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14-September-2008 12:50:23 - Bhagavad Gita Gita redirects here. For other uses, see Gita disambiguation. Krishna, Arjuna at Kurukshetra, 18-19 th century painting. Krishna, Arjuna at Kurukshetra, 18-19 th century painting. The Bhagavad Gita Sanskrit à¤à¤—वदà¥?गीता, Bhagavad GÄ«tÄ?, Song of God is a Sanskrit text from the chapter Bhishma Parva of the Mahabharata epic, comprising 700 verses.1 Krishna, as the speaker of the Bhagavad Gita, is referred to within as Bhagavan2 the divine one. 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; hence the title, which translates to the Song of the Divine One. The Bhagavad Gita is revered as sacred by Hindu traditions,3 and especially so by Vaishnavas followers of Vishnu-Krishna. It is commonly referred to as The Gita. The content of the text is a conversation between Krishna and Arjuna taking place on the battlefield of Kurukshetra just prior to 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 Yogic4 and Vedantic philosophies, with examples and analogies. This has led to the Gita often being described as a concise guide to Hindu philosophy and also as a practical, self-contained guide to life. During the discourse, Krishna reveals his identity as the Supreme Being Himself Svayam bhagavan, blessing Arjuna with an awe-inspiring glimpse of His divine universal form. The Bhagavad Gita is also called Gitopanishad as well as Yogopanishad, implying its status as an Upanishad, or a Vedantic scripture.5 Since the Gita is drawn from the Mahabharata, it is included in Smriti texts. However, being one of Upanishads, it has a status of Å›ruti, or revealed knowledge.67 Ramakrishna said that the essential message of the Gita can be obtained by repeating the word several times8- 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. Contents 1 Dates 2 Background 2.1 Overview of chapters 3 Scripture of Yoga 3.1 Major themes of yoga 3.1.1 Karma Yoga 3.1.2 Bhakti Yoga 3.1.3 Jnana Yoga 3.2 Eighteen Yogas 3.2.1 Dhyana Yoga 4 Influence 5 Commentaries 6 Translations 7 See also 8 Notes 9 References 10 External links 10.1 Translations 10.1.1 Entire work 10.1.2 Selections 10.2 Commentaries 10.3 Audio Dates Bhagavad Gita, a 19th century manuscript. Bhagavad Gita, a 19th century manuscript. For historicity of the Mahabharata war, see: Mahabharata The date of composition of the text of the Bhagavad Gita is not known with certainty, but is widely accepted as between 500 BCE and 100 BCE: during Mahabharata times. Scholars give a broad range of possible dates, as in this analysis by Robert Charles Zaehner: As with almost every major religious text in India no firm date can be assigned to the GÄ«tÄ?. It seems certain, however, that it was written later than the 'classical' Upanishads with the possible exception of the MaitrÄ« and that it is 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.9 Based on the differences in the poetic styles and supposed external influences such as Patanjali's Yoga Sutra, some scholars have suggested that the Bhagavad Gita was added to the Mahabharata at a later date.1011 Eknath Easwaran supports the theory of late interpolation and believes that the first chapter, which gives a brief summary of the characters and setting, was intended to serve as a bridge between the epic material and chapters two through eighteen of the Gita which focus on philosophical material.12 The interpolation theory is supported by Robert N. Minor, who writes that: The Bhagavadgita was written about 150 B.C. by a devotee of another Indian deity, Krishna, whose popularity would spread throughout India. It was meant to be included in the Mahabharata by a Krishna bhakta, in order to show that devotion to Krishna was the key to an understanding of the Vedic religion.13 Based on a number of sources its believed that the Bhagavad Gita rose from being a central scripture of Bhagavata tradition or religion which was known by different names later on, focused on the Krishna-VÄ?sudeva as the deity. Brahmanism had claimed this deity over and transformed it into an manifestation of Vishnu. However, at its earliest stage, this scripture was a text book of a particular sect, and it is believed that the original form of the Bhagavad Gita is lost.14 A traditional religious dating for the events of the Mahabharata War according to the chronology established in Gupta times by Aryabhata on grounds of archaeoastronomical calculations places the Mahabharata including the Bhagavad Gita in the late 4th millennium BC 3138 BC or 3102 BC15. A belief in the relative accuracy of this date in reference to the Gita is held by some religious groups.16 Within the text of the Bhagavad Gita itself Krishna claims that the knowledge of yoga contained in the Gita was first instructed to mankind at the very beginning of their existence.17 It is not uncommon for religious traditions within Hinduism to believe the teachings of the Gita to be much older than the dates ascribed to it by modern scholars.18 Background Statue representing the discourse of Krishna and Arjuna, located in Tirumala Statue representing the discourse of Krishna and Arjuna, located in Tirumala 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 advice. In summary the main philosophical subject matter of the Bhagavad-gita is the explanation of five basic concepts or truths:19 Ishvara The Supreme Controller Jiva Living beings/the soul Prakrti Matter Karma Action Kala Time Krishna counsels Arjuna on the greater idea of dharma or universal harmony and duty. He begins with the tenet that the soul is eternal and immortal.20 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 reticence 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 devotional service,21 action,22 mation23 and knowledge.24 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 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.25 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 action without consideration for the results thereof. Such a life would naturally lead towards stability, happiness and ultimately, enlightenment. To demonstrate his divine nature, Krishna grants Arjuna the boon of cosmic vision albeit temporary and allows the prince to see his 'Universal Form' this occurs in the eleventh chapter.26 He reveals that he is fundamentally both the ultimate essence of Being in the universe and also its material body, called the Vishvarupa 'Universal Form'. In the Bhagavad-Gita Krishna refers to the war about to take place as 'Dharma Yuddha', meaning a righteous war for the purpose of justice. In Chapter 4, Krishna states that he incarnates in each age yuga to establish righteousness in the world.27 Mahatma Gandhi, throughout his life and his own commentary on the Gita,28 interpreted the battle as an allegory in which the battlefield is the soul and Arjuna, man's higher impulses struggling against evil.29 Overview of chapters The Gita consists of eighteen chapters in total: Arjuna requests Krishna to move his chariot between the two armies. When Arjuna sees his relatives on the opposing army side of the Kurus, he loses courage and decides not to fight. After asking Krishna for help, Arjuna is instructed that only the body may be killed, while the eternal self is immortal. Krishna appeals to Arjuna that as a warrior he has a duty to uphold the path of dharma through warfare. 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. 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. 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 Karma Yoga is superior. Krishna describes the correct posture for mation and the process of how to achieve samadhi. Krishna teaches the path of knowledge Jnana Yoga. Krishna defines the terms brahman, adhyatma, karma, adhibhuta and adhidaiva and explains how one can remember him at the time of death and attain His supreme abode. Krishna explains panentheism, all beings are in Me as a way of remembering Him in all circumstances. 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. On Arjuna's request, Krishna displays His universal form ViÅ›varÅ«pa, an epiphany of a being facing every way and emitting the radiance of a thousand suns, containing all other beings and material in existence. Krishna describes the process of devotional service Bhakti Yoga. Krishna describes nature prakrti, the enjoyer purusha and consciousness. Krishna explains the three modes gunas of material nature. 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. Krishna tells of the human traits of the divine and the demonic 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. Krishna tells of three divisions of faith and the thoughts, deeds and even eating habits corresponding to the three gunas. In conclusion, Krishna asks Arjuna to abandon all forms of dharma and simply surrender unto Him. He describes this as the ultimate perfection of life. Scripture of Yoga Part of a series on Hindu scriptures Aum Vedas Rigveda · Yajurveda · Samaveda · Atharvaveda Divisions Samhita · Brahmana · Aranyaka · Upanishad Upanishad Aitareya · Brihadaranyaka · Isha · Taittiriya · Chandogya · Kena · Mundaka · Mandukya · Katha · Prashna · Shvetashvatara Vedanga Shiksha · Chandas · Vyakarana · Nirukta · Jyotisha · Kalpa Mahakavya epics Mahabharata · Ramayana Other scriptures Smriti · Åšruti · Bhagavad Gita · Purana · Agama · Darshana · Pancharatra · Tantra · Akilathirattu · SÅ«tra · Stotra · Dharmashastra · Divya Prabandha · Tevaram · Ramacharitamanas · Shikshapatri · Vachanamrut · Ananda Sutram This box: view talk The Gita addresses the discord between the senses and the intuition of cosmic order. It speaks of the Yoga of equanimity, a detached outlook. The term Yoga covers a wide range of meanings, but in the context of the Bhagavad Gita, describes a unified outlook, serenity of mind, skill in action and the ability to stay attuned to the glory of the Self Atman and the Supreme Being Bhagavan. According to Krishna, the root of all suffering and discord is the agitation of the mind caused by selfish desire. The only way to douse the flame of desire is by simultaneously stilling the mind through self-discipline and engaging oneself in a higher form of activity. However, abstinence from action is regarded as being just as detrimental as extreme indulgence. According to the Bhagavad Gita, the goal of life is to free the mind and intellect from their complexities and to focus them on the glory of the Self by dedicating one's actions to the divine. This goal can be achieved through the Yogas of mation, action, devotion and knowledge. In the sixth chapter, Krishna describes the best Yogi as one who constantly mates upon him30 - which is understood to mean thinking of either Krishna personally, or the supreme Brahman - with different schools of Hindu thought giving varying points of view. Krishna summarizes the Yogas through eighteen chapters. Three yogas in particular have been emphasized by commenters: Bhakti Yoga or Devotion, Karma Yoga or Selfless Action Jnana Yoga or Self Transcending Knowledge While each path differs, their fundamental goal is the same - to realize Brahman the Divine Essence as being the ultimate truth upon which our material universe rests, that the body is temporal, and that the Supreme Soul Paramatman is infinite. Yoga's aim moksha is to escape from the cycle of reincarnation through realization of the ultimate reality. There are three stages to self-realization enunciated from the Bhagavad Gita: 1. Brahman - The impersonal universal energy 2. Paramatma - The Supreme Soul sitting in the heart of every living entity. 3. Bhagavan - God as a personality, with a transcendental form. Major themes of yoga The influential commentator Madhusudana Sarasvati b. circa 1490 divided the Gita's eighteen chapters into three sections, each of six chapters. According to his method of division the first six chapters deal with Karma Yoga, which is the means to the final goal, and the last six deal with the goal itself, which he says is Knowledge Jnana. The middle six deal with bhakti.31 Swami Gambhiranda characterizes Madhusudana Sarasvati's system as a successive approach in which Karma yoga leads to Bhakti yoga, which in turn leads to Jnana yoga.32 This system has been adopted by later commentators and rejected by others. Karma Yoga Main article: Karma Yoga Karma Yoga is essentially Acting, or doing one's duties in life as per his/her dharma, or duty, without concern of results - a sort of constant sacrifice of action to the Supreme. It is action done without thought of gain. In a more modern interpretation, it can be viewed as duty bound deeds done without letting the nature of the result affecting one's actions. It is said that the results can be of three types - as aimed for, opposite of what is aimed for, or a mixture of these. If one can perform his duties as prescribed in the Vedas without anticipation of the result of his actions, he is bound to succeed. It includes, but is not limited to, dedication of one's chosen profession and its perfection to God. It is also visible in community and social service, since they are inherently done without thought of personal gain. Krishna advocates 'Nishkam Karma Yoga' the Yoga of Selfless Action as the ideal path to realize the Truth. Allocated work done without expectations, motives, or thinking about its outcomes tends to purify one's mind and gradually makes an individual fit to see the value of reason and the benefits of renouncing the work itself. These concepts are vividly described in the following verses: To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither let there be in thee any attachment to inaction33 Fixed in yoga, do thy work, O Winner of wealth Arjuna, abandoning attachment, with an even mind in success and failure, for evenness of mind is called yoga34 With the body, with the mind, with the intellect, even merely with the senses, the Yogis perform action toward self-purification, having abandoned attachment. He who is disciplined in Yoga, having abandoned the fruit of action, attains steady peace...35 In order to achieve true liberation, it is important to control all mental desires and tendencies to enjoy sense pleasures. The following verses illustrate this:36 When a man dwells in his mind on the object of sense, attachment to them is produced. From attachment springs desire and from desire comes anger. From anger arises bewilderment, from bewilderment loss of memory; and from loss of memory, the destruction of intelligence and from the destruction of intelligence he perishes Bhakti Yoga Main article: Bhakti Yoga According to Catherine Cornille, Associate Professor of Theology at Boston College, The text of the Gita offers a survey of the different possible disciplines for attaining liberation through knowledge jnana, ritual action karma and loving devotion to God bhakti, focusing on the latter as both the easiest and the highest path to salvation.37 In the introduction to Chapter Seven of the Gita, bhakti is summed up as a mode of worship which consists of unceasing and loving remembrance of God. As M. R. Sampatkumaran explains in his overview of Ramanuja's commentary on the Gita, The point is that mere knowledge of the scriptures cannot lead to final release. Devotion, mation and worship are essential.38 As Krishna says in the Bhagavad Gita: And of all yogins, he who full of faith worships Me, with his inner self abiding in Me, him, I hold to be the most attuned to me in Yoga.39 After attaining Me, the great souls do not incur rebirth in this miserable transitory world, because they have attained the highest perfection.40 ... those who, renouncing all actions in Me, and regarding Me as the Supreme, worship Me... For those whose thoughts have entered into Me, I am soon the deliverer from the ocean of death and transmigration, Arjuna. Keep your mind on Me alone, your intellect on Me. Thus you shall dwell in Me hereafter.41 And he who serves Me with the yoga of unswerving devotion, transcending these qualities binary opposites, like good and evil, pain and pleasure is ready for liberation in Brahman.42 Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and you shall certainly reach Me. I promise you because you are My very dear friend.43 Setting aside all meritorious deeds Dharma, just surrender completely to My will with firm faith and loving contemplation. I shall liberate you from all sins. Do not fear.44 Jnana Yoga Main article: Jnana Yoga Jnana Yoga is a process of learning to discriminate between what is real and what is not, what is eternal and what is not. Through a steady advancement in realization of the distinction between Real and the Unreal, the Eternal and the Temporal, one develops into a Jnana Yogi. This is essentially a path of knowledge and discrimination in regards to the difference between the immortal soul atman and the body. In the second chapter, Krishna's counsel begins with a succinct exposition of Jnana Yoga. Krishna argues that there is no reason to lament for those who are about to be killed in battle, because never was there a time when they were not, nor will there be a time when they will cease to be. Krishna explains that the self atman of all these warriors is indestructible. Fire cannot burn it, water cannot wet it, and wind cannot dry it. It is this Self that passes from body to another body like a person taking worn out clothing and putting on new ones. Krishna's counsel is intended to alleviate the anxiety that Arjuna feels seeing a battle between two great armies about to commence. However, Arjuna is not an intellectual. He is a warrior, a man of action, for whom the path of action, Karma Yoga, is more appropriate. When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception.45 Those who see with eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal.46 Eighteen Yogas In Sanskrit ions of the Gita, the Sanskrit text includes a traditional chapter title naming each chapter as a particular form of yoga. These chapter titles do not appear in the Sanskrit text of the Mahabharata.47 Since there are eighteen chapters, there are therefore eighteen yogas mentioned, as explained in this quotation from Swami Chidbhavananda: All the eighteen chapters in the Gita are designated, each as a type of yoga. The function of the yoga is to train the body and the mind.... The first chapter in the Gita is designated as system of yoga. It is called Arjuna Vishada Yogam - Yoga of Arjuna's Dejection.48 In Sanskrit ions, these eighteen chapter titles all use the word yoga, but in English translations the word yoga may not appear. For example, the Sanskrit title of Chapter 1 as given in Swami Sivananda's bilingual ion is arjunaviá¹£Ä?dayogaḥ which he translates as The Yoga of the Despondency of Arjuna.49 Swami Tapasyananda's bilingual ion gives the same Sanskrit title, but translates it as Arjuna's Spiritual Conversion Through Sorrow.50 The English-only translation by Radhakrishnan gives no Sanskrit, but the chapter title is translated as The Hesitation and Despondency of Arjuna.51 Other English translations, such as that by Zaehner, omit these chapter titles entirely.52 Swami Sivananda's commentary says that the eighteen chapters have a progressive order to their teachings, by which Krishna pushed Arjuna up the ladder of Yoga from one rung to another.53 As Winthrop Sargeant explains, In the model presented by the Bhagavad GÄ«tÄ?, every aspect of life is in fact a way of salvation.54 Dhyana Yoga Main article: Dhyana in Hinduism Dhyana Yoga is the stilling of the mind and body through mating techniques, geared at realizing one's true nature. A very similar if not identical practice was later described by Patanjali in his Yoga Sutras. To practice yoga, one should go to a secluded place and should lay kusa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogi should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses and activities and fixing the mind on one point. One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should mate upon Me within the heart and make Me the ultimate goal of life. Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God or the abode of Krishna by cessation of material existence.55 Note: Alternative versions of the above verse state that the top of the nose between the eyebrows should be mated upon, rather than the tip.56 Influence ''The Blessed Lord said: Time I am, destroyer of the worlds, and I have come to engage all people. With the exception of you, all the soldiers here on both sides will be slain.'' 11:32 ''The Blessed Lord said: Time I am, destroyer of the worlds, and I have come to engage all people. With the exception of you, all the soldiers here on both sides will be slain.'' 11:32 In a heterogeneous text, the Gita reconciles facets and schools of Hindu philosophy, including those of Brahmanical orthodox Vedic origin and the parallel ascetic and Yogic traditions. It comprises Upanishadic, Sankhya and Yogic philosophies. It had always been a creative text for Hindu priests and Yogis. Although it is not strictly part of the 'canon' of Vedic writings, almost all Hindu traditions draw upon the Gita as authoritative. For the Vedantic schools of Hindu philosophy, it belongs to one of the three foundational texts Prasthana Trayi lit. three points of departure, the other two being the Upanishads and Brahma Sutras. The 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.57 Among the great sages and philosophers who have drawn inspiration from the Bhagavad Gita is Chaitanya Mahaprabhu, who initiated the public singing of the Hare Krishna mantra. Robert Oppenheimer, American physicist and director of the Manhattan Project, learned Sanskrit in 1933 and read the Bhagavad Gita in the original, citing it later as one of the most influential books to shape his philosophy of life. Upon witnessing the world's first nuclear test in 1945, he quoted Now I am become Death, the destroyer of worlds based on verse 32 from Chapter 11 of the Bhagavad Gita.5859 A 2006 report suggests that the Gita is replacing the influence of the The Art of War ascendant in the 1980s and '90s in the Western business community.60 The Bhagavad Gita has frequently been cited as part of the complex web of mythic and literary influences on Cormac McCarthy's novel Blood Meridian. In his introduction to the Penguin Classics ion of The Bhagavad Gita, Simon Brodbeck writes that the novel has resonances with the The Bhagavad Gita on many levels. It is set in a time of violence, uncertainty and rapid change, against which is expounded a philosophy of detachment in action.citation needed Commentaries Traditionally the commentators belong to spiritual traditions or schools sampradaya and Guru lineages parampara, which claim to preserve teaching stemming either directly from Krishna himself or from other sources, each claiming to be faithful to the original message. In the words of 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.61 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, interpretations of particular passages often do not agree with traditional views. The oldest and most influential medieval commentary was that of the founder of the Vedanta school62 of extreme 'non-dualism, Shankara 788-820 A. D.,63 also known as Shankaracharya Sanskrit: Åšaá¹…karÄ?cÄ?rya.64 Shankara's commentary was based on a recension of the Gita containing 700 verses, and that recension has been widely adopted by others.65 There is not universal agreement that he was the actual author of the commentary on the Bhagavad Gita that is attributed to him.66 A key commentary for the modified non-dualist school of Vedanta67 was written by Ramanujacharya Sanskrit: RÄ?mÄ?nujacharya, who lived in the eleventh century A.D.6869 Ramanujacharya's commentary chiefly seeks to show that the discipline of devotion to God Bhakti yoga is the way of salvation.70 The commentary by Madhva, whose dates are given either as b. 1199 - d. 127671 or as b. 1238 - d. 1317,72 also known as Madhvacharya Sanskrit: MadhvÄ?cÄ?rya, exemplifies thinking of the dualist school.73 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.74 Madhva is also considered to be one of the great commentators reflecting the viewpoint of the Vedanta school.75 In the Shaiva tradition,76 the renowned philosopher Abhinavagupta 10-11th century CE has written a commentary on a slightly variant recension called Gitartha-Samgraha. Other classical commentators include Nimbarka 1162 AD, Vallabha1479 AD.,77 while Dnyaneshwar 1275-1296 AD translated and commented on the Gita in Marathi, in his book Dnyaneshwari. In modern times notable commentaries were written by Bal Gangadhar Tilak and Mahatma Gandhi, who used the text to help inspire the Indian independence movement.7879 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 sion.80 While noting that the Gita teaches possible paths to liberation, his commentary places most emphasis on Karma yoga.81 No book was more central to Gandhi's life and thought than the Bhagavadgita, which he referred to as his spiritual dictionary.82 During his stay in Yeravda jail in 1929,83 Gandhi wrote a commentary on the Bhagavad Gita in Gujarati. The Gujarati manuscript was translated into English by Mahadev Desai, who provided an additional introduction and commentary. It was published with a Foreword by Gandhi in 1946.8485 Mahatma Gandhi expressed his love for the Gita in these words: I find a solace in the BhagavagÄ«tÄ? 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 BhagavagÄ«tÄ?. 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 BhagavagÄ«tÄ?.86 Three translations: Bhagavad Gita As It Is, a Gujarati translation by Gita Press, and another English one published by Barnes Noble. Three translations: Bhagavad Gita As It Is, a Gujarati translation by Gita Press, and another English one published by Barnes Noble. Other notable modern commentators include Sri Aurobindo, Sarvepalli Radhakrishnan, and Swami Vivekananda, who took a syncretistic approach to the text.8788 Swami Vivekananda, the follower of Sri 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. Swami Sivananda advises the aspiring Yogi to read verses from the Bhagavad Gita every day. Paramahamsa Yogananda, writer of the famous Autobiography of a Yogi, viewed the Bhagavad Gita as one of the world's most divine scriptures. A.C. Bhaktivedanta Swami Prabhupada, the founder of the International Society for Krishna Consciousness, wrote a commentary on the Gita from the perspective of Gaudiya Vaishnavism. Translations Numerous readings and adaptations of the Bhagavad Gita have been published in many languages. In 1785 Charles Wilkins published an English translation of the Bhagavad Gita, which was the first time a Sanskrit book had been translated directly into a European language.89 In 1808 passages from the Gita were part of the first direct translation of Sanskrit into German, appearing in a book through which Friedrich Schlegel became known as the founder of Indian philology in Germany.90 The Gita has been translated into many other languages. Gita Press, of Gorakhpur, India, publishes the Gita in English and many Indian languages.91 The Bhaktivedanta Book Trust publishes the Gita in more than 54 languages.92 See also Wikiquote has a collection of quotations related to: Bhagavad Gita Mahabharata Uddhava Gita Ashtavakra Gita The Ganesha Gita Notes ^ Due to differences in recensions the verses of the Gita may be numbered in the full text of the Mahabharata as chapters 6.25 - 42. see: Sastras studies or as chapters 6.23-40 The Bhandarkar Oriental Research Institute BORI electronic ion. Electronic text C Bhandarkar Oriental Research Institute, Pune, India, 1999. According to the recension of the Gita commented on by Shankaracharya, the number of verses is 700, but there is evidence to show that old manuscripts had 745 verses.Gambhiranda 1997, p. xvii. ^ Bhagavan. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ Ellie. Philosophy in Ancient India. Retrieved on 2008-01-14. The Bhagavad Gita is revered as a sacred text of Hindu philosophy ^ Introduction to the Bhagavad Gita ^ The tag found at the end of each chapter in certain ions identifies the book as GÄ«topanishad. The book is identified as the essence of the Upanishads in the GÄ«tÄ?-mÄ?hÄ?tmya 6, quoted in the introduction to Bhaktivedanta Swami Prabhupada, A.C. 1983. Bhagavad-gÄ«tÄ? As It Is. Los Angeles: The Bhaktivedanta Book Trust. . ^ 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 ^ Tapasyananda, p. 1. ^ Isherwood, Christopher 1964. The Story Begins, Ramakrishna and his Disciples, p.9. ^ Robert Charles Zaehner, The Bhagavad-Gita, 1973, Oxford University Press, p.7 ^ See The Bhagavad Gita by C. Jinarajadasa, From the Proceedings of the Federation of European Sections of the Theosophical Society, Amsterdam 1904. ^ For a brief review of the literature supporting this view see: Radhakrihnan, pp. 14-15. ^ Easwaran, volume 1, p. 14. ^ Robert Neil Minor, Modern Indian Interpreters of the Bhagavadgita, Suny, Religious Studies, 1986, p.3 ^ Encyclopedia of Religion and ethics. by James Hastings, p. 535-536, Volume 4 of 24, 2003. ISBN 0766136736 ^ Keay, p. 3. ^ Bhagavad-gita As It Is by A. C. Bhaktivedanta Swami Prabhupada. see xiii, Setting the Scene ISBN 0-89213-268-X, 1986 ion, Bhaktivedanta Book Trust ^ Bhagavad Gita Chapter 4, Text 1: vivasvan manave praha, manur ikshvakave 'bravit ^ Hindu Scriptures - one example ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Introduction. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 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. ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Chapter 12: Devotional Service. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Chapter 3: Karma Yoga. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Chapter 6: Dhyana Yoga. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Chapter 2:Summary containing jnana. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ A. C. Bhaktivedanta Swami Prabhupada. B-Gita 8.10 Bhaktivedanta VedaBase: Bhagavad-gita As It Is, verse 8.10. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 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. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Chapter 11:Universal Form. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Verse 4.8. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14.to reestablish the principles of religion, I Myself appear ^ Gandhi, Mohandas K., The Bhagavad Gita According to Gandhi Berkeley Hills Books, Berkeley 2000 ^ Fischer, Louis: Gandhi: His Life and Message to the World Mentor, New York 1954, pp. 15-16 ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Verse 6.47. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 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. ^ verse 47, Chapter 2-Samkhya theory and Yoga practise, The Bhagavadgita - Radhakrishnan ^ verse 48, Chapter 2-Samkhya theory and Yoga practise, The Bhagavadgita - Radhakrishnan ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Verse 5.11. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ Verses 62,63, chapter 2- Samkhya theory and Yoga practise', The Bhagavadgita - Radhakrishnan' ^ 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. ^ Radhakrishan1970, ninth ion, Blackie and son India Ltd., p.211, Verse 6.47 ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Verse 8.15. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Verse 12.6. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Verse 14.26. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Verse 18.65. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Verse 18.66. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Verse 13.31. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Verse 13.35. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ For example, the first line of the Bhagavad Gita is dhá¹›tarÄ?ÅŸÅ£ra uvÄ?ca, which occurs immediately after the last line of the preceding chapter in the full Sanskrit text of the Mahabharata: | 6.23.1 dhá¹›tarÄ?ÅŸÅ£ra uvÄ?ca | 6.23.1a dharmakÅŸetre kuruká¹£etre samavetÄ? yuyutsavaḥ || Source: Electronic text C Bhandarkar Oriental Research Institute, Pune, India, 1999. Electronic ion downloaded from: 1. ^ Chidbhavananda, p. 33. ^ Sivananda, p. 3. ^ Tapasyananda, p. 13 ^ Radhakrishnan, p. 79. ^ Zaehner, passim. ^ Sivananda, p. xvii. ^ Sargeant, p. xix. ^ A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta VedaBase: Bhagavad-gita As It Is, Chapter 6: Dhyana-yoga. Bhaktivedanta VedaBase Network ISKCON. Retrieved on 2008-01-14. ^ Autobiography of a Yogi, by Paramhansa Yogananda - Crystal Clarity: Resources to Relax, Uplift and Inspire ^ Sacred Books of the East By F. Max Müller p.11 Published 1980 Not first ion Motilal Banarsidass Publ. ISBN 8120810961 2 ^ James A. Hijiya, The Gita of Robert Oppenheimer Proceedings of the American Philosophical Society, 144, no. 2 June 2000. 3 ^ See Robert_Oppenheimer#Trinity for other refs ^ Karma Capitalism. Business Week. The McGraw-Hill Companies Inc. 2006-10-30. Retrieved on 2008-01-12. ^ Singh pp.54-55 ^ For Shankara's commentary falling within the Vedanta school of tradition, see: Flood 1996, p. 124. ^ Dating for Shankara as 788-820 AD is from: Sargeant, p. xix. ^ Zaehner, p. 3. ^ Gambhirananda 1997, p. xviii. ^ Flood 1996, p. 240. ^ For classification of Ramanujacharya's commentary as within the Vedanta school see: Flood 1996, p. 124. ^ Zaehner, p. 3. ^ Gambhirananda 1997, p. xix. ^ Sampatkumaran, p. xx. ^ Dating of 1199-1276 for Madhva is from: Gambhirananda 1997, p. xix. ^ Sargeant, p. xix. ^ Zaehner, p. 3. ^ Sargeant, p. xix. ^ For classification of Madhva's commentary as within the Vedanta school see: Flood 1996, p. 124. ^ For classification of Abhinavagupta's commentary on the Gita as within the Shaiva tradition see: Flood 1996, p. 124. ^ Singh p.55 ^ For B. G. Tilak and Mahatma Gandhi as notable commentators see: Gambhiranda 1997, p. xix. ^ For notability of the commentaries by B. G. Tilak and Mahatma Gandhi and their use to inspire the independence movement see: Sargeant, p. xix. ^ Stevenson, Robert W., Tilak and the Bhagavadgita's Doctrine of Karmayoga, in: Minor, p. 44. ^ Stevenson, Robert W., Tilak and the Bhagavadgita's Doctrine of Karmayoga, in: Minor, p. 49. ^ Jordens, J. T. F., Gandhi and the Bhagavadgita, in: Minor, p. 88. ^ For composition during stay in Yeravda jail in 1929, see: Jordens, J. T. F., Gandhi and the Bhagavadgita, in: Minor, p. 88. ^ Desai, Mahadev. The Gospel of Selfless Action, or, The Gita According To Gandhi. Navajivan Publishing House: Ahmedabad: First ion 1946. Other ions: 1948, 1951, 1956. ^ A shorter ion, omitting the bulk of Desai's additional commentary, has been published as: Anasaktiyoga: The Gospel of Selfless Action. Jim Rankin, or. The author is listed as M.K. Gandhi; Mahadev Desai, translator. Dry Bones Press, San Francisco, 1998 ISBN 1-883938-47-3. ^ Quotation from M. K. Gandhi. Young India. 1925, pp. 1078-1079, is cited from Radhakrishnan, front matter. ^ For Sri Aurobindo, Sarvepalli Radhakrishnan, and Swami Vivekananda as notable commentators see: Sargeant, p. xix. ^ For Sri Aurobindo as notable commentators, see: Gambhiranda 1997, p. xix. ^ 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. ^ Gita Press website. Gita Press. Retrieved on 2008-03-24. ^ Bhaktivedanta Book Trust, chart of publications. The Bhaktivedanta Book Trust. Retrieved on 2008-03-24. References Chidbhavananda, Swami 1997. The Bhagavad Gita. Sri Ramakrishna Tapovanam. Easwaran, Eknath 1975. The Bhagavad Gita for Daily Living. Berkeley, California: The Blue Mountain Center of Mation. ISBN 0-915132-17-6. Gambhirananda, Swami 1998. Madhusudana Sarasvati Bhagavad Gita: With the annotation GÅ«á¸?hÄ?rtha DÄ«pikÄ?. Calcutta: Advaita Ashrama Publication Department. ISBN 81-7505-194-9. Provides full Sanskrit text of the Gita with complete English translation of the commentary by Madhusudana Sarasvati. Flood, Gavin 1996. An Introduction to Hinduism. Cambridge: Cambridge University Press. ISBN 0-521-43878-0. Gambhirananda, Swami 1997. BhagavadgÄ«tÄ?: With the commentary of Åšaá¹…karÄ?cÄ?rya. Calcutta: Advaita Ashrama Publication Department. ISBN 81-7505-041-1. Fourth Reprint ion. Provides full Sanskrit text of the Gita with complete English translation of the commentary by Shankara. Keay, John 2000. India: A History. Grove Press. ISBN 0-8021-3797-0. Minor, Robert N. 1986. Modern Indian Interpreters of the Bhagavadgita. Albany, New York: State University of New York. ISBN 0-88706-297-0. Radhakrishnan, S. 1993. The BhagavadgÄ«tÄ?. Harper Collins. ISBN 81-7223-087-7. Reprint ion. Sampatkumaran, M. R. 1985. The GÄ«tÄ?bhÄ?á¹£ya of RÄ?mÄ?nuja. Bombay: Ananthacharya Indological Research Institute. Provides full Sanskrit text of the Gita with complete English translation of the commentary by Ramanuja. Sargeant, Winthrop 1994. The Bhagavad GÄ«tÄ?. Albany: State University of New York Press. ISBN 0-87395-830-6. Singh, R. Raj 2006. Bhakti and Philosophy. Lexington Books. ISBN ISBN 0739114247. Sivananda, Swami 1995. The Bhagavad Gita. The Divine Life Society. ISBN 81-7052-000-2. Tapasyananda, Swami. ÅšrÄ«mad Bhagavad GÄ«tÄ?. Sri Ramakrishna Math. ISBN 81-7120-449-X. Vivekananda, Swami 1998. Thoughts on the Gita. Delhi: Advaita Ashrama Publication Department. ISBN 81-7505-033-0. Eighteenth printing. Winternitz, Maurice 1972. History of Indian Literature. New Delhi: Oriental Books Reprint Corporation. Second revised reprint ion. Two volumes. First published 1927 by the University of Calcutta. Zaehner, R. C. 1969. The Bhagavad GÄ«tÄ?. Oxford University Press. ISBN 0-19-501666-1. External links Wikisource has original text related to this article: The Bhagavad Gita Bhagavad Gita at the Open Directory Project International Gita Society Translations Gita Supersite with Sanskrit text, four English translations and both classical and contemporary commentaries Entire work 1890 translation by William Quan Judge 1900 translation by Sir Edwin Arnold Wikisource link 1934 translation by Mahadev Desai of Mahatma Gandhi's 1929 Gujurati translation and commentary 1942 translation by Swami Sivananda 1971 translation by A. C. Bhaktivedanta Swami Prabhupada entitled Bhagavad Gita As It Is with Sanskrit text and English commentary. 1988 translation by Ramananda Prasad 1992 translation and commentary by Swami Chinmayananda 1993 translation by Jagannatha Prakasa John of AllFaith 2001 translation by Sanderson Beck 2004 metered translation by Swami Nirmalananda Giri 2007 translation by Eknath Easwaran , ISBN 9781586380199 2007 translation by Lars Martin Fosse Selections 1985 translation by Eknath Easwaran: ch. 2 beg., mid, end, ch. 9, and ch. 18 Commentaries Six commentaries: by Adi Sankara, Ramanuja, Sridhara Swami, Madhusudana Sarasvati, Visvanatha Chakravarti and Baladeva Vidyabhusana all in sanskrit Essays on Gita by Sri Aurobindo Audio Bhagavad Gita in mp3 all Languages Recitation of verses in Sanskrit MP3 format Bhagavad Gita As It Is Complete produced by The International Society for Krishna Consciousness Bhagavad Gita online classes by Swami Satyananda Saraswati Bhagavad Gita in 6 Languages Bhagavad Gita lectures by Swami Tadatmananda in English MP3 format v d e The MahÄ?bhÄ?rata Kuru Kingdom Santanu · Ganga · Bhishma · Satyavati · ChitrÄ?ngada · Vichitravirya · Ambika · Ambalika · Vidura · Dhritarashtra · Gandhari · Shakuni · Subhadra · Pandu · Kunti · Madri · Yudhisthira · Bhima · Arjuna · Nakula · Sahadeva · Duryodhana · Dushasana · Yuyutsu · Dushala · Draupadi · Hidimbi · Ghatotkacha · Ahilawati · Uttara · Ulupi · ChitrÄ?ngadÄ? 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