
[19] Juan Mascaro; Simon Brodbeck (2003), "Translator's introduction to 1962 edition", The Bhagavad Gita, Penguin Classics, p.xlviii
[20] Zaehner, Robert Charles (1973), The Bhagavad-Gita, Oxford University Press, p.7, "As with most major religious texts in India, no firm
date can be assigned to the Gt. It seems certain, however, that it was written later than the 'classical' Upanishads with the possible exception
of the Maitr which was post-Buddhistic. One would probably not be going far wrong if one dated it at some time between the fifth and the
second centuries B. C."
[21] John Brockington, The Sanskrit Epics (Leiden, 1998)
[22] C. Jinarajadasa (1915). "The Bhagavad Gita" (http:/ / web. archive. org/ web/ 20080523224426/ http:/ / www. theosophical. ca/
BhagavadGitaCJ. htm). Theosophical Publishing House, Adyar, Madras. India. Archived from the original (http:/ / www. theosophical. ca/
BhagavadGitaCJ. htm) on May 23, 2008. . Retrieved 2008-09-24. "an analysis of the epic shows at once by differences of style and by
linguistic and other peculiarities, that it was composed at different times and by different hands"
[23] For a brief review of the literature supporting this view see: Radhakrishnan, pp. 1415.
[24] Bhagavad Gita Chapter 4, Text 1: vivasvan manave praha, manur ikshvakave 'bravit
[25] Mascaro, Juan; Simon Brodbeck, The Bhagavad Gita, p.xlviii, "Scholars differ as to the date of the Bhagavad Gita; but as the roots of this
great poem are in Eternity the date of its revelation in time is of little spiritual importance."
[26] Vivekananda, Swami, "Thoughts on the Gita" (http:/ / en. wikisource. org/ wiki/ The_Complete_Works_of_Swami_Vivekananda/
Volume_4/ Lectures_and_Discourses/ Thoughts_on_the_Gita), The Complete Works of Swami Vivekananda, Advaita Ashrama, , "One thing
should be especially remembered here, that there is no connection between these historical researches and our real aim, which is the
knowledge that leads to the acquirement of Dharma. Even if the historicity of the whole thing is proved to be absolutely false today, it will not
in the least be any loss to us. Then what is the use of so much historical research, you may ask. It has its use, because we have to get at the
truth; it will not do for us to remain bound by wrong ideas born of ignorance."
[27] Nikhilananda, Swami (1944), Introduction, p.xiii
[28] Rama, Swami (1985), Perennial Psychology of the Bhagavad Gita, Himalayan Institute Press, p.10
[29] Nikhilananda, Swami (1944), Introduction, pp.xivxv
[30] Nikhilananda, Swami (1944), Introduction, p.xvi
[31] Rama, Swami (1985), Perennial Psychology of the Bhagavad Gita, Himalayan Institute Press, p.11
[32] Rama, Swami (1985), Perennial Psychology of the Bhagavad Gita, Himalayan Institute Press, p.12
[33] Nikhilananda, Swami (1944), Introduction, p.vii
[34] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Introduction" (http:/ / bhagavadgitaasitis. com/ introduction/ en1).
Bhaktivedanta VedaBase Network (ISKCON). . Retrieved 2008-01-14. "The subject of the Bhagavad-gita entails the comprehension of five
basic truths"

13

Bhagavad Gita
[35] Ramanuja's translation (http:/ / www. gitasupersite. iitk. ac. in/ index. htm) BG 2.12 "...you have always existed. It is not that 'all of us', I and
you, shall cease to be 'in the future', i.e., beyond the present time; we shall always exist. Even as no doubt can be entertained that I, the
Supreme Self and Lord of all, am eternal, likewise, you (Arjuna and all others) who are embodied selves, also should be considered eternal."
[36] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 12: Devotional Service" (http:/ / bhagavadgitaasitis. com/ 12/
en1). Bhaktivedanta VedaBase Network (ISKCON). . Retrieved 2008-01-14.
[37] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 3: Karma Yoga" (http:/ / bhagavadgitaasitis. com/ 3/ en1).
Bhaktivedanta VedaBase Network (ISKCON). . Retrieved 2008-01-14.
[38] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 6: Dhyana Yoga" (http:/ / bhagavadgitaasitis. com/ 6/ en1).
Bhaktivedanta VedaBase Network (ISKCON). . Retrieved 2008-01-14.
[39] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 2:Summary" (http:/ / bhagavadgitaasitis. com/ 2/ en1).
Bhaktivedanta VedaBase Network (ISKCON). . Retrieved 2008-01-14.
[40] A. C. Bhaktivedanta Swami Prabhupada. B-Gita 8.10 "Bhagavad-gita As It Is, verse 8.10" (http:/ / vedabase. net/ bg/ 8/ 10/ ). Bhaktivedanta
VedaBase Network (ISKCON). B-Gita 8.10. Retrieved 2008-01-14. "by the strength of yoga, with an undeviating mind, engages himself in
remembering the Supreme Lord in full devotion, will certainly attain to the Supreme"
[41] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 11:Universal Form" (http:/ / bhagavadgitaasitis. com/ 11/ en1).
Bhaktivedanta VedaBase Network (ISKCON). . Retrieved 2008-01-14.
[42] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 4.8" (http:/ / bhagavadgitaasitis. com/ 4/ 8/ en1). Bhaktivedanta
VedaBase Network (ISKCON). . Retrieved 2008-01-14."to reestablish the principles of religion, I Myself appear"
[43] "Arjuna represents the individual soul, and Sri Krishna the Supreme Soul dwelling in every heart. Arjuna's chariot is the body. The blind
king Dhritarashtra is the mind under the spell of ignorance, and his hundred sons are man's numerous evil tendencies. The battle, a perennial
one, is between the power of good and the power of evil. The warrior who listens to the advice of the Lord speaking from within will triumph
in this battle and attain the Highest Good."Nikhilananda, Swami (1944), "Introduction", The Bhagavad Gita, p.2
[44] Gandhi, Mohandas K., The Bhagavad Gita According to Gandhi Berkeley Hills Books, Berkeley 2000
[45] Fischer, Louis: Gandhi: His Life and Message to the World Mentor, New York 1954, pp. 1516
[46] Vivekananda, Swami, "Sayings and Utterances", The Complete works of Swami Vivekananda, 5, p.416
[47] Aurobindo, Sri (1995), "The divine teacher", Essays on the Gita, Lotus Press, p.15, ISBN0914955187
[48] Aurobindo, Sri (1995), "The human disciple", Essays on the Gita, Lotus Press, pp.1718, ISBN0914955187
[49] Miller, Barbara Stoler (2004), "The Fifth Teaching: Renunciation of Action", The Bhagavad-Gita: Krishna's Counsel in Time of War,
Random House, Inc., p.59, ISBN0553213652
[50] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 6.47" (http:/ / bhagavadgitaasitis. com/ 6/ 47/ en1). Bhaktivedanta
VedaBase Network (ISKCON). . Retrieved 2008-01-14."And of all yogis, the one with great faith who always abides in Me, thinks of Me
within himself, and renders transcendental loving service to Me he is the most intimately united with Me in yoga and is the highest of all.
That is My opinion."
[51] Gambhirananda (1998), p. 16.
[52] Gambhiranda (1997), p. xx.
[53] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 3.9" (http:/ / vedabase. net/ bg/ 3/ 9). Bhaktivedanta VedaBase
Network (ISKCON). . Retrieved 2010-09-23.
[54] Radhakrishnan 1993, p. 119
[55] Radhakrishnan 1993, p. 120
[56] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 5.11" (http:/ / vedabase. net/ bg/ 5/ 11). Bhaktivedanta VedaBase
Network (ISKCON). . Retrieved 2008-01-14.
[57] Radhakrishnan 1993, pp. 125126
[58] Cornille, Catherine, ed., 2006. Song Divine: Christian Commentaries on the Bhagavad Gita." Leuven: Peeters. p. 2.
[59] For quotation and summarizing bhakti as "a mode of worship which consists of unceasing and loving remembrance of God" see:
Sampatkumaran, p. xxiii.
[60] Radhakrishan(1970), ninth edition, Blackie and son India Ltd., p.211, Verse 6.47
[61] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 8.15" (http:/ / vedabase. net/ bg/ 8/ 15). Bhaktivedanta VedaBase
Network (ISKCON). . Retrieved 2008-01-14.
[62] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 12.6" (http:/ / vedabase. net/ bg/ 12/ 6). Bhaktivedanta VedaBase
Network (ISKCON). . Retrieved 2008-01-14.
[63] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 14.26" (http:/ / vedabase. net/ bg/ 14/ 26). Bhaktivedanta VedaBase
Network (ISKCON). . Retrieved 2008-01-14.
[64] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 18.65" (http:/ / vedabase. net/ bg/ 18/ 65). Bhaktivedanta VedaBase
Network (ISKCON). . Retrieved 2008-01-14.
[65] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 18.66" (http:/ / vedabase. net/ bg/ 18/ 66). Bhaktivedanta VedaBase
Network (ISKCON). . Retrieved 2008-01-14.
[66] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 13.31" (http:/ / vedabase. net/ bg/ 13/ 31). Bhaktivedanta VedaBase
Network (ISKCON). . Retrieved 2008-01-14.

14

Bhagavad Gita
[67] A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 13.35" (http:/ / vedabase. net/ bg/ 13/ 35). Bhaktivedanta VedaBase
Network (ISKCON). . Retrieved 2008-01-14.
[68] For example, the first line of the Bhagavad Gita is dhtarra uvca, which occurs immediately after the last line of the preceding chapter in
the full Sanskrit text of the Mahabharata: | 6.23.1 dhtarra uvca | 6.23.1a dharmaketre kuruketre samavet yuyutsava || Source:
Electronic text (C) Bhandarkar Oriental Research Institute, Pune, India, 1999. Electronic edition downloaded from: (http:/ / bombay. indology.
info/ mahabharata/ statement. html).
[69] Chidbhavananda, p. 33.
[70] Sivananda, p. 3.
[71] Tapasyananda, p. 13
[72] Radhakrishnan, p. 79.
[73] Zaehner, passim.
[74] Sivananda, p. xvii.
[75] Sargeant, p. xix.
[76] "Strength founded on the Truth and the dharmic use of force are thus the Gita's answer to pacifism and non-violence. Rooted in the ancient
Indian genius, this third way can only be practised by those who have risen above egoism, above asuric ambition or greed. The Gita certainly
does not advocate war; what it advocates is the active and selfless defence of dharma. If sincerely followed, its teaching could have altered the
course of human history. It can yet alter the course of Indian history." Michel Danino, "Greatest Gospel of Spiritual Works" in New Indian
Express (10 December 2000) (http:/ / micheldanino. voiceofdharma. com/ gitain_todaysworld. html).
[77] Steven J. Rosen, Krishna's Song (2007), ISBN 9780313345531, pp. 22f.
[78] Radhakrishnan, S (1974), "XI. The Lord's Transfiguration", The Bhagavad Gita, HarperCollins, p.289
[79] Rosen, Steven; Graham M. Schweig, "The Bhagavad-Gita and the life of Lord Krishna", Essential Hinduism, p.121
[80] Isherwood, Christopher (1964), "The Story Begins", Ramakrishna and his Disciples, p.9
[81] Vivekananda, Swami, "Thoughts on the Gita" (http:/ / en. wikisource. org/ wiki/ The_Complete_Works_of_Swami_Vivekananda/
Volume_4/ Lectures_and_Discourses/ Thoughts_on_the_Gita), The Complete Works of Swami Vivekananda, 4, Advaita Ashrama,
[82] Gandhi, M.K. (1933), "Introduction" (http:/ / www. wikilivres. info/ wiki/ The_Gita_According_to_Gandhi/ Introduction), The Gita
According to Gandhi,
[83] Eknath Easwaran, The Bhagavad Gita (2007), ISBN 978-1586380199 p. 15.
[84] Eknath Easwaran, The End of Sorrow: The Bahagavad Gita for Daily Living (vol 1) (1993), ISBN 978-0915132171 p. 24.
[85] James A. Hijiya, "The Gita of Robert Oppenheimer" Proceedings of the American Philosophical Society, 144, no. 2 (Retrieved on 27
February 2011). (http:/ / www. amphilsoc. org/ sites/ default/ files/ Hijiya. pdf)
[86] See Robert_Oppenheimer#Trinity for other refs
[87] "Karma Capitalism" (http:/ / www. businessweek. com/ magazine/ content/ 06_44/ b4007091. htm). Business Week. The McGraw-Hill
Companies Inc.. 2006-10-30. . Retrieved 2008-01-12.
[88] Singh pp.5455
[89] For Shankara's commentary falling within the Vedanta school of tradition, see: Flood (1996), p. 124.
[90] Dating for Shankara as 788820 CE is from: Sargeant, p. xix.
[91] Zaehner, p. 3.
[92] Gambhirananda (1997), p. xviii.
[93] Flood (1996), p. 240.
[94] For classification of Ramanujacharya's commentary as within the Vedanta school see: Flood (1996), p. 124.
[95] Gambhirananda (1997), p. xix.
[96] Sampatkumaran, p. xx.
[97] Dating of 11991276 for Madhva is from: Gambhirananda (1997), p. xix.
[98] For classification of Madhva's commentary as within the Vedanta school see: Flood (1996), p. 124.
[99] For classification of Abhinavagupta's commentary on the Gita as within the Shaiva tradition see: Flood (1996), p. 124.
[100] Singh p.55
[101] For B. G. Tilak and Mahatma Gandhi as notable commentators see: Gambhiranda (1997), p. xix.
[102] For notability of the commentaries by B. G. Tilak and Mahatma Gandhi and their use to inspire the independence movement see: Sargeant,
p. xix.
[103] Stevenson, Robert W., "Tilak and the Bhagavadgita's Doctrine of Karmayoga", in: Minor, p. 44.
[104] Stevenson, Robert W., "Tilak and the Bhagavadgita's Doctrine of Karmayoga", in: Minor, p. 49.
[105] Jordens, J. T. F., "Gandhi and the Bhagavadgita", in: Minor, p. 88.
[106] For composition during stay in Yeravda jail in 1929, see: Jordens, J. T. F., "Gandhi and the Bhagavadgita", in: Minor, p. 88.
[107] Desai, Mahadev. The Gospel of Selfless Action, or, The Gita According To Gandhi. (Navajivan Publishing House: Ahmedabad: First
Edition 1946). Other editions: 1948, 1951, 1956.
[108] A shorter edition, omitting the bulk of Desai's additional commentary, has been published as: Anasaktiyoga: The Gospel of Selfless Action.
Jim Rankin, editor. The author is listed as M.K. Gandhi; Mahadev Desai, translator. (Dry Bones Press, San Francisco, 1998) ISBN
1-883938-47-3.
[109] Quotation from M. K. Gandhi. Young India. (1925), pp. 10781079, is cited from Radhakrishnan, front matter.

15

Bhagavad Gita
[110] For Sri Aurobindo, Sarvepalli Radhakrishnan,Swami Vivekananda and Swami Chinmayananda as notable commentators see: Sargeant, p.
xix.
[111] For Sri Aurobindo as notable commentators, see: Gambhiranda (1997), p. xix.
[112] Clarke, John James (1997), Oriental enlightenment (http:/ / books. google. com/ ?id=qdoyw_6Y3cYC& pg=PA58), Routledge, pp.5859,
ISBN9780415133753,
[113] Winternitz, Volume 1, p. 11.
[114] Gerald James Larson (1981), "The Song Celestial: Two centuries of the Bhagavad Gita in English", Philosophy East and West: A Quarterly
of Comparative Philosophy (University of Hawai'i Press) 31 (4): 513540, doi:10.2307/1398797, JSTOR1398797.
[115] What had previously been known of Indian literature in Germany had been translated from the English. Winternitz, Volume 1, p. 15.
[116] Tommasini, Anthony (April 14, 2008). "Fanciful Visions on the Mahatmas Road to Truth and Simplicity" (http:/ / www. nytimes. com/
2008/ 04/ 14/ arts/ music/ 14saty. html). The New York Times. . Retrieved 2009-10-16.
[117] Tommasini, Anthony (November 7, 2008). "Warrior Prince From India Wrestles With Destiny" (http:/ / www. nytimes. com/ 2008/ 11/ 07/
arts/ music/ 07arju. html). The New York Times. . Retrieved 2009-10-16.

References
Chidbhavananda, Swami (1997), The Bhagavad Gita, Sri Ramakrishna Tapovanam
Easwaran, Eknath (2007), The Bhagavad Gita, Nilgiri Press, ISBN9781586380199
Easwaran, Eknath (1975), The Bhagavad Gita for Daily Living Volume 1, Berkeley, California: The Blue
Mountain Center of Meditation, ISBN9780915132171
Easwaran, Eknath (1979), The Bhagavad Gita for Daily Living Volume 2, Berkeley, California: The Blue
Mountain Center of Meditation, ISBN9780915132188
Easwaran, Eknath (1984), The Bhagavad Gita for Daily Living Volume 3, Berkeley, California: The Blue
Mountain Center of Meditation, ISBN9780915132195
Gambhirananda, Swami (1998), Madhusudana Sarasvati Bhagavad Gita: With the annotation Ghrtha Dpik,
Calcutta: Advaita Ashrama, ISBN81-7505-194-9
Flood, Gavin (1996), An Introduction to Hinduism, Cambridge: Cambridge University Press,
ISBN0-521-43878-0
Gambhirananda, Swami (1997), Bhagavadgt: With the commentary of akarcrya, Calcutta: Advaita
Ashrama, ISBN81-7505-041-1
Keay, John (2000), India: A History, Grove Press, ISBN0-8021-3797-0
Miller, Barbara Stoler (1986), The Bhagavad Gita, Columbia University Press, ISBN0-231-06468-3
Minor, Robert N. (1986), Modern Indian Interpreters of the Bhagavadgita, Albany, New York: State University
of New York, ISBN0-88706-297-0
Radhakrishnan, S. (1993), The Bhagavadgt, Harper Collins, ISBN81-7223-087-7
Sampatkumaran, M. R. (1985), The Gtbhya of Rmnuja, Bombay: Ananthacharya Indological Research
Institute
Sargeant, Winthrop (2009; see article), The Bhagavad Gt: Twenty-fifth Anniversary Edition, Albany: State
University of New York Press, ISBN978-1-4384-2841-3
Singh, R. Raj (2006), Bhakti and Philosophy, Lexington Books, ISBN0739114247
Sivananda, Swami (1995), The Bhagavad Gita, The Divine Life Society, ISBN81-7052-000-2
Tapasyananda, Swami (1990), rmad Bhagavad Gt, Sri Ramakrishna Math, ISBN81-7120-449-X
Vivekananda, Swami (1998), Thoughts on the Gita, Delhi: Advaita Ashrama, ISBN81-7505-033-0
Winternitz, Maurice (1972), History of Indian Literature, New Delhi: Oriental Books
Zaehner, R. C. (1969), The Bhagavad Gt, Oxford University Press, ISBN0-19-501666-1
Wood, Ernest (1954), The Bhagavad Gta Explained. With a New and Literal Translation, Los Angeles: New
Century Foundation Press

16

Bhagavad Gita

External links
Bhagavad Gita (http://www.dmoz.org/Society/Religion_and_Spirituality/Hinduism/Religious_Texts/
Bhagavad_Gita/) at the Open Directory Project
Original text
Mahabharata 6.23 (http://www.sacred-texts.com/hin/mbs/mbs06023.htm) 6.40 (http://www.sacred-texts.
com/hin/mbs/mbs06040.htm) (sacred-texts.com)
GRETIL etext of MBh 6 (http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil/1_sanskr/2_epic/mbh/
mbh_06_u.htm) (text begins at 06,023)
Translations and commentaries
1890 translation (http://www.theosociety.org/pasadena/gita/bg-eg-hp.htm) by William Quan Judge
1900 translation (http://www.yogamovement.com/texts/gita.html) by Sir Edwin Arnold
The Gita According to Gandhi (http://www.wikilivres.info/wiki/The_Gita_According_to_Gandhi) by
Mahadev Desai of Mahatma Gandhi's 1929 Gujrati translation and commentary
1942 translation (http://www.dlshq.org/download/bgita.htm) by Swami Sivananda
1971 translation (http://prabhupadabooks.com/d.php?g=2) by A. C. Bhaktivedanta Swami Prabhupada entitled
Bhagavad Gita As It Is with Sanskrit text and English commentary.
1983 translation (http://vedabase.com/en/bg) by A. C. Bhaktivedanta Swami Prabhupada entitled Bhagavad
Gita As It Is with Sanskrit text and English commentary.
1988 translation (http://eawc.evansville.edu/anthology/gita.htm) by Ramananda Prasad
1992 translation and commentary (http://www.chinmayauk.org/Resources/Downloads.htm) by Swami
Chinmayananda
1993 translation (http://www.allfaith.com/Religions/Hinduism/gita.html) by Jagannatha Prakasa (John of
AllFaith)
2001 translation (http://www.san.beck.org/Gita.html) by Sanderson Beck
Six commentaries (http://www.granthamandira.com/index.php?show=category&c_no=9): by Adi Sankara,
Ramanuja, Sridhara Swami, Madhusudana Sarasvati, Visvanatha Chakravarti and Baladeva Vidyabhusana (all in
sanskrit)
Essays on Gita (http://www.sriaurobindoashram.org/ashram/sriauro/downloadpdf.php?id=34) by Sri
Aurobindo
Gita Supersite (http://www.gitasupersite.iitk.ac.in) Original text, with several accompanying translations or
commentaries in Sanskrit, English, or Hindi
Srimad Bhagavad Gita (http://www.bhagwadgita.jagatgururampalji.org/)
Bhagavad-Gita Trust translation (http://www.bhagavad-gita.org/) in multiple languages with audio and
translation of commentary from the four authorized Vaishnava sampradayas
Multiple English Translations (http://www.duhgita.com)
[[Maharishi Mahesh Yogi (http://www.vedicknowledge.com/books_maharishi/gita.html)] on the
Bhagavad-Gita, A New Translation and Commentary, Chapters 16]
Audio
Recitation (http://www.vaisnava.cz/clanek_en.php3?no=24) of verses in Sanskrit (MP3 format)
Bhagavad Gita (As It Is) Complete (http://www.krishna.com/node/915) produced by The International Society
for Krishna Consciousness
Bhagavad Gita in 6 Languages (http://www.gitamrta.org/bg.htm)
Journals
"Bhagavad Gita for everyday living" (https://www.sriramakrishnamath.org/2008/Eng/12-12-1.Pdf), The
Vedanta Kesari 95 (12), 2008-12-12, ISSN0042-2983.

17

Article Sources and Contributors

Article Sources and Contributors

Bhagavad Gita Source: http://en.wikipedia.org/w/index.php?oldid=451442811 Contributors: -

Image Sources, Licenses and Contributors

Image:Krishna and Arjun on the chariot, Mahabharata, 18th-19th century, India.jpg Source:
http://en.wikipedia.org/w/index.php?title=File:Krishna_and_Arjun_on_the_chariot,_Mahabharata,_18th-19th_century,_India.jpg License: Public Domain Contributors: Image:Bhagavad Gita, a 19th century manuscript.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Bhagavad_Gita,_a_19th_century_manuscript.jpg License: Public Domain
Contributors: Image:Kurukshetra.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Kurukshetra.jpg License: Public Domain Contributors: File:Arjuna chooses Krishna.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Arjuna_chooses_Krishna.jpg License: Public Domain Contributors: Artist unknown, India, Himachal
Pradesh
Image:Hitopadesha.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Hitopadesha.jpg License: Public Domain Contributors: Shekhartagra
Image:Vishnuvishvarupa.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Vishnuvishvarupa.jpg License: Public Domain Contributors: Image:Bhagavad-Gitas.JPG Source: http://en.wikipedia.org/w/index.php?title=File:Bhagavad-Gitas.JPG License: Fair Use Contributors: -

License
Creative Commons Attribution-Share Alike 3.0 Unported
http:/ / creativecommons. org/ licenses/ by-sa/ 3. 0/

18