Shreemad Bhagavad Geeta (English Translation With Headings)
Book Specification
| Item Code: | NAJ744 |
| Author: | Swami Vidyananda Giri |
| Publisher: | Shri Kailash Ashram, Rishikesh |
| Language: | Sanskrit Text With English Translation |
| Edition: | 2004 |
| Pages: | 344 |
| Cover: | Hardcover |
| Other Details | 9.0 inch x 6.0 inch |
| Weight | 430 gm |
Book Description
The present volume of Shreemad Bhagwad Geeta is an abridged version of the Trilingual Geeta Translation published by Kailas Vidya Prakashan in the year 2002. This volume contains only the sanskrit and English translation with headings which will be more handy for those who are not well versed in Hindi and would like to follow the meaning of the verses through English. The purpose of bringing out multiple editions of Geeta by us is to expand its readership and propagate authentic meaning of Geeta's verses as propounded by Aadi Shankaracharya in his immortal commentary on it, popularly called Geeta Shaankar Bhashya.
In the preamble to his commentary on Geeta Aadi Shankaracharya declares that Geeta is a scripture which assimilates the essence of all vedic knowledge and by comprehending the purport of the Geeta all human ends are rewarded. For this reason, Bhagwad Geeta is regarded as an all encompassing scripture having a universal appeal transcending the boundaries of religious and sectarian beliefs of all human beings. In the words of the Lord, devotion and service to the Lord and the Guru are the main norms for eligibility to the study of Geeta. Therefore, to derive real benefit from Geeta one should imbibe these qualities alongwith its study.
The principles of Bhagwad Geeta are not easy to comprehend and cannot be understood by simply knowing its words, the meanings of which can be stretched to suit one's doctrine or philosophy. Many preceding attempts by those ignorant of the true implication of the scriptures have only generated confusion and drifted towards paths not leading to the reality propounded by the Vedas. To put an end to all those flawed explications Aadi Shankaracharya wrote an epigrammatic commentary to resolutely expound the real import of the Geeta.
The best way to understand shaankara' s commentary is the one recommended by H.H. Swami Vidyanand Giri Ji Maharaj, the head of Kailash Ashram Brahm Vidyapeetha. He has introduced daily one hour recitation of Geeta Shaankar Bhashya, himself following this practice and making others to follow suit. To adopt this spiritual routine thousands of saints and devotees of kailash Ashram have taken this vow and are greatly benefitted by this sadhna. The Geeta (Parayan Sanskarna) has been published to facilitate daily Bhashya Parayan. Lalita edition of Geeta gives Hindi translation of Shankar Bhashya with added text wherever necessary to make the meaning clear. English translation of Lalita has also been published.
The credit for publishing this edition of Geeta again goes to Shri Nariman Mulji Daiya Charitable Trust Udyog Nagar 17 A Flank Road, Mumbai-400022 who have devoted this book also (earlier Geeta Lalita Edition, Geeta Parayan Edition and Geeta with English Translation of Lalita commentary) in the memory of their parents Sh. Mulji V. Narsi Daiyaand Smt. Velaben Mulji Daiya and brother Sh. Hariram M. Daiya. Their devotion to Geeta is unparalleled. May Lord Krishna bestow divine blessings on the esteemed members of this Trust.
| Chapter I | ||
| 1 | King Dhritarashtra's question to Sanjay with reference to the battle at Kurukshetra. | 1 |
| 2 | Description of Pandava's warriors by Duryodhana | 2 |
| 3 | Mention of names of the chief warriors of his side. | 4 |
| 4 | Duryodhana's well thought signal for the security of Bhishma. | 5 |
| 5 | The grandeur of the chariot and the conches of Shri Krishna and Arjuna. | 6 |
| 6 | Description by Sanjay of Arjuna's next move and his request to the Lord to place chariot in the middle of the two armies. | 9 |
| 7 | Arjuna's grief on seeing his own relations on both sides. | 11 |
| 8 | Arjuna's justification for abandoning the battle because of curses resulting from extinction of the race. | 16 |
| 9 | Arjuna views death at the hands of enemies a better option than fighting his own people. | 18 |
| 10 | Grief stricken Arjuna' s retiring in the rear portion of the chariot. | 19 |
| Chapter - II | ||
| 11 | Seeing Arjuna struck with grief, Lord Krishna's timely intervention. | 20 |
| 12 | Arjuna's pitifulness and seeking refuge in the Lord. | 23 |
| 13 | Emphasising the immortality of the Self. | 26 |
| 14 | The Self is not the subject or object of any action | 29 |
| 15 | The Self is beyond the reach of all sense organs. | 31 |
| 16 | The rarity of the knowledge of Self. | 33 |
| 17 | Performance of one's duty leads to heaven etc. | 35 |
| 18 | Loss of glory is worse than even death for the respected elite. | 35 |
| 19 | Concluding the eloquence on 'Sankbya' wisdom, the Lord takes up the subject of Karmayoga. | 38 |
| 20 | Those desirous of salvation do not seek fruit of their actions. | 42 |
| 21 | The texts other than related to the knowledge of Self are of no use to the aspirants seeking salvation. | 44 |
| 22 | The key to steadiness of mind is the control of sense organs. | 51 |
| 23 | The steadfastness of self in Brahm achieved even at the death bed leads to salvation. | 53 |
| Chapter - III | ||
| 24 | Driven to action Arjuna spoke to Shri Krishna as if tauntingly. | 54 |
| 25 | Karma Yoga is the means to achieve Yoga. | 55 |
| 26 | The control over outer organs but mental recollection of objects by an unwise person is only hypocratic. | 56 |
| 27 | The gods and human ought to act for each other's benefit. | 59 |
| 28 | The non offering of oblation etc. out of the wealth provided by the gods amounts to theft. | 59 |
| 29 | The knower of Self has no duties to perform. | 61 |
| The conduct of distinguished person serves as a model to others. | 63 | |
| 30 | With regard to actions to be performed and to be abandoned, adoption of Shri Krishna as model. | 64 |
| 31 | The knower of Self has no ego in the activity of the modes of nature. | 66 |
| 32 | To act against one's nature is even difficult for he wise, not to spek of the ignorant. | 69 |
| 33 | Arjuna's question regarding the reason for an aspirant's forcible commitment of sins. | 70 |
| 34 | Command of the Lord to destroy the invincible desires. | 73 |
|
| Chapter - IV | |
| 35 | The mention of break in the line of this age-old Yoga. | 75 |
| 36 | The purpose of the God's incarnation. | 77 |
| 37 | The description of six Yagnyas like Material Yagnya etc. | 87 |
| 38 | The knowledge destroys all actions like fire consumes everything combustible. | 91 |
| 39 | Lord's command to Arjuna to slash all doubts with the sword of wisdom and stand up to do his duty. | 93 |
| Chapter - V | ||
| 40 | Arjuna's ;question to know the superiority between Yoga of action and renunciationof actions. | |
| 41 | Perfection in either Sankhya or Karmayoga is sufficient to reap fruit of both. | 94 |
| 42 | The description of true nature of God. | 96 |
| 43 | Salvation is easy for one established in Self. | 100 |
| 44 | The state of mind of the knower of Truth. | 101 |
| 45 | The attainment of supreme bliss by the knower of Brahm. | 102 |
| 46 | The wise consider all pleasures from objects as worthless. | 103 |
| 47 | The Yogi conquers desire and anger in this very life. | 104 |
| Chapter - VI | ||
| 48 | The praise of performer of one's duty without dependence on its fruit by calling him a 'Sanyasi' and a Yogi'. | 107 |
| 49 | The friendship of self accures from selfcontrol and enemity from lack of it. | 110 |
| 50 | Evenmindedness is the special feature of an accomplished Yogi. | 111 |
| 51 | The rules regarding food etc. for the Yogis. | 114 |
| 52 | The Yoga is nothing but the state of freedom from the contact with pain. | 117 |
| 53 | The Yogi who sees pleasure or pain of others as per his own example, excels. | 121 |
| 54 | The Lord replies in two verses about the conquering of mind through practice and dispassion. | 122 |
| 55 | The birth in a poor but wise line of Yogis is better than birth na pure but wealthy race. | 126 |
| Chapter - VII | ||
| 56 | The Lord's word to describe the disciplines required to know God in entirely. | 129 |
| 57 | All beings are superimposed on God like beads of thread in a rosary. | 132 |
| 58 | The only way to cross the unsailable divine Maya is to take total refuge in the Lord. | 135 |
| 59 | The description of four types of Lord's devotees. | 136 |
| 60 | Rarity of the great soul with Lord's realization. | 138 |
| Chapter - VIII | ||
| 61 | Apropos scope for further querry in the end of seventh chapter, Arjuna asks seven questions in the first two verses. | 144 |
| 62 | Remebering God at the time of death eads to His attainment. | 146 |
| 63 | As a rule the tought at the time of death is the basis for assurning the next birth. | 147 |
| 64 | Shri krishna advises Arjuna to remember the Lord always and perform his duty. | 147 |
| 65 | Length of Brahma's day and night. | 152 |
| 66 | Description of Yoga's splendour for inclucating faith. | 157 |
| Chapter - IX | ||
| 67 | Promise of Lord to reveal knowledge blended with realization being the direct means to liberation from the world phenomenon. | 158 |
| 68 | Under the presidency of God, the Nature does all actions of the defamers of Lord are in vain. | 162 |
| 69 | All actions of the defamers of Lord are in vain. | 163 |
| 70 | Description of many ways to worship God. | 165 |
| 71 | The needs of devotees ever united solely with Lord are met by the Lord Himself. | 167 |
| 72 | Lord's command to offer al actions to Him alone. | 170 |
| 73 | The way God should be worhipped in rder to attain Him. | 173 |
| Chapter - X | ||
| 74 | promise to describe substance and glory of the Lord. | 174 |
| 75 | Means to the destruction of false knowledge. | 178 |
| 76 | Description of the Lord as realized by Arjuna. | 179 |
| 77 | The reality of Self is Known by the Self only. | 180 |
| 78 | Existence of God as Self of every being. | 182 |
| 79 | The description of Lord as the bestower of fruit of all actions. | 187 |
| 80 | Importance of Gayatri in Vedic ;Hymns. | 188 |
| 81 | Lord as the son of Vasudeva and as Arjuna among the Pandavas. | 189 |
| 82 | Divine manifestations are boundless | 190 |
| Chapter - XI | ||
| 83 | Spiritual words end Arjuna's delusion about Lord's manifestations. | 192 |
| 84 | Arjuna's wish to see universal from of the ord. | 193 |
| 85 | Lord's cosmic rom is beyond the reach of normal eyes. | 195 |
| 86 | Arjuna beholds the vision of gods like the Brahma etc in Lord's form. | 198 |
| 87 | Destruction of the warriors explained by the example of rivers entering the sea. | 205 |
| 88 | Immeasurable glory of the Lord. | 214 |
| 89 | Seeking forgiveness of faults like a son seeks pardon from his father etc. | 214 |
| 90 | The vision of universal from possible only by Lord's grace. | 216 |
| 91 | Exclusive devotion is the means to see the universal form. | 219 |
| 92 | Definition of exclusive devotion. | 220 |
| Chapter - XII | ||
| 93 | Who is superior, the worshipper of unmanfiest or that of univesal form? | 221 |
| 94 | The description of unmanifest Lord. | 222 |
| 95 | Yoga of practice is the means to fix mind on God. | 225 |
| 96 | The superiority of leaving fruit of all actions. | 226 |
| 97 | The characteristic of the devotees dear to the Lord (2 verses) | 226 |
| 98 | The striving devotees are more dear to the Lord than the accomplished ones. | 229 |
| Chapter - XIII | ||
| 99 | The descriptionof the 'field' and its knower. | 230 |
| 100 | The knowledge of oneness of knower of field and Lord is the real knowledge. | 231 |
| 101 | The description of knowledge with its fruit. | 235 |
| 102 | The knowable Reality is all pervading | 236 |
| 103 | The causal roles of Nature of Purusha differ. | 238 |
| 104 | The Knower of Brahm does not harm Self by self. | 242 |
| 105 | Like Ether the Self is free of attachment. | 243 |
| 106 | Emancipation by vision of reality of field and its knower ;through eyes of wisdom. | 244 |
| Chapter - XIV | ||
| 107 | Spritual knowledge is superior to knowledge relating to Yagnyas etc. | 245 |
| 108 | The cause of the modes and their binding power. | 247 |
| 109 | Brief description of the realm of three modes. | 248 |
| 110 | The effort of inter dominance of the modes. | 249 |
| 111 | Mention of different fruits of three types of actions. | 251 |
| 112 | Post death fruits of the three modes. | 252 |
| 113 | Description of signs, activity, disciplines and reward of one beyond the modes. | 253 |
| 114 | The means of freedom from modes. | 255 |
| 115 | The inner Self without attributers is the substratum of all. | 256 |
| Chapter - XV | ||
| 116 | The world tree and the importance of its knower. | 257 |
| 117 | Having cut the world tree, the way aspirant should proceed Godward. | 259 |
| 118 | The difference between embodied sould and the Lord is due to attributes only. | 261 |
| 119 | The realization of soul depends on removal of faults. | 262 |
| 120 | The digestion of food in all bodies through power of Lord. | 264 |
| 121 | Knowing Lord as 'Purushottama' leads to single minded devotion. | 266 |
|
| Chapter - XVI | |
| 122 | Out of twenty six the first nine qualities of divine wealth. | 267 |
| 123 | The brief mention of demonic qualities. | 269 |
| 124 | The demons do not reckon God to be the cause of creation. | 270 |
| 125 | The fiendish persons hate God. | 274 |
| 126 | Three doorways to hell. | 276 |
| 127 | Nothing can be achieved by ignoring the rules of Scriptures. | 276 |
| Chapter - XVII | ||
| 128 | The status of actions performed out of faith without knowledge of rules. | 278 |
| 129 | The categorization of natural faith. | 279 |
| 130 | Faith predominates the personality of persons. | 279 |
| 131 | Three types of food, Yagnya, penance and charity. | 281 |
| 132 | The description of three catefories of Yagnyas (3 verses). | 282 |
| 133 | Description of austerities relating to body, speech and mind (3 verses). | 283 |
| 134 | Three types of charity based on the modes (3 verses). | 285 |
| 135 | The remedy to remove shortcomings in Yagnya, Charity and Penance. | 287 |
| 136 | Denouncing absence of faith during the performance of Yagnya etc. | 289 |
| Chapter - XVIII | ||
| 137 | Arjuna's question regarding reality of 'Sanyasa' and 'Tyaga'. | 290 |
| 138 | Lord's word to explain the import of 'Tyaga' as per His conviction. | 291 |
| 139 | complete renunciation of actions being impossible, the renouncer of their fruit is termed as Tyagi. | 295 |
| 140 | According to Vedanta, five-fold means complete an action. | 296 |
| 141 | mention of three fold division of knowledge, action and agent based on modes. | 298 |
| 142 | Lord's word to enunciate three fold division of intellect and firmness. | 302 |
| 143 | The three types of happiness based on the modes. | 305 |
| 144 | Happiness from Self is Sattvic. | 305 |
| 145 | Nothing in this world is free of modes of Nature. | 307 |
| 146 | The actions of Brahmins etc are determined by the qualities born of their nature. | 307 |
| 147 | Worship of Lord through actions leads to perfection. | 309 |
| 148 | All actions involve one fault or the other. | 310 |
| 149 | Lord's word to explain in brief the way to attain knowledge. | 311 |
| 150 | The description of disciplines to achieve state of firm knowledge (3 verses). | 312 |
| 151 | Lord's advice to mentally surrender all actions to Him. | 314 |
| 152 | God is the controller of all beings. | 316 |
| 153 | Complete surrender to Lord is the means to lasting peace. | 316 |
| 154 | Renouncing of all nonself concepts and complete surrender to Lord leads to emancipation. | 318 |
| 155 | The rigtful recipients of knowledge of Gita. The glory of propagator of Gita. | 318 |
| 156 | The Guru's duty to impart knowledge till the removal of ignorance. | 320 |
| 157 | Sanjay's revealing words to Dhritarashtra. | 323 |
