Bhagavad Gita

References

1. "God" here denotes Krishna.
2. Synthesis of traditions: Minor (1986, pp. 74–75, 81) states that the Gita is "more clearly defined as a synthesis of Ved
3. The Gita teaches that there are two selves within man--an individual self which may be identified with mind/ego/personal
4. the Self is the spectator who views the action of the empirical self. He is untouched by the experiences of the individu
5. Vyasa:* Sullivan (1999, p. 1): "Vyasa, however, has often been described as mythical, because his existence is impossibl
6. According to Deutsch & Dalvi (2004, pp. 61–62), the authors of the Bhagavad Gita must have seen the appeal of the soteri
7. According to religious interpreters such as Swami Vivekananda the text states that there is a Living God in every human
8. The Brahma sutras constitute the Nyāya prasthāna or the "starting point of reasoning canonical base", while the principa
9. See Gita Mahatmya.
   https://bharatabharati.in/the-myth-of-saint-thomas-and-the-mylapore-shiva-temple-2010-ishwar-sharan/bhagavad-gita-mahatmya/
10. In this verse, "kālo ’smi loka-kṣhaya-kṛit" translates literally as "time I am, the source of destruction of the worlds,
11. Buitenen (2013, pp. 6–7): "Its [Bhagavadgita's] importance as a religious text is demonstrated by its uniquely pan-Hindu
12. Liberation or moksha in Vedanta philosophy is not something that can be acquired. Ātman (Self) and Self-knowledge, along
13. Sivananda's commentary regards the eighteen chapters of the Bhagavad Gita as having a progressive order, by which Krishn
14. This view in the Gita of the unity and equality in the essence of all individual beings as the hallmark of a spiritually
15. Scholars have contested Kosambi's criticism of the Gita based on its various sections on karma yoga, bhakti yoga and jna
16. According to the Indologist and Sanskrit literature scholar Moriz Winternitz, the founder of the early Buddhist Sautrānt
17. This legend is depicted with Ganesha (Vinayaka) iconography in Hindu temples where he is shown with a broken right tusk
18. According to Basham, passionately theistic verses are found, for example, in chapters 4, 7, 9, 10, 11, 14.1–6 with 14.29
19. The debate about the relationship between the Gita and the Mahabharata is historic, in part the basis for chronologicall
20. Other parallelism includes verse 10.21 of Gita replicating the structure of verse 1.2.5 of the Shatapatha Brahmana.
21. An alternate way to describe the poetic structure of Gita, according to Sargeant, is that it consists of "four lines of
22. In the epic Mahabharata, after Sanjaya—counsellor of the Kuru king Dhritarashtra—returns from the battlefield to announc
23. This is called the doctrine of nishakama karma in Hinduism.
24. Some editions include the Gita Dhyanam consisting of 9 verses. The Gita Dhyanam is not a part of the original Bhagavad G
25. This is the avatara concept found in the Vaishnavism tradition of Hinduism.
26. For alternate worded translations, see Radhakrishnan, Miller, Sargeant, Edgerton, Flood & Martin, and others.
27. This contrasts with a few competing schools of Indian religions which denied the concept of Self.
28. According to Edwin Bryant and Maria Ekstrand, this school incorporates and integrates aspects of "qualified monism, dual
29. Second edition in 1898
30. Or Bhagavat-Gita, Edwin Arnold, reprinted by Dover Publications, New York, 1900
31. Reprinted by Theosophical University Press, Los Angeles, California, 1967
32. Reprinted by Theosophical Publishing House, Los Angeles, California, 1987
33. Eventually published by Navajivan Publishing House, Ahmedabad, 1946.
34. Reprint 1995
35. Reprint 1974
36. Only the first six chapters were translated
37. Reprint 1996
38. A trans-creation rather than translation
39. Originally translated in 1933
40. Implicitly targeted at children, or young adults
41. Originally translated in 2005 and also based on Critical Edition by BORI
42. Sanskrit scholar Barbara Stoler Miller produced a translation in 1986 intended to emphasise the poem's influence and cur
43. Teachings of International Society for Krishna Consciousness (ISKCON), a Gaudiya Vaishnava religious organisation which
44. Nikhilananda & Hocking 2006, p. 2 "Arjuna represents the individual Self, and Sri Krishna the Supreme Self dwelling in e
45. Aurobindo writes, "... That is a view which the general character and the actual language of the epic does not justify a
46. "Bhagavad-Gita". Random House Webster's Unabridged Dictionary.
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47. Davis 2014, p. 2.
48. Sharma 1986, p. 3.
49. Fowler 2012, p. xxiv.
50. Buitenen 2013, pp. 6, Quote: "ca. 200 BC is a likely date"..
51. Doniger 2024.
53. Smith 2009, p. xii.
54. McLeod 2014, p. 168–169.
55. Minor 1982, p. xxxiv, Quote: "Therefore, instead of the traditional view of authorship, many scholars have argued that t
56. The Origins and Development of Classical Hinduism
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57. Scheepers 2000, pp. 122–127.
58. Flood & Martin 2013, p. xxvi.
59. Zaehner 1973, p. 200.
60. Flood 1996, p. 124-128.
61. Sutton 2017, p. 113.
62. De Michelis 2005.
63. Birch 2013.
64. Bhagavad-Gita: The Song of God
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65. Bhagavadgita
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66. Cornille 2006.
67. The Bhagavad Gita: A Scripture for the Future
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68. The Essence of Bhagavad Gita
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69. Hinduism: An Alphabetical Guide
70. Sharma 1986, p. ix.
71. A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century
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72. Osmund Bopearachchi, Emergence of Viṣṇu and Śiva Images in India: Numismatic and Sculptural Evidence Archived 5 April 20
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73. Many Heads, Arms, and Eyes: Origin, Meaning, and Form of Multiplicity in Indian Art
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74. ”The BHAGAVAD-GITA has been an essential text of Hindu culture in India since the time of its composition in the first c
75. Upadhyaya 1998, pp. 17–19.
76. Notes sur la Bhagavadgita
77. Fowler 2012, pp. xxiv–xxiv.
78. The Origins and Development of Classical Hinduism
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79. Sargeant 2009, pp. 3–4.
80. Hinduism and the Religious Arts
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81. Upadhyaya 1998, pp. 16–18.
82. A History of Indian Literature: Buddhist literature and Jaina literature
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83. Fowler 2012, p. xxvi
84. Mahabharata
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85. Elements of Hindu Iconography
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86. Ganesh: Studies of an Asian God
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87. Buitenen 2013, pp. 5–6
88. The Bhagavad Gita, Part 2
89. Journal of the American Academy of Religion
90. Hudson 2002, pp. 9, 160–163.
91. Hudson 2002, p. 133.
92. Hudson 2002, pp. 156–157.
93. Hudson 2002, p. 157.
94. Hudson 2002, pp. 162–163.
95. Fowler 2012, pp. xxi–xxii.
96. M.V. Nadkarni 2016, pp. 18–19
97. A descriptive catalogue of the Sanskrit manuscripts in the Adyar Library
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98. Upadhyaya 1998, pp. 10–12 with footnote 1 on p. 11.
99. Minor 1982, pp. l–li, Quote: "The current text of the Bhagavad Gita is well-preserved with relatively few variant readin
100. Gambhirananda 1997, p. xvii.
101. Minor 1982, pp. l–li.
102. Minor 1982, pp. l–ii.
103. The Bhagavad Gita: A New Translation
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104. Coburn 1991, p. 27.
105. Sargeant 2009, p. 8.
106. Egenes 2003, p. 4.
107. McLeod 2014, p. 136.
108. Fowler 2012, p. xxii
109. Davis 2014, pp. 1–2.
110. The Bhagavad Gita
111. Deutsch & Dalvi 2004, pp. 59–61.
112. The Song Celestial, Or, Bhagavad-gîtâ (from the Mahâbhârata) Being a Discourse Between Arjuna, Prince of India, and the Supreme Being Under the Form of Krishna
113. Deutsch & Dalvi 2004, pp. 60–62.
114. The Bhagavad Gita: A New Translation
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115. Smith 2009, pp. x–xviii.
116. Casebeer 1952, p. 94.
117. Casebeer 1952, p. 12-13.
118. Thompson 2008, p. xxvi, xxix.
119. Flood 1996, p. 125.
120. Hiltebeitel 2002.
121. Deutsch & Dalvi 2004, pp. 61–62.
122. The Ascetic Self: Subjectivity, Memory and Tradition
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123. Moral Passion and Christian Ethics
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124. Raju 1992, p. 211.
125. Scheepers 2000.
126. Bhagavad-Gita
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127. Thompson 2008, p. xxxix.
128. Sargeant 2009, p. 519.
129. The Ascetic Self: Subjectivity, Memory and Tradition
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130. The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology
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131. Philosophy East and West
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132. The Origins and Development of Classical Hinduism
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133. Philosophy East and West
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134. M.V. Nadkarni 2016, pp. 82, 95–96
135. The Bhagavad Gita, Part 2
136. Minor 1986, pp. 38–39, 123–128, 143.
137. Nicholson 2010, p. 7.
138. Singh 2005, p. 37.
139. Isaeva 1992, p. 35 with footnote 30.
140. Charlotte Vaudeville has said, it is the 'real Bible of Krsnaism'. Quoted in: Matchett 2000
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141. James Mulhern (1959). A History of Education: A Social Interpretation. p. 93.
142. Franklin Edgerton (1925) The Bhagavad Gita: Or, Song of the Blessed One, India's Favorite Bible pp. 87-91
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143. Davis 2014, p. 4-8.
144. Flood 1996, p. 124.
145. Davis 2014, pp. 39–40.
146. Minor 1982, pp. li–lii, Quote: "the Kashmir recension is a later reading of the Gita." (note the different views of F Ot
147. Hijiya 2000.
148. Bhagavad Gita: Chapter 11, Verse 32
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149. James Temperton (2023), ‘Now I Am Become Death, the Destroyer of Worlds.’ The Story of Oppenheimer’s Infamous Quote, The
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150. Hijiya 2000, p. 130–132.
151. Buitenen 2013, pp. 6–7.
152. Maitra 2018, pp. 5–6.
153. Larson 2009, p. 187.
154. Robinson 2014, pp. viii–ix.
155. Robinson 2006, p. 5.
156. Minor 1986, pp. 34–35, 131–133, 147–149.
157. Minor 1986, pp. 11–14.
158. The Times of India
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159. The Hindu
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160. Minor 1986, pp. 154, 161–163.
161. Robinson 2006, pp. 69–70.
162. Minor 1986, pp. 34–43.
163. Hacker 1958, p. 261.
164. Minor 1986, pp. 44–57.
165. Minor 1986, p. 131.
166. Minor 1986, p. 144.
167. Robinson 2006, p. 69.
168. Flood 1996, p. 85.
169. Flood 1996, p. 96.
170. Matilal 2005, p. 4928.
171. Jones & Ryan 2007, p. 73.
172. Flood & Martin 2013, p. xxi.
173. Sargeant 2009, p. 551-553.
174. Davis 2014, p. 108-109.
175. Vivekananda 1998.
176. Cornille 2006, p. 2.
177. Davis 2014, p. 61-62.
178. Robinson 2006, pp. 69–70, 95–100.
179. Upadhyaya 1998, pp. 474–475.
180. Bose 1986, p. 71
181. Maitra 2018, p. 39.
182. Chidbhavananda 1997, p. 33
183. Chinmayananda 1998, p. 3
184. Ranganathananda 2000, pp. 15–25
185. Easwaran 2007, pp. 5–6.
186. Maitra 2018, pp. vii–viii.
187. Easwaran 2007, pp. 71–82.
188. Sharma 1986, pp. xiv–xv.
189. Easwaran 2007, pp. 83–98.
190. Sharma 1986, pp. xv–xvi.
191. Smith 2009, p. xx.
192. Smith 2009, p. xxviii.
193. Easwaran 2007, pp. 99–110.
194. Fowler 2012, pp. 50–63, 66–70.
195. The Bhagavad Gita: A New Translation
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196. Easwaran 2007, pp. 111–122.
197. The Bhagavad Gita: A New Translation
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198. The Origins and Development of Classical Hinduism
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199. Easwaran 2007, p. 139.
200. Radhakrishnan 1993, p. 187.
201. Miller 1986, p. 63.
202. Sargeant 2009, p. 272.
203. The Bhagavad Gita, Part 2
204. The Bhagavad Gita: A New Translation
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205. Miller 1986, p. 59.
206. Easwaran 2007, pp. 123–132.
207. Fowler 2012, pp. 91–103.
208. Easwaran 2007, pp. 133–146.
209. Fowler 2012, pp. 106–120.
210. Schweig 2007, p. 327-328.
211. Easwaran 2007, pp. 147–156.
212. Easwaran 2007, pp. 157–168.
213. Sutton 2017, p. 137.
214. Easwaran 2007, pp. 169–178.
215. Southgate 2005, p. 246.
216. Max Bernhard Weinsten, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("Worl
217. Easwaran 2007, pp. 179–190.
218. Easwaran 2007, pp. 191–202.
219. Viśvarūpa
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220. Kalātattvakośa
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222. Theological Studies
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225. The Origins and Development of Classical Hinduism
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227. Easwaran 2007, pp. 221–228.
228. Sutton 2017, p. 218.
229. Sutton 2017, p. 215.
230. Miller 1986, pp. 12–13, 59.
231. Buitenen 2013, pp. =35–36.
232. Maitra 2018, pp. 17–18.
233. Easwaran 2007, pp. 229–234.
234. Sutton 2017, pp. 220–221.
235. Sutton 2017, pp. 225.
236. The Bhagavad Gita, Part 2
237. Easwaran 2007, pp. 235–242.
238. The Bhagavad Gita, Part 2
239. Fowler 2012, pp. 253–257.
240. Easwaran 2007, pp. 243–250.
241. The Bhagavad Gita, Part 2
242. Davis 2014, p. 32.
243. Easwaran 2007, pp. 251–265.
244. Fowler 2012, p. 2.
245. Zaehner 1969, pp. 123, 382.
246. Hacker & Halbfass 1995, p. 260.
247. Hacker 1958, pp. 1–15.
248. Hacker & Halbfass 1995, p. 261.
249. The Fruits of Our Desiring: An Enquiry Into the Ethics of the Bhagavadgītā for Our Times
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250. Malinar 2007, p. 36.
251. Malinar 2007, pp. 36–41.
252. Miller 2004, p. 3.
253. Michaels 2004, p. 59.
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257. The Bhagavad Gita
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258. The Bhagavad Gita: A New Translation
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259. Krishna: A Sourcebook
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260. Fowler 2012, pp. xlv–xlviii
261. Sargeant 2009, pp. xxii–xxiii.
262. Fowler 2012, pp. xl.
263. Fowler 2012, pp. xliii–iv.
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265. Yoga, Karma, and Rebirth: A Brief History and Philosophy
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266. Spirituality and Indian Psychology: Lessons from the Bhagavad-Gita
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267. Philosophy East and West
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268. Perfectibility of Human Nature in Eastern and Western Thought, The
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269. Gandhi 2009, pp. xv–xxiv
270. The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology
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271. Fowler 2012, pp. xlii–xliii.
272. Cornille 2006, p. 2
273. Sampatkumaran 1985, p. xxiii
274. Fowler 2012, pp. xxii–xxiv, xlii–xliii.
275. Fowler 2012, pp. xl–xlii, 89–93.
276. Structural Depths of Indian Thought
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277. M.V. Nadkarni 2016, p. 266.
278. Essence of the Bhagavad Gita: A Contemporary Guide to Yoga, Meditation, and Indian Philosophy
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279. Fowler 2012, pp. 72–90.
280. Sargeant 2009, pp. 201–242.
281. Fowler 2012, pp. xli–xlii.
282. Robinson 2006, pp. 92–93, 133–134.
283. Minor 1986, pp. 131, 194–196.
284. Minor 1986, p. 123.
285. Realization of the Supreme Self: The Bhagavad Gītā Yoga's
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286. Yoga, Karma, and Rebirth: A Brief History and Philosophy
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287. Zaehner 1969, pp. 13–15, 254.
288. Fowler 2012, pp. xxxix–xl.
289. Fowler 2012, p. xxxvi.
290. The Bhagavad Gita
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291. Sixty Upaniṣads of the Veda
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292. [a] Atman, Oxford Dictionaries, Oxford University Press (2012), Quote: "1. real self of the individual; 2. a person's Se
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293. John C. Plott et al. (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, ISBN 978-81-208
294. [a] Anatta Archived 22 January 2021 at the Wayback Machine, Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism,
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295. Fowler 2012, pp. xxxv, xxxvii–xix.
296. Viśvarūpa
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297. Kalātattvakośa
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298. Mysticism in Maharashtra: Indian Mysticism
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299. Fowler 2012, pp. xxxiii–xxiv.
300. Zaehner 1969, pp. 30–32, 36–41.
301. Fowler 2012, pp. xxxiii–xxv.
302. Krishna: A Sourcebook
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303. Edgerton 1952, pp. 44–45 with footnote 1.
304. Smith 2009, p. xvii.
305. SGS Sadhale ( 1935), The Bhagavad Gita with Eleven Commentaries, Volume 1 & 2, pages 1–7
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306. Neufeldt 1986, pp. 31–33.
307. Cornille 2006, p. 3.
308. Singh 2006, pp. 54–55
309. Davis 2014, pp. 55–56.
310. Dnyaneshwari : Bhāvārthadipikā
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311. Deutsch & Dalvi 2004, p. 60.
312. Gītārthasaṅgraha
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313. Zaehner 1969, p. 3
314. Flood 1996, p. 124
315. The Bhagavad Gita with the Commentary of Sri Sankaracharya
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316. Deutsch & Dalvi 2004, p. 97.
317. The Bhagavad Gita with the Commentary of Sri Sankaracharya
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318. Shankara and Indian Philosophy
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319. Gītārthasaṅgraha
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320. Sampatkumaran 1985, p. xx
321. Consciousness in Advaita Vedanta
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322. The Theology of Rāmānuja: Realism and Religion
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323. Sargeant 2009, pp. xxiii–xxiv.
324. Rao 2002, p. 86
325. M.V. Nadkarni 2016, pp. 37–38
326. SGS Sadhale ( 1936), The Bhagavad Gita with Eleven Commentaries, Volume 2 of 3
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327. The Hare Krishna Movement: The Postcharismatic Fate of a Religious Transplant
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328. Agrawal 2013, p. 93.
329. Bulletin of the School of Oriental Studies, University of London
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330. Gyaānadeva & Pradhan 1987
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332. Tukaram
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333. Religious Celebrations: An Encyclopedia of Holidays, Festivals, Solemn Observances, and Spiritual Commemorations
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334. Dnyaneshwari : Bhāvārthadipikā
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335. The Sants: Studies in a Devotional Tradition of India
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336. Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity
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337. Sharma 2000, p. 266.
338. Sharma 2000, p. 391.
339. For Aurobindo, Sarvepalli Radhakrishnan, and Chinmayananda as notable commentators see: Sargeant 2009, p. xix
340. For Aurobindo as notable commentators, see: Gambhirananda 1997, p. xix
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385. What had previously been known of Indian literature in Germany had been translated from the English. Winternitz 1972, p.
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415. Easwaran 2007, p. 15
416. Sargeant 2009, p. x.
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