When your intellect transcends the mire of delusion, then you will attain to disgust of what has been heard and what is yet to be heard. When, perplexed by what you have heard, you stand immovable in samadhi, with steady intellect, then you will attain yoga. — Chapter 2, verses 52–53. My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy.
The Bhagavad Gita: Text, Word-to-word Meaning, Translation and Commentary by Swami Sivananda. Bhagavad Gita all 18 Chapters in Sanskrit by H.H Swami Brahmananda, Chinmaya Mission (Courtesy of Central Chinmaya Mission Trust) NOTE: Gita Chanting by Swami Brahmananda may not be reproduced without prior approval from Central Chinmaya Mission Trust, Mumbai.
O son of Prtha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy. Krishna; Chapter 2, verses 2–3;. My Lord! How can I, when the battle rages, send an arrow through and, who should receive my reverence?.
Arjuna; Chapter 2, verse 4;. You grieve for those who should not be grieved for; yet you speak wise words. Neither for the nor those not dead do the wise grieve. Never was there a when I did not exist nor you nor these lords of men. Neither will there be a time when we shall not exist; we all exist from now on. As the experiences in this body childhood, youth, and old age, so also it acquires another body; the sage in this is not deluded. Krishna; Chapter 2, verses 11–13; Sanderson Beck.
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The senses, moving toward their appropriate objects, are producers of heat and cold, pleasure and pain, which come and go and are brief and changeable; these do thou endure, O son of Bharata!. Krishna; Chapter 2, verse 14;. As you put on fresh new clothes and take off those you've worn, You'll replace your body with a fresh one, newly born. Krishna; Chapter 2, verse 22; Carl E. Woodham.
Swords cut him not, nor may fire burn him, O son of Bharata, waters wet him not, nor dry winds parch. He may not be cut nor burned nor wet nor withered; he is eternal, all-present, firm, unshaken, everlasting. He is called unmanifest, unimaginable, unchanging; therefore, knowing him thus, deign not to grieve!. Krishna; Chapter 2, verses 23–25; Charles Johnston. One sees This as a wonder; another speaks of This as a wonder; another hears of This as a wonder; yet, having heard none understands This at all!. Krishna; Chapter 2, verse 29;. Either slain thou shalt go to heaven; or victorious thou shalt enjoy the earth.
Therefore arise, O Son of Kuntī (Arjuna), resolved on battle. Krishna; Chapter 2, verse 37;.
You are only entitled to the action, never to its fruits. Do not let the fruits of action be your motive, but do not attach yourself to nonaction. Krishna; Chapter 2, verse 47; Lars Martin Fosse. When your intellect transcends the mire of delusion, then you will attain to disgust of what has been heard and what is yet to be heard. When, perplexed by what you have heard, you stand immovable in samadhi, with steady intellect, then you will attain yoga.
Krishna; Chapter 2, verses 52–53; Jeaneane D. Fowler. When one's mind dwells on the objects of Senses, fondness for them grows on him, from fondness comes desire, from anger. Leads to bewilderment, bewilderment to loss of memory of true, and by that is destroyed, and with the destruction of intelligence he perishes. Krishna; Chapter 2, verses 62–63. To him the Sage, what seemeth the bright things of day to the mass, are known to be the things of darkness and ignorance—and what seemeth dark as night to the many, he seeth suffused with the light of noonday. Krishna; Chapter 2, verse 69; Chapter 3 (Karma yoga).
From food come forth beings; from rain food is produced; from sacrifice arises rain, and sacrifice is born of action. Know you that action comes from BRAHMAJI (the Creator) and BRAHMAJI come from the Imperishable. Therefore, the all-pervading BRAHMAN (God-principle) ever rests in sacrifice.
— Chapter 3, verses 14–15. If thou deemest that (the path of) understanding is more excellent than (the path of) action, O Janardana (Krishna), why then dost thou urge me to do this savage deed, O Kesava (Krishna)?. Arjuna; Chapter 3, verse 1; Sarvepalli Radhakrishnan translation. Not by not acting in this world does one become free from action, nor does one approach perfection by renunciation only. Not even for a moment does someone exist without acting. Even against one’s will, one acts by the nature-born qualities.
Krishna; Chapter 3, verses 4–5; and Charles Martin. From food come forth beings; from rain food is produced; from sacrifice arises rain, and sacrifice is born of action. Know you that action comes from BRAHMAJI (the Creator) and BRAHMAJI come from the Imperishable. Therefore, the all-pervading BRAHMAN (God-principle) ever rests in sacrifice. Krishna; Chapter 3, verses 14–15; Swami Chinmayananda commentary. not for me, partha, is there any duty in the three worlds, nor anything to attain that is unattained; and i am always at work. Krishna; Chapter 3, verse 22;.
All actions are performed by the gunas of prakriti. Deluded by identification with the ego, a person thinks, ' I am the doer.'
. Krishna; Chapter 3, verse 27;. One's own duty, even if imperfectly performed, is better than being done by other even if well performed.
Death in (performance of) one's own duty is preferable. (The adoption of) the duty of another carries fear (with it).
Krishna; Chapter 3, verse 35; Chapter 4 (Gyaana–Karma-Sanyasa yoga). Kill therefore with the sword of wisdom the doubt born of ignorance that lies in thy heart. Be one in self-harmony, in Yoga, and arise, great warrior, arise. — Chapter 4, verse 42. I explained this eternal science of yoga to. Vivasvān shared it with, then Manu imparted it to.
This science was taught and handed down in succession, but in time it was broken and the science of yoga seems to be lost. Krishna; Chapter 4, verses 1–2;.
Whensoever there is the fading of the Dharma and the uprising of unrighteousness, then I loose myself forth into birth. For the deliverance of the good, for the destruction of the evil-doers, for the enthroning of the Right, I am born from age to age. Krishna; Chapter 4, verses 7–8;.
However men try to reach me, I return their love with my love; whatever path they may travel, it leads to me in the end. Krishna; Chapter 4, verse 11;. The four divisions of human order were created by me according to differences in quality, activities, and aptitude; although the creator of this, know me as the non-doer being immutable. Bhagavad-Gita Trust translation (1998). Variant translations:. Depending upon the distribution of the three attributes or and actions, I have created the four castes.
Yet, I am to be known as the non-doer, the unchangeable. Krishna; Chapter 4, verse 13; as translated by (2011).
Works do not stain me, nor in me is there longing for fruit of works; who recognizes this to be my state, he is not bound by works. Krishna; Chapter 4, verse 14; W. Hill. For verily (the true nature) of 'right action' should be known; also (that) of 'forbidden (or unlawful) action' and of 'inaction'; imponderable is the nature (path) of action. He who recognises inaction in action and action in inaction is wise among men; he is a YOGI and a true performer of all actions. Krishna; Chapter 4, verses 17–18; Swami Chinmayananda commentary.
Kill therefore with the sword of wisdom the doubt born of ignorance that lies in thy heart. Be one in self-harmony, in Yoga, and arise, great warrior, arise. Krishna; Chapter 4, verse 42 ( the last verse in the chapter); Chapter 5 (Karma–Sanyasa yoga). You commend, O Krishna, the renunciation of action and you also praise yoga.
Tell me definitely which is the better of the two. Arjuna; Chapter 5, verse 1; B. Srinivasa Murthy. Both renunciation and the yoga of action lead to the supreme good. But of these two, performance of action is superior to the renunciation of action. Krishna; Chapter 5, verse 2; B. Srinivasa Murthy translation.
He is unaffected by Karma, although engaged in action, who has yoked himself to the way of Yoga, whose mind is purified, whose self has triumphed and whose senses have been subdued, and whose self has, indeed, become the self of all beings. Although acting he remains unaffected by Karma. Krishna; Chapter 5, verse 7;. As enjoyments, born of contacts (with external objects), have a beginning and an end, they become the cause of unhappiness. The wise man, O Kaunteya!
Does not find happiness in them. Krishna; Chapter 5, verse 22; (The original, B. Tilak translation is in, whose English translation is by Bhalchandra Sitaram Sukthankar; published for Tilak Brothers by D. Tilak under the title 'Gita Rahasya': B. Tilak, 13th edition) Chapter 6 (Dhyan yoga or Atmasanyam yoga).
I know all past and all present and future existences, O Arjuna, but Me none yet knows. — Chapter 7, verse 26. Among thousands of men hardly one strives after perfections; among those who strive hardly one knows Me in truth. Krishna; Chapter 7, verse 3;. This divine illusion of Mine, caused by the qualities, is hard to pierce; they who come to Me, they cross over this illusion. Krishna; Chapter 7, verse 14;. Men without wisdom consider Me, the Unmanifest, as assuming embodiment (like a mortal being taking a form)—not understanding My unsurpassable state, My unchangeable unutterable nature.
Krishna; Chapter 7, verse 24;. I am not plain to all, being cloaked by my yogamaya; this foolish world does not know me: un-born, immortal. Krishna; Chapter 7, verse 25; Ramesh Menon translation. I know all past and all present and future existences, O Arjuna, but Me none yet knows. Krishna; Chapter 7, verse 26;, by, edited by Anilbaran Roy Chapter 8 (Aksara–Brahma yoga). Yogis not yet free from the world revolve back again (to the world) even from the high sphere of Brahma (union with God in samadhi). But on entering into Me (the transcendental Spirit) there is no rebirth, O son of Kunti (Arjuna)!.
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Krishna; Chapter 8, verse 16; Paramahansa Yogananda translation Chapter 9 (Raja–Vidya–Raja–Guhya yoga). Of the Vrishnis, I am Vasudeva; of the sons of Pandu, Arjuna; of the sages, moreover, I am Vyasa; of poets, the poet Ushana. — Chapter 10, verse 37. Worlds of flesh and spirit both originate with Me.
Sages understand this well and serve me earnestly. My devotees think of Me and serve Me all the time. Speaking of Me makes their lives delightful and sublime.
Krishna; Chapter 10, verses 8–9; Carl E. Woodham translation. Of the Vrishnis, I am Vasudeva; of the sons of Pandu, Arjuna; of the sages, moreover, I am Vyasa; of poets, the poet Ushana. Krishna; Chapter 10, verse 37; Chapter 11 (Visvarupa–Darsana yoga). Saying thus to Arjuna, Krishna revealed again his own familiar form. Having thus assumed that gentle form, the Exalted One comforted the awe-struck Arjuna over again. — Chapter 11, verse 50.
Arjuna said: My illusion is dispelled by Your profound words, that You spoke out of compassion towards me, about the supreme secret of the Self. (11.01). O Krishna, I have heard from You in detail about the origin and dissolution of beings, and Your imperishable glory. (11.02). O Lord, You are as You have said, yet I wish to see Your divine cosmic form, O Supreme Being. (11.03).
O Lord, if You think it is possible for me to see this, then O Lord of the yogis, show me Your imperishable Self. (11.04).
The Supreme Lord said: O Arjuna, behold My hundreds and thousands of multifarious divine forms of different colors and shapes. (11.05). See the Adityas, the Vasus, the Rudras, the Ashvins, and the Maruts. Behold, O Arjuna, many wonders never seen before.
(11.06). O Arjuna, now behold the entire creation; animate, inanimate, and whatever else you like to see; all at one place in My body. (11.07).
But, you are not able to see Me with your physical eye; therefore, I give you the divine eye to see My majestic power and glory. (11.08). Sanjaya said: O King, having said this; Lord Krishna, the great Lord of (the mystic power of) yoga, revealed His supreme majestic form to Arjuna.
(11.09). (Arjuna saw the Universal Form of the Lord) with many mouths and eyes, and many visions of marvel, with numerous divine ornaments, and holding divine weapons. (11.10). Wearing divine garlands and apparel, anointed with celestial perfumes and ointments, full of all wonders, the limitless God with faces on all sides.
(11.11). If the splendor of thousands of suns were to blaze forth all at once in the sky, even that would not resemble the splendor of that exalted being. (11.12). Arjuna saw the entire universe, divided in many ways, but standing as (all in) One (and One in all) in the body of Krishna, the God of gods.
(11.13). Then Arjuna, filled with wonder and his hairs standing on end, bowed his head to the Lord and prayed with folded hands. (11.14).
Tell me who are You in such a fierce form? My salutations to You, O best of gods, be merciful! I wish to understand You, the primal Being, because I do not know Your mission. (11.31). Thou seest Me as who kills, Time who brings all to doom, The Slayer Time, Ancient of Days, come hither to consume; Excepting thee, of all these hosts of hostile chiefs arrayed, There shines not one shall leave alive the battlefield! Dismayed No longer be! Obtain renown!
Destroy thy foes! Fight for the kingdom waiting thee when thou hast vanquished those. By Me they fall—not thee! The stroke of death is dealt them now, Even as they stand thus gallantly; My instrument art thou! Strike, strong-armed Prince! At Bhishma strike!
Deal death To Karna, Jyadratha; stay all this warlike breath! ’Tis I who bid them perish! Thou wilt but slay the slain. They must fall, and thou must live, victor upon this plain!. Krishna; Chapter 11, verses 32–34 (Lines 201–212);.
Variant translations:. The Supreme Lord said: I am death, the mighty destroyer of the world, out to destroy. Even without your participation all the warriors standing arrayed in the opposing armies shall cease to exist. 11.32. The Lord said: I am Time, the mighty force which destroys everything, fully Manifesting Myself, I am here engaged in destroying the worlds. Even without you, none of the warriors arrayed in the enemy ranks shall survive. Krishna; Chapter 11, verse 32; Paramahamsa Vishwananda.
Saying thus to Arjuna, Krishna revealed again his own familiar form. Having thus assumed that gentle form, the Exalted One comforted the awe-struck Arjuna over again. Sanjaya; Chapter 11, verse 50;. This My form, which you have seen, is very difficult to see. Even the gods always desire to see this form. It is not possible for any one to see Me, as you have seen Me, whether by Vedas, or by austerity, or by charity, or by Yajnās.
Only by exclusive devotion, is it possible to thus acquire knowledge of Me, and O Parantapa! To enter Me essentially. Krishna; Chapter 11, verses 52–54; Bal Gangadhar Tilak translation Chapter 12 (Bhakti yoga).
He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect. — Chapter 12, verse 2. Which is considered to be more perfect, those who are properly engaged in Your devotional service, or those who worship the impersonal Brahman, the unmanifested?. Arjuna; Chapter 12, verse 1; A. Bhaktivedanta Swami Prabhupada translation. The Blessed Lord said: Those who, fixing their minds on Me, adore Me, ever united to Me with supreme devotion, are in My eyes the perfect knowers of yoga.
Krishna; Chapter 12, verse 2; Paramahamsa Yogananda's translation. But those who seek after the indefinable unmanifested, Immutable, omnipresent, unthinkable, self-poised, immobile, constant, having subdued all their senses, unprejudiced, intent on the welfare of all beings - they too come to Me alone. Krishna; Chapter 12, verses 3-4; Paramahamsa Vishwananda's translation.
The difficulty of those who devote themselves to the search of the unmanifested Brahman is greater; it is a think to which embodied souls can only arrive by a constant mortification, a suffering of all the repressed members, a stern difficulty and anguish of the nature. Krishna; Chapter 12, verse 5; Paramahamsa Vishwananda's translation. But those who giving up all their actions to Me, and wholly devoted to Me, worship meditating on me with an unswerving Yoga, those who fix on Me all their consciousness, O Paartha, speedily I deliver them out of the sea of death-bound existence. Krishna; Chapter 12, verses 6-7; Paramahamsa Vishwananda's translation.
On Me repose all your mind and lodge all thy understanding in Me; doubt not that you shall dwell in Me above this mortal existence. Krishna; Chapter 12, verse 8; Paramahamsa Vishwananda's translation.
And if you are not able to consciousness fixed steadily in Me, then by the Yoga of practice seek after Me, O Arjuna. Krishna; Chapter 12, verse 9; Paramahamsa Vishwananda's translation. If you are unable even to seek by practice, then be it your supreme aim to do My work; doing all actions for My sake, you shall attain perfection. Krishna; Chapter 12, verse 10; Paramahamsa Vishwananda's translation.
But if even this constant remembering of Me and lifting up of your works to Me is felt beyond your power, then renounce all fruit of action with the self-controlled. Krishna; Chapter 12, verse 11; Paramahamsa Vishwananda's translation. Verily, wisdom (born from yoga practice) is superior to (mechanical) yoga practice; meditation is more desirable than the possession of (theoretical) wisdom; the relinquishment of the fruits of action is better than (the initial states of) meditation. Renunciation of the fruits of actions is followed immediately by peace. Krishna; Chapter 12, verse 12; Paramahamsa Yogananda's translation. He who is free from hatred toward all creatures, is friendly and kind to all, is devoid of the consciousness of 'I-ness' and possessiveness; is evenminded in suffering and joy, forgiving, ever contented; a regular yoga practitioner, constantly trying by yoga to know the Self and to unite with Spirit, possessed of firm determination, with mind and discrimination surrendered to Me - he is My devotee, dear to Me. Krishna; Chapter 12, verse 13-14; Paramahamsa Yogananda's translation.
A person who does not disturb the world and who cannot be disturbed by the world, who is free from exultation, jealousy, apprehension, and worry - he too is dear to Me. Krishna; Chapter 12, verse 15; Paramahamsa Yogananda's translation. He who is free from worldly expectations, who is pure in body and mind, who is ever ready to work, who remains unconcerned with and unafflicted by circumstances, who has forsaken all ego initiated desireful undertakings - he is My devotee, dear to Me. Krishna; Chapter 12, verse 16; Paramahamsa Yogananda's translation. He who feels neither rejoicing not loathing toward the glad nor the sad (aspects of phenomenal life), who is free from grief and cravings, who has banished the relative consciousness of good and evil, and who is intently devout - he is dear to Me. Krishna; Chapter 12, verse 17;.
He who is tranquil before friend and foe alike, and in encountering adoration and insult, and during the experiences of warmth and chill and of pleasure and suffering; who has relinquished attachment, regarding blame and praise in the same light; who is quiet and easily contented, not attached to domesticity, and of calm disposition and devotional - that person is dear to Me. Krishna; Chapter 12, verse 18-19;. But those who adoringly pursue this undying religion (dharma) as heretofore declared, saturated with devotion, supremely engrossed in Me - such devotees are extremely dear to Me.
Krishna; Chapter 12, verse 20; Chapter 13 (Ksetra–Ksetrajna Vibhaga yoga). This body, O Kaunteya, is called the Field; he who knows it is called knower of the Field by those who know. And understand Me to be, O Bharata, the knower of the Field in all the Fields; and the knowledge of the Field and the knower of the Field, I hold, is true knowledge.
Krishna; Chapter 13, verses 1–2; Mahatma Gandhi translation. O Arjuna! The Supreme Self, having no beginning, (no ending,) and no attributes, even though it dwells in a body (as a realized master), neither acts nor is touched by any action. Krishna; Chapter 13, verse 31; Chapter 14 (Gunatraya–Vibhaga yoga). Those who live in Sattva go upwards; those in rajas remain where they are. But those immersed in tamas sink downwards. The wise see clearly that all action is the work of the gunas.
Knowing that which is above the gunas, they enter into union with me. Krishna; Chapter 14, verses 18–19; Eknath Easwaran translation Chapter 15 (Purusottama yoga). It is I who remain seated in the heart of all creatures as the inner controller of all; and it is I who am the source of memory, knowledge and the faculty.
Again, I am the only object worth knowing through the Vedas; I alone am the origin of Vedānta and the knower of the Vedas too. — Chapter 15, verse 15. There is a fig tree In ancient story, The giant, The everlasting, Rooted in heaven, Its branches earthward: Each of its leaves Is a song of the Vedas, And he who knows it Knows all the Vedas. Krishna; Chapter 15, verse 1; Swami Prabhavananda and Christopher Isherwood translation. It is I who remain seated in the heart of all creatures as the inner controller of all; and it is I who am the source of memory, knowledge and the faculty. Again, I am the only object worth knowing through the Vedas; I alone am the origin of Vedānta and the knower of the Vedas too.
Krishna; Chapter 15, verse 15; (code: 1658). There are two Beings (Purushas) in the cosmos, the destructible and the indestructible. The creatures are the destructible, the Kutastha is the indestructible. But there exists Another, the Highest Being, designated the 'Supreme Spirit'—the Eternal Lord who, permeating the three worlds, upholds them. Krishna; Chapter 15, verses 16–17; Paramahansa Yogananda translation. Since I am wholly beyond the perishable world of matter or Ksetra, and am superior even to the imperishable soul, Jivatma, hence I am known as the Purushottama, the Supreme Self, in the world as well as in the Vedas. Krishna; Chapter 15, verse 18; Gita Press translation Chapter 16 (Daivasura–Sampad–Vibhaga yoga).
These cruel and wretched haters, the vilest of men, I continually cast into demoniac wombs in mortal worlds. Fallen into demoniac wombs, deluded birth after birth, O son of Kunti, they, instead of attaining to Me, tread the lowest path. Krishna; Chapter 16, verses 19–20; Jogindranath Mukharji, first published in 1900 under the title Young Men's Gita.
Hell has three gates – lust, anger, and greed; for your own sake, Arjuna, give up these three. Krishna; Chapter 16, verse 21; Purushottama Lal translation Chapter 17 (Sraddhatraya-Vibhaga yoga). Pure men worship the Shining Ones; the passionate the gnomes and giants; the others, the dark folk, worship ghosts and troops of nature-spirits.
Krishna; Chapter 17, verse 4; Annie Besant translation Chapter 18 (Moksha–Sanyasa yoga). Where Krishna is the Master of combinations, where Partha is the wielder of the bow, there, I am convinced, would be glory, victory, growth and firm morality. — Chapter 18, verse 78. what's the nature of asceticism, i want to know how's renunciation different. Arjuna; Chapter 18, verse 1; Mani Rao translation.
asceticism is giving up selfish activities as poets know & the wise declare renunciation is giving up fruits of action. Krishna; Chapter 18, verse 2; Mani Rao translation. Acts of sacrifice, charity and austerity should not be abandoned, but should be performed; worship, charity, and also austerity, are the purifiers of even the 'wise'. But even these actions should be performed leaving aside attachment and the fruits, O Partha; this is my certain and best belief. Krishna; Chapter 18, verses 5–6; Swami Chinmayananda commentary. Better is one's own duty though performed faultily than another's duty well-performed. Performing the duty prescribed by (one's own) nature, one incurreth no sin.
One must not abandon, O son of Kunti, one's natural duty though tainted with evil, for all actions are enveloped by evil like fire by smoke. Krishna; Chapter 18, verses 47–48; Kisari Mohan Ganguli. If, having recourse to self-conceit, thou thinkest-I will not fight,-that resolution of thine would be vain, (for) Nature will constrain thee. That which, from delusion, thou dost not wish to do, thou wilt do involuntarily, bound by thy own duty springing from (thy own) nature. Krishna; Chapter 18, verses 59–60; Kisari Mohan Ganguli. O Arjuna, God resides in the hearts of all beings, directing their wanderings by the magical power of Māyā, on which they are seated as if it were a machine.
Krishna; Chapter 18, verse 61; The Times of India translation. In him alone seek refuge with all thy being, Bharata; by his grace shalt thou win to peace supreme, the eternal resting place. Krishna; Chapter 18, verse 62; W.
Hill translation. all duty abandoning, to me, the sole refuge, come; i will liberate you from every sin, do not grieve.
Krishna; Chapter 18, verse 66; Ramesh Menon translation. Never share these truths with one who is without self-control or devotion, nor with one who won't share with others in a spirit of service, nor give them to one who is indifferent to them, or who finds fault with Me. Krishna; Chapter 18, verse 67; Swami Kriyananda edition. Krishna, my delusion is destroyed, And by your grace I have regained memory; I stand here, my doubt dispelled, ready to act on your words. Arjuna; Chapter 18, verse 73; Barbara Stoler Miller translation.
I heard by grace of Vyasa of Krishna’s highest mystery, Yoga from the Lord of Yoga explaining personally. Sanjaya; Chapter 18, verse 75; Geoffrey Parrinder translation. Where Krishna is the Master of combinations, where Partha is the wielder of the bow, there, I am convinced, would be glory, victory, growth and firm morality. Sanjaya; Chapter 18, verse 78 ( the last verse in the Bhagavad Gita); Jogindranath Mukharji translation Chapter 22. The Lord said: I am Time, the mighty force which destroys everything, fully Manifesting Myself, I am here engaged in destroying the worlds.
Even without you, none of the warriors arrayed in the enemy ranks shall survive. Krishna; Chapter 22, verse 32; Paramahamsa Vishwananda translation Quotes about the Bhagavad Gita. Find more about Bhagavad Gita at Wikipedia's at Wikipedia from Wiktionary from Commons from Wikiversity from Wikinews from Wikisource from Wikibooks. by.
by Jagannath Das. by Munindra Misra. by Vladimir Antonov. Multilingual Bhagavadgita with translations, classical and contemporary commentaries and much more. by (published between 1883 and 1896), the most comprehensive English translation to date. by A. Bhaktivedanta Swami Prabhupada.
by. by. by. by. by Sanderson Beck. by. by.
by Nalini Pandit. by. by Namit Arora. Bhagvad-Gita: Treatise of Self-help, sans 110 interpolations, by BS Murthy.