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[[File:lighterstill.jpg]][[File:Bhagvad-gita.jpg|right|frame]]

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The '''Bhagavad Gita''' ([[Sanskrit]] भगवद्गीता, Bhagavad Gītā, "Song of God") is one of the most important Hindu [[scriptures]]. It is revered as a [[sacred]] scripture of [[Hinduism]],[1][2] and considered as one of the most important [[philosophical]] [[classics]] of the world.[3] The Bhagavad Gita comprises 700 verses, and is a part of the [~~http~~://en.wikipedia.org/wiki/Mahabharata Mahabharata]. The teacher of the Bhagavad Gita is [~~http~~://en.wikipedia.org/wiki/Krishna Krishna], Who is revered by Hindus as a [[manifestation]] of the Lord Himself,[3] and is referred to within as [~~http~~://en.wikipedia.org/wiki/Bhagavan Bhagavan]—the [[Divine]] One.[4] The Bhagavad Gita is commonly referred to as the Gita for short.

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The '''Bhagavad Gita''' ([[Sanskrit]] भगवद्गीता, Bhagavad Gītā, "Song of God") is one of the most important Hindu [[scriptures]]. It is revered as a [[sacred]] scripture of [[Hinduism]],[1][2] and considered as one of the most important [[philosophical]] [[classics]] of the world.[3] The Bhagavad Gita comprises 700 verses, and is a part of the [https://en.wikipedia.org/wiki/Mahabharata Mahabharata]. The teacher of the Bhagavad Gita is [https://en.wikipedia.org/wiki/Krishna Krishna], Who is revered by Hindus as a [[manifestation]] of the Lord Himself,[3] and is referred to within as [https://en.wikipedia.org/wiki/Bhagavan Bhagavan]—the [[Divine]] One.[4] The Bhagavad Gita is commonly referred to as the Gita for short.

The [[content]] of the Gita is the [[conversation]] between Krishna and [[Arjuna]] taking place on the battlefield before the start of the Kurukshetra war. Responding to Arjuna's confusion and [[moral]] [[dilemma]], Krishna explains to Arjuna his duties as a warrior and prince and elaborates on different [[Yogic]][5] and [[Vedantic]] philosophies, with examples and [[analogies]]. This has led to the Gita often being described as a concise guide to Hindu [[theology]] and also as a [[practical]], self-contained guide to life. [[Maharishi Mahesh Yogi]] describes it as a lighthouse of [[eternal]] [[wisdom]] that has the ability to [[inspire]] any man or woman to supreme accomplishment and enlightenment.[6] During the [[discourse]], Krishna reveals His [[identity]] as the [[Supreme Being]] Himself (Svayam Bhagavan), blessing Arjuna with an awe-inspiring [[vision]] of His divine [[universal]] form.

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The Bhagavad Gita is also called [[Gītopaniṣad]], implying its having the status of an [[Upanishad]], i.e. a Vedantic scripture.[7] Since the Gita is drawn from the Mahabharata, it is classified as a [~~http~~://en.wikipedia.org/wiki/Smriti Smṛti] [[text]]. However, those branches of Hinduism that give it the status of an Upanishad also consider it a śruti or "revealed" text.[8][9] As it is taken to represent a summary of the Upanishadic teachings, it is also called "the Upanishad of the Upanishads".[1] Another title is mokṣaśāstra, or "Scripture of Liberation".[10]

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The Bhagavad Gita is also called [[Gītopaniṣad]], implying its having the status of an [[Upanishad]], i.e. a Vedantic scripture.[7] Since the Gita is drawn from the Mahabharata, it is classified as a [https://en.wikipedia.org/wiki/Smriti Smṛti] [[text]]. However, those branches of Hinduism that give it the status of an Upanishad also consider it a śruti or "revealed" text.[8][9] As it is taken to represent a summary of the Upanishadic teachings, it is also called "the Upanishad of the Upanishads".[1] Another title is mokṣaśāstra, or "Scripture of Liberation".[10]

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<center>To read the '''''Bhagavad Gita''''', follow [~~http~~://nordan.daynal.org/wiki/index.php?title=Category:The_Gita this link].</center>

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<center>To read the '''''Bhagavad Gita''''', follow [https://nordan.daynal.org/wiki/index.php?title=Category:The_Gita this link].</center>

==Date and text==

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The Bhagavad Gita occurs in the Bhishma Parva of the Mahabharata and comprises 18 chapters from the 25th through 42nd and consists of 700 verses.[11] Its [[author]]ship is [[traditionally]] ascribed to [~~http~~://en.wikipedia.org/wiki/Vyasa Vyasa], the compiler of the Mahabharata.[12][13] Because of [[difference]]s in recensions the verses of the Gita may be numbered in the full text of the Mahabharata as chapters 6.25–42 or as chapters 6.23–40.[14] According to the recension of the Gita commented on by [~~http~~://en.wikipedia.org/wiki/Adi_Shankara Shankaracharya], the number of verses is 700, but there is [[evidence]] to show that old manuscripts had 745 verses.[15] The verses themselves, using the range and style of [[Sanskrit]] meter (chhandas) with similes and [[metaphors]], are written in a poetic form that is traditionally chanted.

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The Bhagavad Gita occurs in the Bhishma Parva of the Mahabharata and comprises 18 chapters from the 25th through 42nd and consists of 700 verses.[11] Its [[author]]ship is [[traditionally]] ascribed to [https://en.wikipedia.org/wiki/Vyasa Vyasa], the compiler of the Mahabharata.[12][13] Because of [[difference]]s in recensions the verses of the Gita may be numbered in the full text of the Mahabharata as chapters 6.25–42 or as chapters 6.23–40.[14] According to the recension of the Gita commented on by [https://en.wikipedia.org/wiki/Adi_Shankara Shankaracharya], the number of verses is 700, but there is [[evidence]] to show that old manuscripts had 745 verses.[15] The verses themselves, using the range and style of [[Sanskrit]] meter (chhandas) with similes and [[metaphors]], are written in a poetic form that is traditionally chanted.

The Bhagavad Gītā is later than the great [[movement]] represented by the early [[Upanishads]] and earlier than the period of the development of the [[philosophic]] [[systems]] and their formulation. The date and the [[author]] of the Gītā is not known with certainty and scholars of an earlier generation opined that it was composed between the 5th and the 2nd century BCE.[12][16][17] Radhakrishnan, for example, asserted that the [[origin]] of the Gītā is definitely in the pre-Christian era.[12] More recent assessments of [[Sanskrit]] [[literature]], however, have tended to bring the chronological horizon of the [[texts]] down in time. In the case of the Gītā, John Brockington has now made cogent arguments that it can be placed in the first century CE.[18]

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Based on claims of differences in the poetic styles some scholars like Jinarajadasa have argued that the Bhagavad Gītā was added to the Mahābhārata at a later date.[19][20]

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Within the text of the Bhagavad Gītā itself, Krishna states that the knowledge of [~~http~~://en.wikipedia.org/wiki/Yoga Yoga] contained in the Gītā was first instructed to mankind at the very beginning of their existence.[21]

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Within the text of the Bhagavad Gītā itself, Krishna states that the knowledge of [https://en.wikipedia.org/wiki/Yoga Yoga] contained in the Gītā was first instructed to mankind at the very beginning of their existence.[21]

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Although the original date of composition of the Bhagavad Gita is not clear, its teachings are considered timeless and the exact time of [[revelation]] of the scripture is considered of little [[spiritual]] significance by scholars like [~~http~~://en.wikipedia.org/wiki/Bansi_Pandit Bansi Pandit], and [~~http~~://en.wikipedia.org/wiki/Juan_Mascaro Juan Mascaro].[1][22] [~~http~~://en.wikipedia.org/wiki/Swami_Vivekananda Swami Vivekananda] dismisses concerns about differences of opinion regarding the historical events as unimportant for study of the Gita from the point of acquirement of [~~http~~://en.wikipedia.org/wiki/Dharma Dharma].[23]

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Although the original date of composition of the Bhagavad Gita is not clear, its teachings are considered timeless and the exact time of [[revelation]] of the scripture is considered of little [[spiritual]] significance by scholars like [https://en.wikipedia.org/wiki/Bansi_Pandit Bansi Pandit], and [https://en.wikipedia.org/wiki/Juan_Mascaro Juan Mascaro].[1][22] [https://en.wikipedia.org/wiki/Swami_Vivekananda Swami Vivekananda] dismisses concerns about differences of opinion regarding the historical events as unimportant for study of the Gita from the point of acquirement of [https://en.wikipedia.org/wiki/Dharma Dharma].[23]

==Prelude==

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The main theme of the Mahabharata is the exploits of two families of royal cousins, known as the [~~http~~://en.wikipedia.org/wiki/Pandavas Pandavas] and the [~~http~~://en.wikipedia.org/wiki/Kauravas Kauravas], who were the sons of two brothers, Pandu and Dhritarashtra, respectively. Since Dhritarashtra was born blind, Pandu inherited the ancestral kingdom, comprising a part of northern India around modern Delhi. The Pandava brothers were Yudhishthira the eldest, Bhima, Arjuna, Nakula, and Sahadeva. The Kaurava brothers were one hundred in number, Duryodhana being the eldest. When Pandu died at an early age, his young children were placed under the care of their uncle Dhritarashtra who usurped the throne.[24][25]

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The main theme of the Mahabharata is the exploits of two families of royal cousins, known as the [https://en.wikipedia.org/wiki/Pandavas Pandavas] and the [https://en.wikipedia.org/wiki/Kauravas Kauravas], who were the sons of two brothers, Pandu and Dhritarashtra, respectively. Since Dhritarashtra was born blind, Pandu inherited the ancestral kingdom, comprising a part of northern India around modern Delhi. The Pandava brothers were Yudhishthira the eldest, Bhima, Arjuna, Nakula, and Sahadeva. The Kaurava brothers were one hundred in number, Duryodhana being the eldest. When Pandu died at an early age, his young children were placed under the care of their uncle Dhritarashtra who usurped the throne.[24][25]

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The Pandavas and the Kauravas were brought up together in the same household and had the same [[teachers]], the most notable of whom were [~~http~~://en.wikipedia.org/wiki/Bhishma Bhishma] and [~~http~~://en.wikipedia.org/wiki/Dronacharya Dronacharya].[25] Bhishma, the wise grandsire, acted as their chief guardian, and the brahmin Drona was their military instructor. The Pandavas were endowed with righteousness, self-control, nobility, and many other knightly traits. On the other hand, the hundred sons of Dhritarashtra, especially Duryodhana, were endowed with negative qualities and were cruel, unrighteous, unscrupulous, greedy, and lustful. Duryodhana being jealous of his five cousins, contrived various means to destroy them.[26]

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The Pandavas and the Kauravas were brought up together in the same household and had the same [[teachers]], the most notable of whom were [https://en.wikipedia.org/wiki/Bhishma Bhishma] and [https://en.wikipedia.org/wiki/Dronacharya Dronacharya].[25] Bhishma, the wise grandsire, acted as their chief guardian, and the brahmin Drona was their military instructor. The Pandavas were endowed with righteousness, self-control, nobility, and many other knightly traits. On the other hand, the hundred sons of Dhritarashtra, especially Duryodhana, were endowed with negative qualities and were cruel, unrighteous, unscrupulous, greedy, and lustful. Duryodhana being jealous of his five cousins, contrived various means to destroy them.[26]

When the time came to crown Yudhisthira, the eldest of the pandavas as the prince, Duryodhana, through a crooked game of dice, exiled the Pandavas into the forest.[25] On their return from banishment the Pandavas demanded the return of their legitimate kingdom. Duryodhana who had consolidated his power by many alliances, refused to restore their legal and moral rights. Attempts by elders and Krishna who was a friend of the Pandavas and also a well wisher of the Kauravas, to resolve the issue failed. Nothing would satisfy Duryodhana's inordinate greed.[27][28]

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[[War]] became inevitable. Both Duryodhana and Arjuna requested Krishna to support them in fighting the war, since he possessed the strongest army, and was revered as the [[wisest]] teacher and the greatest [~~http~~://en.wikipedia.org/wiki/Yogi yogi]. Krishna offered to give his vast army to one of them and to become a charioteer and counselor for the other, but he would not to [[touch]] any weapon nor to participate in the battle in any [[manner]].[27] While Duryodhana chose Krishna's vast army, Arjuna preferred to have Krishna as his charioteer.[29] The whole realm responded to the call of the Pandavas and the Kauravas. The kings, princes, and knights of India with their armies, assembled on the sacred plain of [~~http~~://en.wikipedia.org/wiki/Kurukshetra Kurukshetra].[27] The blind king Dhritharashtra wished to follow the [[progress]] of the battle. The sage Vyasa offered to endow him with [[supernatural]] sight; but the king refused the boon, for he felt that the sight of the destruction of his near and dear ones would be too much for him to bear. Thereupon Vyasa bestowed supernatural sight on [~~http~~://en.wikipedia.org/wiki/Sanjaya Sanjaya], who was to act as reporter to Dhritarashtra. The Gita opens with the question of the blind king to Sanjaya regarding what happened on the battlefield when the two armies faced each other in battle array.[30]

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[[War]] became inevitable. Both Duryodhana and Arjuna requested Krishna to support them in fighting the war, since he possessed the strongest army, and was revered as the [[wisest]] teacher and the greatest [https://en.wikipedia.org/wiki/Yogi yogi]. Krishna offered to give his vast army to one of them and to become a charioteer and counselor for the other, but he would not to [[touch]] any weapon nor to participate in the battle in any [[manner]].[27] While Duryodhana chose Krishna's vast army, Arjuna preferred to have Krishna as his charioteer.[29] The whole realm responded to the call of the Pandavas and the Kauravas. The kings, princes, and knights of India with their armies, assembled on the sacred plain of [https://en.wikipedia.org/wiki/Kurukshetra Kurukshetra].[27] The blind king Dhritharashtra wished to follow the [[progress]] of the battle. The sage Vyasa offered to endow him with [[supernatural]] sight; but the king refused the boon, for he felt that the sight of the destruction of his near and dear ones would be too much for him to bear. Thereupon Vyasa bestowed supernatural sight on [https://en.wikipedia.org/wiki/Sanjaya Sanjaya], who was to act as reporter to Dhritarashtra. The Gita opens with the question of the blind king to Sanjaya regarding what happened on the battlefield when the two armies faced each other in battle array.[30]

==Background==

The [[discourse]] on the Bhagavad Gita begins before the start of the climactic battle at Kurukshetra. It begins with the Pandava prince Arjuna, as he becomes filled with [[doubt]] on the battlefield. Realizing that his enemies are his own relatives, beloved [[friends]], and revered [[teachers]], he turns to his charioteer and guide, Krishna, for [[counsel|advice]].

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In summary the main [[philosophical]] subject matter of the Bhagavad-gita is the explanation of five basic [[concepts]] or "[[truths]].":[31]

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* [~~http~~://en.wikipedia.org/wiki/Ishvara Ishvara] (The [[Supreme]] Controller)

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* [https://en.wikipedia.org/wiki/Ishvara Ishvara] (The [[Supreme]] Controller)

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* [~~http~~://en.wikipedia.org/wiki/Jiva Jiva] (Living [[beings]]/the [[individual]]ized [[soul]])

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* [https://en.wikipedia.org/wiki/Jiva Jiva] (Living [[beings]]/the [[individual]]ized [[soul]])

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* [~~http~~://en.wikipedia.org/wiki/Prakrti Prakrti] ([[Nature]]/[[Matter]])

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* [https://en.wikipedia.org/wiki/Prakrti Prakrti] ([[Nature]]/[[Matter]])

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* [~~http~~://en.wikipedia.org/wiki/Dharma Dharma] ([[Duty]] in accordance with [[Divine]] [[law]])

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* [https://en.wikipedia.org/wiki/Dharma Dharma] ([[Duty]] in accordance with [[Divine]] [[law]])

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* [~~http~~://en.wikipedia.org/wiki/Time Kaala] ([[Time]])

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* [https://en.wikipedia.org/wiki/Time Kaala] ([[Time]])

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Krishna counsels Arjuna on the greater idea of dharma or [[universal]] [[harmony]] and duty. He begins with the tenet that the [[soul]] ([~~http~~://en.wikipedia.org/wiki/Atman_(Hinduism) Atman]) is [[eternal]] and immortal.[32] Any '[[death]]' on the battlefield would involve only the shedding of the [[body]], but the soul is permanent. Arjuna's hesitation stems from a lack of right [[understanding]] of the '[[nature]] of [[things]],' the privileging of the unreal over the [[real]]. His [[fear]] and hesitance become impediments to the proper [[balancing]] of the universal dharmic order. Essentially, Arjuna wishes to abandon the battle, to abstain from [[action]]; Krishna warns, however, that without [[action]], the cosmos would fall out of order and [[truth]] would be obscured.

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Krishna counsels Arjuna on the greater idea of dharma or [[universal]] [[harmony]] and duty. He begins with the tenet that the [[soul]] ([https://en.wikipedia.org/wiki/Atman_(Hinduism) Atman]) is [[eternal]] and immortal.[32] Any '[[death]]' on the battlefield would involve only the shedding of the [[body]], but the soul is permanent. Arjuna's hesitation stems from a lack of right [[understanding]] of the '[[nature]] of [[things]],' the privileging of the unreal over the [[real]]. His [[fear]] and hesitance become impediments to the proper [[balancing]] of the universal dharmic order. Essentially, Arjuna wishes to abandon the battle, to abstain from [[action]]; Krishna warns, however, that without [[action]], the cosmos would fall out of order and [[truth]] would be obscured.

In order to clarify his point, Krishna expounds the various [[Yoga]] [[processes]] and [[understanding]] of the true nature of the [[universe]]. Krishna describes the yogic paths of [[devotion]]al [[service]],[33] [[action]],[34] [[meditation]][35] and [[knowledge]].[36] Fundamentally, the Bhagavad Gita proposes that true enlightenment comes from growing beyond identification with the temporal [[ego]], the 'False Self', the ephemeral world, so that one identifies with the [[truth]] of the immortal self, the [[absolute]] [[soul]] or Atman. Through detachment from the material sense of ego, the Yogi, or follower of a particular path of Yoga, is able to transcend his/her [[illusory]] [[mortality]] and attachment to the [[material]] world and enter the realm of [[the Supreme]].[37]

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It should be noted, however, that Krishna does not propose that the [[physical]] world must be forgotten or neglected. Indeed, it is quite the opposite: one's life on [[earth]] must be lived in accordance with greater [[laws]] and [[truths]], one must embrace one's temporal duties whilst remaining mindful of a more timeless [[reality]], acting for the sake of [[service]] without consideration for the results thereof. Such a life would naturally lead towards stability, [[happiness]] and ultimately, [[enlightenment]].

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To [[demonstrate]] his [[divine]] [[nature]], Krishna grants Arjuna the boon of [[cosmic]] [[vision]] (albeit temporary) and allows the prince to see his 'Universal Form' (this occurs in the eleventh chapter).[38] He reveals that he is fundamentally both the ultimate essence of Being in the universe and also its material body, called the [~~http~~://en.wikipedia.org/wiki/Vishvarupa Vishvarupa] ('Universal Form').

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To [[demonstrate]] his [[divine]] [[nature]], Krishna grants Arjuna the boon of [[cosmic]] [[vision]] (albeit temporary) and allows the prince to see his 'Universal Form' (this occurs in the eleventh chapter).[38] He reveals that he is fundamentally both the ultimate essence of Being in the universe and also its material body, called the [https://en.wikipedia.org/wiki/Vishvarupa Vishvarupa] ('Universal Form').

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In the Bhagavad-Gita Krishna refers to the war about to take place as 'Dharma Yuddha', [[meaning]] a righteous [[war]] for the [[purpose]] of [[justice]]. In Chapter 4, Krishna states that he [[incarnates]] in each age ([~~http~~://en.wikipedia.org/wiki/Yuga yuga]) to establish righteousness in the world.[39]

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In the Bhagavad-Gita Krishna refers to the war about to take place as 'Dharma Yuddha', [[meaning]] a righteous [[war]] for the [[purpose]] of [[justice]]. In Chapter 4, Krishna states that he [[incarnates]] in each age ([https://en.wikipedia.org/wiki/Yuga yuga]) to establish righteousness in the world.[39]

==War as an allegory==

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There are many who regard the story of the Gita as an [[allegory]]; [~~http~~://en.wikipedia.org/wiki/Swami_Nikhilananda Swami Nikhilananda], for example, takes Arjuna as an allegory of Atman, Krishna as an allegory of [~~http~~://en.wikipedia.org/wiki/Brahman Brahman], Arjuna's chariot as the [[body]], etc. [40] Compare to this the chariot allegory found in the [~~http~~://en.wikipedia.org/wiki/Katha_Upanishad Katha Upanishad].

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There are many who regard the story of the Gita as an [[allegory]]; [https://en.wikipedia.org/wiki/Swami_Nikhilananda Swami Nikhilananda], for example, takes Arjuna as an allegory of Atman, Krishna as an allegory of [https://en.wikipedia.org/wiki/Brahman Brahman], Arjuna's chariot as the [[body]], etc. [40] Compare to this the chariot allegory found in the [https://en.wikipedia.org/wiki/Katha_Upanishad Katha Upanishad].

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[~~http~~://en.wikipedia.org/wiki/Mahatma_Gandhi Mahatma Gandhi], throughout his life and his own commentary on the Gita,[41] [[interpreted]] the battle as "an [[allegory]] in which the battlefield is the [[soul]] and Arjuna, man's higher impulses struggling against [[evil]]."[42] [~~http~~://en.wikipedia.org/wiki/Swami_Vivekananda Swami Vivekananda] also said that the first [[discourse]] in the Gita related to war can be taken allegorically.[43] Vivekananda further remarks, "this Kurukshetra War is only an allegory. When we sum up its [[esoteric]] significance, it means the war which is constantly going on within man between the tendencies of [[good]] and [[evil]]."[13]

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[https://en.wikipedia.org/wiki/Mahatma_Gandhi Mahatma Gandhi], throughout his life and his own commentary on the Gita,[41] [[interpreted]] the battle as "an [[allegory]] in which the battlefield is the [[soul]] and Arjuna, man's higher impulses struggling against [[evil]]."[42] [https://en.wikipedia.org/wiki/Swami_Vivekananda Swami Vivekananda] also said that the first [[discourse]] in the Gita related to war can be taken allegorically.[43] Vivekananda further remarks, "this Kurukshetra War is only an allegory. When we sum up its [[esoteric]] significance, it means the war which is constantly going on within man between the tendencies of [[good]] and [[evil]]."[13]

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In [~~http~~://en.wikipedia.org/wiki/Sri_Aurobindo Sri Aurobindo]'s view, Krishna was a historical figure, but his significance in the Gita is as a "[[symbol]] of the [[divine]] dealings with [[humanity]]";[44] while Arjuna typifies a "struggling human soul."[45] However, Aurobindo rejects the interpretation that the Gita, and the Mahabharata by extension, is "an allegory of the [[inner life]], and has nothing to do with our outward [[human]] life and [[actions]]":[45]

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In [https://en.wikipedia.org/wiki/Sri_Aurobindo Sri Aurobindo]'s view, Krishna was a historical figure, but his significance in the Gita is as a "[[symbol]] of the [[divine]] dealings with [[humanity]]";[44] while Arjuna typifies a "struggling human soul."[45] However, Aurobindo rejects the interpretation that the Gita, and the Mahabharata by extension, is "an allegory of the [[inner life]], and has nothing to do with our outward [[human]] life and [[actions]]":[45]

“ ...That is a view which the general character and the actual language of the epic does not justify and, if pressed, would turn the straightforward philosophical language of the Gita into a constant, laborious and somewhat puerile mystification....the Gita is written in plain terms and professes to solve the great ethical and spiritual difficulties which the life of man raises, and it will not do to go behind this plain language and thought and wrest them to the service of our fancy. But there is this much of truth in the view, that the setting of the doctrine though not symbolical, is certainly typical... ”

==Overview of chapters==

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*3. Arjuna asks why he should engage in fighting if [[knowledge]] is more important than [[action]]. Krishna stresses to Arjuna that performing his duties for the greater [[good]], but without attachment to results is the appropriate course of [[action]].

*4. Krishna reveals that he has lived through many births, always teaching Yoga for the protection of the pious and the destruction of the impious and stresses the importance of accepting a guru.

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*5. Arjuna asks Krishna if it is better to forgo action or to act. Krishna answers that both ways may be beneficent, but that acting in [~~http~~://en.wikipedia.org/wiki/Karma_Yoga Karma Yoga] is superior.

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*5. Arjuna asks Krishna if it is better to forgo action or to act. Krishna answers that both ways may be beneficent, but that acting in [https://en.wikipedia.org/wiki/Karma_Yoga Karma Yoga] is superior.

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*6. Krishna describes the correct posture for [[meditation]] and the [[process]] of how to achieve [~~http~~://en.wikipedia.org/wiki/Sam%C4%81dhi samadhi].

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*6. Krishna describes the correct posture for [[meditation]] and the [[process]] of how to achieve [https://en.wikipedia.org/wiki/Sam%C4%81dhi samadhi].

*7. Krishna teaches the path of [[knowledge]] (Jnana Yoga).

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*8. Krishna defines the terms [~~http~~://en.wikipedia.org/wiki/Brahman brahman], adhyatma, [~~http~~://en.wikipedia.org/wiki/Karma karma], atman, adhibhuta and adhidaiva and explains how one can remember him at the time of death and attain his supreme abode.

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*8. Krishna defines the terms [https://en.wikipedia.org/wiki/Brahman brahman], adhyatma, [https://en.wikipedia.org/wiki/Karma karma], atman, adhibhuta and adhidaiva and explains how one can remember him at the time of death and attain his supreme abode.

*9. Krishna explains [[panentheism]], "all beings are in me" as a way of [[memory|remembering]] him in all circumstances.

*10. Krishna describes how he is the [[ultimate]] source of all [[material]] and spiritual worlds. Arjuna accepts Krishna as the [[Supreme Being]], quoting great sages who have also done so.

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*11. On Arjuna's request, Krishna displays his "[[universal]] form" (Viśvarūpa), a [~~http~~://en.wikipedia.org/wiki/Theophany theophany] of a being facing every way and emitting the radiance of a thousand suns, containing all other beings and material in existence.

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*11. On Arjuna's request, Krishna displays his "[[universal]] form" (Viśvarūpa), a [https://en.wikipedia.org/wiki/Theophany theophany] of a being facing every way and emitting the radiance of a thousand suns, containing all other beings and material in existence.

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*12. Krishna describes the process of [[devotion]]al [[service]] ([~~http~~://en.wikipedia.org/wiki/Bhakti_Yoga Bhakti Yoga]).

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*12. Krishna describes the process of [[devotion]]al [[service]] ([https://en.wikipedia.org/wiki/Bhakti_Yoga Bhakti Yoga]).

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*13. Krishna describes [[nature]] ([~~http~~://en.wikipedia.org/wiki/Prakrti prakrti]), the enjoyer ([~~http~~://en.wikipedia.org/wiki/Purusha purusha]) and [[consciousness]].

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*13. Krishna describes [[nature]] ([https://en.wikipedia.org/wiki/Prakrti prakrti]), the enjoyer ([https://en.wikipedia.org/wiki/Purusha purusha]) and [[consciousness]].

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*14. Krishna explains the three modes ([~~http~~://en.wikipedia.org/wiki/Guna gunas]) of [[material]] nature.

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*14. Krishna explains the three modes ([https://en.wikipedia.org/wiki/Guna gunas]) of [[material]] nature.

*15. Krishna describes a [[symbolic]] tree (representing material [[existence]]), its roots in the [[heavens]] and its foliage on [[earth]]. Krishna explains that this tree should be felled with the "axe of detachment", after which one can go beyond to his supreme abode.

*16. Krishna tells of the [[human]] traits of the [[divine]] and the [[demon]]ic natures. He counsels that to attain the supreme destination one give up lust, anger and greed, discern between right and wrong [[action]] by [[evidence]] from scripture and thus act rightly.

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Several scholars and philosophers have tried to summarise the central teaching of the Bhagavad Gita.

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The Gita centers on the revelation of [~~http~~://en.wikipedia.org/wiki/Vaishna Vaishna] [[monotheism]], offering the alternative of [~~http~~://en.wikipedia.org/wiki/Just_war just war], even against relatives provided the aggression is in the "active and selfless defence of [~~http~~://en.wikipedia.org/wiki/Dharma dharma]", to the pacifist Hindu concept of [~~http~~://en.wikipedia.org/wiki/Ahimsa non-violence]. [71] Some commentators have attempted to resolve the apparent conflict between the proscription of [[violence]] and [~~http~~://en.wikipedia.org/wiki/Ahimsa ahimsa] by allegorical readings. [~~http~~://en.wikipedia.org/wiki/Gandhi Gandhi] for example took the position that the [[text]] isn't concerned with actual [[war]]fare so much as with the "battle that goes on within each [[individual]] [[heart]]". Such allegorical or metaphorical readings are derived from [~~http~~://en.wikipedia.org/wiki/Theosophical Theosophical] interpretations due to Subba Row, William Q. Judge and Annie Besant. Stephen Mitchell has attempted to refute such allegorical readings.[72]

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The Gita centers on the revelation of [https://en.wikipedia.org/wiki/Vaishna Vaishna] [[monotheism]], offering the alternative of [https://en.wikipedia.org/wiki/Just_war just war], even against relatives provided the aggression is in the "active and selfless defence of [https://en.wikipedia.org/wiki/Dharma dharma]", to the pacifist Hindu concept of [https://en.wikipedia.org/wiki/Ahimsa non-violence]. [71] Some commentators have attempted to resolve the apparent conflict between the proscription of [[violence]] and [https://en.wikipedia.org/wiki/Ahimsa ahimsa] by allegorical readings. [https://en.wikipedia.org/wiki/Gandhi Gandhi] for example took the position that the [[text]] isn't concerned with actual [[war]]fare so much as with the "battle that goes on within each [[individual]] [[heart]]". Such allegorical or metaphorical readings are derived from [https://en.wikipedia.org/wiki/Theosophical Theosophical] interpretations due to Subba Row, William Q. Judge and Annie Besant. Stephen Mitchell has attempted to refute such allegorical readings.[72]

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Scholar [~~http~~://en.wikipedia.org/wiki/Radhakrishnan Radhakrishnan] writes that the verse 11.55 is the "the [[essence]] of bhakti" and the "substance of the whole teaching of the Gita"[73]—

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Scholar [https://en.wikipedia.org/wiki/Radhakrishnan Radhakrishnan] writes that the verse 11.55 is the "the [[essence]] of bhakti" and the "substance of the whole teaching of the Gita"[73]—

“ He who does work for Me, he who looks upon Me as his goal, he who worships Me, free from attachment, who is free from enmity to all creatures, he goes to Me, O Pandava. ”

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Scholar [~~http~~://en.wikipedia.org/wiki/Steven_Rosen Steven Rosen] summarizes the Gita in four basic, concise verses: [74]

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Scholar [https://en.wikipedia.org/wiki/Steven_Rosen Steven Rosen] summarizes the Gita in four basic, concise verses: [74]

“

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”

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[~~http~~://en.wikipedia.org/wiki/Ramakrishna Ramakrishna] said that the essential message of the Gita can be obtained by repeating the word several times,[75] "'Gita, Gita, Gita', you begin, but then find yourself saying 'ta-Gi, ta-Gi, ta-Gi'. Tagi means one who has renounced everything for God."

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[https://en.wikipedia.org/wiki/Ramakrishna Ramakrishna] said that the essential message of the Gita can be obtained by repeating the word several times,[75] "'Gita, Gita, Gita', you begin, but then find yourself saying 'ta-Gi, ta-Gi, ta-Gi'. Tagi means one who has renounced everything for God."

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According to [~~http~~://en.wikipedia.org/wiki/Swami_Vivekananda Swami Vivekananda], "If one reads this one Shloka —क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप॥ — one gets all the merits of reading the entire Gita; for in this one Shloka lies imbedded the whole Message of the Gita."[76]—

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According to [https://en.wikipedia.org/wiki/Swami_Vivekananda Swami Vivekananda], "If one reads this one Shloka —क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप॥ — one gets all the merits of reading the entire Gita; for in this one Shloka lies imbedded the whole Message of the Gita."[76]—

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

Mahatma Gandhi writes, "The object of the Gita appears to me to be that of showing the most excellent way to attain [[self-realization]]" and Gandhi writes that this can be achieved by selfless [[action]]—"By desireless action; by renouncing fruits of action; by dedicating all activities to [[God]], i.e., by surrendering oneself to Him [[body]] and [[soul]]." Gandhi called Gita, The Gospel of Selfless Action.[77]

==Influence==

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In a [[heterogeneous]] [[text]], the Gita reconciles [[facet]]s and schools of [[Hindu philosophy]], including those of [~~http~~://en.wikipedia.org/wiki/Vedic_Brahmanism Brahmanical] (orthodox Vedic) origin and the parallel [[ascetic]] and [~~http~~://en.wikipedia.org/wiki/Raja_Yoga Yogic] [[traditions]]. It had always been a [[creative]] text for Hindu priests and Yogis. Although it is not strictly part of the '[[canon]]' of Vedic writings, almost all Hindu traditions draw upon the Gita as authoritative. For the Vedantic schools of Hindu [[philosophy]], it belongs to one of the three [[foundation]]al texts Prasthana Trayi (lit. "three points of departure"), the other two being the [[Upanishads]] and [~~http~~://en.wikipedia.org/wiki/Brahma_Sutra Brahma Sutras].

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In a [[heterogeneous]] [[text]], the Gita reconciles [[facet]]s and schools of [[Hindu philosophy]], including those of [https://en.wikipedia.org/wiki/Vedic_Brahmanism Brahmanical] (orthodox Vedic) origin and the parallel [[ascetic]] and [https://en.wikipedia.org/wiki/Raja_Yoga Yogic] [[traditions]]. It had always been a [[creative]] text for Hindu priests and Yogis. Although it is not strictly part of the '[[canon]]' of Vedic writings, almost all Hindu traditions draw upon the Gita as authoritative. For the Vedantic schools of Hindu [[philosophy]], it belongs to one of the three [[foundation]]al texts Prasthana Trayi (lit. "three points of departure"), the other two being the [[Upanishads]] and [https://en.wikipedia.org/wiki/Brahma_Sutra Brahma Sutras].

"[T]he [[authority]] and influence of the Bhagavad Gita is such that...It has been called "India's favourite [[Bible]]", and with its emphasis on selfless [[service]] it was a prime source of [[inspiration]] for Mahatma Gandhi." Chaitanya Mahaprabhu, the founder of Gaudiya Vaishnavism has also been inspired by the Gita.[citation needed]

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[~~http~~://en.wikipedia.org/wiki/J._Robert_Oppenheimer J. Robert Oppenheimer], American [[physicist]] and director of the [~~http~~://en.wikipedia.org/wiki/Manhattan_Project Manhattan Project], learned [[Sanskrit]] in 1933 and read the Bhagavad Gita in the original, citing it later as one of the most influential books to shape his [[philosophy]] of life. Upon witnessing the world's first nuclear test in 1945, he later claimed to have thought of the quotation "Now I am become Death, the destroyer of worlds", verse 32 from Chapter 11 of the Bhagavad Gita.[78][79]

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[https://en.wikipedia.org/wiki/J._Robert_Oppenheimer J. Robert Oppenheimer], American [[physicist]] and director of the [https://en.wikipedia.org/wiki/Manhattan_Project Manhattan Project], learned [[Sanskrit]] in 1933 and read the Bhagavad Gita in the original, citing it later as one of the most influential books to shape his [[philosophy]] of life. Upon witnessing the world's first nuclear test in 1945, he later claimed to have thought of the quotation "Now I am become Death, the destroyer of worlds", verse 32 from Chapter 11 of the Bhagavad Gita.[78][79]

==Commentaries==

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Traditionally the commentators belong to [[spiritual]] [[traditions]] or schools ([~~http~~://en.wikipedia.org/wiki/Sampradaya sampradaya]) and Guru lineages ([~~http~~://en.wikipedia.org/wiki/Parampara parampara]), which claim to preserve teaching stemming either directly from Krishna himself or from other sources, each claiming to be faithful to the original message. In the words of Hiriyanna, "[The Gita] is one of the hardest books to interpret, which accounts for the numerous commentaries on it - each differing from the rest in an essential point or the other."[81]

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Traditionally the commentators belong to [[spiritual]] [[traditions]] or schools ([https://en.wikipedia.org/wiki/Sampradaya sampradaya]) and Guru lineages ([https://en.wikipedia.org/wiki/Parampara parampara]), which claim to preserve teaching stemming either directly from Krishna himself or from other sources, each claiming to be faithful to the original message. In the words of Hiriyanna, "[The Gita] is one of the hardest books to interpret, which accounts for the numerous commentaries on it - each differing from the rest in an essential point or the other."[81]

Different [[translators]] and commentators have widely differing views on what multi-layered [[Sanskrit]] [[words]] and passages signify, and their presentation in [[English]] depending on the sampradaya they are affiliated to. Especially in Western [[philology]], [[interpretation]]s of particular passages often do not agree with [[traditional]] views.

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The oldest and most influential medieval commentary was that of the founder of the [~~http~~://en.wikipedia.org/wiki/Vedanta Vedanta] school[82] of extreme 'non-dualism", [~~http~~://en.wikipedia.org/wiki/Adi_Shankara Shankara] (788-820 A. D.),[83] also known as Shankaracharya (Sanskrit: Śaṅkarācārya).[84] Shankara's commentary was based on a recension of the Gita containing 700 verses, and that recension has been widely adopted by others.[85] There is not universal agreement that he was the actual author of the commentary on the Bhagavad Gita that is attributed to him.[86] A key commentary for the "modified non-dualist" school of Vedanta[87] was written by [~~http~~://en.wikipedia.org/wiki/Ramanujacharya Ramanujacharya] (Sanskrit: Rāmānujacharya), who lived in the eleventh century A.D.[84][88] Ramanujacharya's commentary chiefly seeks to show that the [[discipline]] of [[devotion]] to God (Bhakti yoga) is the way of [[salvation]].[89] The commentary by [~~http~~://en.wikipedia.org/wiki/Madhvacharya Madhva], whose dates are given either as (b. 1199 - d. 1276)[90] or as (b. 1238 - d. 1317),[70] also known as Madhvacharya (Sanskrit: Madhvācārya), exemplifies thinking of the "dualist" school.[84] Madhva's school of dualism asserts that there is, in a quotation provided by Winthrop Sargeant, "an eternal and complete distinction between the Supreme, the many souls, and matter and its divisions."[70] Madhva is also considered to be one of the great commentators reflecting the viewpoint of the Vedanta school.[91]

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The oldest and most influential medieval commentary was that of the founder of the [https://en.wikipedia.org/wiki/Vedanta Vedanta] school[82] of extreme 'non-dualism", [https://en.wikipedia.org/wiki/Adi_Shankara Shankara] (788-820 A. D.),[83] also known as Shankaracharya (Sanskrit: Śaṅkarācārya).[84] Shankara's commentary was based on a recension of the Gita containing 700 verses, and that recension has been widely adopted by others.[85] There is not universal agreement that he was the actual author of the commentary on the Bhagavad Gita that is attributed to him.[86] A key commentary for the "modified non-dualist" school of Vedanta[87] was written by [https://en.wikipedia.org/wiki/Ramanujacharya Ramanujacharya] (Sanskrit: Rāmānujacharya), who lived in the eleventh century A.D.[84][88] Ramanujacharya's commentary chiefly seeks to show that the [[discipline]] of [[devotion]] to God (Bhakti yoga) is the way of [[salvation]].[89] The commentary by [https://en.wikipedia.org/wiki/Madhvacharya Madhva], whose dates are given either as (b. 1199 - d. 1276)[90] or as (b. 1238 - d. 1317),[70] also known as Madhvacharya (Sanskrit: Madhvācārya), exemplifies thinking of the "dualist" school.[84] Madhva's school of dualism asserts that there is, in a quotation provided by Winthrop Sargeant, "an eternal and complete distinction between the Supreme, the many souls, and matter and its divisions."[70] Madhva is also considered to be one of the great commentators reflecting the viewpoint of the Vedanta school.[91]

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In the [~~http~~://en.wikipedia.org/wiki/Shaivism Shaiva] tradition,[92] the renowned philosopher Abhinavagupta (10-11th century CE) has written a commentary on a slightly variant recension called Gitartha-Samgraha.

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In the [https://en.wikipedia.org/wiki/Shaivism Shaiva] tradition,[92] the renowned philosopher Abhinavagupta (10-11th century CE) has written a commentary on a slightly variant recension called Gitartha-Samgraha.

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Other classical commentators include [~~http~~://en.wikipedia.org/wiki/Nimbarka Nimbarka] (1162 AD), Vallabha(1479 AD).,[93] while Dnyaneshwar (1275-1296 AD) translated and commented on the Gita in Marathi, in his book Dnyaneshwari.

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Other classical commentators include [https://en.wikipedia.org/wiki/Nimbarka Nimbarka] (1162 AD), Vallabha(1479 AD).,[93] while Dnyaneshwar (1275-1296 AD) translated and commented on the Gita in Marathi, in his book Dnyaneshwari.

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In modern times notable commentaries were written by [~~http~~://en.wikipedia.org/wiki/Bal_Gangadhar_Tilak Bal Gangadhar Tilak] and Mahatma Gandhi, who used the text to help inspire the [~~http~~://en.wikipedia.org/wiki/Indian_independence_movement Indian independence movement].[94][95] Tilak wrote his commentary while in jail during the period 1910-1911, while he was serving a six-year sentence imposed by the British colonial government in India for sedition.[96] While noting that the Gita teaches possible paths to liberation, his commentary places most emphasis on Karma yoga.[97] No book was more central to Gandhi's life and thought than the Bhagavadgita, which he referred to as his "spiritual dictionary".[98] During his stay in Yeravda jail in 1929,[99] Gandhi wrote a commentary on the Bhagavad Gita in [~~http~~://en.wikipedia.org/wiki/Gujarati_language Gujarati]. The Gujarati manuscript was translated into [[English]] by Mahadev Desai, who provided an additional introduction and commentary. It was published with a Foreword by Gandhi in 1946.[100][101] Mahatma Gandhi expressed his [[love]] for the Gita in these [[words]]:

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In modern times notable commentaries were written by [https://en.wikipedia.org/wiki/Bal_Gangadhar_Tilak Bal Gangadhar Tilak] and Mahatma Gandhi, who used the text to help inspire the [https://en.wikipedia.org/wiki/Indian_independence_movement Indian independence movement].[94][95] Tilak wrote his commentary while in jail during the period 1910-1911, while he was serving a six-year sentence imposed by the British colonial government in India for sedition.[96] While noting that the Gita teaches possible paths to liberation, his commentary places most emphasis on Karma yoga.[97] No book was more central to Gandhi's life and thought than the Bhagavadgita, which he referred to as his "spiritual dictionary".[98] During his stay in Yeravda jail in 1929,[99] Gandhi wrote a commentary on the Bhagavad Gita in [https://en.wikipedia.org/wiki/Gujarati_language Gujarati]. The Gujarati manuscript was translated into [[English]] by Mahadev Desai, who provided an additional introduction and commentary. It was published with a Foreword by Gandhi in 1946.[100][101] Mahatma Gandhi expressed his [[love]] for the Gita in these [[words]]:

<blockquote>I find a solace in the Bhagavadgītā that I miss even in the Sermon on the Mount. When disappointment stares me in the face and all alone I see not one ray of light, I go back to the Bhagavagītā. I find a verse here and a verse there and I immediately begin to smile in the midst of overwhelming tragedies - and my life has been full of external tragedies - and if they have left no visible, no indelible scar on me, I owe it all to the teaching of Bhagavadgītā.[102]</blockquote>

Other notable modern commentators include Sri Aurobindo, Sarvepalli Radhakrishnan, and Swami Vivekananda, who took a syncretistic approach to the text.[103][104]

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[~~http~~://en.wikipedia.org/wiki/Swami_Vivekananda Swami Vivekananda], the follower of Sri [~~http~~://en.wikipedia.org/wiki/Ramakrishna Ramakrishna], was known for his commentaries on the four Yogas - Bhakti, Jnana, Karma and Raja Yoga. He drew from his knowledge of the Gita to expound on these Yogas. [~~http~~://en.wikipedia.org/wiki/Swami_Sivananda Swami Sivananda] advises the aspiring Yogi to read verses from the Bhagavad Gita every day. [[Paramahamsa Yogananda]], writer of the famous [~~http~~://en.wikipedia.org/wiki/Autobiography_of_a_Yogi Autobiography of a Yogi], viewed the Bhagavad Gita as one of the world's most [[divine]] [[scriptures]]. A.C. [~~http~~://en.wikipedia.org/wiki/A.C._Bhaktivedanta_Swami_Prabhupada Bhaktivedanta Swami Prabhupada], the founder of the [~~http~~://en.wikipedia.org/wiki/International_Society_for_Krishna_Consciousness International Society for Krishna Consciousness], wrote Bhagavad-Gītā As It Is-a commentary on the Gita from the perspective of Gaudiya Vaishnavism. In 1965, the modern sage Maharishi Mahesh Yogi published his own commentary of the Gita and proclaimed his technique of Transcendental Meditation to be the practical procedure for experiencing the field of absolute Being described by Lord Krishna.[105]

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[https://en.wikipedia.org/wiki/Swami_Vivekananda Swami Vivekananda], the follower of Sri [https://en.wikipedia.org/wiki/Ramakrishna Ramakrishna], was known for his commentaries on the four Yogas - Bhakti, Jnana, Karma and Raja Yoga. He drew from his knowledge of the Gita to expound on these Yogas. [https://en.wikipedia.org/wiki/Swami_Sivananda Swami Sivananda] advises the aspiring Yogi to read verses from the Bhagavad Gita every day. [[Paramahamsa Yogananda]], writer of the famous [https://en.wikipedia.org/wiki/Autobiography_of_a_Yogi Autobiography of a Yogi], viewed the Bhagavad Gita as one of the world's most [[divine]] [[scriptures]]. A.C. [https://en.wikipedia.org/wiki/A.C._Bhaktivedanta_Swami_Prabhupada Bhaktivedanta Swami Prabhupada], the founder of the [https://en.wikipedia.org/wiki/International_Society_for_Krishna_Consciousness International Society for Krishna Consciousness], wrote Bhagavad-Gītā As It Is-a commentary on the Gita from the perspective of Gaudiya Vaishnavism. In 1965, the modern sage Maharishi Mahesh Yogi published his own commentary of the Gita and proclaimed his technique of Transcendental Meditation to be the practical procedure for experiencing the field of absolute Being described by Lord Krishna.[105]

==Notes==

# Pandit, Bansi. Explore Hinduism. p. 27.

# Hume, Robert Ernest (1959). The world's living religions. p. 29.

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

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# "Bhagavan". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://www.vedabase.net/b/bhagavan. Retrieved 2008-01-14.

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# "Bhagavan". Bhaktivedanta VedaBase Network (ISKCON). https://www.vedabase.net/b/bhagavan. Retrieved 2008-01-14.

# Introduction to the Bhagavad Gita

# Maharishi Mahesh Yogi; On The Bhagavad Gita; A New Translation and Commentary With Sanskrit Text Chapters 1 to 6, Preface p.9

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# The phrase marking the end of each chapter identifies the book as Gītopanishad. The book is identified as "the essence of the Upanishads" in the Gītā-māhātmya 6, quoted in the introduction to Bhaktivedanta Swami Prabhupada, A.C. (1983). Bhagavad-gītā As It Is. Los Angeles: The Bhaktivedanta Book Trust. ~~http~~://vedabase.net/bg. .

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# The phrase marking the end of each chapter identifies the book as Gītopanishad. The book is identified as "the essence of the Upanishads" in the Gītā-māhātmya 6, quoted in the introduction to Bhaktivedanta Swami Prabhupada, A.C. (1983). Bhagavad-gītā As It Is. Los Angeles: The Bhaktivedanta Book Trust. https://vedabase.net/bg. .

# Thomas B. Coburn, "Scripture" in India: Towards a Typology of the Word in Hindu Life, Journal of the American Academy of Religion, Vol. 52, No. 3 (Sep., 1984), pp. 435-459. JSTOR 1464202

# Tapasyananda, p. 1.

# Nikhilananda, Swami (1944). "Introduction". The Bhagavad Gita. Advaita Ashrama. p. xxiv.

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# Swarupananda, Swami (1909). "FOREWORD". Srimad-Bhagavad-Gita. ~~http~~://www.sacred-texts.com/hin/sbg/sbg03.htm.

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# Swarupananda, Swami (1909). "FOREWORD". Srimad-Bhagavad-Gita. https://www.sacred-texts.com/hin/sbg/sbg03.htm.

# Radhakrishnan, S. (2002). "Introductory Essay". The Bhagavad Gita. HarperCollins. pp. 14–15.

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# Vivekananda, Swami. "Lectures and Discourses ~ Thoughts on the Gita". The Complete works of Swami Vivekananda. 4. ~~http~~://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_4/Lectures_and_Discourses/Thoughts_on_the_Gita.

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# Vivekananda, Swami. "Lectures and Discourses ~ Thoughts on the Gita". The Complete works of Swami Vivekananda. 4. https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_4/Lectures_and_Discourses/Thoughts_on_the_Gita.

# The Bhandarkar Oriental Research Institute (BORI) electronic edition. Electronic text (C) Bhandarkar Oriental Research Institute, Pune, India, 1999.

# Gambhiranda (1997), p. xvii.

Line 138: Line 138:

# Zaehner, Robert Charles (1973). The Bhagavad-Gita. Oxford University Press. p. 7. "As with most major religious texts in India, no firm date can be assigned to the Gītā. It seems certain, however, that it was written later than the 'classical' Upanishads with the possible exception of the Maitrī which was post-Buddhistic. One would probably not be going far wrong if one dated it at some time between the fifth and the second centuries B. C."

# John Brockington, The Sanskrit Epics (Leiden, 1998)

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# C. Jinarajadasa (1915). "The Bhagavad Gita". Theosophical Publishing House, Adyar, Madras. India. ~~http~~://www.theosophical.ca/BhagavadGitaCJ.htm. Retrieved 2008-09-24. "…an analysis of the epic shows at once by differences of style and by linguistic and other peculiarities, that it was composed at different times and by different hands"

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# C. Jinarajadasa (1915). "The Bhagavad Gita". Theosophical Publishing House, Adyar, Madras. India. https://www.theosophical.ca/BhagavadGitaCJ.htm. Retrieved 2008-09-24. "…an analysis of the epic shows at once by differences of style and by linguistic and other peculiarities, that it was composed at different times and by different hands"

# For a brief review of the literature supporting this view see: Radhakrihnan, pp. 14-15.

# Bhagavad Gita Chapter 4, Text 1: vivasvan manave praha, manur ikshvakave 'bravit

# Mascaro, Juan; Simon Brodbeck. The Bhagavad Gita. p. xlviii. "Scholars differ as to the date of the Bhagavad Gita; but as the roots of this great poem are in Eternity the date of its revelation in time is of little spiritual importance."

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# Vivekananda, Swami. "Thoughts on the Gita". The Complete Works of Swami Vivekananda. Advaita Ashrama. ~~http~~://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_4/Lectures_and_Discourses/Thoughts_on_the_Gita. "One thing should be especially remembered here, that there is no connection between these historical researches and our real aim, which is the knowledge that leads to the acquirement of Dharma. Even if the historicity of the whole thing is proved to be absolutely false today, it will not in the least be any loss to us. Then what is the use of so much historical research, you may ask. It has its use, because we have to get at the truth; it will not do for us to remain bound by wrong ideas born of ignorance."

+

# Vivekananda, Swami. "Thoughts on the Gita". The Complete Works of Swami Vivekananda. Advaita Ashrama. https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_4/Lectures_and_Discourses/Thoughts_on_the_Gita. "One thing should be especially remembered here, that there is no connection between these historical researches and our real aim, which is the knowledge that leads to the acquirement of Dharma. Even if the historicity of the whole thing is proved to be absolutely false today, it will not in the least be any loss to us. Then what is the use of so much historical research, you may ask. It has its use, because we have to get at the truth; it will not do for us to remain bound by wrong ideas born of ignorance."

# Nikhilananda, Swami (1944). Introduction. p. xiii.

# Rama, Swami (1985). Perennial Psychology of the Bhagavad Gita. Himalayan Institute Press. p. 10.

Line 150: Line 150:

# Rama, Swami (1985). Perennial Psychology of the Bhagavad Gita. Himalayan Institute Press. p. 12.

# Nikhilananda, Swami (1944). Introduction. p. vii.

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# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Introduction". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://bhagavadgitaasitis.com/introduction/en1. Retrieved 2008-01-14. "The subject of the Bhagavad-gita entails the comprehension of five basic truths"

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# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Introduction". Bhaktivedanta VedaBase Network (ISKCON). https://bhagavadgitaasitis.com/introduction/en1. Retrieved 2008-01-14. "The subject of the Bhagavad-gita entails the comprehension of five basic truths"

# Ramanuja's translation BG 2.12 "...you have always existed. It is not that 'all of us', I and you, shall cease to be 'in the future', i.e., beyond the present time; we shall always exist. Even as no doubt can be entertained that I, the Supreme Self and Lord of all, am eternal, likewise, you (Arjuna and all others) who are embodied selves, also should be considered eternal."

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# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 12: Devotional Service". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://bhagavadgitaasitis.com/12/en1. Retrieved 2008-01-14.

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# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 12: Devotional Service". Bhaktivedanta VedaBase Network (ISKCON). https://bhagavadgitaasitis.com/12/en1. Retrieved 2008-01-14.

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# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 3: Karma Yoga". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://bhagavadgitaasitis.com/3/en1. Retrieved 2008-01-14.

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# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 3: Karma Yoga". Bhaktivedanta VedaBase Network (ISKCON). https://bhagavadgitaasitis.com/3/en1. Retrieved 2008-01-14.

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# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 6: Dhyana Yoga". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://bhagavadgitaasitis.com/6/en1. Retrieved 2008-01-14.

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# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 6: Dhyana Yoga". Bhaktivedanta VedaBase Network (ISKCON). https://bhagavadgitaasitis.com/6/en1. Retrieved 2008-01-14.

−

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 2:Summary (containing jnana)". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://bhagavadgitaasitis.com/2/en1. Retrieved 2008-01-14.

+

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 2:Summary (containing jnana)". Bhaktivedanta VedaBase Network (ISKCON). https://bhagavadgitaasitis.com/2/en1. Retrieved 2008-01-14.

−

# A. C. Bhaktivedanta Swami Prabhupada. "B-Gita 8.10 Bhagavad-gita As It Is, verse 8.10". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://vedabase.net/bg/8/10/ B-Gita 8.10. Retrieved 2008-01-14. "by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, will certainly attain to the Supreme"

+

# A. C. Bhaktivedanta Swami Prabhupada. "B-Gita 8.10 Bhagavad-gita As It Is, verse 8.10". Bhaktivedanta VedaBase Network (ISKCON). https://vedabase.net/bg/8/10/ B-Gita 8.10. Retrieved 2008-01-14. "by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, will certainly attain to the Supreme"

−

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 11:Universal Form". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://bhagavadgitaasitis.com/11/en1. Retrieved 2008-01-14.

+

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Chapter 11:Universal Form". Bhaktivedanta VedaBase Network (ISKCON). https://bhagavadgitaasitis.com/11/en1. Retrieved 2008-01-14.

−

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 4.8". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://bhagavadgitaasitis.com/4/8/en1. Retrieved 2008-01-14. "to reestablish the principles of religion, I Myself appear"

+

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 4.8". Bhaktivedanta VedaBase Network (ISKCON). https://bhagavadgitaasitis.com/4/8/en1. Retrieved 2008-01-14. "to reestablish the principles of religion, I Myself appear"

# "Arjuna represents the individual soul, and Sri Krishna the Supreme Soul dwelling in every heart. Arjuna's chariot is the body. The blind king Dhritarashtra is the mind under the spell of ignorance, and his hundred sons are man's numerous evil tendencies. The battle, a perennial one, is between the power of good and the power of evil. The warrior who listens to the advice of the Lord speaking from within will triumph in this battle and attain the Highest Good." Nikhilananda, Swami (1944). "Introduction". The Bhagavad Gita. p. 2.

# Gandhi, Mohandas K., The Bhagavad Gita According to Gandhi Berkeley Hills Books, Berkeley 2000

Line 165: Line 165:

#Aurobindo, Sri (1995). "The divine teacher". Essays on the Gita. Lotus Press. p. 15. ISBN 0914955187.

#Aurobindo, Sri (1995). "The human disciple". Essays on the Gita. Lotus Press. p. 17-18. ISBN 0914955187.

−

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 6.47". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://bhagavadgitaasitis.com/6/47/en1. Retrieved 2008-01-14. "And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me -- he is the most intimately united with Me in yoga and is the highest of all. That is My opinion."

+

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 6.47". Bhaktivedanta VedaBase Network (ISKCON). https://bhagavadgitaasitis.com/6/47/en1. Retrieved 2008-01-14. "And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me -- he is the most intimately united with Me in yoga and is the highest of all. That is My opinion."

# Gambhirananda (1998), p. 16.

# Gambhiranda (1997), p. xx.

# Radhakrishnan 1993, p. 119

# Radhakrishnan 1993, p. 120

−

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 5.11". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://vedabase.net/bg/5/11. Retrieved 2008-01-14.

+

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 5.11". Bhaktivedanta VedaBase Network (ISKCON). https://vedabase.net/bg/5/11. Retrieved 2008-01-14.

# Radhakrishnan 1993, pp. 125-126

# Cornille, Catherine, ed., 2006. Song Divine: Christian Commentaries on the Bhagavad Gita." Leuven: Peeters. p. 2.

# For quotation and summarizing bhakti as "a mode of worship which consists of unceasing and loving remembrance of God" see: Sampatkumaran, p. xxiii.

# Radhakrishan(1970), ninth edition, Blackie and son India Ltd., p.211, Verse 6.47

−

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 8.15". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://vedabase.net/bg/8/15. Retrieved 2008-01-14.

+

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 8.15". Bhaktivedanta VedaBase Network (ISKCON). https://vedabase.net/bg/8/15. Retrieved 2008-01-14.

−

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 12.6". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://vedabase.net/bg/12/6. Retrieved 2008-01-14.

+

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 12.6". Bhaktivedanta VedaBase Network (ISKCON). https://vedabase.net/bg/12/6. Retrieved 2008-01-14.

−

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 14.26". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://vedabase.net/bg/14/26. Retrieved 2008-01-14.

+

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 14.26". Bhaktivedanta VedaBase Network (ISKCON). https://vedabase.net/bg/14/26. Retrieved 2008-01-14.

−

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 18.65". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://vedabase.net/bg/18/65. Retrieved 2008-01-14.

+

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 18.65". Bhaktivedanta VedaBase Network (ISKCON). https://vedabase.net/bg/18/65. Retrieved 2008-01-14.

−

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 18.66". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://vedabase.net/bg/18/66. Retrieved 2008-01-14.

+

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 18.66". Bhaktivedanta VedaBase Network (ISKCON). https://vedabase.net/bg/18/66. Retrieved 2008-01-14.

−

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 13.31". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://vedabase.net/bg/13/31. Retrieved 2008-01-14.

+

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 13.31". Bhaktivedanta VedaBase Network (ISKCON). https://vedabase.net/bg/13/31. Retrieved 2008-01-14.

−

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 13.35". Bhaktivedanta VedaBase Network (ISKCON). ~~http~~://vedabase.net/bg/13/35. Retrieved 2008-01-14.

+

# A. C. Bhaktivedanta Swami Prabhupada. "Bhagavad-gita As It Is, Verse 13.35". Bhaktivedanta VedaBase Network (ISKCON). https://vedabase.net/bg/13/35. Retrieved 2008-01-14.

# For example, the first line of the Bhagavad Gita is dhṛtarāşţra uvāca, which occurs immediately after the last line of the preceding chapter in the full Sanskrit text of the Mahabharata: | 6.23.1 dhṛtarāşţra uvāca | 6.23.1a dharmakşetre kurukṣetre samavetā yuyutsavaḥ || Source: Electronic text (C) Bhandarkar Oriental Research Institute, Pune, India, 1999. Electronic edition downloaded from: [1].

# Chidbhavananda, p. 33.

Line 195: Line 195:

# Rosen, Steven; Graham M. Schweig. "The Bhagavad-Gita and the life of Lord Krishna". Essential Hinduism. p. 121.

# Isherwood, Christopher (1964). "The Story Begins". Ramakrishna and his Disciples. p. 9.

−

# Vivekananda, Swami. "Thoughts on the Gita". The Complete Works of Swami Vivekananda. 4. Advaita Ashrama. ~~http~~://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_4/Lectures_and_Discourses/Thoughts_on_the_Gita.

+

# Vivekananda, Swami. "Thoughts on the Gita". The Complete Works of Swami Vivekananda. 4. Advaita Ashrama. https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_4/Lectures_and_Discourses/Thoughts_on_the_Gita.

−

# Gandhi, M.K. (1933). "Introduction". The Gita According to Gandhi. ~~http~~://www.wikilivres.info/wiki/The_Gita_According_to_Gandhi/Introduction.

+

# Gandhi, M.K. (1933). "Introduction". The Gita According to Gandhi. https://www.wikilivres.info/wiki/The_Gita_According_to_Gandhi/Introduction.

# James A. Hijiya, "The Gita of Robert Oppenheimer" Proceedings of the American Philosophical Society, 144, no. 2 (June 2000). [2]

# See Robert_Oppenheimer#Trinity for other refs

−

# "Karma Capitalism". Business Week. The McGraw-Hill Companies Inc.. 2006-10-30. ~~http~~://www.businessweek.com/magazine/content/06_44/b4007091.htm. Retrieved 2008-01-12.

+

# "Karma Capitalism". Business Week. The McGraw-Hill Companies Inc.. 2006-10-30. https://www.businessweek.com/magazine/content/06_44/b4007091.htm. Retrieved 2008-01-12.

# Singh pp.54-55

# For Shankara's commentary falling within the Vedanta school of tradition, see: Flood (1996), p. 124.

Line 225: Line 225:

# For Sri Aurobindo as notable commentators, see: Gambhiranda (1997), p. xix.

# Maharishi Mahesh Yogi, On The Bhagavad Gita; A Translation and Commentary With Sanskrit Text Chapters 1 to 6, Chapter Two, Verse 42, p. 129 and pp. 470-472

−

# Clarke, John James (1997). Oriental enlightenment. Routledge. pp. 58-59. ~~http~~://books.google.com/books?id=qdoyw_6Y3cYC&pg=PA58.

+

# Clarke, John James (1997). Oriental enlightenment. Routledge. pp. 58-59. https://books.google.com/books?id=qdoyw_6Y3cYC&pg=PA58.

# Winternitz, Volume 1, p. 11.

# What had previously been known of Indian literature in Germany had been translated from the English. Winternitz, Volume 1, p. 15.

−

# Tommasini, Anthony (April 14, 2008). "Fanciful Visions on the Mahatma’s Road to Truth and Simplicity". The New York Times. ~~http~~://www.nytimes.com/2008/04/14/arts/music/14saty.html. Retrieved 2009-10-16.

+

# Tommasini, Anthony (April 14, 2008). "Fanciful Visions on the Mahatma’s Road to Truth and Simplicity". The New York Times. https://www.nytimes.com/2008/04/14/arts/music/14saty.html. Retrieved 2009-10-16.

−

# Tommasini, Anthony (November 7, 2008). "Warrior Prince From India Wrestles With Destiny". The New York Times. ~~http~~://www.nytimes.com/2008/11/07/arts/music/07arju.html. Retrieved 2009-10-16.

+

# Tommasini, Anthony (November 7, 2008). "Warrior Prince From India Wrestles With Destiny". The New York Times. https://www.nytimes.com/2008/11/07/arts/music/07arju.html. Retrieved 2009-10-16.

==References==

* Chidbhavananda, Swami (1997). The Bhagavad Gita. Sri Ramakrishna Tapovanam.

Line 252: Line 252:

==External links==

−

* [~~http~~://www.dmoz.org/Society/Religion_and_Spirituality/Hinduism/Religious_Texts/Bhagavad_Gita/ Bhagavad Gita]] at the Open Directory Project

+

* [https://www.dmoz.org/Society/Religion_and_Spirituality/Hinduism/Religious_Texts/Bhagavad_Gita/ Bhagavad Gita]] at the Open Directory Project

;Original text

−

* [~~http~~://www.sacred-texts.com/hin/mbs/mbs06023.htm Mahabharata 6.23]–[~~http~~://www.sacred-texts.com/hin/mbs/mbs06040.htm 6.40] (sacred-texts.com)

+

* [https://www.sacred-texts.com/hin/mbs/mbs06023.htm Mahabharata 6.23]–[https://www.sacred-texts.com/hin/mbs/mbs06040.htm 6.40] (sacred-texts.com)

−

* [~~http~~://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil/1_sanskr/2_epic/mbh/mbh_06_u.htm GRETIL etext of MBh 6] (text begins at 06,023)

+

* [https://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil/1_sanskr/2_epic/mbh/mbh_06_u.htm GRETIL etext of MBh 6] (text begins at 06,023)

;Translations and Commentaries

−

* [~~http~~://www.theosociety.org/pasadena/gita/bg-eg-hp.htm 1890 translation] by William Quan Judge

+

* [https://www.theosociety.org/pasadena/gita/bg-eg-hp.htm 1890 translation] by William Quan Judge

−

* [~~http~~://www.yogamovement.com/texts/gita.html 1900 translation] by [[~~Sir~~ Edwin Arnold]]

+

* [https://www.yogamovement.com/texts/gita.html 1900 translation] by [[Edwin Arnold]]

−

* [~~http~~://www.wikilivres.info/wiki/The_Gita_According_to_Gandhi The Gita According to Gandhi] by Mahadev Desai of [[Mahatma Gandhi]]'s 1929 [[Gujarati language|Gujurati]] translation and commentary

+

* [https://www.wikilivres.info/wiki/The_Gita_According_to_Gandhi The Gita According to Gandhi] by Mahadev Desai of [[Mahatma Gandhi]]'s 1929 [[Gujarati language|Gujurati]] translation and commentary

−

* [~~http~~://www.dlshq.org/download/bgita.htm 1942 translation] by Swami Sivananda

+

* [https://www.dlshq.org/download/bgita.htm 1942 translation] by Swami Sivananda

−

* [~~http~~://bhagavadgitaasitis.com/en 1971 translation] by A. C. Bhaktivedanta Swami Prabhupada entitled ''Bhagavad Gita As It Is'' with [[Sanskrit]] text and English commentary.

+

* [https://bhagavadgitaasitis.com/en 1971 translation] by A. C. Bhaktivedanta Swami Prabhupada entitled ''Bhagavad Gita As It Is'' with [[Sanskrit]] text and English commentary.

−

* [~~http~~://eawc.evansville.edu/anthology/gita.htm 1988 translation] by Ramananda Prasad

+

* [https://eawc.evansville.edu/anthology/gita.htm 1988 translation] by Ramananda Prasad

−

* [~~http~~://www.chinmayauk.org/Resources/Downloads.htm 1992 translation and commentary] by Swami Chinmayananda

+

* [https://www.chinmayauk.org/Resources/Downloads.htm 1992 translation and commentary] by Swami Chinmayananda

−

* [~~http~~://www.allfaith.com/Religions/Hinduism/gita.html 1993 translation] by Jagannatha Prakasa (John of AllFaith)

+

* [https://www.allfaith.com/Religions/Hinduism/gita.html 1993 translation] by Jagannatha Prakasa (John of AllFaith)

−

* [~~http~~://www.san.beck.org/Gita.html 2001 translation] by Sanderson Beck

+

* [https://www.san.beck.org/Gita.html 2001 translation] by Sanderson Beck

−

* [~~http~~://www.atmajyoti.org/gi_bhagavad_gita_intro.asp 2004 metered translation] by Swami Nirmalananda Giri

+

* [https://www.atmajyoti.org/gi_bhagavad_gita_intro.asp 2004 metered translation] by Swami Nirmalananda Giri

−

*[~~http~~://www.granthamandira.com/index.php?show=category&c_no=9 Six commentaries]: by Adi Sankara, Ramanuja, Sridhara Swami, Madhusudana Sarasvati, Visvanatha Chakravarti and Baladeva Vidyabhusana (all in [[sanskrit]])

+

*[https://www.granthamandira.com/index.php?show=category&c_no=9 Six commentaries]: by Adi Sankara, Ramanuja, Sridhara Swami, Madhusudana Sarasvati, Visvanatha Chakravarti and Baladeva Vidyabhusana (all in [[sanskrit]])

−

*[~~http~~://www.miraura.org/lit/sa/eog/eog-sel.html Essays on Gita] by [[Sri Aurobindo]]

+

*[https://www.miraura.org/lit/sa/eog/eog-sel.html Essays on Gita] by [[Sri Aurobindo]]

−

* [~~http~~://www.gitasupersite.iitk.ac.in Gita Supersite] Original text, with several accompanying translations or commentaries in Sanskrit, English, or Hindi

+

* [https://www.gitasupersite.iitk.ac.in Gita Supersite] Original text, with several accompanying translations or commentaries in Sanskrit, English, or Hindi

;Audio

−

* [~~http~~://www.vaisnava.cz/clanek_en.php3?no=24 Recitation] of verses in [[Sanskrit]] (MP3 format)

+

* [https://www.vaisnava.cz/clanek_en.php3?no=24 Recitation] of verses in [[Sanskrit]] (MP3 format)

−

* [~~http~~://www.krishna.com/node/915 Bhagavad Gita (As It Is) Complete] produced by The International Society for Krishna Consciousness

+

* [https://www.krishna.com/node/915 Bhagavad Gita (As It Is) Complete] produced by The International Society for Krishna Consciousness

−

* [~~http~~://www.gitamrta.org/bg.htm Bhagavad Gita in 6 Languages]

+

* [https://www.gitamrta.org/bg.htm Bhagavad Gita in 6 Languages]

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