The New

Bhagavad-Gita
Timeless wisdom in the language of our times

Appendices

Translators
Koti Sreekrishna
Hari Ravikumar
 APPENDIX 1 Transliteration Guide
For centuries, the scriptures were learnt in the oral tradition from the guru and commited
to memory; it was only much later that they were written down. Before 18th century CE,
Sanskrit was written in the local vernacular writing system in different regions of India. But
with the advent of printing technology in India and the widespread distribution of works in
Sanskrit, the nāgarī script (often called devanāgarī) became predominant. By 19th century
it had become the standard writing system for Sanskrit. The nāgarī script is written from
left to right.

Sanskrit has been transliterated using the Latin alphabet for about three hundred years.
A commonly used system is the IAST (International Alphabet of Sanskrit Transliteration)
which allows for a lossless romanization of Indic scripts. It evolved from earlier schemes,
particularly the one developed by the Tenth International Congress of Orientalists in 1894.

We have used the IAST scheme to transliterate the original text of the Bhagavad-Gītā.

The nāgarī alphabets are:

a ā i ī u ū ṛ ṝ ḷ ḹ
e ai o au aṃ aḥ
k kh g gh ṅ
c ch j jh ñ
Published by W.I.S.E. (Wisdom In Simple English) Words Inc. ṭ ṭh ḍ ḍh ṇ
6692 Summerfield Drive, Mason, OH 45040, USA t th d dh n
513-290-3064 tatachar@aol.com p ph b bh m
y r l v ś ṣ s h
contains the appendices included in the book

The New Bhagavad-Gita Pronunciation of the vowels:

translation Koti Sreekrishna & Hari Ravikumar a as in away i as in in u as in good

ā as in car ī as in free ū as in mood
appendix 1. Transliteration Guide
appendix 2. The Bhagavad-Gita ṛ as in rhythm ḷ is lri (rolled)
appendix 3. Glossary ṝ is rri (rolled) ḹ is lrri (rolled)
appendix 4. Influence of the Bhagavad-Gita

appendix 5. Bibliography
e as in say o as in old aṁ as in hum
ai as in sky au as in owl aḥ is a-huh
Copyright © Koti Sreekrishna and Hari Ravikumar

http://newbhagavadgita.in
 Transliteration Guide

Pronunciation of the consonants:

k as in kid c as in chat ṭ as in ten APPENDIX 2 The Bhagavad-Gita

g as in got j as in joy ḍ as in den
ṅ as in song ñ as in inch ṇ as in end 1
dhṛtarāṣṭra uvāca || aparyāptaṃ tadasmākaṃ
dharmakṣetre kurukṣetre balaṃ bhīṣmābhirakṣitam |
t as in thin p as in pat samavetā yuyutsavaḥ | paryāptaṃ tvidameteṣāṃ
māmakāḥ pāṇḍavāścaiva balaṃ bhīmābhirakṣitam |10|
d as is then b as in bat kimakurvata sañjaya |1|
ayaneṣu ca sarveṣu
n as in now m as in mat sañjaya uvāca || yathābhāgamavasthitāḥ |
dṛṣṭvā tu pāṇḍavānīkaṃ bhīṣmamevābhirakṣantu
vyūḍhaṃ duryodhanastadā | bhavantaḥ sarva eva hi |11|
ācāryamupasaṅgamya
y as in yes l as in less ś as in shin rājā vacanamabravīt |2| tasya sañjanayanharṣaṃ
h as in her kuruvṛddhaḥ pitāmahaḥ |
r as in ran v as in van s as in sin paśyaitāṃ pāṇḍuputrāṇāṃ siṃhanādaṃ vinadyoccaiḥ
ācārya mahatīṃ camūm | śaṅkhaṃ dadhmau pratāpavān |12|
vyūḍhāṃ drupadaputreṇa
The consonants kh, gh, ch, jh, ṭh, ḍh, th, dh, ph, bh, and ṣ are the aspirated versions of the tava śiṣyeṇa dhīmatā |3| tataḥ śaṅkhāśca bheryaśca
paṇavānakagomukhāḥ |
consonants k, g, c, j, ṭ, ḍ, t, d, p, b, and ś respectively. atra śūrā maheṣvāsāḥ sahasaivābhyahanyanta
bhīmārjunasamā yudhi | sa śabdastumulo’bhavat |13|
yuyudhāno virāṭaśca
kṣa and jña are popular conjuncts. While kṣa follows the standard rule of pronunciation, drupadaśca mahārathaḥ |4| tataḥ śvetairhayairyukte
jña presents an exception and is pronounced as gña (g-nya). mahati syandane sthitau |
dhṛṣṭaketuścekitānaḥ mādhavaḥ pāṇḍavaścaiva
kāśirājaśca vīryavān | divyau śaṅkhau pradadhmatuḥ |14|
For the convenience of the readers, we have retained the popular transliterations of most purujit kuntibhojaśca
śaibyaśca narapuṅgavaḥ |5| pāñcajanyaṃ hṛṣīkeśo
Sanskrit words in the text. Therefore, we have prefered avatara instead of avatāra, Krishna devadattaṃ dhanañjayaḥ |
instead of kṛṣṇa, rishi instead of ṛṣi and so on. We have included the IAST transliterations yudhāmanyuśca vikrāntaḥ pauṇḍraṃ dadhmau mahāśaṅkhaṃ
uttamaujāśca vīryavān | bhīmakarmā vṛkodaraḥ |15|
of Sanskrit words in the glossary. saubhadro draupadeyāśca
sarva eva mahārathāḥ |6| anantavijayaṃ rājā
kuntīputro yudhiṣṭhiraḥ |
In some places in the original text of the Gita, one will find apostrophes, like in the last line asmākaṃ tu viśiṣṭā ye nakulaḥ sahadevaśca
of 1:21, rathaṃ sthāpaya me’cyuta. tānnibodha dvijottama | sughoṣamaṇipuṣpakau |16|
nāyakā mama sainyasya
saṃjñārthaṃ tān bravīmi te |7| kāśyaśca parameṣvāsaḥ
According to a rule of forming compound words in Sanskrit, when a word ends in ‘e’ or in ‘o’ śikhaṇḍī ca mahārathaḥ |
bhavānbhīṣmaśca karṇaśca dhṛṣṭadyumno virāṭaśca
and is followed by a word that begins with an ‘a’, the ‘a’ is removed and replaced by a silent kṛpaśca samitiñjayaḥ | sātyakiścāparājitaḥ |17|
‘a’, which is denoted by the apostrophe. So in the example, me + acyuta becomes me’cyuta. aśvatthāmā vikarṇaśca
saumadattistathaiva ca |8| drupado draupadeyāśca
sarvaśaḥ pṛthivīpate |
anye ca bahavaḥ śūrāḥ saubhadraśca mahābāhuḥ
madarthe tyaktajīvitāḥ | śaṅkhāndadhmuḥ pṛthakpṛthak |18|
nānāśastrapraharaṇāḥ
sarve yuddhaviśāradāḥ |9| sa ghoṣo dhārtarāṣṭrāṇāṃ
hṛdayāni vyadārayat |
nabhaśca pṛthivīṃ caiva
tumulo vyanunādayan |19|
 The Bhagavad-Gita The Bhagavad-Gita

atha vyavasthitān dṛṣṭvā gāṇḍīvaṃ sraṃsate hastāt adharmābhibhavāt kṛṣṇa aho bata mahatpāpaṃ
dhārtarāṣṭrānkapidhvajaḥ | tvakcaiva paridahyate | praduṣyanti kulastriyaḥ | kartuṃ vyavasitā vayam |
pravṛtte śastrasaṃpāte na ca śaknomyavasthātuṃ strīṣu duṣṭāsu vārṣṇeya yadrājyasukhalobhena
dhanurudyamya pāṇḍavaḥ |20| bhramatīva ca me manaḥ |30| jāyate varṇasaṅkaraḥ |41| hantuṃ svajanamudyatāḥ |45|

hṛṣīkeśaṃ tadā vākyaṃ nimittāni ca paśyāmi saṅkaro narakāyaiva yadi māmapratīkāraṃ

idamāha mahīpate | viparītāni keśava | kulaghnānāṃ kulasya ca | aśastraṃ śastrapāṇayaḥ |
na ca śreyo’nupaśyāmi patanti pitaro hyeṣāṃ dhārtarāṣṭrā raṇe hanyuḥ
arjuna uvāca || hatvā svajanamāhave |31| luptapiṇḍodakakriyāḥ |42| tanme kṣemataraṃ bhavet |46|
senayorubhayormadhye
rathaṃ sthāpaya me’cyuta |21| na kāṅkṣe vijayaṃ kṛṣṇa doṣairetaiḥ kulaghnānāṃ sañjaya uvāca ||
na ca rājyaṃ sukhāni ca | varṇasaṅkarakārakaiḥ | evamuktvārjunaḥ saṅkhye
yāvadetānnirīkṣe’haṃ kiṃ no rājyena govinda utsādyante jātidharmāḥ rathopastha upāviśat |
yoddhukāmānavasthitān | kiṃ bhogairjīvitena vā |32| kuladharmāśca śāśvatāḥ |43| visṛjya saśaraṃ cāpaṃ
kairmayā saha yoddhavyaṃ śokasaṃvignamānasaḥ |47|
asmin raṇasamudyame |22| yeṣāmarthe kāṅkṣitaṃ no utsannakuladharmāṇāṃ
rājyaṃ bhogāḥ sukhāni ca | manuṣyāṇāṃ janārdana | oṃtatsaditi ||
yotsyamānānavekṣe’haṃ ta ime’vasthitā yuddhe narakeniyataṃ vāso śrīmadbhagavadgītāsūpaniṣatsu
ya ete’tra samāgatāḥ | prāṇāṃstyaktvā dhanāni ca |33| bhavatītyanuśuśruma |44| brahmavidyāyāṃ yogaśāstre
dhārtarāṣṭrasya durbuddheḥ śrīkṛṣṇārjunasaṃvāde
yuddhe priyacikīrṣavaḥ |23| ācāryāḥ pitaraḥ putrāḥ arjunaviṣādayogonāma
tathaiva ca pitāmahāḥ | prathamo’dhyāyaḥ ||
sañjaya uvāca || mātulāḥ śvaśurāḥ pautrāḥ
evamukto hṛṣīkeśo śyālāḥ saṃbandhinastathā |34|
guḍākeśena bhārata | 2
senayorubhayormadhye etānna hantumicchāmi sañjaya uvāca || kārpaṇyadoṣopahatasvabhāvaḥ
sthāpayitvā rathottamam |24| ghnato’pi madhusūdana | taṃ tathā kṛpayāviṣṭaṃ pṛcchāmi tvāṃ dharmasaṃmūḍhacetāḥ |
api trailokyarājyasya aśrupūrṇākulekṣaṇam | yacchreyaḥ syānniścitaṃ brūhi tanme
bhīṣmadroṇapramukhataḥ hetoḥ kiṃ nu mahīkṛte |35| viṣīdantamidaṃ vākyaṃ śiṣyaste’haṃ śādhi māṃ tvāṃ prapannam |7|
sarveṣāṃ ca mahīkṣitām | uvāca madhusūdanaḥ |1|
uvāca pārtha paśyaitān nihatya dhārtarāṣṭrānnaḥ na hi prapaśyāmi mamāpanudyāt
samavetān kurūniti |25| kā prītiḥ syājjanārdana | śrībhagavānuvāca || yacchokamucchoṣaṇamindriyāṇām |
pāpamevāśrayedasmān kutastvā kaśmalamidaṃ avāpya bhūmāvasapatnamṛddhaṃ
tatrāpaśyatsthitānpārthaḥ hatvaitānātatāyinaḥ |36| viṣame samupasthitam | rājyaṃ surāṇāmapi cādhipatyam |8|
pitṝnatha pitāmahān | anāryajuṣṭamasvargyaṃ
ācāryānmātulānbhrātṝn tasmānnārhā vayaṃ hantuṃ akīrtikaramarjuna |2| sañjaya uvāca ||
putrānpautrānsakhīṃstathā |26| dhārtarāṣṭrānsvabāndhavān evamuktvā hṛṣīkeśaṃ
svajanaṃ hi kathaṃ hatvā klaibyaṃ mā sma gamaḥ pārtha guḍākeśaḥ parantapaḥ |
śvaśurān suhṛdaścaiva sukhinaḥ syāma mādhava |37| naitattvayyupapadyate | na yotsya iti govindaṃ
senayorubhayorapi | kṣudraṃ hṛdayadaurbalyaṃ uktvā tūṣṇīṃ babhūva ha |9|
tānsamīkṣya sa kaunteyaḥ yadyapyete na paśyanti tyaktvottiṣṭha parantapa |3|
sarvānbandhūnavasthitān |27| lobhopahatacetasaḥ | tamuvāca hṛṣīkeśaḥ
kulakṣayakṛtaṃ doṣaṃ arjuna uvāca || prahasanniva bhārata |
kṛpayā parayāviṣṭo mitradrohe ca pātakam |38| kathaṃ bhīṣmamahaṃ saṅkhye senayorubhayormadhye
viṣīdannidamabravīt | droṇaṃ ca madhusūdana | viṣīdantamidaṃ vacaḥ |10|
kathaṃ na jñeyamasmābhiḥ iṣubhiḥ pratiyotsyāmi
arjuna uvāca || pāpādasmānnivartitum | pūjārhāvarisūdana |4| śrībhagavānuvāca ||
dṛṣṭvemaṃ svajanaṃ kṛṣṇa kulakṣayakṛtaṃ doṣaṃ aśocyānanvaśocastvaṃ
yuyutsuṃ samupasthitam |28| prapaśyadbhirjanārdana |39| gurūnahatvā hi mahānubhāvān prajñāvādāṃśca bhāṣase |
śreyo bhoktuṃ bhaikṣyamapīha loke | gatāsūnagatāsūṃśca
sīdanti mama gātrāṇi kulakṣaye praṇaśyanti hatvārthakāmāṃstu gurūnihaiva nānuśocanti paṇḍitāḥ |11|
mukhaṃ ca pariśuṣyati | kuladharmāḥ sanātanāḥ | bhuñjīya bhogānrudhirapradigdhān |5|
vepathuśca śarīre me dharme naṣṭe kulaṃ kṛtsnaṃ na tvevāhaṃ jātu nāsaṃ
romaharṣaśca jāyate |29| adharmo’bhibhavatyuta |40| na caitadvidmaḥ kataranno garīyo na tvaṃ neme janādhipāḥ |
yadvā jayema yadi vā no jayeyuḥ | na caiva na bhaviṣyāmaḥ
yāneva hatvā na jijīviṣāmaḥ sarve vayamataḥ param |12|
te’vasthitāḥ pramukhe dhārtarāṣṭrāḥ |6|
 The Bhagavad-Gita The Bhagavad-Gita

dehino’sminyathā dehe acchedyo’yamadāhyo’yaṃ bhayādraṇāduparataṃ yāvānartha udapāne

kaumāraṃ yauvanaṃ jarā | akledyo’śoṣya eva ca | maṃsyante tvāṃ mahārathāḥ sarvataḥ saṃplutodake |
tathā dehāntaraprāptih nityaḥ sarvagataḥ sthāṇuḥ yeṣāṃ ca tvaṃ bahumato tāvānsarveṣu vedeṣu
dhīrastatra na muhyati |13| acalo’yaṃ sanātanaḥ |24| bhūtvā yāsyasi lāghavam |35| brāhmaṇasya vijānataḥ |46|

mātrāsparśāstu kaunteya avyakto’yamacintyo’yaṃ avācyavādāṃśca bahūn karmaṇyevādhikāraste

śītoṣṇasukhaduḥkhadāḥ | avikāryo’yamucyate | vadiṣyanti tavāhitāḥ | mā phaleṣu kadācana |
āgamāpāyino’nityāḥ tasmādevaṃ viditvainaṃ nindantastava sāmarthyaṃ mā karmaphalaheturbhūḥ
tāṃstitikṣasva bhārata |14| nānuśocitumarhasi |25| tato duḥkhataraṃ nu kim |36| mā te saṅgo’stvakarmaṇi |47|

yaṃ hi na vyathayantyete atha cainaṃ nityajātaṃ hato vā prāpsyasi svargaṃ yogasthaḥ kuru karmāṇi
puruṣaṃ puruṣarṣabha | nityaṃ vā manyase mṛtam | jitvā vā bhokṣyase mahīm | saṅgaṃ tyaktvā dhanañjaya |
samaduḥkhasukhaṃ dhīraṃ tathāpi tvaṃ mahābāho tasmāduttiṣṭha kaunteya siddhyasiddhyoḥ samo bhūtvā
so’mṛtatvāya kalpate |15| naivaṃ śocitumarhasi |26| yuddhāya kṛtaniścayaḥ |37| samatvaṃ yoga ucyate |48|

nāsato vidyate bhāvo jātasya hi dhruvo mṛtyuh sukhaduḥkhe same kṛtvā dūreṇa hyavaraṃ karma
nābhāvo vidyate sataḥ | dhruvaṃ janma mṛtasya ca | lābhālābhau jayājayau | buddhiyogāddhanañjaya |
ubhayorapi dṛṣṭo’ntaḥ tasmādaparihārye’rthe tato yuddhāya yujyasva buddhau śaraṇamanviccha
tvanayostattvadarśibhiḥ |16| na tvaṃ śocitumarhasi |27| naivaṃ pāpamavāpsyasi |38| kṛpaṇāḥ phalahetavaḥ |49|

avināśi tu tadviddhi avyaktādīni bhūtāni eṣā te’bhihitā sāṅkhye buddhiyukto jahātīha

yena sarvamidaṃ tatam | vyaktamadhyāni bhārata | buddhiryoge tvimāṃ śṛṇu | ubhe sukṛtaduṣkṛte |
vināśamavyayasyāsya avyaktanidhanānyeva buddhyā yukto yayā pārtha tasmādyogāya yujyasva
na kaścit kartumarhati |17| tatra kā paridevanā |28| karmabandhaṃ prahāsyasi |39| yogaḥ karmasu kauśalam |50|

antavanta ime dehāḥ āścaryavatpaśyati kaścidenaṃ nehābhikramanāśo’sti karmajaṃ buddhiyuktā hi

nityasyoktāḥ śarīriṇaḥ | āścaryavadvadati tathaiva cānyaḥ | pratyavāyo na vidyate | phalaṃ tyaktvā manīṣiṇaḥ |
anāśino’prameyasya āścaryavaccainamanyaḥ śṛṇoti svalpamapyasya dharmasya janmabandhavinirmuktāḥ
tasmādyudhyasva bhārata |18| śrutvāpyenaṃ veda na caiva kaścit |29| trāyate mahato bhayāt |40| padaṃ gacchantyanāmayam |51|

ya enaṃ vetti hantāraṃ dehī nityamavadhyo’yaṃ vyavasāyātmikā buddhih yadā te mohakalilaṃ

yaścainaṃ manyate hatam | dehe sarvasya bhārata | ekeha kurunandana | buddhirvyatitariṣyati |
ubhau tau na vijānīto tasmātsarvāṇi bhūtāni bahuśākhā hyanantāśca tadā gantāsi nirvedaṃ
nāyaṃ hanti na hanyate |19| na tvaṃ śocitumarhasi |30| buddhayo’vyavasāyinām |41| śrotavyasya śrutasya ca |52|

na jāyate mriyate vā kadācit svadharmamapi cāvekṣya yāmimāṃ puṣpitāṃ vācaṃ śrutivipratipannā te

nāyaṃ bhūtvā bhavitā vā na bhūyaḥ | na vikampitumarhasi | pravadantyavipaścitaḥ | yadā sthāsyati niścalā |
ajo nityaḥ śāśvato’yaṃ purāṇo dharmyāddhi yuddhācchreyo’nyat vedavādaratāḥ pārtha samādhāvacalā buddhiḥ
na hanyate hanyamāne śarīre |20| kṣatriyasya na vidyate |31| nānyadastīti vādinaḥ |42| tadā yogamavāpsyasi |53|

vedāvināśinaṃ nityaṃ yadṛcchayā copapannaṃ kāmātmānaḥ svargaparāḥ arjuna uvāca ||

ya enamajamavyayam | svargadvāramapāvṛtam | janmakarmaphalapradām | sthitaprajñasya kā bhāṣā
kathaṃ sa puruṣaḥ pārtha sukhinaḥ kṣatriyāḥ pārtha kriyāviśeṣabahulāṃ samādhisthasya keśava |
kaṃ ghātayati hanti kam |21| labhante yuddhamīdṛśam |32| bhogaiśvaryagatiṃ prati |43| sthitadhīḥ kiṃ prabhāṣeta
kimāsīta vrajeta kim |54|
vāsāṃsi jīrṇāni yathā vihāya atha cettvamimaṃ dharmyaṃ bhogaiśvaryaprasaktānāṃ
navāni gṛhṇāti naro’parāṇi | saṅgrāmaṃ na kariṣyasi | tayāpahṛtacetasām | śrībhagavānuvāca ||
tathā śarīrāṇi vihāya jīrṇāni tataḥ svadharmaṃ kīrtiṃ ca vyavasāyātmikā buddhiḥ prajahāti yadā kāmān
anyāni saṃyāti navāni dehī |22| hitvā pāpamavāpsyasi |33| samādhau na vidhīyate |44| sarvānpārtha manogatān |
ātmanyevātmanā tuṣṭaḥ
nainaṃ chindanti śastrāṇi akīrtiṃ cāpi bhūtāni traiguṇyaviṣayā vedāḥ sthitaprajñastadocyate |55|
nainaṃ dahati pāvakaḥ | kathayiṣyanti te’vyayām | nistraiguṇyo bhavārjuna
na cainaṃ kledayantyāpo saṃbhāvitasya cākīrtiḥ nirdvandvo nityasattvastho duḥkheṣvanudvignamanāḥ
na śoṣayati mārutaḥ |23| maraṇādatiricyate |34| niryogakṣema ātmavān |45| sukheṣu vigataspṛhaḥ |
vītarāgabhayakrodhaḥ
sthitadhīrmunirucyate |56|
 The Bhagavad-Gita The Bhagavad-Gita

yaḥ sarvatrānabhisnehaḥ nāsti buddhirayuktasya na hi kaścitkṣaṇamapi evaṃ pravartitaṃ cakraṃ

tattatprāpya śubhāśubham | na cāyuktasya bhāvanā | jātu tiṣṭhatyakarmakṛt | nānuvartayatīha yaḥ |
nābhinandati na dveṣṭi na cābhāvayataḥ śāntiḥ kāryate hyavaśaḥ karma aghāyurindriyārāmo
tasya prajñā pratiṣṭhitā |57| aśāntasya kutaḥ sukham |66| sarvaḥ prakṛtijairguṇaiḥ |5| moghaṃ pārtha sa jīvati |16|

yadā saṃharate cāyaṃ indriyāṇāṃ hi caratāṃ karmendriyāṇi saṃyamya yastvātmaratireva syāt

kūrmo’ṅgānīva sarvaśaḥ | yanmano’nuvidhīyate | ya āste manasāsmaran | ātmatṛptaśca mānavaḥ |
indriyāṇīndriyārthebhyaḥ tadasya harati prajñāṃ indriyārthānvimūḍhātmā ātmanyeva ca saṃtuṣṭaḥ
tasya prajñā pratiṣṭhitā |58| vāyurnāvamivāmbhasi |67| mithyācāraḥ sa ucyate |6| tasya kāryaṃ na vidyate |17|

viṣayā vinivartante tasmādyasya mahābāho yastvindriyāṇi manasā naiva tasya kṛtenārtho

nirāhārasya dehinaḥ | nigṛhītāni sarvaśaḥ | niyamyārabhate’rjuna| nākṛteneha kaścana |
rasavarjaṃ raso’pyasya indriyāṇīndriyārthebhyaḥ karmendriyaiḥ karmayogaṃ na cāsya sarvabhūteṣu
paraṃ dṛṣṭvā nivartate |59| tasya prajñā pratiṣṭhitā |68| asaktaḥ sa viśiṣyate |7| kaścidarthavyapāśrayaḥ |18|

yatato hyapi kaunteya yā niśā sarvabhūtānāṃ niyataṃ kuru karma tvaṃ tasmādasaktaḥ satataṃ
puruṣasya vipaścitaḥ | tasyāṃ jāgarti saṃyamī | karma jyāyo hyakarmaṇaḥ | kāryaṃ karma samācara |
indriyāṇi pramāthīni yasyāṃ jāgrati bhūtāni śarīrayātrāpi ca te asakto hyācarankarma
haranti prasabhaṃ manaḥ |60| sā niśā paśyato muneḥ |69| na prasidhyedakarmaṇaḥ |8| paramāpnoti pūruṣaḥ |19|

tāni sarvāṇi saṃyamya āpūryamāṇamacalapratiṣṭhaṃ yajñārthātkarmaṇo’nyatra karmaṇaiva hi saṃsiddhiṃ

yukta āsīta matparaḥ | samudramāpaḥ praviśanti yadvat | loko’yaṃ karmabandhanaḥ | āsthitā janakādayaḥ |
vaśe hi yasyendriyāṇi tadvatkāmāyaṃ praviśanti sarve tadarthaṃ karma kaunteya lokasaṅgrahamevāpi
tasya prajñā pratiṣṭhitā |61| sa śāntimāpnoti na kāmakāmī |70| muktasaṅgaḥ samācara |9| saṃpaśyankartum arhasi |20|

dhyāyato viṣayānpuṃsaḥ vihāya kāmānyaḥ sarvān sahayajñāḥ prajāḥ sṛṣṭvā yadyadācarati śreṣṭhaḥ
saṅgasteṣūpajāyate | pumāṃścarati niḥspṛhaḥ | purovāca prajāpatiḥ | tattadevetaro janaḥ |
saṅgātsañjāyate kāmaḥ nirmamo nirahaṅkāraḥ anena prasaviṣyadhvaṃ sa yatpramāṇaṃ kurute
kāmātkrodho’bhijāyate |62| sa śāntimadhigacchati |71| eṣa vo’stviṣṭakāmadhuk |10| lokastadanuvartate |21|

krodhādbhavati saṃmohaḥ eṣā brāhmī sthitiḥ pārtha devānbhāvayatānena na me pārthāsti kartavyaṃ

saṃmohātsmṛtivibhramaḥ | naināṃ prāpya vimuhyati | te devā bhāvayantu vaḥ | triṣu lokeṣu kiñcana |
smṛtibhraṃśādbuddhināśo sthitvāsyāmantakāle’pi parasparaṃ bhāvayantaḥ nānavāptamavāptavyaṃ
buddhināśāt praṇaśyati |63| brahmanirvāṇamṛcchati |72| śreyaḥ paramavāpsyatha |11| varta eva ca karmaṇi |22|

rāgadveṣaviyuktaistu oṃtatsaditi || iṣṭānbhogān hi vo devāḥ yadi hyahaṃ na varteyaṃ
viṣayānindriyaiścaran | śrīmadbhagavadgītāsūpaniṣatsu dāsyante yajñabhāvitāḥ | jātu karmaṇyatandritaḥ |
ātmavaśyairvidheyātmā brahmavidyāyāṃ yogaśāstre tairdattānapradāyaibhyo mama vartmānuvartante
prasādamadhigacchati |64| śrīkṛṣṇārjunasaṃvāde yo bhuṅkte stena eva saḥ |12| manuṣyāḥ pārtha sarvaśaḥ |23|
sāṅkhyayogonāma
prasāde sarvaduḥkhānāṃ dvitiyo’dhyāyaḥ || yajñaśiṣṭāśinaḥ santo utsīdeyurime lokāḥ
hānirasyopajāyate | mucyante sarvakilbiṣaiḥ | na kuryāṃ karma cedaham |
prasannacetaso hyāśu bhuñjate te tvaghaṃ pāpāḥ saṅkarasya ca kartā syāṃ
buddhiḥ paryavatiṣṭhate |65| ye pacantyātmakāraṇāt |13| upahanyāmimāḥ prajāḥ |24|

annādbhavanti bhūtāni saktāḥ karmaṇyavidvāṃso

3 parjanyādannasaṃbhavaḥ | yathā kurvanti bhārata |
arjuna uvāca || śrībhagavānuvāca || yajñādbhavati parjanyo kuryādvidvāṃstathāsaktaḥ
jyāyasī cetkarmaṇaste loke’smindvividhā niṣṭhā yajñaḥ karmasamudbhavaḥ |14| cikīrṣurlokasaṅgraham |25|
matā buddhirjanārdana| purā proktā mayānagha |
tatkiṃ karmaṇi ghore māṃ jñānayogena sāṅkhyānāṃ karma brahmodbhavaṃ viddhi na buddhibhedaṃ janayet
niyojayasi keśava |1| karmayogena yoginām |3| brahmākṣarasamudbhavam | ajñānāṃ karmasaṅginām |
tasmātsarvagataṃ brahma joṣayetsarvakarmāṇi
vyāmiśreṇeva vākyena na karmaṇāmanārambhāt nityaṃ yajñe pratiṣṭhitam |15| vidvānyuktaḥ samācaran |26|
buddhiṃ mohayasīva me | naiṣkarmyaṃ puruṣo’śnute |
tadekaṃ vada niścitya na ca saṃnyasanādeva
yena śreyo’hamāpnuyām |2| siddhiṃ samadhigacchati |4|
 The Bhagavad-Gita The Bhagavad-Gita

prakṛteḥ kriyamāṇāni arjuna uvāca || sa evāyaṃ mayā te’dya na māṃ karmāṇi limpanti
guṇaiḥ karmāṇi sarvaśaḥ | atha kena prayukto’yaṃ yogaḥ proktaḥ purātanaḥ | na me karmaphale spṛhā |
ahaṅkāravimūḍhātmā pāpaṃ carati pūruṣaḥ | bhakto’si me sakhā ceti iti māṃ yo’bhijānāti
kartāhamiti manyate |27| anicchannapi vārṣṇeya rahasyaṃ hyetaduttamam |3| karmabhirna sa badhyate |14|
balādiva niyojitaḥ |36|
tattvavittu mahābāho arjuna uvāca || evaṃ jñātvā kṛtaṃ karma
guṇakarmavibhāgayoḥ | śrībhagavānuvāca || aparaṃ bhavato janma pūrvairapi mumukṣubhiḥ |
guṇā guṇeṣu vartanta kāma eṣakrodha eṣaḥ paraṃ janma vivasvataḥ | kuru karmaiva tasmāttvaṃ
iti matvā na sajjate |28| rajoguṇasamudbhavaḥ | kathametadvijānīyāṃ pūrvaiḥ pūrvataraṃ kṛtam |15|
mahāśano mahāpāpmā tvamādau proktavāniti |4|
prakṛterguṇasaṃmūḍhāḥ viddhyenamiha vairiṇam |37| kiṃ karma kimakarmeti
sajjante guṇakarmasu | śrībhagavānuvāca || kavayo’pyatra mohitāḥ |
tānakṛtsnavido mandān dhūmenāvriyate vahniḥ bahūni me vyatītāni tatte karma pravakṣyāmi
kṛtsnavinna vicālayet |29| yathādarśo malena ca | janmāni tava cārjuna yajjñātvā mokṣyase’śubhāt |16|
yatholbenāvṛto garbhaḥ tānyahaṃ veda sarvāṇi
mayi sarvāṇi karmāṇi tathā tenedamāvṛtam |38| na tvaṃ vettha parantapa |5| karmaṇohyapi boddhavyaṃ
saṃnyasyādhyātmacetasā | boddhavyaṃ ca vikarmaṇaḥ |
nirāśīrnirmamo bhūtvā āvṛtaṃ jñānametena ajo’pi sannavyayātmā akarmaṇaśca boddhavyaṃ
yudhyasva vigatajvaraḥ |30| jñānino nityavairiṇā | bhūtānāmīśvaro’pi san | gahanā karmaṇo gatiḥ |17|
kāmarūpeṇa kaunteya prakṛtiṃ svāmadhiṣṭhāya
ye me matamidaṃ nityaṃ duṣpūreṇānalena ca |39| saṃbhavāmyātmamāyayā |6| karmaṇyakarma yaḥ paśyet
anutiṣṭhanti mānavāḥ | akarmaṇi ca karma yaḥ |
śraddhāvanto’nasūyanto indriyāṇi mano buddhiḥ yadā yadā hi dharmasya sa buddhimānmanuṣyeṣu
mucyante te’pi karmabhiḥ |31| asyādhiṣṭhānamucyate | glānirbhavati bhārata | sa yuktaḥ kṛtsnakarmakṛt |18|
etairvimohayatyeṣa abhyutthānamadharmasya
ye tvetadabhyasūyanto jñānamāvṛtya dehinam |40| tadātmānaṃ sṛjāmyaham |7| yasya sarve samārambhāḥ
nānutiṣṭhanti me matam | kāmasaṅkalpavarjitāḥ |
sarvajñānavimūḍhāṃstān tasmāttvamindriyāṇyādau paritrāṇāya sādhūnāṃ jñānāgnidagdhakarmāṇaṃ
viddhi naṣṭānacetasaḥ |32| niyamya bharatarṣabha | vināśāya ca duṣkṛtām | tamāhuḥ paṇḍitaṃ budhāḥ |19|
pāpmānaṃ prajahi hyenaṃ dharmasaṃsthāpanārthāya
sadṛśaṃ ceṣṭate svasyāḥ jñānavijñānanāśanam |41| saṃbhavāmi yuge yuge |8| tyaktvā karmaphalāsaṅgaṃ
prakṛterjñānavānapi | nityatṛpto nirāśrayaḥ |
prakṛtiṃ yānti bhūtāni indriyāṇi parāṇyāhuḥ janma karma ca me divyaṃ karmaṇyabhipravṛtto’pi
nigrahaḥ kiṃ kariṣyati |33| indriyebhyaḥ paraṃ manaḥ | evaṃ yo vetti tattvataḥ | naiva kiñcitkaroti saḥ |20|
manasastu parā buddhiḥ tyaktvā dehaṃ punarjanma
indriyasyendriyasyārthe yo buddheḥ paratastu saḥ |42| naiti māmeti so’rjuna |9| nirāśīryatacittātmā
rāgadveṣau vyavasthitau | tyaktasarvaparigrahaḥ |
tayorna vaśamāgacchet evaṃ buddheḥ paraṃ buddhvā vītarāgabhayakrodhāḥ śārīraṃ kevalaṃ karma
tau hyasya paripanthinau |34| saṃstabhyātmānamātmanā | manmayā māmupāśritāḥ | kurvannāpnoti kilbiṣam |21|
jahi śatruṃ mahābāho bahavo jñānatapasā
śreyānsvadharmo viguṇaḥ kāmarūpaṃ durāsadam |43| pūtā madbhāvamāgatāḥ |10| yadṛcchālābhasantuṣṭo
paradharmātsvanuṣṭhitāt | dvandvātīto vimatsaraḥ |
svadharme nidhanaṃ śreyaḥ oṃtatsaditi || ye yathā māṃ prapadyante samaḥ siddhāvasiddhau ca
paradharmo bhayāvahaḥ |35| śrīmadbhagavadgītāsūpaniṣatsu tāṃstathaiva bhajāmyaham | kṛtvāpi na nibadhyate |22|
brahmavidyāyāṃ yogaśāstre mama vartmānuvartante
śrīkṛṣṇārjunasaṃvāde manuṣyāḥ pārtha sarvaśaḥ |11| gatasaṅgasya muktasya
karmayogo nāma jñānāvasthitacetasaḥ |
tṛtīyo’dhyāyaḥ || kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajñāyācarataḥ karma
yajanta iha devatāḥ | samagraṃ pravilīyate |23|
kṣipraṃ hi mānuṣe loke
4 siddhirbhavati karmajā |12| brahmārpaṇaṃ brahma haviḥ
śrībhagavānuvāca || evaṃ paramparāprāptaṃ brahmāgnau brahmaṇā hutam |
imaṃ vivasvate yogaṃ imaṃ rājarṣayo viduḥ | cāturvarṇyaṃ mayā sṛṣṭaṃ brahmaiva tena gantavyaṃ
proktavānahamavyayam | sa kāleneha mahatā guṇakarmavibhāgaśaḥ | brahmakarmasamādhinā |24|
vivasvānmanave prāha yogo naṣṭaḥ paraṃtapa |2| tasya kartāramapi māṃ
manurikṣvākave’bravīt |1| viddhyakartāramavyayam |13|
 The Bhagavad-Gita The Bhagavad-Gita

daivamevāpare yajñaṃ yajjñātvā na punarmohaṃ jñeyaḥ sa nityasaṃnyāsī na kartṛtvaṃ na karmāṇi

yoginaḥ paryupāsate | evaṃ yāsyasi pāṇḍava | yo na dveṣṭi na kāṅkṣati | lokasya sṛjati prabhuḥ |
brahmāgnāvapare yajñaṃ yena bhūtānyaśeṣeṇa nirdvandvo hi mahābāho na karmaphalasaṃyogaṃ
yajñenaivopajuhvati |25| drakṣyasyātmanyatho mayi |35| sukhaṃ bandhātpramucyate |3| svabhāvastu pravartate |14|

śrotrādīnīndriyāṇyanye api cedasi pāpebhyaḥ sāṅkhyayogau pṛthagbālāḥ nādatte kasyacitpāpaṃ

saṃyamāgniṣu juhvati | sarvebhyaḥ pāpakṛttamaḥ | pravadanti na paṇḍitāḥ | na caiva sukṛtaṃ vibhuḥ |
śabdādīnviṣayānanya sarvaṃ jñānaplavenaiva ekamapyāsthitaḥ samyak ajñānenāvṛtaṃ jñānaṃ
indriyāgniṣu juhvati |26| vṛjinaṃ santariṣyasi |36| ubhayorvindate phalam |4| tena muhyanti jantavaḥ |15|

sarvāṇīndriyakarmāṇi yathaidhāṃsi samiddho’gniḥ yatsāṅkhyaiḥ prāpyate sthānaṃ jñānena tu tadajñānaṃ

prāṇakarmāṇi cāpare | bhasmasātkurute’rjuna | tadyogairapi gamyate | yeṣāṃ nāśitamātmanaḥ |
ātmasaṃyamayogāgnau jñānāgniḥ sarvakarmāṇi ekaṃ sāṅkhyaṃ ca yogaṃ ca teṣāmādityavajjñānaṃ
juhvati jñānadīpite |27| bhasmasātkurute tathā |37| yaḥ paśyati sa paśyati |5| prakāśayati tatparam |16|

dravyayajñāstapoyajñāḥ na hi jñānena sadṛśaṃ saṃnyāsastu mahābāho tadbuddhayas tadātmānaḥ

yogayajñāstathāpare | pavitramiha vidyate | duḥkhamāptumayogataḥ | tanniṣṭhāstatparāyaṇāḥ |
svādhyāyajñānayajñāśca tatsvayaṃ yogasaṃsiddhaḥ yogayukto munirbrahma gacchantyapunarāvṛttiṃ
yatayaḥ saṃśitavratāḥ |28| kālenātmani vindati |38| nacireṇādhigacchati |6| jñānanirdhūtakalmaṣāḥ |17|

apāne juhvati prāṇaṃ śraddhāvān labhate jñānaṃ yogayukto viśuddhātmā vidyāvinayasaṃpanne

prāṇe’pānaṃ tathāpare | tatparaḥ saṃyatendriyaḥ | vijitātmā jitendriyaḥ | brāhmaṇe gavi hastini |
prāṇāpānagatī ruddhvā jñānaṃ labdhvā parāṃ śāntiṃ sarvabhūtātmabhūtātmā śuni caiva śvapāke ca
prāṇāyāmaparāyaṇāḥ |29| acireṇādhigacchati |39| kurvannapi na lipyate |7| paṇḍitāḥ samadarśinaḥ |18|

apare niyatāhārāḥ ajñaścāśraddadhānaśca naiva kiṃcitkaromīti ihaiva tairjitaḥ sargo

prāṇānprāṇeṣu juhvati | saṃśayātmā vinaśyati | yukto manyeta tattvavit | yeṣāṃ sāmye sthitaṃ manaḥ |
sarve’pyete yajñavido nāyaṃ loko’sti na paro paśyañśṛṇvanspṛśañjighran nirdoṣaṃ hi samaṃ brahma
yajñakṣapitakalmaṣāḥ |30| na sukhaṃ saṃśayātmanaḥ |40| aśnangacchansvapañśvasan |8| tasmādbrahmaṇi te sthitāḥ |19|

yajñaśiṣṭāmṛtabhujo yogasaṃnyastakarmāṇaṃ pralapanvisṛjangṛhṇan na prahṛṣyetpriyaṃ prāpya

yānti brahma sanātanam | jñānasañchinnasaṃśayam | unmiṣannimiṣannapi | nodvijetprāpya cāpriyam |
nāyaṃ loko’styayajñasya ātmavantaṃ na karmāṇi indriyāṇīndriyārtheṣu sthirabuddhirasaṃmūḍho
kuto’nyaḥ kurusattama |31| nibadhnanti dhanañjaya |41| vartanta iti dhārayan |9| brahmavidbrahmaṇi sthitaḥ |20|

evaṃ bahuvidhā yajñāḥ tasmādajñānasaṃbhūtaṃ brahmaṇyādhāya karmāṇi bāhyasparśeṣvasaktātmā

vitatā brahmaṇo mukhe | hṛtsthaṃ jñānāsinātmanaḥ | saṅgaṃ tyaktvā karoti yaḥ | vindatyātmani yatsukham |
karmajānviddhi tānsarvān chittvainaṃ saṃśayaṃ yogam lipyate na sa pāpena sa brahmayogayuktātmā
evaṃ jñātvā vimokṣyase |32| ātiṣṭhottiṣṭha bhārata |42| padmapatramivāmbhasā |10| sukhamakṣayamaśnute |21|

śreyāndravyamayādyajñāt oṃtatsaditi || kāyena manasā buddhyā ye hi saṃsparśajā bhogāḥ

jñānayajñaḥ parantapa | śrīmadbhagavadgītāsūpaniṣatsu kevalairindriyairapi | duḥkhayonaya eva te |
sarvaṃ karmākhilaṃ pārtha brahmavidyāyāṃ yogaśāstre yoginaḥ karma kurvanti ādyantavantaḥ kaunteya
jñāne parisamāpyate |33| śrīkṛṣṇārjunasaṃvāde saṅgaṃ tyaktvātmaśuddhaye |11| na teṣu ramate budhaḥ |22|
jñānakarmasaṃnyāsayogo nāma
tadviddhi praṇipātena caturtho’dhyāyaḥ || yuktaḥ karmaphalaṃ tyaktvā śaknotīhaiva yaḥ soḍhuṃ
paripraśnena sevayā | śāntimāpnoti naiṣṭhikīm | prākśarīravimokṣaṇāt |
upadekṣyanti te jñānaṃ ayuktaḥ kāmakāreṇa kāmakrodhodbhavaṃ vegaṃ
jñāninastattvadarśinaḥ |34| phale sakto nibadhyate |12| sa yuktaḥ sa sukhī naraḥ |23|

sarvakarmāṇi manasā yo’ntaḥsukho’ntarārāmaḥ

5 saṃnyasyāste sukhaṃ vaśī | tathāntarjyotireva yaḥ |
arjuna uvāca || śrībhagavānuvāca || navadvāre pure dehī sa yogī brahmanirvāṇaṃ
saṃnyāsaṃ karmaṇāṃ kṛṣṇa saṃnyāsaḥ karmayogaśca naiva kurvan na kārayan |13| brahmabhūto’dhigacchati |24|
punaryogaṃ ca śaṃsasi | niḥśreyasakarāvubhau |
yacchreya etayorekaṃ tayostu karmasaṃnyāsāt
tanme brūhi suniścitam |1| karmayogo viśiṣyate |2|
 The Bhagavad-Gita The Bhagavad-Gita

labhante brahmanirvāṇam yatendriyamanobuddhiḥ yuñjannevaṃ sadātmānaṃ yato yato niścarati

ṛṣayaḥ kṣīṇakalmaṣāḥ | munirmokṣaparāyaṇaḥ | yogī niyatamānasaḥ | manaścañcalamasthiram |
chinnadvaidhā yatātmānaḥ vigatecchābhayakrodho śāntiṃ nirvāṇaparamāṃ tatastato niyamyaitat
sarvabhūtahite ratāḥ |25| yaḥ sadā mukta eva saḥ |28| matsaṃsthāmadhigacchati |15| ātmanyeva vaśaṃ nayet |26|

kāmakrodhaviyuktānāṃ bhoktāraṃ yajñatapasāṃ nātyaśnatastu yogo’sti praśāntamanasaṃ hyenaṃ

yatīnāṃ yatacetasām | sarvalokamaheśvaram | na caikāntamanaśnataḥ | yoginaṃ sukhamuttamam |
abhito brahmanirvāṇaṃ suhṛdaṃ sarvabhūtānāṃ na cātisvapnaśīlasya upaiti śāntarajasaṃ
vartate viditātmanām |26| jñātvā māṃ śāntimṛcchati |29| jāgrato naiva cārjuna |16| brahmabhūtamakalmaṣam |27|

sparśānkṛtvā bahirbāhyān oṃtatsaditi || yuktāhāravihārasya yuñjannevaṃ sadātmānaṃ

cakṣuścaivāntare bhruvoḥ | śrīmadbhagavadgītāsūpaniṣatsu yuktaceṣṭasya karmasu | yogī vigatakalmaṣaḥ |
prāṇāpānau samau kṛtvā brahmavidyāyāṃ yogaśāstre yuktasvapnāvabodhasya sukhena brahmasaṃsparśaṃ
nāsābhyantaracāriṇau |27| śrīkṛṣṇārjunasaṃvāde yogo bhavati duḥkhahā |17| atyantaṃ sukhamaśnute |28|
saṃnyāsayogo nāma
pañcamo’dhyāyaḥ || yadā viniyataṃ cittaṃ sarvabhūtasthamātmānaṃ
ātmanyevāvatiṣṭhate | sarvabhūtāni cātmani |
niḥspṛhaḥ sarvakāmebhyo īkṣate yogayuktātmā
6 yukta ityucyate tadā |18| sarvatra samadarśanaḥ |29|
śrībhagavānuvāca || jñānavijñānatṛptātmā
anāśritaḥ karmaphalaṃ kūṭastho vijitendriyaḥ | yathā dīpo nivātastho yo māṃ paśyati sarvatra
kāryaṃ karma karoti yaḥ | yukta ityucyate yogī neṅgate sopamā smṛtā | sarvaṃ ca mayi paśyati |
sa saṃnyāsī ca yogī ca samaloṣṭāśmakāñcanaḥ |8| yogino yatacittasya tasyāhaṃ na praṇaśyāmi
na niragnirnacākriyaḥ |1| yuñjato yogamātmanaḥ |19| sa ca me na praṇaśyati |30|
suhṛnmitrāryudāsīna
yaṃ saṃnyāsamiti prāhuḥ madhyasthadveṣyabandhuṣu | yatroparamate cittaṃ sarvabhūtasthitaṃ yo māṃ
yogaṃ taṃ viddhi pāṇḍava | sādhuṣvapi ca pāpeṣu niruddhaṃ yogasevayā | bhajatyekatvamāsthitaḥ |
na hyasaṃnyastasaṅkalpo samabuddhirviśiṣyate |9| yatra caivātmanātmānaṃ sarvathā vartamāno’pi
yogī bhavati kaścana |2| paśyannātmani tuṣyati |20| sa yogī mayi vartate |31|
yogī yuñjīta satataṃ
ārurukṣormuneryogaṃ ātmānaṃ rahasi sthitaḥ | sukham ātyantikaṃ yattat ātmaupamyena sarvatra
karma kāraṇamucyate| ekākī yatacittātmā buddhigrāhyamatīndriyam | samaṃ paśyati yo’rjuna |
yogārūḍhasya tasyaiva nirāśīraparigrahaḥ |10| vetti yatra na caivāyaṃ sukhaṃ vā yadi vā duḥkhaṃ
śamaḥ kāraṇamucyate |3| sthitaścalati tattvataḥ |21| sa yogī paramo mataḥ |32|
śucau deśe pratiṣṭhāpya
yadā hi nendriyārtheṣu sthiramāsanamātmanaḥ | yaṃ labdhvā cāparaṃ lābhaṃ arjuna uvāca ||
na karmasvanuṣajjate | nātyucchritaṃ nātinīcaṃ manyate nādhikaṃ tataḥ | yo’yaṃ yogastvayā proktaḥ
sarvasaṅkalpasaṃnyāsī cailājinakuśottaram |11| yasmin sthito na duḥkhena sāmyena madhusūdana |
yogārūḍhastadocyate |4| guruṇāpi vicālyate |22| etasyāhaṃ na paśyāmi
tatraikāgraṃ manaḥ kṛtvā cañcalatvātsthitiṃ sthirām |33|
uddharedātmanātmānaṃ yatacittendriyakriyaḥ | taṃ vidyād duḥkhasaṃyoga-
nātmānamavasādayet | upaviśyāsane yuñjyāt viyogaṃ yogasaṃjñitam | cañcalaṃ hi manaḥ kṛṣṇa
ātmaiva hyātmano bandhuḥ yogamātmaviśuddhaye |12| sa niścayena yoktavyo pramāthi balavaddṛḍham |
ātmaiva ripurātmanaḥ |5| yogo’nirviṇṇacetasā |23| tasyāhaṃ nigrahaṃ manye
samaṃ kāyaśirogrīvaṃ vāyoriva suduṣkaram |34|
bandhurātmātmanastasya dhārayannacalaṃ sthiraḥ | saṅkalpaprabhavānkāmān
yenātmaivātmanā jitaḥ | saṃprekṣya nāsikāgraṃ svaṃ tyaktvā sarvānaśeṣataḥ | śrībhagavānuvāca ||
anātmanastu śatrutve diśaścānavalokayan |13| manasaivendriyagrāmaṃ asaṃśayaṃ mahābāho
vartetātmaiva śatruvat |6| viniyamya samantataḥ |24| mano durṇigrahaṃ calam |
praśāntātmā vigatabhīḥ abhyāsena tu kaunteya
jitātmanaḥ praśāntasya brahmacārivrate sthitaḥ | śanaiḥ śanairuparamet vairāgyeṇa ca gṛhyate |35|
paramātmā samāhitaḥ | manaḥ saṃyamya maccitto buddhyā dhṛtigṛhītayā |
śītoṣṇasukhaduḥkheṣu yukta āsīta matparaḥ |14| ātmasaṃsthaṃ manaḥ kṛtvā asaṃyatātmanā yogo
tathā mānāpamānayoḥ |7| na kiñcidapi cintayet |25| duṣprāpa iti me matiḥ |
vaśyātmanā tu yatatā
śakyo’vāptumupāyataḥ |36|
 The Bhagavad-Gita The Bhagavad-Gita

arjuna uvāca || tatra taṃ buddhisaṃyogaṃ bījaṃ māṃ sarvabhūtānāṃ yo yo yāṃ yāṃ tanuṃ bhaktaḥ
ayatiḥ śraddhayopeto labhate paurvadehikam | viddhi pārtha sanātanam | śraddhayārcitumicchati |
yogāccalitamānasaḥ| yatate ca tato bhūyaḥ buddhirbuddhimatāmasmi tasya tasyācalāṃ śraddhāṃ
aprāpya yogasaṃsiddhiṃ saṃsiddhau kurunandana |43| tejastejasvināmaham |10| tāmeva vidadhāmyaham |21|
kāṃ gatiṃ kṛṣṇa gacchati |37|
pūrvābhyāsena tenaiva balaṃbalavatāṃ cāhaṃ sa tayā śraddhayā yuktaḥ
kaccinnobhayavibhraṣṭo hriyate hyavaśo’pi saḥ | kāmarāgavivarjitam | tasyārādhanamīhate |
chinnābhramiva naśyati | jijñāsurapi yogasya dharmāviruddho bhūteṣu labhate ca tataḥ kāmān
apratiṣṭho mahābāho śabdabrahmātivartate |44| kāmo’smi bharatarṣabha |11| mayaiva vihitānhitān |22|
vimūḍho brahmaṇaḥ pathi |38|
prayatnādyatamānastu ye caiva sāttvikā bhāvā antavattu phalaṃ teṣāṃ
etanme saṃśayaṃ kṛṣṇa yogī saṃśuddhakilbiṣaḥ | rājasāstāmasāśca ye | tadbhavatyalpamedhasām |
chettumarhasyaśeṣataḥ | anekajanmasaṃsiddhaḥ matta eveti tānviddhi devāndevayajo yānti
tvadanyaḥ saṃśayasyāsya tato yāti parāṃ gatim |45| na tvahaṃ teṣu te mayi |12| madbhaktā yānti māmapi |23|
chettā na hyupapadyate |39|
tapasvibhyo’dhiko yogī tribhirguṇamayairbhāvaiḥ avyaktaṃ vyaktimāpannaṃ
śrībhagavānuvāca || jñānibhyo’pi mato’dhikaḥ | ebhiḥ sarvamidaṃ jagat | manyante māmabuddhayaḥ|
pārtha naiveha nāmutra karmibhyaścādhiko yogī mohitaṃ nābhijānāti paraṃ bhāvamajānanto
vināśastasya vidyate | tasmādyogī bhavārjuna |46| māmebhyaḥ paramavyayam |13| mamāvyayamanuttamam |24|
na hi kalyāṇakṛtkaścit
durgatiṃ tāta gacchati |40| yogināmapi sarveṣāṃ daivī hyeṣā guṇamayī nāhaṃ prakāśaḥ sarvasya
madgatenāntarātmanā | mama māyā duratyayā | yogamāyāsamāvṛtaḥ |
prāpya puṇyakṛtāṃ lokān śraddhāvān bhajate yo māṃ māmeva ye prapadyante mūḍho’yaṃ nābhijānāti
uṣitvā śāśvatīḥ samāḥ | sa me yuktatamo mataḥ |47| māyāmetāṃ taranti te |14| loko māmajamavyayam |25|
śucīnāṃ śrīmatāṃ gehe
yogabhraṣṭo’bhijāyate |41| oṃtatsaditi || na māṃ duṣkṛtino mūḍhāḥ vedāhaṃ samatītāni
śrīmadbhagavadgītāsūpaniṣatsu prapadyante narādhamāḥ | vartamānāni cārjuna |
atha vā yogināmeva brahmavidyāyāṃ yogaśāstre māyayāpahṛtajñānāḥ bhaviṣyāṇi ca bhūtāni
kule bhavati dhīmatām | śrīkṛṣṇārjunasaṃvāde āsuraṃ bhāvamāśritāḥ |15| māṃ tu veda na kaścana |26|
etaddhi durlabhataraṃ dhyānayogo nāma
loke janma yadīdṛśam |42| ṣaṣṭo’dhyāyaḥ || caturvidhā bhajante māṃ icchādveṣasamutthena
janāḥ sukṛtino’rjuna | dvandvamohena bhārata |
7 ārto jijñāsurarthārthī
jñānī ca bharatarṣabha |16|
sarvabhūtāni saṃmohaṃ
sarge yānti parantapa |27|
śrībhagavānuvāca || apareyamitastvanyāṃ
mayyāsaktamanāḥ pārtha prakṛtiṃ viddhi me parām | teṣāṃ jñānī nityayuktaḥ yeṣāṃ tvantagataṃ pāpaṃ
yogaṃ yuñjanmadāśrayaḥ | jīvabhūtāṃ mahābāho ekabhaktirviśiṣyate | janānāṃ puṇyakarmaṇām |
asaṃśayaṃ samagraṃ māṃ yayedaṃ dhāryate jagat |5| priyo hi jñānino’tyarthaṃ te dvandvamohanirmuktāḥ
yathā jñāsyasi tacchṛṇu |1| ahaṃ sa ca mama priyaḥ |17| bhajante māṃ dṛḍhavratāḥ |28|
etadyonīni bhūtāni
jñānaṃ te’haṃ savijñānaṃ sarvāṇītyupadhāraya | udārāḥ sarva evaite jarāmaraṇamokṣāya
idaṃ vakṣyāmyaśeṣataḥ | ahaṃ kṛtsnasya jagataḥ jñānī tvātmaiva me matam | māmāśritya yatanti ye |
yajjñātvā neha bhūyo’nyat prabhavaḥ pralayastathā |6| āsthitaḥ sa hi yuktātmā te brahma tadviduḥ kṛtsnaṃ
jñātavyamavaśiṣyate |2| mām evānuttamāṃ gatim |18| adhyātmaṃ karma cākhilam |29|
mattaḥ parataraṃ nānyat
manuṣyāṇāṃ sahasreṣu kiñcidasti dhanañjaya | bahūnāṃ janmanāmante sādhibhūtādhidaivaṃ māṃ
kaścidyatati siddhaye | mayi sarvamidaṃ protaṃ jñānavānmāṃ prapadyate | sādhiyajñaṃ ca ye viduḥ |
yatatāmapi siddhānāṃ sūtre maṇigaṇā iva |7| vāsudevaḥ sarvamiti prayāṇakāle’pi ca māṃ
kaścinmāṃ vetti tattvataḥ |3| sa mahātmā sudurlabhaḥ |19| te viduryuktacetasaḥ |30|
raso’hamapsu kaunteya
bhūmirāpo’nalo vāyuḥ prabhāsmi śaśisūryayoḥ | kāmaistaistairhṛtajñānāḥ oṃtatsaditi ||
khaṃ mano buddhireva ca | praṇavaḥ sarvavedeṣu prapadyante’nyadevatāḥ | śrīmadbhagavadgītāsūpaniṣatsu
ahaṅkāra itīyaṃme śabdaḥ khe pauruṣaṃ nṛṣu |8| taṃ taṃ niyamamāsthāya brahmavidyāyāṃ yogaśāstre
bhinnā prakṛtiraṣṭadhā |4| prakṛtyā niyatāḥ svayā |20| śrīkṛṣṇārjunasaṃvāde
puṇyo gandhaḥ pṛthivyāṃ ca jñānavijñānayogo nāma
tejaścāsmi vibhāvasau | saptamo’dhyāyaḥ ||
jīvanaṃ sarvabhūteṣu
tapaścāsmi tapasviṣu |9|
 The Bhagavad-Gita The Bhagavad-Gita

puruṣaḥ sa paraḥ pārtha śuklakṛṣṇe gatī hyete

8 bhaktyā labhyastvananyayā | jagataḥ śāśvate mate |
arjuna uvāca || yadakṣaraṃ vedavido vadanti yasyāntaḥsthāni bhūtāni ekayā yātyanāvṛttiṃ
kiṃ tadbrahma kimadhyātmaṃ viśanti yadyatayo vītarāgāḥ | yena sarvamidaṃ tatam |22| anyayāvartate punaḥ |26|
kiṃ karma puruṣottama | yadicchanto brahmacaryaṃ caranti
adhibhūtaṃ ca kiṃ proktaṃ tatte padaṃ saṅgraheṇa pravakṣye |11| yatra kāle tvanāvṛttiṃ naite sṛtī pārtha jānan
adhidaivaṃ kimucyate |1| āvṛttiṃ caiva yoginaḥ | yogī muhyati kaścana |
sarvadvārāṇi saṃyamya prayātā yānti taṃ kālaṃ tasmātsarveṣu kāleṣu
adhiyajñaḥ kathaṃ ko’tra mano hṛdi nirudhya ca | vakṣyāmi bharatarṣabha |23| yogayukto bhavārjuna |27|
dehe’sminmadhusūdana | mūrdhnyādhāyātmanaḥ prāṇaṃ
prayāṇakāle ca kathaṃ āsthito yogadhāraṇām |12| agnirjyotirahaḥ śuklaḥ vedeṣu yajñeṣu tapaḥsu caiva
jñeyo’si niyatātmabhiḥ |2| ṣaṇmāsā uttarāyaṇam | dāneṣu yatpuṇyaphalaṃ pradiṣṭam |
omityekākṣaraṃ brahma tatra prayātā gacchanti atyeti tatsarvamidaṃ viditvā
śrībhagavānuvāca || vyāharanmāmanusmaran | brahma brahmavido janāḥ |24| yogī paraṃ sthānamupaiti cādyam |28|
akṣaraṃ brahma paramaṃ yaḥ prayāti tyajandehaṃ
svabhāvo’dhyātmamucyate | sa yāti paramāṃ gatim |13| dhūmo rātristathākṛṣṇaḥ oṃtatsaditi ||
bhūtabhāvodbhavakaro ṣaṇmāsā dakṣiṇāyanam | śrīmadbhagavadgītāsūpaniṣatsu
visargaḥ karmasaṃjñitaḥ |3| ananyacetāḥ satataṃ tatra cāndramasaṃ jyotiḥ brahmavidyāyāṃ yogaśāstre
yo māṃ smarati nityaśaḥ | yogī prāpya nivartate |25| śrīkṛṣṇārjunasaṃvāde
adhibhūtaṃ kṣaro bhāvaḥ tasyāhaṃ sulabhaḥ pārtha akṣarabrahmayogo nāma
puruṣaścādhidaivatam | nityayuktasya yoginaḥ |14| aṣṭamo’dhyāyaḥ ||
adhiyajño’hamevātra
dehe dehabhṛtāṃ vara |4| māmupetya punarjanma
duḥkhālayamaśāśvatam | 9
antakāle ca māmeva nāpnuvanti mahātmānaḥ śrībhagavānuvāca || sarvabhūtāni kaunteya
smaranmuktvā kalevaram | saṃsiddhiṃ paramāṃ gatāḥ |15| idaṃ tu te guhyatamaṃ prakṛtiṃ yānti māmikām |
yaḥ prayāti sa madbhāvaṃ pravakṣyāmyanasūyave | kalpakṣaye punastāni
yāti nāstyatra saṃśayaḥ |5| ābrahmabhuvanāllokāḥ jñānaṃ vijñānasahitaṃ kalpādau visṛjāmyaham |7|
punarāvartino’rjuna | yajjñātvā mokṣyase’śubhāt |1|
yaṃ yaṃ vāpi smaranbhāvaṃ māmupetya tu kaunteya prakṛtiṃ svāmavaṣṭabhya
tyajatyante kalevaram | punarjanma na vidyate |16| rājavidyā rājaguhyaṃ visṛjāmi punaḥ punaḥ |
taṃ tamevaiti kaunteya pavitramidamuttamam | bhūtagrāmamimaṃ kṛtsnaṃ
sadā tadbhāvabhāvitaḥ |6| sahasrayugaparyantaṃ pratyakṣāvagamaṃ dharmyaṃ avaśaṃ prakṛtervaśāt |8|
aharyadbrahmaṇo viduḥ | susukhaṃ kartumavyayam |2|
tasmātsarveṣu kāleṣu rātriṃ yugasahasrāntāṃ na ca māṃ tāni karmāṇi
māmanusmara yudhya ca | te’horātravido janāḥ |17| aśraddadhānāḥ puruṣāḥ nibadhnanti dhanañjaya |
mayyarpitamanobuddhiḥ dharmasyāsya parantapa | udāsīnavadāsīnam
māmevaiṣyasyasaṃśayaḥ |7| avyaktādvyaktayaḥ sarvāḥ aprāpya māṃ nivartante asaktaṃ teṣu karmasu |9|
prabhavantyaharāgame | mṛtyusaṃsāravartmani |3|
abhyāsayogayuktena rātryāgame pralīyante mayādhyakṣeṇa prakṛtiḥ
cetasā nānyagāminā | tatraivāvyaktasaṃjñake |18| mayā tatamidaṃ sarvaṃ sūyate sacarācaram |
paramaṃ puruṣaṃ divyaṃ jagadavyaktamūrtinā | hetunānena kaunteya
yāti pārthānucintayan |8| bhūtagrāmaḥ sa evāyaṃ matsthāni sarvabhūtāni jagadviparivartate |10|
bhūtvā bhūtvā pralīyate | na cāhaṃ teṣvavasthitaḥ |4|
kaviṃ purāṇamanuśāsitāraṃ rātryāgame’vaśaḥ pārtha avajānanti māṃ mūḍhāḥ
aṇoraṇīyāṃsamanusmaredyaḥ | prabhavatyaharāgame |19| na ca matsthāni bhūtāni mānuṣīṃ tanumāśritam |
sarvasya dhātāramacintyarūpaṃ paśya me yogamaiśvaram | paraṃ bhāvamajānanto
ādityavarṇaṃ tamasaḥ parastāt |9| parastasmāttu bhāvo’nyo- bhūtabhṛn na ca bhūtastho mama bhūtamaheśvaram |11|
’vyakto’vyaktātsanātanaḥ | mamātmā bhūtabhāvanaḥ |5|
prayāṇakāle manasācalena yaḥ sa sarveṣu bhūteṣu moghāśā moghakarmāṇo
bhaktyā yukto yogabalena caiva | naśyatsu na vinaśyati |20| yathākāśasthito nityaṃ moghajñānā vicetasaḥ |
bhruvormadhye prāṇamāveśya samyak vāyuḥ sarvatrago mahān | rākṣasīm āsurīṃ caiva
sa taṃ paraṃ puruṣamupaiti divyam |10| avyakto’kṣara ityuktaḥ tathā sarvāṇi bhūtāni prakṛtiṃ mohinīṃ śritāḥ |12|
tamāhuḥ paramāṃ gatim | matsthānītyupadhāraya |6|
yaṃ prāpya na nivartante mahātmānas tu māṃ pārtha
taddhāma paramaṃ mama |21| daivīṃ prakṛtimāśritāḥ |
bhajantyananyamanaso
jñātvā bhūtādimavyayam |13|
 The Bhagavad-Gita The Bhagavad-Gita

satataṃ kīrtayanto māṃ yānti devavratā devān

yatantaśca dṛḍhavratāḥ | pitṝnyānti pitṛvratāḥ | 10
namasyantaśca māṃ bhaktyā bhūtāni yānti bhūtejyāḥ śrībhagavānuvāca || arjuna uvāca ||
nityayuktā upāsate |14| yānti madyājino’pi mām |25| bhūya eva mahābāho paraṃ brahma paraṃdhāma
śṛṇu me paramaṃ vacaḥ | pavitraṃ paramaṃ bhavān |
jñānayajñena cāpyanye patraṃ puṣpaṃ phalaṃ toyaṃ yatte’haṃ prīyamāṇāya puruṣaṃ śāśvataṃ divyaṃ
yajanto māmupāsate | yo me bhaktyā prayacchati | vakṣyāmi hitakāmyayā |1| ādidevamajaṃ vibhum |12|
ekatvena pṛthaktvena tadahaṃ bhaktyupahṛtam
bahudhā viśvatomukham |15| aśnāmi prayatātmanaḥ |26| na me viduḥ suragaṇāḥ āhustvāmṛṣayaḥ sarve
prabhavaṃ na maharṣayaḥ | devarṣirnāradastathā |
ahaṃ kraturahaṃ yajñaḥ yatkaroṣi yadaśnāsi ahamādirhi devānāṃ asito devalo vyāsaḥ
svadhāhamahamauṣadham | yajjuhoṣi dadāsi yat | maharṣīṇāṃ ca sarvaśaḥ |2| svayaṃ caiva bravīṣi me |13|
mantro’hamahamevājyaṃ yattapasyasi kaunteya
ahamagnirahaṃ hutam |16| tatkuruṣva madarpaṇam |27| yo māmajamanādiṃ ca sarvametadṛtaṃ manye
vetti lokamaheśvaram | yanmāṃ vadasi keśava |
pitāhamasya jagato śubhāśubhaphalairevaṃ asaṃmūḍhaḥ sa martyeṣu na hi te bhagavan vyaktiṃ
mātā dhātā pitāmahaḥ | mokṣyase karmabandhanaiḥ | sarvapāpaiḥ pramucyate |3| vidurdevā na dānavāḥ |14|
vedyaṃ pavitramoṃkāraḥ saṃnyāsayogayuktātmā
ṛksāma yajureva ca |17| vimukto māmupaiṣyasi |28| buddhirjñānamasaṃmohaḥ svayamevātmanātmānaṃ
kṣamā satyaṃ damaḥ śamaḥ | vettha tvaṃ puruṣottama |
gatirbhartā prabhuḥ sākṣī samo’haṃ sarvabhūteṣu sukhaṃ duḥkhaṃ bhavo’bhāvo bhūtabhāvana bhūteśa
nivāsaḥ śaraṇaṃ suhṛt | na me dveṣyo’sti na priyaḥ | bhayaṃ cābhayameva ca |4| devadeva jagatpate |15|
prabhavaḥ pralayaḥ sthānaṃ ye bhajanti tu māṃ bhaktyā
nidhānaṃ bījamavyayam |18| mayi te teṣu cāpyaham |29| ahiṃsā samatā tuṣṭiḥ vaktumarhasyaśeṣeṇa
tapo dānaṃ yaśo’yaśaḥ | divyā hyātmavibhūtayaḥ |
tapāmyahamahaṃ varṣaṃ api cetsudurācāro bhavanti bhāvā bhūtānāṃ yābhirvibhūtibhirlokān
nigṛhṇāmyutsṛjāmi ca | bhajate māmananyabhāk | matta eva pṛthagvidhāḥ |5| imāṃstvaṃ vyāpyatiṣṭhasi |16|
amṛtaṃ caiva mṛtyuśca sādhureva sa mantavyaḥ
sadasaccāhamarjuna |19| samyagvyavasito hi saḥ |30| maharṣayaḥ sapta pūrve kathaṃ vidyāmahaṃ yogin
catvāro manavastathā| tvāṃ sadā paricintayan |
traividyā māṃ somapāḥ pūtapāpāḥ kṣipraṃ bhavati dharmātmā madbhāvā mānasā jātāḥ keṣu keṣu ca bhāveṣu
yajñairiṣṭvā svargatiṃ prārthayante | śaśvacchāntiṃ nigacchati | yeṣāṃ loka imāḥ prajāḥ |6| cintyo’si bhagavanmayā |17|
te puṇyamāsādya surendralokaṃ kaunteya pratijānīhi
aśnanti divyāndivi devabhogān |20| na me bhaktaḥ praṇaśyati |31| etāṃ vibhūtiṃ yogaṃ ca vistareṇātmano yogaṃ
mama yo vetti tattvataḥ | vibhūtiṃ ca janārdana |
te taṃ bhuktvā svargalokaṃ viśālaṃ māṃ hi pārtha vyapāśritya so’vikampena yogena bhūyaḥ kathaya tṛptirhi
kṣīṇe puṇye martyalokaṃ viśanti | ye’pi syuḥ pāpayonayaḥ | yujyate nātra saṃśayaḥ |7| śṛṇvato nāsti me’mṛtam |18|
evaṃ trayīdharmamanuprapannāḥ striyo vaiśyāstathā śūdrāḥ
gatāgataṃ kāmakāmā labhante |21| te’pi yānti parāṃ gatim |32| ahaṃ sarvasya prabhavo śrībhagavānuvāca ||
mattaḥ sarvaṃ pravartate | hanta te kathayiṣyāmi
ananyāścintayanto māṃ kiṃ punarbrāhmaṇāḥ puṇyāḥ iti matvā bhajante māṃ divyā hyātmavibhūtayaḥ |
ye janāḥ paryupāsate | bhaktā rājarṣayastathā | budhā bhāvasamanvitāḥ |8| prādhānyataḥ kuruśreṣṭha
teṣāṃ nityābhiyuktānāṃ anityamasukhaṃ lokaṃ nāstyanto vistarasya me |19|
yogakṣemaṃ vahāmyaham |22| imaṃ prāpya bhajasva mām |33| maccittā madgataprāṇāḥ
bodhayantaḥ parasparam | ahamātmā guḍākeśa
ye’pyanyadevatābhaktāḥ manmanā bhava madbhakto kathayantaśca māṃ nityaṃ sarvabhūtāśayasthitaḥ |
yajante śraddhayānvitāḥ | madyājī māṃ namaskuru| tuṣyanti ca ramanti ca |9| ahamādiśca madhyaṃ ca
te’pi māmeva kaunteya māmevaiṣyasi yuktvaivaṃ bhūtānāmanta eva ca |20|
yajanty avidhipūrvakam |23| ātmānaṃ matparāyaṇaḥ |34| teṣāṃ satatayuktānāṃ
bhajatāṃ prītipūrvakam | ādityānāmahaṃ viṣṇuḥ
ahaṃ hi sarvayajñānāṃ oṃtatsaditi || dadāmi buddhiyogaṃ taṃ jyotiṣāṃ raviraṃśumān |
bhoktā ca prabhureva ca | śrīmadbhagavadgītāsūpaniṣatsu yena māmupayānti te |10| marīcirmarutāmasmi
na tu māmabhijānanti brahmavidyāyāṃ yogaśāstre nakṣatrāṇāmahaṃ śaśī |21|
tattvenātaścyavanti te |24| śrīkṛṣṇārjunasaṃvāde teṣāmevānukampārthaṃ
rājavidyārājaguhayayogo nāma ahamajñānajaṃ tamaḥ |
navamo’dhyāyaḥ || nāśayāmyātmabhāvastho
jñānadīpena bhāsvatā |11|
 The Bhagavad-Gita The Bhagavad-Gita

vedānāṃ sāmavedo’smi akṣarāṇāmakāro’smi

devānāmasmi vāsavaḥ | dvandvaḥ sāmāsikasya ca | 11
indriyāṇāṃ manaścāsmi ahamevākṣayaḥ kālo arjuna uvāca || divyamālyāmbaradharaṃ
bhūtānāmasmi cetanā |22| dhātāhaṃ viśvatomukhaḥ |33| madanugrahāya param divyagandhānulepanam |
guhyamadhyātmasaṃjñitam | sarvāścaryamayaṃ devaṃ
rudrāṇāṃ śaṅkaraścāsmi mṛtyuḥ sarvaharaścāhaṃ yattvayoktaṃ vacastena anantaṃ viśvatomukham |11|
vitteśo yakṣarakṣasām | udbhavaśca bhaviṣyatām | moho’yaṃvigato mama |1|
vasūnāṃ pāvakaścāsmi kīrtiḥ śrīrvākca nārīṇāṃ divi sūryasahasrasya
meruḥ śikhariṇāmaham |23| smṛtirmedhā dhṛtiḥ kṣamā |34| bhavāpyayau hi bhūtānāṃ bhavedyugapadutthitā |
śrutau vistaraśo mayā | yadi bhāḥ sadṛśī sā syāt
purodhasāṃ ca mukhyaṃ māṃ bṛhatsāma tathā sāmnāṃ tvattaḥ kamalapatrākṣa bhāsastasya mahātmanaḥ |12|
viddhi pārtha bṛhaspatim | gāyatrī chandasāmaham | māhātmyamapi cāvyayam |2|
senānīnāmahaṃ skandaḥ māsānāṃ mārgaśīrṣo’haṃ tatraikasthaṃ jagatkṛtsnaṃ
sarasāmasmi sāgaraḥ |24| ṛtūnāṃ kusumākaraḥ |35| evametadyathātthatvaṃ pravibhaktamanekadhā |
ātmānaṃ parameśvara | apaśyaddevadevasya
maharṣīṇāṃ bhṛgurahaṃ dyūtaṃ chalayatāmasmi draṣṭumicchāmi te rūpaṃ śarīre pāṇḍavastadā |13|
girāmasmyekamakṣaram | tejas tejasvināmaham | aiśvaraṃ puruṣottama |3|
yajñānāṃ japayajño’smi jayo’smi vyavasāyo’smi tataḥ sa vismayāviṣṭo
sthāvarāṇāṃ himālayaḥ |25| sattvaṃ sattvavatāmaham |36| manyase yadi tacchakyaṃ hṛṣṭaromā dhanañjayaḥ |
mayā draṣṭumiti prabho | praṇamya śirasā devaṃ
aśvatthaḥ sarvavṛkṣāṇāṃ vṛṣṇīnāṃ vāsudevo’smi yogeśvara tato me tvaṃ kṛtāñjalirabhāṣata |14|
devarṣīṇāṃ ca nāradaḥ | pāṇḍavānāṃ dhanañjayaḥ | darśayātmānamavyayam |4|
gandharvāṇāṃ citrarathaḥ munīnāmapyahaṃ vyāsaḥ arjuna uvāca ||
siddhānāṃ kapilo muniḥ |26| kavīnāmuśanā kaviḥ |37| śrībhagavānuvāca || paśyāmi devāṃstava deva dehe
paśya me pārtha rūpāṇi sarvāṃstathā bhūtaviśeṣasaṅghān |
uccaiḥśravasamaśvānāṃ daṇḍo damayatāmasmi śataśo’tha sahasraśaḥ | brahmāṇamīśaṃ kamalāsanasthaṃ
viddhi māmamṛtodbhavam | nītirasmi jigīṣatām | nānāvidhāni divyāni ṛṣīṃśca sarvānuragāṃśca divyān |15|
airāvataṃ gajendrāṇāṃ maunaṃ caivāsmi guhyānāṃ nānāvarṇākṛtīni ca |5|
narāṇāṃ ca narādhipam |27| jñānaṃ jñānavatāmaham |38| anekabāhūdaravaktranetraṃ
paśyādityān vasūnrudrān paśyāmi tvām sarvato’nantarūpam |
āyudhānāmahaṃ vajraṃ yaccāpi sarvabhūtānāṃ aśvinau marutastathā | nāntaṃ na madhyaṃ na punastavādiṃ
dhenūnāmasmi kāmadhuk | bījaṃ tadahamarjuna | bahūnyadṛṣṭapūrvāṇi paśyāmi viśveśvara viśvarūpa |16|
prajanaścāsmi kandarpaḥ na tadasti vinā yatsyāt paśyāścaryāṇi bhārata |6|
sarpāṇāmasmi vāsukiḥ |28| mayā bhūtaṃ carācaram |39| kirīṭinaṃ gadinaṃ cakriṇaṃ ca
ihaikasthaṃ jagatkṛtsnaṃ tejorāśiṃ sarvato dīptimantam |
anantaścāsmi nāgānāṃ nānto’sti mama divyānāṃ paśyādya sacarācaram | paśyāmi tvāṃ durnirīkṣyaṃ samantāt
varuṇo yādasāmaham | vibhūtīnāṃ parantapa | mama dehe guḍākeśa dīptānalārkadyutimaprameyam |17|
pitṝṇāmaryamā cāsmi eṣa tūddeśataḥ prokto yaccānyaddraṣṭumicchasi |7|
yamaḥ saṃyamatāmaham |29| vibhūtervistaro mayā |40| tvamakṣaraṃ paramaṃ veditavyaṃ
na tu māṃ śakyase draṣṭum tvamasya viśvasya paraṃ nidhānam |
prahlādaścāsmi daityānāṃ yadyadvibhūtimatsattvaṃ anenaiva svacakṣuṣā | tvamavyayaḥ śāśvatadharmagoptā
kālaḥ kalayatāmaham | śrīmadūrjitamevavā | divyaṃ dadāmi te cakṣuḥ sanātanastvaṃ puruṣo mato me |18|
mṛgāṇāṃ ca mṛgendro’haṃ tattadevāvagacchatvaṃ paśya me yogamaiśvaram |8|
vainateyaśca pakṣiṇām |30| mama tejo’ṃśasaṃbhavam |41| anādimadhyāntamanantavīryaṃ
sañjaya uvāca || anantabāhuṃ śaśisūryanetram |
pavanaḥ pavatāmasmi athavā bahunaitena evamuktvā tato rājan paśyāmi tvāṃ dīptahutāśavaktraṃ
rāmaḥ śastrabhṛtāmaham | kiṃ jñātena tavārjuna | mahāyogeśvaro hariḥ | svatejasā viśvamidaṃ tapantam |19|
jhaṣāṇāṃ makaraścāsmi viṣṭabhyāhamidaṃ kṛtsnaṃ darśayāmāsa pārthāya
srotasāmasmi jāhnavī |31| ekāṃśena sthito jagat |42| paramaṃ rūpamaiśvaram |9| dyāvāpṛthivyoridamantaraṃ hi
vyāptaṃ tvayaikena diśaścasarvāḥ|
sargāṇāmādirantaśca oṃtatsaditi || anekavaktranayanaṃ dṛṣṭvādbhutaṃ rūpamugram tavedaṃ
madhyaṃ caivāhamarjuna | śrīmadbhagavadgītāsūpaniṣatsu anekādbhutadarśanam | lokatrayaṃ pravyathitaṃ mahātman |20|
adhyātmavidyā vidyānāṃ brahmavidyāyāṃ yogaśāstre anekadivyābharaṇaṃ
vādaḥ pravadatāmaham |32| śrīkṛṣṇārjunasaṃvāde divyānekodyatāyudham |10| amī hi tvām surasaṅghā viśanti
vibhūtiyogo nāma kecidbhītāḥ prāñjalayo gṛṇanti |
daśamo’dhyāyaḥ || svastītyuktvā maharṣisiddhasaṅghāḥ
stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ |21|
 The Bhagavad-Gita The Bhagavad-Gita

rudrādityā vasavo ye ca sādhyāḥ tasmāttvamuttiṣṭha yaśo labhasva tasmātpraṇamya praṇidhāya kāyaṃ arjuna uvāca ||
viśve’śvinau marutaścoṣma pāśca | jitvā śatrūnbhuṅkṣva rājyaṃ samṛddham | prasādayetvām ahamīśamīḍyam | dṛṣṭvedaṃ mānuṣaṃ rūpaṃ
gandharvayakṣāsurasiddhasaṅghāḥ mayaivaite nihatāḥ pūrvameva piteva putrasya sakheva sakhyuḥ tava saumyaṃ janārdana |
vīkṣante tvāṃ vismitāścaiva sarve |22| nimittamātraṃ bhava savyasācin |33| priyaḥ priyāyārhasi deva soḍhum |44| idānīmasmi saṃvṛttaḥ
sacetāḥ prakṛtiṃ gataḥ |51|
rūpaṃ mahatte bahuvaktranetraṃ droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca adṛṣṭapūrvaṃ hṛṣito’smi dṛṣṭvā
mahābāhobahubāhūrupādam | karṇaṃ tathānyānapi yodhavīrān | bhayena ca pravyathitaṃ manome| śrībhagavānuvāca ||
bahūdaraṃ bahudaṃṣṭrākarālaṃ mayā hatāṃstvaṃ jahi mā vyathiṣṭhāḥ tadeva me darśaya deva rūpaṃ sudurdarśamidaṃ rūpaṃ
dṛṣṭvālokāḥ pravyathitāstathāham |23| yudhyasva jetāsi raṇe sapatnān |34| prasīda deveśa jagannivāsa |45| dṛṣṭavānasi yanmama |
devā apyasya rūpasya
nabhaḥspṛśaṃ dīptamanekavarṇaṃ sañjaya uvāca || kirīṭinaṃ gadinaṃ cakrahastaṃ nityaṃ darśanakāṅkṣiṇaḥ |52|
vyāttānanaṃ dīptaviśāla netram | etacchrutvā vacanaṃ keśavasya icchāmi tvāṃ draṣṭumahaṃ tathaiva |
dṛṣṭvā hi tvāṃ pravyathitāntarātmā kṛtāñjalirvepamānaḥ kirīṭī | tenaiva rūpeṇa caturbhujena nāhaṃ vedairna tapasā
dhṛtiṃ na vindāmi śamaṃ ca viṣṇo |24| namaskṛtvā bhūya evāha kṛṣṇaṃ sahasrabāho bhava viśvamūrte |46| na dānena na cejyayā |
sagadgadaṃ bhītabhītaḥ praṇamya |35| śakya evaṃ vidho draṣṭuṃ
daṃṣṭrākarālāni ca te mukhāni śrībhagavānuvāca || dṛṣṭavānasi māṃ yathā |53|
dṛṣṭvaiva kālānalasannibhāni | arjuna uvāca || mayā prasannena tavārjunedaṃ
diśo na jāne na labhe ca śarma sthāne hṛṣīkeśa tava prakīrtyā rūpaṃ paraṃ darśitamātmayogāt | bhaktyā tvananyayā śakyaḥ
prasīdadeveśa jagannivāsa |25| jagatprahṛṣyatyanurajyate ca | tejomayaṃ viśvamanantamādyaṃ ahamevaṃvidho’rjuna |
rakṣāṃsi bhītāni diśodravanti yanme tvadanyena na dṛṣṭapūrvam |47| jñātuṃ draṣṭuṃ ca tattvena
amī ca tvāṃ dhṛtarāṣṭrasya putrāḥ sarve namasyanti ca siddhasaṅghāḥ |36| praveṣṭuṃ ca paraṃtapa |54|
sarve sahaivāvanipālasaṅghaiḥ | na vedayajñādhyayanairnadānaiḥ
bhīṣmodroṇaḥ sūtaputrastathāsau kasmācca te na nameranmahātman na ca kriyābhirnatapobhirugraiḥ | matkarmakṛnmatparamo
sahāsmadīyairapi yodhamukhyaiḥ |26| garīyase brahmaṇo’pyādikartre | evaṃrūpaḥ śakyamahaṃ nṛloke madbhaktaḥ saṅgavarjitaḥ |
ananta deveśa jagannivāsa draṣṭuṃ tvadanyena kurupravīra |48| nirvairaḥ sarvabhūteṣu
vaktrāṇi te tvaramāṇā viśanti tvamakṣaraṃ sadasattatparaṃ yat |37| yaḥ sa māmeti pāṇḍava |55|
daṃṣṭrākarālāni bhayānakāni | mā te vyathā mā ca vimūḍhabhāvo
kecidvilagnā daśanāntareṣu tvamādidevaḥ puruṣaḥ purāṇaḥ dṛṣṭvā rūpaṃ ghoramīdṛṅmamedam | oṃtatsaditi ||
saṃdṛśyante cūrṇitairuttamāṅgaiḥ |27| tvamasya viśvasya paraṃ nidhānam | vyapetabhīḥ prītamanāḥ punastvaṃ śrīmadbhagavadgītāsūpaniṣatsu
vettāsi vedyaṃ ca paraṃ ca dhāma tadeva me rūpamidaṃ prapaśya |49| brahmavidyāyāṃ yogaśāstre
yathā nadīnāṃ bahavo’mbuvegāḥ tvayā tataṃ viśvamanantarūpa |38| śrīkṛṣṇārjunasaṃvāde
samudramevābhimukhā dravanti | sañjaya uvāca || viśvarūpadarśanayogo nāma
tathā tavāmī naraloka vīrāḥ vāyuryamo’gnirvaruṇaḥ śaśāṅkaḥ ityarjunaṃ vāsudevastathoktvā ekādaśo’dhyāyaḥ ||
viśanti vaktrāṇyabhivijvalanti |28| prajāpatistvaṃ prapitāmahaśca | svakaṃ rūpaṃ darśayāmāsa bhūyaḥ |
namo namaste’stu sahasrakṛtvaḥ āśvāsayāmāsa ca bhītamenaṃ
yathā pradīptaṃ jvalanaṃ pataṅgāḥ punaśca bhūyo’pi namo namaste |39| bhūtvā punaḥ saumyavapurmahātmā |50|
viśanti nāśāya samṛddhavegāḥ |
tathaiva nāśāya viśanti lokāḥ namaḥ purastādatha pṛṣṭhataste
tavāpi vaktrāṇi samṛddhavegāḥ |29| namo’stu te sarvata eva sarva | 12
anantavīryāmitavikramastvaṃ arjuna uvāca || saṃniyamyendriyagrāmaṃ
lelihyase grasamānaḥ samantāt sarvaṃ samāpnoṣi tato’si sarvaḥ |40| evaṃ satatayuktā ye sarvatra samabuddhayaḥ |
lokān samagrān vadanairjvaladbhiḥ | bhaktāstvāṃ paryupāsate | te prāpnuvanti māmeva
tejobhirāpūrya jagatsamagraṃ sakheti matvā prasabhaṃ yaduktaṃ ye cāpyakṣaramavyaktaṃ sarvabhūtahite ratāḥ |4|
bhāsastavogrāḥ pratapanti viṣṇo |30| he kṛṣṇa he yādava he sakheti | teṣāṃ ke yogavittamāḥ |1|
ajānatā mahimānaṃ tavedaṃ kleśo’dhikatarasteṣāṃ
ākhyāhi me ko bhavānugra rūpo mayā pramādātpraṇayenavāpi |41| śrībhagavānuvāca || avyaktāsaktacetasām |
namo’stu te devavara prasīda | mayyāveśya mano ye māṃ avyaktā hi gatirduḥkhaṃ
vijñātumicchāmi bhavantamādyaṃ yaccāvahāsārthamasatkṛto’si nityayuktā upāsate | dehavadbhiravāpyate |5|
na hi prajānāmi tava pravṛttim |31| vihāraśayyāsanabhojaneṣu | śraddhayā parayopetāḥ
eko’thavāpyacyuta tatsamakṣaṃ te me yuktatamā matāḥ |2| ye tu sarvāṇi karmāṇi
śrībhagavānuvāca || tatkṣāmayetvāmahamaprameyam |42| mayi saṃnyasya matparāḥ |
kālo’smi lokakṣayakṛtpravṛddho ye tvakṣaramanirdeśyaṃ ananyenaiva yogena
lokānsamāhartumiha pravṛttaḥ | pitāsi lokasya carācarasya avyaktaṃ paryupāsate | māṃ dhyāyanta upāsate |6|
ṛte’pi tvām na bhaviṣyanti sarve tvamasya pūjyaśca gururgarīyān | sarvatragamacintyaṃ ca
ye’vasthitāḥ pratyanīkeṣu yodhāḥ |32| na tvatsamo’styabhyadhikaḥ kuto’nyo kūṭasthamacalaṃ dhruvam |3| teṣāmahaṃ samuddhartā
lokatraye’pyapratimaprabhāva |43| mṛtyusaṃsārasāgarāt |
bhavāmi nacirātpārtha
mayyāveśitacetasām |7|
 The Bhagavad-Gita The Bhagavad-Gita

mayyeva mana ādhatsva yasmānnodvijate loko amānitvamadambhitvaṃ iti kṣetraṃ tathā jñānaṃ
mayi buddhiṃ niveśaya | lokānnodvijate ca yaḥ | ahiṃsā kṣāntirārjavam | jñeyaṃ coktaṃ samāsataḥ |
nivasiṣyasi mayyeva harṣāmarṣabhayodvegaiḥ ācāryopāsanaṃ śaucaṃ madbhakta etadvijñāya
ata ūrdhvaṃ na saṃśayaḥ |8| mukto yaḥ sa ca me priyaḥ |15| sthairyamātmavinigrahaḥ |7| madbhāvāyopapadyate |18|

atha cittaṃ samādhātuṃ anapekṣaḥ śucirdakṣa indriyārtheṣu vairāgyaṃ prakṛtiṃ puruṣaṃ caiva
na śaknoṣi mayisthiram | udāsīno gatavyathaḥ | anahaṅkāra eva ca | viddhyanādī ubhāvapi |
abhyāsayogena tato sarvārambhaparityāgī janmamṛtyujarāvyādhi vikārāṃśca guṇāṃścaiva
māmicchāptuṃ dhanañjaya |9| yo madbhaktaḥ sa me priyaḥ |16| duḥkhadoṣānudarśanam |8| viddhi prakṛtisaṃbhavān |19|

abhyāse’pyasamartho’si yo na hṛṣyati na dveṣṭi asaktiranabhiṣvaṅgaḥ kāryakāraṇakartṛtve

matkarmaparamo bhava | na śocati na kāṅkṣati | putradāragṛhādiṣu | hetuḥ prakṛtirucyate |
madarthamapi karmāṇi śubhāśubhaparityāgī nityaṃ ca samacittatvaṃ puruṣaḥ sukhaduḥkhānāṃ
kurvansiddhimavāpsyasi |10| bhaktimānyaḥ sa me priyaḥ |17| iṣṭāniṣṭopapattiṣu |9| bhoktṛtve heturucyate |20|

athaitadapyaśakto’si samaḥ śatrau ca mitre ca mayi cānanyayogena puruṣaḥ prakṛtistho hi

kartuṃ madyogamāśritaḥ | tathā mānāpamānayoḥ | bhaktiravyabhicāriṇī | bhuṅkte prakṛtijānguṇān |
sarvakarmaphalatyāgaṃ śītoṣṇasukhaduḥkheṣu viviktadeśasevitvaṃ kāraṇaṃ guṇasaṅgo’sya
tataḥ kuru yatātmavān |11| samaḥ saṅgavivarjitaḥ |18| aratirjanasaṃsadi |10| sadasadyonijanmasu |21|

śreyo hi jñānamabhyāsāt tulyanindāstutirmaunī adhyātmajñānanityatvaṃ upadraṣṭānumantā ca

jñānāddhyānaṃ viśiṣyate | santuṣṭo yena kenacit | tattvajñānārthadarśanam | bhartā bhoktā maheśvaraḥ |
dhyānātkarmaphalatyāgaḥ aniketaḥ sthiramatiḥ etajjñānam iti proktaṃ paramātmeti cāpyukto
tyāgācchāntiranantaram |12| bhaktimān me priyo naraḥ |19| ajñānaṃ yadato’nyathā |11| dehe’smin puruṣaḥ paraḥ |22|

adveṣṭā sarvabhūtānāṃ ye tu dharmyāmṛtamidaṃ jñeyaṃ yattat pravakṣyāmi ya evaṃ vetti puruṣaṃ

maitraḥ karuṇa eva ca | yathoktaṃ paryupāsate | yajjñātvāmṛtamaśnute | prakṛtiṃ ca guṇaiḥ saha |
nirmamo nirahaṅkāraḥ śraddadhānā matparamāḥ anādimatparaṃ brahma sarvathā vartamāno’pi
samaduḥkhasukhaḥ kṣamī |13| bhaktāste’tīva me priyāḥ |20| na sattannāsaducyate |12| na sa bhūyo’bhijāyate |23|

saṃtuṣṭaḥ satataṃ yogī oṃtatsaditi || sarvataḥ pāṇipādaṃ tat dhyānenātmani paśyanti

yatātmā dṛḍhaniścayaḥ | śrīmadbhagavadgītāsūpaniṣatsu sarvato’kṣiśiromukham | kecidātmānamātmanā |
mayyarpitamanobuddhiḥ brahmavidyāyāṃ yogaśāstre sarvataḥ śrutimalloke anye sāṅkhyena yogena
yo madbhaktaḥ sa me priyaḥ |14| śrīkṛṣṇārjunasaṃvāde sarvamāvṛtya tiṣṭhati |13| karmayogena cāpare |24|
bhaktiyogo nāma
dvādaśo’dhyāyaḥ || sarvendriyaguṇābhāsaṃ anye tvevamajānantaḥ
sarvendriyavivarjitam | śrutvānyebhya upāsate |
13 asaktaṃ sarvabhṛccaiva te’pi cātitarantyeva
arjuna uvāca || tat kṣetraṃ yacca yādṛkca nirguṇaṃ guṇabhoktṛ ca |14| mṛtyuṃ śrutiparāyaṇāḥ |25|
prakṛtiṃ puruṣaṃ caiva yadvikāri yataśca yat |
kṣetram kṣetrajñameva ca | sa ca yo yatprabhāvaśca bahirantaśca bhūtānāṃ yāvatsañjāyate kincit
etadveditumicchāmi tat samāsena me śṛṇu |3| acaraṃ carameva ca | sattvaṃ sthāvarajaṅgamam |
jñānaṃ jñeyaṃ ca keśava |0| sūkṣmatvāt tadavijñeyaṃ kṣetrakṣetrajñasaṃyogāt
ṛṣibhirbahudhā gītaṃ dūrasthaṃ cāntike ca tat |15| tadviddhi bharatarṣabha |26|
śrībhagavānuvāca || chandobhirvividhaiḥ pṛthak |
idaṃ śarīraṃ kaunteya brahmasūtrapadaiścaiva avibhaktaṃ ca bhūteṣu samaṃ sarveṣu bhūteṣu
kṣetramityabhidhīyate | hetumadbhirviniścitaiḥ |4| vibhaktamiva ca sthitam | tiṣṭhantaṃ parameśvaram |
etadyo vetti taṃprāhuḥ bhūtabhartṛ ca tajjñeyaṃ vinaśyatsvavinaśyantaṃ
kṣetrajña iti tadvidaḥ |1| mahābhūtānyahaṅkāro grasiṣṇu prabhaviṣṇu ca |16| yaḥ paśyati sa paśyati |27|
buddhiravyaktameva ca |
kṣetrajñaṃ cāpi māṃ viddhi indriyāṇi daśaikaṃ ca jyotiṣāmapi tajjyotiḥ samaṃ paśyan hi sarvatra
sarvakṣetreṣu bhārata | pañcacendriyagocarāḥ |5| tamasaḥ paramucyate | samavasthitamīśvaram |
kṣetrakṣetrajñayorjñānaṃ jñānaṃ jñeyaṃ jñāna gamyaṃ na hinastyātmanātmānaṃ
yat tajjñānaṃ mataṃ mama |2| icchādveṣaḥ sukhaṃ duḥkhaṃ hṛdi sarvasya viṣṭhitam |17| tato yāti parāṃ gatim |28|
saṅghātaścetanā dhṛtiḥ |
etatkṣetraṃ samāsena
savikāramudāhṛtam |6|
 The Bhagavad-Gita The Bhagavad-Gita

prakṛtyaiva ca karmāṇi yathā prakāśayatyekaḥ rajasi pralayaṃ gatvā śrībhagavānuvāca ||

kriyamāṇāni sarvaśaḥ | kṛtsnaṃ lokamimaṃ raviḥ | karmasaṅgiṣu jāyate | prakāśaṃ ca pravṛttiṃ ca
yaḥ paśyati tathātmānaṃ kṣetraṃ kṣetrī tathā kṛtsnaṃ tathā pralīnastamasi mohameva ca pāṇḍava|
akartāraṃ sa paśyati |29| prakāśayati bhārata |33| mūḍhayoniṣu jāyate |15| na dveṣṭi saṃpravṛttāni
na nivṛttāni kāṅkṣati |22|
yadā bhūtapṛthagbhāvaṃ kṣetrakṣetrajñayorevaṃ karmaṇaḥ sukṛtasyāhuḥ
ekastham anupaśyati | antaraṃ jñānacakṣuṣā | sāttvikaṃ nirmalaṃ phalam | udāsīnavadāsīno
tata eva ca vistāraṃ bhūtaprakṛtimokṣaṃ ca rajasastu phalaṃ duḥkhaṃ guṇairyo na vicālyate |
brahma saṃpadyate tadā |30| ye viduryānti te param |34| ajñānaṃ tamasaḥ phalam |16| guṇā vartanta ityeva
yo’vatiṣṭhati neṅgate |23|
anāditvān nirguṇatvāt oṃtatsaditi || sattvātsañjāyate jñānaṃ
paramātmāyamavyayaḥ | śrīmadbhagavadgītāsūpaniṣatsu rajaso lobha eva ca | samaduḥkhasukhaḥ svasthaḥ
śarīrastho’pi kaunteya brahmavidyāyāṃ yogaśāstre pramādamohau tamaso samaloṣṭāśmakāñcanaḥ |
na karoti na lipyate |31| śrīkṛṣṇārjunasaṃvāde bhavato’jñānameva ca |17| tulyapriyāpriyo dhīraḥ
kṣetrakṣetrajñavibhāgayogo nāma tulyanindātmasaṃstutiḥ |24|
yathā sarvagataṃ saukṣmyāt trayodaśo’dhyāyaḥ || ūrdhvaṃ gacchanti sattvasthāḥ
ākāśaṃ nopalipyate | madhye tiṣṭhanti rājasāḥ | mānāpamānayos tulyaḥ
sarvatrāvasthito dehe jaghanyaguṇavṛttasthāḥ tulyo mitrāripakṣayoḥ |
tathātmā nopalipyate |32| adho gacchanti tāmasāḥ |18| sarvārambhaparityāgī
guṇātītaḥ sa ucyate |25|
nānyaṃ guṇebhyaḥ kartāraṃ
14 yadā draṣṭānupaśyati | māṃ ca yo’vyabhicāreṇa
śrībhagavānuvāca || tamastvajñānajaṃ viddhi guṇebhyaśca paraṃ vetti bhaktiyogena sevate |
paraṃ bhūyaḥ pravakṣyāmi mohanaṃ sarvadehinām | madbhāvaṃ so’dhigacchati |19| sa guṇān samatītyaitān
jñānānāṃ jñānamuttamam | pramādālasyanidrābhiḥ brahmabhūyāya kalpate |26|
yajjñātvā munayaḥ sarve tannibadhnāti bhārata |8| guṇānetānatītya trīn
parāṃ siddhimitogatāḥ |1| dehī dehasamudbhavān | brahmaṇo hi pratiṣṭhāhaṃ
sattvaṃ sukhe sañjayati janmamṛtyujarāduḥkhaiḥ amṛtasyāvyayasya ca |
idaṃ jñānamupāśritya rajaḥ karmaṇi bhārata | vimukto’mṛtamaśnute |20| śāśvatasya ca dharmasya
mama sādharmyamāgatāḥ | jñānamāvṛtya tu tamaḥ sukhasyaikāntikasya ca |27|
sarge’pi nopajāyante pramāde sañjayatyuta |9| arjuna uvāca ||
pralaye na vyathanti ca |2| kair liṅgaistrīnguṇānetān oṃtatsaditi ||
rajastamaścābhibhūya atīto bhavati prabho | śrīmadbhagavadgītāsūpaniṣatsu
mama yonirmahadbrahma sattvaṃ bhavati bhārata | kimācāraḥ kathaṃ caitān brahmavidyāyāṃ yogaśāstre
tasmingarbhaṃ dadhāmyaham | rajaḥ sattvaṃ tamaścaiva trīnguṇānativartate |21| śrīkṛṣṇārjunasaṃvāde
saṃbhavaḥ sarvabhūtānāṃ tamaḥ sattvaṃ rajastathā |10| guṇatrayavibhāgayogo nāma
tatobhavati bhārata |3| caturdaśo’dhyāyaḥ ||
sarvadvāreṣu dehe’smin
sarvayoniṣu kaunteya prakāśa upajāyate |
mūrtayaḥ saṃbhavanti yāḥ | jñānaṃ yadā tadā vidyāt 15
tāsāṃ brahma mahadyoniḥ vivṛddhaṃ sattvamityuta |11| śrībhagavānuvāca || tataḥ padaṃ tatparimārgitavyaṃ
ahaṃ bījapradaḥ pitā |4| ūrdhvamūlamadhaḥśākhaṃ yasmingatā na nivartanti bhūyaḥ |
lobhaḥ pravṛttirārambhaḥ aśvatthaṃ prāhuravyayam | tameva cādyaṃ puruṣaṃ prapadye
sattvaṃ rajastama iti karmaṇām aśamaḥ spṛhā | chandāṃsi yasya parṇāni yataḥ pravṛttiḥ prasṛtā purāṇī |4|
guṇāḥ prakṛtisaṃbhavāḥ | rajasyetāni jāyante yastaṃ veda sa vedavit |1|
nibadhnanti mahābāho vivṛddhe bharatarṣabha |12| nirmānamohā jitasaṅgadoṣāḥ
dehe dehinamavyayam |5| adhaścordhvaṃ prasṛtās tasya śākhāḥ adhyātmanityā vinivṛttakāmāḥ |
aprakāśo’pravṛttiśca guṇapravṛddhā viṣayapravālāḥ | dvandvairvimuktāḥ sukhaduḥkhasaṃjñaiḥ
tatra sattvaṃ nirmalatvāt pramādo moha eva ca | adhaśca mūlānyanusaṃtatāni gacchantyamūḍhāḥ padamavyayaṃ tat |5|
prakāśakamanāmayam | tamasyetāni jāyante karmānubandhīni manuṣyaloke |2|
sukhasaṅgena badhnāti vivṛddhe kurunandana |13| na tadbhāsayate sūryo
jñānasaṅgena cānagha |6| na rūpamasyeha tathopalabhyate na śaśāṅko na pāvakaḥ |
yadā sattve pravṛddhe tu nānto na cādirna ca saṃpratiṣṭhā | yadgatvā na nivartante
rajo rāgātmakaṃ viddhi pralayaṃ yāti dehabhṛt | aśvatthamenaṃ suvirūḍhamūlaṃ taddhāma paramaṃ mama |6|
tṛṣṇāsaṅgasamudbhavam | tadottamavidāṃ lokān asaṅgaśastreṇa dṛḍhena chittvā |3|
tannibadhnāti kaunteya amalān pratipadyate |14|
karmasaṅgena dehinam |7|
 The Bhagavad-Gita The Bhagavad-Gita

mamaivāṃśo jīvaloke sarvasya cāhaṃ hṛdi saṃniviṣṭo pravṛttiṃ ca nivṛttiṃ ca ātmasaṃbhāvitāḥ stabdhā
jīvabhūtaḥ sanātanaḥ | mattaḥ smṛtirjñānamapohanaṃ ca | janā na vidurāsurāḥ | dhanamānamadānvitāḥ |
manaḥṣaṣṭhānīndriyāṇi vedaiśca sarvairaham eva vedyo na śaucaṃ nāpi cācāro yajante nāmayajñaiste
prakṛtisthāni karṣati |7| vedāntakṛdvedavideva cāham |15| na satyaṃ teṣu vidyate |7| dambhenāvidhipūrvakam |17|

śarīraṃ yadavāpnoti dvāvimau puruṣau loke asatyam apratiṣṭhaṃ te ahaṅkāraṃ balaṃ darpaṃ
yaccāpyutkrāmatīśvaraḥ | kṣaraścākṣara eva ca | jagadāhuranīśvaram | kāmaṃ krodhaṃ ca saṃśritāḥ |
gṛhītvaitāni saṃyāti kṣaraḥ sarvāṇi bhūtāni aparasparasaṃbhūtaṃ māmātmaparadeheṣu
vāyurgandhānivāśayāt |8| kūṭastho’kṣara ucyate |16| kimanyat kāmahaitukam |8| pradviṣanto’bhyasūyakāḥ |18|

śrotraṃ cakṣuḥ sparśanaṃ ca uttamaḥ puruṣastvanyaḥ etāṃ dṛṣṭimavaṣṭabhya tānahaṃ dviṣataḥ krūrān
rasanaṃ ghrāṇameva ca | paramātmetyudāhṛtaḥ | naṣṭātmāno’lpabuddhayaḥ | saṃsāreṣu narādhamān |
adhiṣṭhāya manaścāyaṃ yo lokatrayamāviśya prabhavantyugrakarmāṇaḥ kṣipāmyajasram aśubhān
viṣayānupasevate |9| bibhartyavyaya īśvaraḥ |17| kṣayāya jagato’hitāḥ |9| āsurīṣveva yoniṣu |19|

utkrāmantaṃ sthitaṃ vāpi yasmāt kṣaramatīto’haṃ kāmamāśritya duṣpūraṃ āsurīṃ yonimāpannā

bhuñjānaṃ vā guṇānvitam | akṣarādapi cottamaḥ | dambhamānamadānvitāḥ | mūḍhā janmani janmani |
vimūḍhā nānupaśyanti ato’smi loke vede ca mohādgṛhītvāsadgrāhān māmaprāpyaiva kaunteya
paśyanti jñānacakṣuṣaḥ |10| prathitaḥ puruṣottamaḥ |18| pravartante’śucivratāḥ |10| tato yāntyadhamāṃ gatim |20|

yatanto yoginaścainaṃ yo māmevamasaṃmūḍho cintāmaparimeyāṃ ca trividhaṃ narakasyedaṃ

paśyantyātmanyavasthitam | jānāti puruṣottamam | pralayāntāmupāśritāḥ | dvāraṃ nāśanamātmanaḥ |
yatanto’pyakṛtātmāno sa sarvavidbhajati māṃ kāmopabhogaparamā kāmaḥ krodhastathā lobhaḥ
nainaṃ paśyantyacetasaḥ |11| sarvabhāvena bhārata |19| etāvaditi niścitāḥ |11| tasmādetattrayaṃ tyajet |21|

yadādityagataṃ tejo iti guhyatamaṃ śāstraṃ āśāpāśaśatairbaddhāḥ etairvimuktaḥ kaunteya

jagadbhāsayate’khilam | idamuktaṃ mayānagha | kāmakrodhaparāyaṇāḥ | tamodvāraistribhirnaraḥ |
yaccandramasi yaccāgnau etadbuddhvā buddhimān syāt īhante kāmabhogārthaṃ ācaratyātmanaḥ śreyaḥ
tattejo viddhi māmakam |12| kṛtakṛtyaśca bhārata |20| anyāyenārthasañcayān |12| tato yāti parāṃ gatim |22|

gāmāviśya ca bhūtāni oṃtatsaditi || idamadya mayā labdham yaḥ śāstravidhimutsṛjya

dhārayāmyahamojasā | śrīmadbhagavadgītāsūpaniṣatsu idaṃ prāpsye manoratham | vartate kāmakārataḥ |
puṣṇāmi cauṣadhīḥ sarvāḥ brahmavidyāyāṃ yogaśāstre idamastīdamapi me na sa siddhimavāpnoti
somo bhūtvā rasātmakaḥ |13| śrīkṛṣṇārjunasaṃvāde bhaviṣyati punardhanam |13| na sukhaṃ na parāṃ gatim |23|
puruṣottamayogo nāma
ahaṃ vaiśvānaro bhūtvā pañcadaśo’dhyāyaḥ || asau mayā hataḥ śatruḥ tasmācchāstraṃ pramāṇaṃ te
prāṇināṃ dehamāśritaḥ | haniṣye cāparānapi | kāryākāryavyavasthitau |
prāṇāpānasamāyuktaḥ īśvaro’hamahaṃ bhogī jñātvā śāstravidhānoktaṃ
pacāmyannaṃ caturvidham |14| siddho’haṃ balavān sukhī |14| karma kartumihārhasi |24|

āḍhyo’bhijanavānasmi oṃtatsaditi ||
16 ko’nyo’sti sadṛśo mayā | śrīmadbhagavadgītāsūpaniṣatsu
śrībhagavānuvāca || dambho darpo’timānaśca yakṣye dāsyāmi modiṣya brahmavidyāyāṃ yogaśāstre
abhayaṃ sattvasaṃśuddhiḥ krodhaḥ pāruṣyameva ca | ityajñānavimohitāḥ |15| śrīkṛṣṇārjunasaṃvāde
jñānayogavyavasthitiḥ | ajñānaṃ cābhijātasya daivāsurasampadvibhāgayogo nāma
dānaṃ damaśca yajñaśca pārtha saṃpadamāsurīm |4| anekacittavibhrāntā ṣoḍaśo’dhyāyaḥ ||
svādhyāyas tapa ārjavam |1| mohajālasamāvṛtāḥ |
daivī saṃpadvimokṣāya prasaktāḥ kāmabhogeṣu
ahiṃsā satyamakrodhaḥ nibandhāyāsurī matā | patanti narake’śucau |16|
tyāgaḥ śāntirapaiśunam | mā śucaḥ saṃpadaṃ daivīṃ
dayā bhūteṣvaloluptvaṃ abhijāto’si pāṇḍava |5|
mārdavaṃ hrīracāpalam |2| 17
dvau bhūtasargau loke’smin arjuna uvāca || śrībhagavānuvāca ||
tejaḥ kṣamā dhṛtiḥ śaucaṃ daiva āsura eva ca | ye śāstravidhimutsṛjya trividhā bhavati śraddhā
adroho nātimānitā | daivo vistaraśaḥ proktaḥ yajante śraddhayānvitāḥ | dehināṃ sā svabhāvajā |
bhavanti saṃpadaṃ daivīm āsuraṃ pārtha me śṛṇu |6| teṣāṃ niṣṭhā tu kā kṛṣṇa sāttvikī rājasī caiva
abhijātasya bhārata |3| sattvamāho rajastamaḥ |1| tāmasī ceti tāṃ śṛṇu |2|
 The Bhagavad-Gita The Bhagavad-Gita

sattvānurūpā sarvasya devadvijaguruprājña tadityanabhisaṃdhāya aśraddhayā hutaṃ dattaṃ

śraddhā bhavati bhārata | pūjanaṃ śaucamārjavam | phalaṃ yajñatapaḥkriyāḥ | tapastaptaṃ kṛtaṃ ca yat |
śraddhāmayo’yaṃ puruṣo brahmacaryam ahiṃsā ca dānakriyāśca vividhāḥ asadityucyate pārtha
yo yacchraddhaḥ sa eva saḥ |3| śārīraṃ tapa ucyate |14| kriyante mokṣakāṅkṣibhiḥ |25| na ca tatpretya no iha |28|
yajante sāttvikā devān anudvegakaraṃ vākyaṃ sadbhāve sādhubhāve ca oṃtatsaditi ||
yakṣarakṣāṃsi rājasāḥ | satyaṃ priyahitaṃ ca yat | sadityetatprayujyate | śrīmadbhagavadgītāsūpaniṣatsu
pretān bhūtagaṇāṃścānye svādhyāyābhyasanaṃ caiva praśaste karmaṇi tathā brahmavidyāyāṃ yogaśāstre
yajante tāmasā janāḥ |4| vāṅmayaṃ tapa ucyate |15| sacchabdaḥ pārtha yujyate |26| śrīkṛṣṇārjunasaṃvāde
śraddhātrayavibhāgayogo nāma
aśāstravihitaṃ ghoraṃ manaḥprasādaḥ saumyatvaṃ yajñe tapasi dāne ca saptadaśo’dhyāyaḥ ||
tapyante ye tapo janāḥ | maunamātmavinigrahaḥ | sthitiḥ saditi cocyate |
dambhāhaṅkārasaṃyuktāḥ bhāvasaṃśuddhirityetat karma caiva tadarthīyaṃ
kāmarāgabalānvitāḥ |5| tapo mānasam ucyate |16| sadityevābhidhīyate |27|
karśayantaḥ śarīrasthaṃ
bhūtagrāmamacetasaḥ |
śraddhayā parayā taptaṃ
tapastattrividhaṃ naraiḥ | 18
māṃ caivāntaḥśarīrasthaṃ aphalākāṅkṣibhiryuktaiḥ arjuna uvāca || kāryamityeva yatkarma
tānviddhyāsuraniścayān |6| sāttvikaṃ paricakṣate |17| saṃnyāsasya mahābāho niyataṃ kriyate’rjuna |
tattvamicchāmi veditum | saṅgaṃ tyaktvā phalaṃ caiva
āhārastvapi sarvasya satkāramānapūjārthaṃ tyāgasya ca hṛṣīkeśa sa tyāgaḥ sāttviko mataḥ |9|
trividho bhavati priyaḥ | tapo dambhena caiva yat | pṛthakkeśiniṣūdana |1|
yajñastapastathā dānaṃ kriyate tadiha proktaṃ na dveṣṭyakuśalaṃ karma
teṣāṃ bhedamimaṃ śṛṇu |7| rājasaṃ calamadhruvam |18| śrībhagavānuvāca || kuśale nānuṣajjate |
kāmyānāṃ karmaṇāṃ nyāsaṃ tyāgī sattvasamāviṣṭo
āyuḥsattvabalārogya mūḍhagrāheṇātmano yat saṃnyāsaṃ kavayo viduḥ | medhāvī chinnasaṃśayaḥ |10|
sukhaprītivivardhanāḥ | pīḍayā kriyate tapaḥ | sarvakarmaphalatyāgaṃ
rasyāḥ snigdhāḥ sthirā hṛdyā parasyotsādanārthaṃ vā prāhustyāgaṃ vicakṣaṇāḥ |2| na hi dehabhṛtā śakyaṃ
āhārāḥ sāttvikapriyāḥ |8| tattāmasamudāhṛtam |19| tyaktuṃ karmāṇyaśeṣataḥ |
tyājyaṃ doṣavadityeke yastu karmaphalatyāgī
kaṭvamlalavaṇātyuṣṇa dātavyamiti yaddānaṃ karma prāhurmanīṣiṇaḥ | sa tyāgītyabhidhīyate |11|
tīkṣṇarūkṣavidāhinaḥ | dīyate’nupakāriṇe | yajñadānatapaḥkarma
āhārā rājasasyeṣṭā deśe kāle ca pātre ca na tyājyam iti cāpare |3| aniṣṭamiṣṭaṃ miśraṃ ca
duḥkhaśokāmayapradāḥ |9| taddānaṃ sāttvikaṃ smṛtam |20| trividhaṃ karmaṇaḥ phalam |
niścayaṃ śṛṇu me tatra bhavatyatyāgināṃ pretya
yātayāmaṃ gatarasaṃ yattu pratyupakārārthaṃ tyāge bharatasattama | na tu saṃnyāsināṃ kvacit |12|
pūti paryuṣitaṃ ca yat | phalamuddiśya vā punaḥ | tyāgo hi puruṣavyāghra
ucchiṣṭamapi cāmedhyaṃ dīyate ca parikliṣṭaṃ trividhaḥ saṃprakīrtitaḥ |4| pañcaitāni mahābāho
bhojanaṃ tāmasapriyam |10| taddānaṃ rājasaṃ smṛtam |21| kāraṇāni nibodha me |
yajñadānatapaḥkarma sāṅkhye kṛtānte proktāni
aphalākāṅkṣibhiryajño adeśakāle yaddānaṃ na tyājyaṃ kāryameva tat | siddhaye sarvakarmaṇām |13|
vidhidṛṣṭo ya ijyate | apātrebhyaśca dīyate | yajño dānaṃ tapaścaiva
yaṣṭavyameveti manaḥ asatkṛtamavajñātaṃ pāvanāni manīṣiṇām |5| adhiṣṭhānaṃ tathā kartā
samādhāya sa sāttvikaḥ |11| tattāmasamudāhṛtam |22| karaṇaṃ ca pṛthagvidham |
etānyapi tu karmāṇi vividhāśca pṛthakceṣṭā
abhisaṃdhāya tu phalaṃ oṃ tatsaditi nirdeśo saṅgaṃ tyaktvā phalāni ca | daivaṃ caivātra pañcamam |14|
dambhārthamapi caiva yat | brahmaṇastrividhaḥ smṛtaḥ | kartavyānīti me pārtha
ijyate bharataśreṣṭha brāhmaṇāstena vedāśca niścitaṃ matamuttamam |6| śarīravāṅmanobhiryat
taṃ yajñaṃ viddhi rājasam |12| yajñāśca vihitāḥ purā |23| karma prārabhate naraḥ |
niyatasya tu saṃnyāsaḥ nyāyyaṃ vā viparītaṃ vā
vidhihīnamasṛṣṭānnaṃ tasmādomityudāhṛtya karmaṇonopapadyate | pañcaite tasya hetavaḥ |15|
mantrahīnamadakṣiṇam | yajñadānatapaḥkriyāḥ | mohāttasya parityāgaḥ
śraddhāvirahitaṃ yajñaṃ pravartante vidhānoktāḥ tāmasaḥ parikīrtitaḥ |7| tatraivaṃ sati kartāram
tāmasaṃ paricakṣate |13| satataṃ brahmavādinām |24| ātmānaṃ kevalaṃ tu yaḥ |
duḥkhamityeva yatkarma paśyatyakṛtabuddhitvāt
kāyakleśabhayāt tyajet | na sa paśyati durmatiḥ |16|
sa kṛtvā rājasaṃ tyāgaṃ
naiva tyāgaphalaṃ labhet |8|
 The Bhagavad-Gita The Bhagavad-Gita

yasya nāhaṅkṛto bhāvo ayuktaḥ prākṛtaḥ stabdhaḥ yadagre cānubandhe ca siddhiṃprāpto yathā brahma
buddhiryasya na lipyate | śaṭho naikṛtiko’lasaḥ | sukhaṃ mohanamātmanaḥ | tathāpnoti nibodha me |
hatvāpi sa imāṁllokān viṣādī dīrghasūtrī ca nidrālasyapramādotthaṃ samāsenaiva kaunteya
na hanti na nibadhyate |17| kartā tāmasamucyate |28| tattāmasamudāhṛtam |39| niṣṭhājñānasya yā parā |50|

jñānaṃ jñeyaṃ parijñātā buddherbhedaṃ dhṛteścaiva na tadasti pṛthivyāṃ vā buddhyā viśuddhayā yukto
trividhā karmacodanā | guṇata trividhaṃ śṛṇu | divideveṣu vā punaḥ | dhṛtyātmānaṃ niyamya ca |
karaṇaṃ karma karteti procyamānamaśeṣeṇa sattvaṃ prakṛtijairmuktaṃ śabdādīn viṣayāṃstyaktvā
trividhaḥ karmasaṅgrahaḥ |18| pṛthaktvena dhanañjaya |29| yadebhiḥ syāttribhirguṇaiḥ |40| rāgadveṣau vyudasya ca |51|

jñānaṃ karma ca kartā ca pravṛttiṃ ca nivṛttiṃ ca brāhmaṇakṣatriyaviśāṃ viviktasevī laghvāśī

tridhaiva guṇabhedataḥ | kāryākārye bhayābhaye | śūdrāṇāṃ ca parantapa | yatavākkāyamānasaḥ |
procyate guṇasaṅkhyāne bandhaṃ mokṣaṃ ca yā vetti karmāṇi pravibhaktāni dhyānayogaparo nityaṃ
yathāvacchṛṇu tānyapi |19| buddhiḥ sā pārtha sāttvikī |30| svabhāvaprabhavairguṇaiḥ |41| vairāgyaṃ samupāśritaḥ |52|

sarvabhūteṣu yenaikaṃ yayā dharmamadharmaṃ ca śamo damastapaḥ śaucaṃ ahaṅkāraṃ balaṃ darpaṃ
bhāvamavyayamīkṣate | kāryaṃcākāryameva ca | kṣāntirārjavameva ca | kāmaṃ krodhaṃ parigraham |
avibhaktaṃ vibhakteṣu ayathāvatprajānāti jñānaṃ vijñānamāstikyaṃ vimucya nirmamaḥ śānto
tajjñānaṃ viddhi sāttvikam |20| buddhiḥ sā pārtha rājasī |31| brahmakarma svabhāvajam |42| brahmabhūyāya kalpate |53|

pṛthaktvena tu yajjñānaṃ adharmaṃdharmamiti yā śauryaṃ tejo dhṛtirdākṣyaṃ brahmabhūtaḥ prasannātmā

nānābhāvān pṛthagvidhān | manyate tamasāvṛtā | yuddhe cāpyapalāyanam | na śocati na kāṅkṣati |
vetti sarveṣu bhūteṣu sarvārthān viparītāṃśca dānamīśvarabhāvaśca samaḥ sarveṣu bhūteṣu
tajjñānaṃ viddhi rājasam |21| buddhiḥ sā pārtha tāmasī |32| kṣātraṃkarma svabhāvajam |43| madbhaktiṃ labhate parām |54|

yattu kṛtsnavadekasmin dhṛtyā yayā dhārayate kṛṣigorakṣyavāṇijyaṃ bhaktyā māmabhijānāti

kārye saktamahaitukam | manaḥprāṇendriyakriyāḥ | vaiśyakarma svabhāvajam | yāvān yaścāsmi tattvataḥ |
atattvārthavadalpaṃ ca yogenāvyabhicāriṇyā paricaryātmakaṃ karma tato māṃ tattvato jñātvā
tattāmasamudāhṛtam |22| dhṛtiḥ sā pārtha sāttvikī |33| śūdrasyāpi svabhāvajam |44| viśate tadanantaram |55|

niyataṃ saṅgarahitaṃ yayā tu dharmakāmārthān sve sve karmaṇyabhirataḥ sarvakarmāṇyapi sadā

arāgadveṣataḥ kṛtam | dhṛtyā dhārayate’rjuna | saṃsiddhiṃ labhate naraḥ | kurvāṇo madvyapāśrayaḥ |
aphalaprepsunā karma prasaṅgena phalākāṅkṣī svakarmanirataḥ siddhiṃ matprasādādavāpnoti
yattat sāttvikamucyate |23| dhṛtiḥ sā pārtha rājasī |34| yathā vindati tacchṛṇu |45| śāśvataṃ padamavyayam |56|

yattu kāmepsunā karma yayā svapnaṃ bhayaṃ śokaṃ yataḥ pravṛttirbhūtānāṃ cetasā sarvakarmāṇi
sāhaṅkāreṇa vā punaḥ | viṣādaṃ madameva ca | yena sarvamidaṃ tatam | mayi saṃnyasya matparaḥ |
kriyate bahulāyāsaṃ na vimuñcati durmedhā svakarmaṇā tamabhyarcya buddhiyogamupāśritya
tadrājasamudāhṛtam |24| dhṛtiḥ sā pārtha tāmasī |35| siddhiṃ vindati mānavaḥ |46| maccittaḥ satataṃ bhava |57|

anubandhaṃ kṣayaṃ hiṃsāṃ sukhaṃ tvidānīṃ trividhaṃ śreyānsvadharmo viguṇaḥ maccittaḥ sarvadurgāṇi
anapekṣya ca pauruṣam | śṛṇu me bharatarṣabha | paradharmāt svanuṣṭhitāt | matprasādāt tariṣyasi |
mohādārabhyate karma abhyāsādramate yatra svabhāvaniyataṃ karma atha cettvamahaṅkārāt
yattattāmasamucyate |25| duḥkhāntaṃ ca nigacchati |36| kurvannāpnoti kilbiṣam |47| na śroṣyasi vinaṅkṣyasi |58|

muktasaṅgo’nahaṃvādī yattadagre viṣamiva sahajaṃ karma kaunteya yadahaṅkāramāśritya

dhṛtyutsāhasamanvitaḥ | pariṇāme’mṛtopamam | sadoṣamapi na tyajet | na yotsya iti manyase |
siddhyasiddhyornirvikāraḥ tatsukhaṃ sāttvikaṃ proktaṃ sarvārambhā hi doṣeṇa mithyaiṣa vyavasāyaste
kartā sāttvikaucyate |26| ātmabuddhiprasādajam |37| dhūmenāgnirivāvṛtāḥ |48| prakṛtistvāṃ niyokṣyati |59|

rāgī karmaphalaprepsuḥ viṣayendriyasaṃyogāt asaktabuddhiḥ sarvatra svabhāvajena kaunteya

lubdho hiṃsātmako’śuciḥ | yattadagre’mṛtopamam | jitātmā vigataspṛhaḥ | nibaddhaḥ svena karmaṇā |
harṣaśokānvitaḥ kartā pariṇāme viṣamiva naiṣkarmyasiddhiṃ paramāṃ kartuṃ necchasi yanmohāt
rājasaḥ parikīrtitaḥ |27| tatsukhaṃ rājasaṃ smṛtam |38| saṃnyāsenādhigacchati |49| kariṣyasyavaśo’pi tat |60|
 The Bhagavad-Gita

īśvaraḥ sarvabhūtānāṃ śraddhāvān anasūyaśca

APPENDIX 3 Glossary
hṛddeśe’rjuna tiṣṭhati | śṛṇuyādapi yo naraḥ |
bhrāmayansarvabhūtāni so’pi muktaḥ śubhāṁllokān
yantrārūḍhāni māyayā |61| prāpnuyātpuṇyakarmaṇām |71|

tameva śaraṇaṃ gaccha kaccid etacchrutaṃ pārtha

sarvabhāvena bhārata | tvayaikāgreṇa cetasā | Some Important Concepts in Hinduism
tatprasādātparāṃ śāntiṃ kaccidajñānasaṃmohaḥ
sthānaṃ prāpsyasi śāśvatam |62| pranaṣṭaste dhanañjaya |72| Harmony • Truth is one, god is one; people call it by different names. Different people
iti te jñānamākhyātaṃ arjuna uvāca || have different perspectives and so in a broad sense, there are as many religions as
guhyādguhyataraṃ mayā | naṣṭo mohaḥ smṛtirlabdhā there are people. Hinduism is pluralistic, tolerant, and encompasses diverse paths. It
vimṛśyaitadaśeṣeṇa tvatprasādānmayācyuta | emphasizes on conduct more than creed. And everyone is free to practice it.
yathecchasi tathā kuru |63| sthito’smi gatasaṃdehaḥ
kariṣye vacanaṃ tava |73|
sarvaguhyatamaṃ bhūyaḥ Inner Voice • Hinduism encourages introspection and intuitive approach to learning.
śṛṇu me paramaṃ vacaḥ | sañjaya uvāca || It considers personal experience more real than knowledge gained by reading or listening.
iṣṭo’si me dṛḍham iti ityahaṃ vāsudevasya True happiness is within; embark on that inward journey and listen to the inner voice.
tato vakṣyāmi te hitam |64| pārthasya ca mahātmanaḥ |
saṃvādamimamaśrauṣam
manmanā bhava madbhakto adbhutaṃ romaharṣaṇam |74| Nurture • Life supports life; avoid causing harm. Some Hindu groups stress on vege-
madyājī māṃ namaskuru | tarianism but it is not a must for a Hindu. Enjoy all blessings (food, wealth, relationships,
māmevaiṣyasi satyaṃ te vyāsaprasādācchrutavān fame, etc.) with gratitude and detachment, and don’t be greedy after another’s share.
pratijāne priyo’si me |65| etadguhyamahaṃ param |
yogaṃ yogeśvarātkṛṣṇāt
sarvadharmānparityajya sākṣātkathayataḥ svayam |75| Dharma • Support what is right, for the greater good. This is a necessity and is the basis
māmekaṃ śaraṇaṃ vraja | of sustaining harmony. Not supporting dharma is akin to chopping branches of a tree
ahaṃ tvā sarvapāpebhyo rājansaṃsmṛtya saṃsmṛtya under which one is taking shade.
mokṣayiṣyāmi mā śucaḥ |66| saṃvādamimam adbhutam |
keśavārjunayoḥ puṇyaṃ
idaṃ te nātapaskāya hṛṣyāmi ca muhurmuhuḥ |76| Unity • All living beings and non-living objects are inter-connected; they are essentially
nābhaktāya kadā cana | manifestations of brahman. The world is one family.
na cāśuśrūṣave vācyaṃ tacca saṃsmṛtya saṃsmṛtya
na ca māṃ yo’bhyasūyati |67| rūpamatyadbhutaṃ hareḥ |
vismayo me mahānrājan Inner Strength • One should neither degrade oneself nor be pretentious. One should
ya idaṃ paramaṃ guhyaṃ hṛṣyāmi ca punaḥ punaḥ |77| elevate oneself by one’s own efforts – this is a personal responsibility. A little effort in the
madbhakteṣvabhidhāsyati | right direction goes a long way and also no effort ever goes waste.
bhaktiṃ mayi parāṃ kṛtvā yatra yogeśvaraḥ kṛṣṇo
māmevaiṣyatyasaṃśayaḥ |68| yatra pārtho dhanurdharaḥ |
tatra śrīrvijayo bhūtiḥ Supreme • One becomes sustained if one knows the sustaining power of the Supreme
na ca tasmān manuṣyeṣu dhruvā nītirmatirmama |78| (god, brahman). When things get out of control, the Supreme incarnates into an earthly
kaścinme priyakṛttamaḥ | form to set things right. One can worship the Supreme as a god with pretty much any form,
bhavitā na ca me tasmāt oṃtatsaditi ||
anyaḥ priyataro bhuvi |69| śrīmadbhagavadgītāsūpaniṣatsu or as a formless spirit. On the whole, it is more important to respect the divine presence in
brahmavidyāyāṃ yogaśāstre the universe. Thus, Hinduism readily appeals to both theists and agnostics.
adhyeṣyate ca ya imaṃ śrīkṛṣṇārjunasaṃvāde
dharmyaṃ saṃvādamāvayoḥ | mokṣasaṃnyāsayogo nāma Moksha • It is the highest goal of life and it refers to ‘liberation from cycles of birth
jñānayajñena tenāhaṃ aṣṭādaśo’dhyāyaḥ ||
iṣṭaḥsyāmiti me matiḥ |70| and death’, ‘going beyond the dualities’, and ‘becoming one with brahman’. There are
numerous paths and opportunities for attaining moksha, including: karma yoga (selfless
action), jnana yoga (path of knowledge), bhakti yoga (devotion), prapatti (surrender to
Supreme), raja yoga (control of body, mind, and intellect), dhyana (meditation), and japa
(repetition of a mantra, a sacred word or verse used for prayer or meditation). The other
goals of life are dharma (good deeds), artha (wealth), and kama (pleasures). To achieve
the goals of life, it is best to stay close to one’s own attitudes and aptitudes.
 Glossary

Few Important Terms in the Gita prakriti (prakṛti) • Material nature or surrounding environment; the source of the five
elements and the body, including the five senses, mind, ego, intellect, guna, and prana.
atman (ātman) • The inner, higher self of an individual. It also refers to ‘soul’ or ‘spirit’.
prana (prāṇa) • The ‘vital force’ or ‘life energy’ of an organism. It is also known as the
‘vital breath’, for without breathing, there is no life. Prana is distributed all over the body
avatara (avatāra) • Incarnation; usually refers to incarnation of the Supreme. History as it energizes all the cells.
has shown that during a great crisis, someone rises to the occasion, assumes leadership,
and brings about change. In the Bhagavad-Gita, Krishna presents the concept of avatara
without any limitations of space or time. purusha (puruṣa) • It is the supreme spirit; same as brahman. It is the basis of one’s
feeling of being alive and the associated experiences of pleasures and pains.
brahman (brahman) • The imperishable, supreme being. Brahman is the source and
sustainer of the entire universe; there is nothing beyond brahman. sankhya (sāṅkhya) • It the path of reasoning (or knowledge). It is also one of the six
schools of Indian philosophy.
brahmacharya (brahmacarya) • Following the path of brahman. It refers to leading
a life of purity and not letting the mind wander around trivial things. sanyasa (sanyāsa) • Giving up actions driven by selfish desire. A sanyasi is one who
follows the path of sanyasa, i.e. renouncing the rewards of an action and not the action
itself. The idea of a sanyasi in the Bhagavad-Gita is different from the typical image of an
dharma (dharma) • That which sustains everything; refers to harmony in the universe old man who has given up everything and has fully retired from active life.
that sustains greater good. By definition, dharma protects one who protects it. The word
‘dharma’ has many different meanings; depending on the context, it can mean one or
more of: virtue, moral principle, righteousness, religion, law, duty, path, state, etc. varna (varṇa) • Basic traits of individuals that influence the roles they play in a society.
The four categories according to the principle of varna are brahmins (scholars/teachers),
kshatriyas (warriors/administrators), vaishyas (traders/artisans), and shudras (workers).
guna (guṇa) • In general refers to the inherent tendencies or traits of a human being.
In the context of guna-traya, it represents three types of guna: sattva (saintly goodness),
rajas (restless activity), and tamas (deluded lethargy). Often these guna-traya are simply vasana (vāsana) • Residual impact of actions. In other words, the consequences of
referred to as guna. one’s karma. The soul carries experiences from previous births, which to some extent
influence the present life – for better or for worse, depending on the experiences.

guru (guru) • Remover of darkness and ignorance, spiritual guide, or teacher.

yajña (yajña) • It is a Vedic fire ritual, in which fire is raised in an enclosed altar,
typically a square-shaped structure made of bricks, with the top portion open to air. The
karma (karma) • Action; includes all spheres of work. Karma is also the work that sacred fire is both a deity as well as the medium to deliver offerings made to other deities.
is suited to guna. In general, karma refers to all the activities associated with origin, The deities to be worshiped are invoked during the yajña. Clarified butter (the fuel for
sustenance, and destruction, including the creative impulse that brought all creation into yajña), medicinal herbs, twigs of Peepul tree and other offerings are put into the fire,
existence and keeps it going. Karma also refers to the consequences of our actions (see accompanied by chanting specific hymns from the Vedas. Metaphorically, yajña can also
vasana). refer to ‘an act of self-dedication’ or ‘service above self’.

karma yoga (karma yoga) • Path of selfless action. yoga (yoga) • It is a form of physical and mental discipline. In a broader sense, yoga
can mean ‘union with the Supreme’, ‘contemplation’, ‘oneness of body and mind’, ‘path’, or
maya (māyā) • The divine power of illusion. ‘the path of action’. It is also one of the six schools of Indian philosophy. A yogi is one who
practices yoga.

om (om) • The most sacred sound in Hinduism; this single syllable word represents god yuga (yuga) • Age or epoch. There are four yugas – Satya yuga, Treta yuga, Dvapara
and the universe. ‘Om’ has four parts: ‘a’, ‘u’, ‘m’, and silence. The ‘a’ represents birth, ‘u’
yuga, and Kali yuga. Together these four yugas make a mahayuga (Great Age) that spans
represents growth, ‘m’ represents letting go, and the silence represents immortality.
4,320,000 human years.
 Glossary

Kuru Family Tree

Some Characters from Mahabharata ATRI
One of the seven great seers, who are
the ancestors of the human race.
Abhimanyu (abhimanyu) • Son of Arjuna and Subhadra (Krishna’s sister). He was just
sixteen when he was killed in the Mahabharata war. He was married to Uttara (Virata’s
daughter) and fathered Parikshit, who inherited the throne after the Pandavas retired. 5 ancestors

Sharmishta Yayati Devayani

Arjuna (arjuna) • See page 30.

Ashvatthama (aśvatthāma) • Son of Drona and Kripi (Kripa’s sister). He was among Puru* Yadu
the few survivors from the Kaurava army. He killed the sons of the Pandavas while they
15 ancestors
were sleeping and also tried to kill Uttara who was then pregnant with Parikshit.
Bharata 16 ancestors
Famous king who lived
Bharata (bharatha) • Famous ancestor of the Pandavas and Kauravas. The name of epic around 4000 BCE.
(Mahabharata) is derived from king Bharata.
7 ancestors Vrishni
Bhima (bhīma) • Second of the five Pandava brothers. His immense strength (equal to a
thousand elephants) and ghastly nature especially scared Duryodhana. Kuru
12 ancestors
Bhishma (bhīṣma) • See page 27.
Ganga Shantanu Satyavati
Dhrishtadhyumna (dṛṣṭadyumna) • Son of Drupada and a student of Drona. He was
the commander-in-chief of the Pandava army on the first day of war. 28 ancestors
Bhishma VYASA
He composed
Mahabharata;
Dhritarashtra (dhṛtarāṣṭra) • Blind son of Vyasa, born of Ambika after the death of taught his pupil
her husband, Vichitravirya. Since he was blind, his younger brother Pandu ascended the Vaishampayana.
throne. However, Dhritarashtra became the caretaker king after Pandu’s untimely death.
He was the father of the Kauravas. Satyavati and Shantanu had
two sons, who died prematurely.
Vyasa impregnated their wives
Draupadi (draupadi) • Daughter of Drupada and wife of the five Pandavas. for the sake of dynasty. Surasena

Drona (droṇa) • See page 28.

Gandhari Dhritarashtra Pandu Kunti Vasudeva
Drupada (drupada) • King of Panchala and a staunch ally of the Pandavas; he was
respected as the seniormost king in their side. He was also a sworn enemy of Drona. Duryodhana Arjuna Krishna
Eldest of the 100 Third of the five Incarnation of the Supreme,
Kaurava brothers. Pandava brothers. who lived around 3200 BCE.
Duryodhana (duryodhana) • See page 29.
Vaishampayana narrated Mahabharata
Gandhari (gāndhāri) • Daughter of the king of Gandhara, wife of Dhritarashtra, and to Janamejaya, great-grandson of Arjuna.
mother of the Kauravas.

Legend * Not to be confused with Pururava,

SAGES Men Women Notes Ancestors the grandfather of Yayati.
 Glossary

Map of Ancient India

Janamejaya (janamejaya) • Son of Parikshit (grandson of Arjuna). Vaishampayana
(Vyasa’s son) recited the Mahabharata to him.

Jayadratha (jayadratha) • King of Sindhu and husband of Dushala (Dhritarashtra’s

daughter). He fought on the side of the Kauravas and was killed by Arjuna.

Karna (karṇa) • Son of the unmarried Kunti from her union with the Sun god. He
became the chief support and best friend of Duryodhana, who made him the king of Anga.
He was killed by Arjuna.

Kripa (kṛpa) • Son of sage Sharadvan, raised by king Shantanu. Kripa, along with Drona,
taught martial arts to the Kauravas and Pandavas. Kripa survived the war and was later
appointed as the preceptor of king Parikshit.

Krishna (kṛṣṇa) • See page 30.

Kunti (kunti) • Daughter of Surasena (grandfather of Krishna) and first wife of Pandu.
When she was still a baby, her father gave her away to his close friend king Kuntibhoja,
who had no children. She was named Pritha at birth but was called Kunti as she was raised
by Kuntibhoja. Yudhistira, Bhima, and Arjuna are her sons from Pandu. She had a son,
Karna, before her marriage.

Kuru (kuru) • Famous ancestor of the Pandavas and Kauravas and founder of the Kuru
dynasty. He performed many noble deeds in the vast plains of his kingdom, which came to
be known as Kurukshetra. It was revered as a sacred land by his descendants.

Nakula (nakula) • Fourth of the five Pandava brothers. Son of Pandu and his second
wife Madri.

Pandu (pāṇḍu) • Son of Vyasa, born of Ambalika, Vichitravirya’s widow. Pandu

ascended the throne because his elder brother was blind, but soon retired to the forest
because of a curse and subsequently died. He had two wives: Kunti and Madri. His sons
are the Pandavas.

Parikshit (parīkṣit) • Son of Abhimanyu and Uttara. He was born after his father’s
death in the war. The Pandavas installed him as king when they retired to the forest after
ruling for 36 years.

Sahadeva (sahadeva) • Last of the five Pandava brothers. Son of Pandu and his second
wife Madri.

Sanjaya (sañjaya) • See page 28.

Legend
Kingdoms Ancient Cities Modern Cities
 Glossary Glossary

Avinashi (avināśi) • Imperishable

Satyavati (satyavati) • Mother of Vyasa; later became wife of Shantanu and gave birth Bhagavan (bhagavān) • God, blessed lord, endowed with six attributes (infinite wealth,
to Vichitravirya and Chitrangada. splendor, strength, knowledge, glory, and renunciation).
Bhutabhavana (bhūtabhāvana) • One who brings welfare to all beings
Shakuni (śakuni) • Brother of Gandhari and advisor to Duryodhana. For the sake Bhutesha (bhūteśa) • Lord of beings
of Duryodhana and his brothers, he orchestrated many devious schemes to destroy the
Pandavas.
Deva (deva) • The shining one, lord, deity
Devavara (devavara) • Best of gods, chosen of gods
Shantanu (śāntanu) • Famous king of the Kuru dynasty. He was the father of Bhishma Devadeva (devadeva) • Lord of lords
from his first marriage to Ganga. Later he married Satyavati. Devesha (deveśa) • King of lords
Dharmagopta (dharmagopta) • Defender of dharma
Shikandhi (śikaṇḍi) • Son of Drupada who was a woman in his previous life and a Divyam (divyam) • Divine, heavenly
sworn enemy of Bhishma.
Gururgariyan (gururgarīyān) • Most venerable teacher
Vasudeva (vasudeva) • Krishna’s father and brother of Kunti. Govinda (govinda) • Friend of cows, chief herdsman, delighter of the senses
Hari (hari) • Lord Vishnu, stealer of hearts
Vaishampayana (vaiśampāyana) • Student of Vyasa, from whom he learned the Hrishikesha (hṛṣikeśa) • Lord of the senses, one with bristling hair
original version of the Mahabharata. He later narrated it to king Janamejaya, the great Ishamidyam (iśamidyam) • Adorable one
grandson of Arjuna. Vaishampayana was also the first teacher of the Krishna Yajur Veda. Jagannivasa (jagannivāsa) • Cosmic guardian, abode of the universe
Jagatpati (jagatpati) • Lord of the universe
Virata (virāṭa) • King of Matsya, where the Pandavas spent their final year in exile. He Janardana (janārdana) • Protector of men
fought the war on the side of the Pandavas.
Kamalapatraksha (kamalapatrākṣa) • Lotus-eyed
Vyasa (vyāsa) • See page 27. Keshava (keśava) • Lord of creation, preservation, and dissolution
Keshinisudana (keśinisūdana) • Killer of demon Keshi
Yudhistira (yudhiṣṭira) • See page 29. Krishna (kṛṣṇa) • Dark, one who attracts
Madhava (mādhava) • Personification of sweetness, god of fortune
A Few Epithets of Krishna in the Gita Madhusudana (madhusūdana) • Killer of demon Madhu, destroyer of ignorance
Mahabaho (mahābāho) • Mighty-armed
Achutya (acyuta) • Immaculate, changeless, unshaken Mahatma (mahātma) • Great soul
Adideva (ādideva) • Foremost god, primal god, god from the beginning Parabrahma (parabrahma) • Supreme brahman
Adikarta (ādikarta) • Original creator Paramam (paramam) • Supreme
Adyam (ādyam) • One who has existed from the beginning, primal one Parameshvara (parameśvara) • Supreme lord
Ajam (ajam) • Unborn, without birth, birthless Paramdhama (paraṃdhāma) • Supreme abode
Aksharam (akṣaram) • Imperishable, unchanging, indestructible Pavitram (pavitram) • Purifier
Anadimadhyantam (anādimadhyantam) • Without beginning, middle, or end Prabhu (prabhu) • Lord, master
Ananta (ananta) • Endless, infinite Purusham (puruṣa) • Spirit, all-encompassing person, supreme lord
Aprameyam (aprameyam) • Immeasurable, boundless Purushotthama (puruṣottama) • Supreme spirit, highest among men
Apratimaprabhava (apratimaprabhāva) • Unmatched valor, of incomparable power Sahasrabahu (sahasrabāhu) • Thousand-armed
Arisudana (arisūdana) • Destroyer of enemies Shashvatam (śāśvatam) • Permanent, eternal
Varshneya (vārṣṇeya) • A descendent of the Vrishni clan
 Glossary

Vasudeva (vāsudeva) • Lord of the world, soul of the universe, son of Vasudeva
Vibhu (vibhu) • All pervading, omnipresent APPENDIX 4 Influence of the Bhagavad-Gita
Vishnu (viśṇu) • All-pervading
Vishvamurte (viśvamūrte) • Embodiment of the universe who has all forms
The influence of the Bhagavad-Gita has not been limited to a single period in history or a
Vishvarupa (viśvarūpa) • Embodiment of the universe
single place in the world; it has not been bound to a single school of philosophy or a single
Vishveshvara (viśveśvara) • Lord of the universe
sect of people. It transcends all boundaries and distinctions.
Yadava (yādava) • A descendent of the Yadava clan
Yogeshvara (yogeśvara) • Master of yoga
“The Gita is a great song to live by. What other scriptures do we require?”
Traditional
A Few Epithets of Arjuna in the Gita
“If all the Upanishads are cows, Krishna, the cowherd boy, milks them. Arjuna is
the calf, and the pure ones the partakers of the milk, which is the supreme Gita.”
Anagha (anagha) • Sinless
Vaishnaviya Tantrasara (traditional)
Arjuna (arjuna) • Free, plain, having no binding
Bharata (bhārata) • A descendent of king Bharata “Though engaged in the performance of worldly duties, one who is regular in
Bharatashreshtha (bharataśreṣṭha) • Best of the Bharatas the study of the Gita becomes free. He is the happy man in this world. He is not
Bharatarshabha (bharatarṣabha) • Bull (chief) among the Bharatas bound by karma.”
Varaha Purana (traditional)
Bharatasattama (bharatasattama) • Best of the Bharatas
Dehabhritamvara (dehabhṛtāṃvara) • Supreme among humans “From a clear knowledge of the Bhagavad-Gita all the goals of human existence
Dhananjaya (dhanañjaya) • Conqueror of wealth become fulfilled. Bhagavad-Gita is the manifest quintessence of all the teachings
Gudakesa (guḍākeśa) • Conqueror of sleep, one with thick hair of the Vedic scriptures.”
Kaunteya (kaunteya) • Son of Kunti Shankaracharya (788-820)
Indian saint, philosopher, and perpetuator of Advaita philosophy
Kiritin (kirīṭin) • Adorned with a crown
Kurunandana (kurunandana) • The joy of the Kurus, choice son of the Kurus “The Bhagavad-Gita was spoken by Lord Krishna to reveal the science of
Kurupravira (kurupravīra) • Great hero of the Kurus devotion to God which is the essence of all spiritual knowledge.”
Ramanujacharya (1017-1137)
Kurusattama (kurusattama) • Best of the Kurus Indian philosopher, social reformer, and perpetuator of Vishishtadvaita philosophy
Kurushreshtha (kuruśreṣṭha) • Best of the Kurus
Mahabaho (mahābāho) • Mighty-armed “Mahabharata has all the essential ingredients necessary to evolve and protect
humanity and that within it. The Bhagavad-Gita is the epitome of the Maha-
Pandava (pāṇḍava) • Son of Pandu
bharata just as ghee is the essence of milk and pollen is the essence of flowers.”
Parantapa (paraṃtapa) • Scorcher of enemies Madhvacharya (1238-1317)
Partha (pārtha) • Son of Pritha (Kunti) Indian philosopher, theologian, and perpetuator of Dvaita philosophy
Purusharshabha (puruṣarṣabha) • Bull (chief) among men
“[In the story of the Mahabharata]...there is a discourse, which was given by
Purushavyaghra (puruṣavyāghra) • Tiger among men Lord Krishna to Arjuna, of Vyasa’s intelligence, after churning the sea of the
Savyasachin (savyasācin) • Ambidextrous archer Vedas. Men of dispassion seek it, the saints constantly enjoy it, and the adepts
Tata (tāta) • Son, father; Krishna addresses Arjuna as ‘my son’ out of affection. rejoice in it... It is heard eagerly by the devotees and is highly esteemed in the
three worlds... It is called the Bhagavad-Gita...”
Jnaneshwar (1275-1296)
Indian saint, poet, philosopher, and yogi of the Natha tradition
 Influence of the Bhagavad-Gita Influence of the Bhagavad-Gita

“I advise everyone to follow the instructions of the Bhagavad-Gita as spoken by “In the morning I bathe my intellect in the stupendous and cosmogonal
Lord Krishna.” philosophy of the Bhagvat-Geeta, since whose composition years of the gods
Chaitanya Mahaprabhu (1486-1533) have elapsed, and in comparison with which our modern world and its literature
Indian ascetic, social reformer, and chief proponent of Gaudiya Vaishnavism seem puny and trivial...”
Henry David Thoreau (1817-1862)
“The Bhagavad Gita teaches us that one attains union with God through US-American transcendentalist philosopher and author
knowledge, love and action. These three must develop together…this is
integral yoga.” “…probably the most beautiful book which has ever come from the hand of man.”
Samarth Ramdas (1608-1682) Émile-Louis Burnouf (1821-1907)
Indian saint, poet, and spiritual teacher French orientalist, author, and racialist

“I hesitate not to pronounce the Geeta a performance of great originality, of “In plain but noble language it unfolds a philosophical system...blending as it
a sublimity of conception, reasoning, and diction almost unequalled; and does the doctrine of Kapila, Patanjali, and the Vedas.”
a single exception, amongst all the known religions of mankind.” Edwin Arnold (1832-1904)
Warren Hastings (1754-1826) English poet, journalist, and translator
British official and first Governor-General of British India
“What is the significance of the Gita? It is what you get by repeating the word ten
“This episode of the Mahabharata was the most beautiful; perhaps the only times. It is reversed into ‘tagi’, a person who has renounced everything for god.”
true philosophical song existing in any known tongue…the deepest and loftiest Ramakrishna Paramahamsa (1836-1886)
thing the world has to show.” Indian ascetic and spiritual teacher
Wilhelm von Humboldt (1767-1835)
Prussian minister of education, philosopher, and linguist “Among the priceless teachings that may be found in the great Hindu poem of
the Mahabharata, there is none so rare and priceless as this, ‘The Lord’s Song’.”
“In the Bhagavad Gita Krishna thus raises the mind of his young pupil Arjuna Annie Besant (1847-1933)
when, seized with compunction at the sight of the arrayed hosts... Krishna leads Irish theosophist and author
him to this point of view [the world is the empty delusion of Maya], and the
“Bhagavad Gita is one of the most brilliant and pure gems of our ancient sacred
death of thousands can no longer retrain him; he gives the sign for battle.”
books. It would be difficult to find a simpler work in Sanskrit literature or even
Arthur Schopenhauer (1788–1860)
German philosopher and author in all the literature of the world than the Gita, which explains to us in an
unambiguous and succinct manner the deep, and sacred principles of the sacred
“I read more of the Bhagavat Geeta and felt how surpassingly fine were the science of the self (atman), after imparting to us the knowledge of the human
sentiments; these, or selections from this book should be included in a Bible body and the cosmos, and on the authority of those principles acquaints every
for Mankind.” human being with the most perfect and complete condition of the self…”
Amos Bronson Alcott (1799-1888) Bal Gangadhar Tilak (1856-1920)
US-American author, teacher, and philosopher Indian nationalist, social reformer, and freedom-fighter

“I owed a magnificent day to the Bhagavat Geeta. It was the first of books; it “I believe that in all the living languages of the world, there is no book so full
was as if an empire spoke to us, nothing small or unworthy, but large, serene, of true knowledge and yet so handy. To my knowledge, there is no book in the
consistent, the voice of an old intelligence which in another age and climate whole range of the world’s literature as high above as the Bhagavad-Gita, which
had pondered and thus disposed of the same questions which exercise us.” is the treasure-house of dharma not only for the Hindus but for all mankind.”
Ralph Waldo Emerson (1803-1882) Madan Mohan Malaviya (1861-1946)
US-American transcendentalist philosopher and poet Indian freedom-fighter, social reformer, and founder of Benaras Hindu University

“It is a wonderful book and has greatly excited my curiosity to know more of “In order to approach a creation as sublime as the Bhagavad-Gita with full
the religious literature of the East.” understanding, it is necessary to attune our soul to it.”
John Greenleaf Whittier (1807-1892) Rudolf Steiner (1861-1925)
US-American Quaker poet and social activist Austrian philosopher, artist, literary scholar, and founder of Anthroposophy
 Influence of the Bhagavad-Gita Influence of the Bhagavad-Gita

“The Bhagavad Gita represents one of the highest flights of the conditioned “The charm of the Bhagavad-Gītā is due to this idea of spiritualised activity
spirit to its unconditioned Source ever achieved.” which springs only from the highest motives... The Bhagavad-Gītā has a
Elizabeth Louisa Moresby a.k.a Lily Adams Beck (1862-1931) sphinx-like character. It contains such marvellous phrases about inner
British novelist and fantasy writer detachment from the world, about the attitude of mind which knows no
hatred and is kind, and about loving self-devotion to God, that we are wont
“…a magnificent flower of Hindu mysticism.”
to overlook its non-ethical contents. It is not merely the most read but also
Count Maurice Maeterlinck (1862-1949)
Belgian essayist, poet, and playwright the most idealised book in world-literature.”
Albert Schweitzer (1875-1965)
German-French physician, philosopher, and musician
“A great landmark in the history of religion is here…religions of fear and of
temptations were gone forever, and in spite of the fear of hell and temptation of “…probably the most important single work ever produced in India; this book
enjoyment in heaven, came the grandest of ideals, love for love’s sake, duty for of eighteen chapters is not, as it has been sometimes called, a ‘sectarian’ work,
duty’s sake, work for work’s sake... The human race will never again see such a but one universally studied and often repeated daily from memory by millions
brain as his who wrote the Gita.” of Indians of all persuasions.”
Swami Vivekananda (1863-1902) Anand Kentish Coomaraswamy (1877-1947)
Indian spiritual leader, social reformer, and founder of the Ramakrishna Mission Indian historian, art philosopher, and metaphysician
“The Bhagavad-Gita and the Upanishads contain such godlike fullness of “The idea that man is like unto an inverted tree seems to have been current in
wisdom on all things that I feel the authors must have looked with calm bygone ages. The link with Vedic conceptions is provided by Plato in his Timaeus
remembrance back through a thousand passionate lives, full of feverish strife in which it states: ‘behold we are not an earthly but a heavenly plant’.
for and with shadows, ere they could have written with such certainty of This correlation can be discerned by what Krishna expresses in chapter 15
things which the soul feels to be sure.” of Bhagavad-Gita.”
Æ George Russell (1867-1935) Carl Gustav Jung (1875-1961)
Anglo-Irish poet, painter, and author Swiss psychiatrist and founder of Analytical Psychology
“The Bhagavad Gita is one of the noblest scriptures of India, one of the deepest “Uncounted millions have drawn from it comfort and joy. In it they have found
scriptures of the world…with many meanings, containing many truths…” an end to perplexity, a clear, if difficult, road to salvation.”
Charles Johnston (1867-1935) Arthur William Ryder (1877-1938)
English civil servant and scholar US-American professor, translator, and author
“…one of the greatest of the religious phenomena of the world...the earliest “The marvel of the Bhagavad-Gita is its truly beautiful revelation of life’s wisdom
and still the greatest monument of Hindu religion.” which enables philosophy to blossom into religion.”
Edward Joseph Thomas (1869-1958) Herman Hesse (1877-1962)
British author, librarian and Pali scholar German-Swiss poet, painter, and author
“I find a solace in the Bhagavad-Gita that I miss even in the Sermon on the “The Gita is one of the most authoritative sources of Hindu doctrine and ethics,
Mount. When doubts haunt me, when disappointments stare me in the face, and is accepted as such by Hindus of all denominations. A study of even
and I see not one ray of hope on the horizon, I turn to Bhagavad-Gita and selections from it, strengthened by earnest meditation, will enable young men
find a verse to comfort me; and I immediately begin to smile in the midst of and women to understand the religion of our fathers, which is the background of
overwhelming tragedies.” all the noble philosophy, art, literature and civilization that we have inherited.”
Mohandas Karamchand Gandhi (1869-1948) Chakravarthi Rajagopalachari (1878-1972)
Indian politician, freedom-fighter, and leader of civil disobedience movement Indian lawyer, statesman, author, and last Governor-General of India
“...a true scripture of the human race, a living creation rather than a book, “...Bhagavad-Gita, perhaps the most beautiful work of literature of the world.”
with a new message for every age and a new meaning for every civilization.” Count Hermann Keyserling (1880-1946)
Sri Aurobindo (1872-1950) German aristrocrat, philosopher, author, and philanthropist
Indian nationalist, evolutionary philosopher, and spiritual teacher
 Influence of the Bhagavad-Gita Influence of the Bhagavad-Gita

“…a work of imperishable significance…gives us profound insights that are valid “...the most systematic statement of spiritual evolution. It is one of the most clear
for all times and for all religious life.” and comprehensive summaries of perennial philosophy ever revealed; hence its
Jakob Wilhelm Hauer (1881-1961) enduring value is subject not only to India but to all of humanity.”
German indologist, teacher, and author Aldous Huxley (1894-1963)
English essayist, author, and philosopher
“Some people think of the Bhagavad-Gita as a scripture for dharma alone,
i.e. its aim is to exhort men to do their work. This is not the right summary. “In the Bhagavad Gita, there is no long discussion, nothing elaborate…
It is primarily a scripture for liberation. The main idea of the Gita is to teach everything stated in the Gita is meant to be tested in the life of every man;
man the ways to work himself out of all his miseries.” it is intended to be verified in practice.”
Subramanya Bharati (1882-1921) Vinoba Bhave (1895-1982)
Indian poet, social reformer, and freedom fighter Indian spiritual teacher and social reformer

“...the noblest of scriptures and the grandest of sagas...” “For almost everyone the Bhagavad-Gita is the book par excellence.”
Kanhaiyalal Maneklal Munshi (1887-1971) Louis Renou (1896-1966)
Indian freedom fighter, lawyer, Politician, and founder of Bharatiya Vidya Bhavan French Indologist, professor, and author

“The Gita is a gospel for the whole world. It is meant for the generality of “The greatness of the Bhagavad Gita is the greatness of the universe, but even
mankind.” as the wonder of the stars in heaven only reveals itself in the silence of the night,
Swami Sivananda Saraswati (1887-1963) the wonder of this poem only reveals itself in the silence of the soul.”
Indian physician, spiritual teacher, and founder of The Divine Life Society Juan Mascaró (1897-1987)
Spanish author, translator, and professor
“The Gita appeals to us not only by its force of thought and majesty of vision,
but also by its fervor of devotion and sweetness of spiritual emotion.” “...the mental quintessence and successful synthesis of the various systems of
Sarvepalli Radhakrishnan (1888-1975) religion and philosophy, it offers a unique epitome of the high culture of
Indian philosopher, teacher, statesman, and former President prehistoric India.”
Paul Brunton (1898-1981)
“...very thankful for having had the opportunity to study the Bhagavad Gita British philosopher, mystic, traveler, and author
and the religious and philosophical beliefs, so different from my own.”
Thomas Stearns Eliot (1888-1965) “It is impossible to do justice to the profound insights and philosophical majesty
American-British poet and dramatist of the Bhagavad Gita as a whole. The Gita shows the way to live a complete and
satisfying life.”
“The Bhagavad-Gita deals essentially with the spiritual foundation of human Horace Alexander (1899-1989)
existence. It is a call of action to meet the obligations and duties of life; yet English Quaker, diplomat, author, and ornithologist
keeping in view the spiritual nature and grander purpose of the universe.”
Jawaharlal Nehru (1889-1964) “We knew the world would not be the same. A few people laughed, a few people
Indian freedom-fighter and first Prime Minister of independent India cried, most people were silent. I remembered the line from the Hindu scripture,
the Bhagavad-Gita. Vishnu is trying to persuade the Prince that he should
“...no other didactic poem is in a position, like the Gita, to combine – absolutely do his duty and to impress him takes on his multi-armed form and says,
free from the hard limitations of a narrow-minded dogmatism – such a variety ‘Now I am become Death, the destroyer of worlds.’ I suppose we all thought
of views and to offer to the readers of the most different schools and directions that, one way or another.”
poetical pleasure, ethical teaching and religious edification.” J. Robert Oppenheimer (1904-1967)
Helmuth von Glasenapp (1891-1963) US-American theoretical physicist and scientific director of the Manhattan Project
German Indologist, religious scholar, and author
“Which other religion has its God say, as Krishna does in the Bhagavad Gita,
“...words of spiritual guidance that are timeless in their applicability...” ‘All paths lead to me’?”
Paramahansa Yogananda (1893–1952) Robert Charles Zaehner (1913-1974)
Indian yogi, spiritual teacher, and author British religious historian and intelligence officer
 Influence of the Bhagavad-Gita Influence of the Bhagavad-Gita

“The hero of the Bhagavad-Gītā [Krishna] is doubly heroic: he is a warrior and “…the Gita’s popularity and authority have been unrivalled.”
a saint, a man of action and a quietest philosopher.” Johannes van Buitenen (1928-1979)
Octavio Paz (1914-1998) American indologist, professor, and author
Mexican author, poet, and diplomat
“…the quest for Truth is the quest for God. This is the core teaching of all
“The Gita can be seen as the main literary support for the great religious religions. The scientist’s motivation is to seek the very kind of truth that
civilization of India, the oldest surviving culture in the world. It brings to the Krishna speaks about in the Bhagavad Gita.”
West a salutary reminder that our highly activistic and one-sided culture is Harvey Cox (b. 1929)
faced with a crisis that may end in self-destruction because it lacks the inner US-American theologian, author, and professor of divinity
depth of an authentic metaphysical consciousness.”
“The first psychological scripture…long before Freud, Adler and Jung.”
Thomas Merton (1915-1968)
US-American Trappist monk, poet, author, and social critic Osho Rajneesh (1931-1990)
Indian mystic, philosopher, and spiritual teacher
“When such a perfect combination of both science and philosophy is sung
“The Bhagavad Gita is par excellence the book of democracy; that is what
to perfection that Krishna was, we have in this piece of work an appeal
gives it its peculiar radiance. It unites all men in the same principle which
both to the head and heart.”
“resides in all hearts”. If Krishna makes no distinction between races, castes,
Swami Chinmayananda (1916-1993)
Indian journalist, social reformer, and spiritual teacher sects, he also shows us how men, nations, can sink in the typhoon of unchained
passions. The message of the Gita is a universal call to democracy, liberty for
“The Bhagavad-Gita is…a complete guide to practical life. It provides all that is the peoples, liberty for each individual. The great affirmation of the Bhagavad
needed to raise the consciousness of man to the highest possible level.” Gita is that every individual, whatever he may be, rich or poor, can and must
Maharishi Mahesh Yogi (1917-2008) raise himself on life’s path and that he has a right to his emancipation, social,
Indian spiritual teacher and founder of Transcendental Meditation intellectual, and spiritual.”
Louis Revel (?)
“The Bhagavad Gita is both supremely realistic and extremely idealistic, French author
certainly the most acute, penetrating depiction of human nature and true
morality, however remote it may seem from our own.”
Amaury De Riencourt (b. 1918)
French historian and author

“It answers all moral concerns and needs of the world, be it man’s quest for inner
peace, his need for belonging to the rest of the human and natural community,
his concern for the environment, or his attitude towards work and...death.”
Atal Behari Vajpayee (b. 1924)
Indian freedom-fighter, poet, and former Prime Minister

“I was fortified by the Bhagavad Gita which taught that if one were morally
right, one need not hesitate to fight injustice.”
Bülent Ecevit (1925-2006)
Turkish politician, journalist, poet, and former Prime Minister

“The Gita is the greatest harmonizer of yogas…once the Gita is made the guiding
star of your life, the way you act will be karma yoga, the way you feel will be
bhakti yoga, the way you reason will be jnana yoga. What you do will be in line
with dharma; what you feel will foster prema; what you think will reveal satya.”
Satya Sai Baba (b. 1926)
Indian spiritual leader and social reformer
 Bibliography

Chidbhavananda, Swami. The Bhagavad Gita.

APPENDIX 5 Bibliography Tirupparaitturai: Sri Ramakrishna Tapovanam, 1972

Chinmayananda, Swami. Sreemad Bhagawad Geeta: Hinduism at a Glance.

Books, Articles, and Web-pages
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