The Bhagavadgita

This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1979.

• Language: English
• Publisher: University of California Press
• Release date: Jul 28, 2023
• ISBN: 9780520330863

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THE BHAGAVADGÏTÀ

Kees W. Bolle

THE BHAGAVADGÏTÀ

A New Translation

UNIVERSITY OF CALIFORNIA PRESS Berkeley Los Angeles London

University of California Press Berkeley and Los Angeles, California

University of California Press, Ltd.

London, England

ISBN 0-520-03741-3 Library of Congress Catalog Card Number 78-59451 Copyright © 1979 by The Regents of the University of California

Printed in the United States of America

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Contents 1

Contents 1

PART ONE TEXT AND TRANSLATION

PART TWO ON TRANSLATING THE BHAGAVADGÏTÀ

The Bhagavadgita and Its Setting

The Fascination of Translating

Some Reasons for this Translation

Attitudes and Translations

The Bhagavadgïtâ; Terms, Meanings, Choices

The Confrontation of Languages

Meditation and Redundance

Note on the Text

Bibliography

Indices

SANSKRIT CONCORDANCE TO THE BHAGAVADGÎTÀ AND GENERAL INDEX

ENGLISH GUIDE WITH REFERENCES TO THE SANSKRIT CONCORDANCE

Acknowledgments

PART ONE TEXT AND TRANSLATION

I

dhrtarästra uväca

1. dharmaksetre kuruksetre

samavetä yuyutsavah mämakäh pándavaá caiva kim akurvata samjaya

samjaya uväca

2. drstvä tu pändavänikam

vyüdham duryodhanas tadä äcäryam upasamgamya räjä vacanam abravit

3. pasyaitäm pänduputränäm

äcärya mahatim camüm vyüdhäm drupadaputrena tava áisyena dhimatä

4. atra áürá mahesväsä

bhlmärjunasamä yudhi yuyudhäno virätas ca drupadaé ca mahärathah

5. dhrstaketuá cekitänah

kâéiràjaé ca viryavän purujit kuntibhojaá ca áaibyaá ca narapumgavah

6. yudhâmanyué ca vikränta

uttamaujáá ca viryavän saubhadro draupadeyàé ca sarva eva mahärathäh

Dhrtarastra:

1. In the land of the right tradition, the land of the Kurus,

my men and the men of Pandu met,

Ready to fight.

What did they do, Samjaya?

Sam jay a:

2. The king, Duryodhana, surveyed

the Pandava army drawn up for battle.

Then he went to his mentor and said:

3. "Master, see that mighty army

of Pandu’s men.

Your skillful pupil, the son of Drupada, arrayed them.

4. They have heroes, mighty bowmen,

matching Bhima and Arjuna in battle:

Yuyudhana and Virata, and Drupada, the great chariot fighter;

5. Dhrstaketu; Cekitana;

the valiant king of Ka£i;

Purujit; Kuntibhoja; the §ibi king, foremost among men;

6. And the courageous Yudhamanyu,

and the heroic Uttamaujas,

The son of Subhadra, Draupadl’s sons— all great chariot fighters.

7. asmàkam tu viéistà ye

tàn nìbodha dvijottama nàyakà marna sainyasya samjnàrtham tàn bravimi te

8. bhavàn bhismas ca kamas ca

krpaé ca samitimjayah asvatthàmà vikarnas ca saumadattis tathaiva ca

9. anye ca bahavah éùrà

madarthe tyaktajivitàh nànàéastrapraharanàh sarve yuddhaviéàradàh

10. aparyàptam tad asmàkam

balam bhìmàbhiraksitam paryàptam tv idam etesàm balam bhismàbhiraksitam1

11. ayanesu ca sarvesu

yathàbhàgam avasthitàh bhismam evàbhiraksantu bhavantah sarva eva hi

12. tasya samjanayan harsam

kuruvrddhah pitàmahah simhanàdam vinadyoccaih éankham dadhmau pratàpavàn

13. tatah éankhàé ca bheryaé ca

panavànakagomukhàh sahasaivàbhyahanyanta sa éabdas tumulo ‘bhavat

7. But, most venerable nobleman,

observe also those men of distinction Who are on our side, the captains of my army; let me identify them for you.

8. There are yourself, Bhisma, Kama,

and the victorious Krpa;

ASvatthaman, Vikarna, and the son of Somadatta;

9. And many other heroes,

willing to lay down their lives for me,

Armed with various missiles and spears, all skilled in battle.

10. The other army is not equal to us

in spite of its protection by Bhima, the Terrible. This army of ours, commanded by Bhisma, the Awe-Inspiring, outnumbers them.

11. Let all of you, above all,

guard Bhisma,

In whatever division you are stationed, in all movements of the battle front."

12. Duryodhana listened with delight when Bhisma,

the Kuru elder, the majestic grandsire,

Blew his conch-shell, roaring loudly like a lion.

13. Then all at once, conch-shells,

drums, cymbals, trumpets,

Sounded forth, and the noise grew wild.

14. tatah ¿vetair hayair yukte

mahati syandane sthitau madhavah pandavaS caiva divyau Sankhau pradadhmatuh

15. pancajanyam hrsikeSo

devadattam dhanamjayah paundram dadhmau mahaSankham bhimakarma vrkodarah

16. anantavijayam raja

kuntiputro yudhisthirah nakulah sahadevaS ca sughosamanipuspakau

17. kaSyaS ca paramesvasah

¿ikhandi ca maharathah dhrstadyumno virataS ca satyakiS caparajitah

18. drupado draupadeya£ ca

sarva£ah prthivipate saubhadra£ ca mahabahuh Sankhan dadhmuh prthak prthak

19. sa ghoso dhartarastranam

hrdayani vyadarayat nabha£ ca prthivim caiva tumulo vyanunadayan

20. atha vyavasthitan drstva

dhartarastran kapidhvajah pravrtte ¿astrasampate dhanur udyamya pandavah

21. hrsikeSam tada vakyam

idam aha mahlpate senayor ubhayor madhye ratharn sthapaya me ‘cyuta

14. Krsna and Arjuna,

standing on their mighty chariot Yoked with white steeds, blew their divine conch-shells.

15. Krsna blew his Horn of Pancajana,

Arjuna blew his Gift of God,

And Wolf-Belly, the Worker of Terror blew his great shell Wild One.

16. King Yudhisthira, Kunti’s son,

blew Everlasting Victory,

And Nakula and Sahadeva blew Sweet Tone and Gem-Flower.

17. The king of KaSI—superb bowman—

Sikhandin—the great chariot fighter— Dhrstadyumna, Virata, and the unvanquished Satyaki,

18. Drupada, and Draupadi’s sons,

and the warrior son of Subhadra One by one sounded their conches in every direction at once.

19. The wild roar

that made heaven and earth ring Rent the hearts of Dhrtarastra’s men.

20—21. Arjuna, known by the monkey in his banner,

looked upon Dhrtarastra’s men in battle order —Arrows had already begun to fly— lifted his bow And then spoke to Krsna:

"Unshakable One,

Halt my chariot between the two armies,

22. yàvad etän nirîkse ‘ham

yoddhukämän avasthitàn kair mayä saha yoddhavyam asmin ranasamudyame

23. yotsyamänän avekse ‘ham

ya ete ‘tra samägatäh dhärtarästrasya durbuddher yuddhe priyacikirsavah

24. evam ukto hrsikeso

gudäkesena bhärata senayor ubhayor madhye sthäpayitvä rathottamam

25. bhismadronapramukhatah

sarvesäm ca mahlksitäm uväca pärtha paáyaitán samavetän kurün iti

26. tatrapaáyat sthitän pärthah

pitfn atha pitâmahân äcäryän mätulän bhrätrn puträn pauträn sakhims tathä

27. évaéurán suhrdaé caiva

senayor ubhayor api tän samiksya sa kaunteyah sarvän bandhùn avasthitàn

28. krpayà pcirayàvisto

visldann idam abravit drstvemän svajanän krsna yuyutsün samavasthitän

29. sidanti mama gäträni

mukham ca pariáusyati vepathuá ca áaríre me romaharsaé ca jäyate

22. While I survey

those pugnacious troops arrayed for battle With whom I am to wage this great war.

23. Let me look at those who are assembled here

and who will fight,

Who are eager to please in battle Dhrtarastra’s perverse son."

24. Krsna heeded

Arjuna’s request.

He halted the superb chariot between the two armies,

25. In front of Bhisma, Drona,

and all the princes of the earth,

And said: See, Son of Prtha, the assembled Kurus.

26. In that place Arjuna saw

fathers, grandfathers,

Mentors, uncles, brothers, sons, grandsons, playmates,

27—28. Fathers-in-law, and close friends in both armies.

Seeing all these kinsmen in array, the son of Kunti Was overwhelmed by emotion and in despair he said:

"O Kr§na, when I see my relatives here who have come together and want to fight,

29. I feel paralyzed,

my mouth becomes dry,

I tremble within, my hair stands on end;

30. gândïvam sramsate hastät

tvak caiva paridahyate na ca éaknomy avastháturp bhramativa ca me manah

31. nimittáni ca paáyámi

viparitáni keáava na ca áreyo ‘nupaáyami hatvà svajanam áhave

32. na káñkse vijayam krsna

na ca räjyam sukháni ca kim no rájyena govinda kim bhogair jlvitena vä

33. yesám arthe káñksitam no

räjyam bhogáh sukháni ca ta ime ‘vasthitä yuddhe pränäms tyaktvä dhanâni ca

34. äcäryäh pitarah puträs

tathaiva ca pitâmahàh mätuläh ávaáuráh pauträh áyáláh sambandhinas tathä

35. etän na hantum icchämi

ghnato ‘pi madhusúdana api trailokyaräjyasya hetoh kün nu mahîkrte

36. nihatya dhârtarâçtràn nah

kâ pritih syâj janärdana pâpam eváárayed asmân hatvaitän ätatäyinah

37. tasmän närhä vayam hantum

dhärtarästrän svabändhavän svajanam hi katham hatvä sukhinah syäma mädhava

30. The bow Gandiva slips from my hand,

my skin feels hot,

I cannot keep steady, my mind whirls.

31. O KeSava, I see

but evil signs.

I see nothing good resulting from slaying my own people in combat.

32. I have no desire for victory, Krsna,

nor for kingship and its joys.

What is kingship worth to us, Govinda, and pleasures, or life?

33. These men here drawn up in battle

giving their lives and possessions Are the ones for whose sake we desired kingship, pleasures, happiness.

34. Teachers, fathers, sons,

grandfathers,

Uncles, fathers-in-law, grandsons, brothers-in-law, and other kinsmen—

35. If they killed me,

I still would not wish to kill them,

Not for kingship over heaven, air and earth! How much less for the sake of the earth alone!

36. What joy could we have, Stirrer of Men,

if we should slay Dhrtarastra’s party?

The atrocity would pursue us if we killed those men who are aiming their bows at us.

37. We do not have the right to slay

Dhrtarastra’s men, our own kin.

For how could we be happy after slaying our relatives?

38. yady apy ete na paáyanti

lobhopahatacetasah kulak$ayakrtam do$am mitradrohe ca pátakam

39. katham na jñeyam asmábhih

pápád asman nivartitum kulaksayakrtam do§am prapaáyadbhir janárdana

40. kulak§aye pranaáyanti

kuladharmáh sanátanáh dharme naste kulam krtsnam adharmo ‘bhibhavaty uta

41. adharmábhibhavát k?§na

pradusyanti kulastriyah stñ§u du$tásu vár§neya jáyate varnasarpkarah

42. samkaro narakáyaiva

kulaghnánám kulasya ca patanti pitaro hy esám luptapindodakakriyáh

43. dosair etaih kulaghnánám

varnasamkarakárakaih utsádyante játidharmáh kuladharmáé ca ááávatáh

44. utsannakuladharmánám

manusyánám janárdana narake niyatam váso bhavatity anuáuáruma

45. aho bata mahat pápam

kartum vyavasitá vayam yad rájyasukhalobhena hanturp svajanam udyatáh

38. Even though they see no wickedness

in annihilating their kin,

In betraying friends, since greed has clouded their wits,

39. Should we not be wise enough

to turn back from this evil,

O Stirrer of Men, as we see before us the wickedness of annihilating the entire family?

40. With the disruption of the family,

the eternal family tradition perishes.

With the collapse of the tradition chaos overtakes the whole race.

41. Such predominance of chaos leads to

the corruption of women in the family.

When the women are corrupted the whole society erodes.

42. This erosion leads to hell

for the family and those who destroyed it Their ancestors end up in hell too, because the ancestral rites are discontinued.

43. The crimes of those who destroy their kinsfolk

cause promiscuity;

They overturn the rules governing caste and the eternal family traditions.

44. Surely, lanardana, men

who overturn the family traditions Will end up in hell.

This is what we have been taught.

45. Alas! We are determined

to commit a great crime,

Now that we have come out to kill our own people out of greed for kingship and pleasure.

46. yadi mam apratikäram

aáastram éastrapânayah dhärtarästrä rane hanyus tan me ksemataram bhavet

47. evam uktvärjunah samkhye

rathopastha upáviéat visrjya saéaram cäpam áokasamvignamánasah

46. I would be happier

if Dhrtarastra’s men killed me in the battle, While I was unarmed and offered no resistance.

47. With these words Arjuna sank down on his seat

in the midst of the battle.

He had let go of his bow and arrows.

Sorrow had overwhelmed him.

II

samjaya uväca

1. tarn tathä krpayävistam

aárupürnakuleksanam visidantam idam väkyam uväca madhusüdanah

áribhagaván uväca

2. kutas tvä kaémalam idam

vísame samupasthitam anäryajustam asvargyam akirtikaram arjuna

3. klaibyam mä sma gamah pärtha

naitat tvayy upapadyate ksudram hrdayadaurbalyam tyaktvottistha paramtapa

arjuna uväca

4. katham bhlsmam aham samkhye

dronam ca madhusüdana isubhih pratiyotsyämi püjärhäv arisüdana

5. gurün ahatvä hi mahänubhävän

áreyo bhoktum bhaik$yam apiha loke hatvärthakämäms tu gurün ihaiva bhuftjiya bhogän rudhirapradigdhän

Samjaya:

1. When sentiment had thus overcome him,

while he despaired—his sight blurred,

His eyes filled with tears—

Krsna, the Slayer of Madhu, answered:

The Lord:

2. How is it possible that at a time of crisis

you, Arjuna, should become so weak! Noblemen detest such weakness.

It does not lead to heaven. It is degrading.

3. Be a man, Son of Prtha!

This impotence does not suit you.

Cast off this abject faintheartedness.

Stand up, you Conqueror!

Arjuna:

4. O Slayer of Madhu, Slayer of Enemies,

how can I fight Bhisma and Droiia?

How shall I send my arrows at those two, worthy of my worship?

5. It would be better To live on alms Without having slain Our spiritual guides,

Men of authority—

But after killing my elders,

Even if they were greedy,

My food here in this world Would taste of blood.

6. na caitad vidmah kataran no gaiiyo

yad vá jayema yadi vá no jayeyuh yán eva hatvá na jijlvisámas

te ‘vasthitáh pramukhe dhártarástráh

7. kárpanyadosopahatasvabhávah

prcchámi tvám dharmasammüdhacetáh yac chreyah syán niácitam brúhi tan me áisyas te ‘hcim áádhi mam tvám prapannéun

8. na hi prapaáyámi mamápanudyád

yac chokam ucchosanam indríyánám avápya bhümáv asapatnam rddham rájyam suránám api cádhipatyam

samjaya uváca

9. evam uktvá hreíkeáam

gudákeéah paramtapah na yotsya iti govindam lüctvá túsnim babhüva ha

6. Still we do not know Which is best,

Whether we should win Or they.

There they are,

Dhrtarastra’s men,

Drawn up before us.

If we slay them,

We'll no longer wish to live.

7. I am not myself:

I am afflicted

With feelings of pity.

I am confused.

What should be done?

I ask you:

Which is best?

Tell me that With certainty.

I am your pupil.

Teach me.

I have thrown myself at your feet.

8. For I cannot see Anything at all

That could dispel this sorrow Which lames me.

I cannot imagine Anything to dispel it Even if I attained Prosperous kingship Without a rival on earth,

Or even lordship Of the gods.

Samjaya:

9. Thus the thick-haired warrior

spoke to Krsna,

And he concluded: I shall not fight! Then he was silent.

10. tam uvaca hrsikeSah

prahasann iva bharata senayor ubhayor madhye visidantam idam vacah

sribhagavan uvaca

11. a£ocyan anvaSocas tvam

prajnavadami ca bhasase gatasun agatasumi ca nanuSocanti panditah

12. na tv evaham jatu nasam

na tvam neme janadhipah na caiva na bhavisyamah sarve vayam atah param

13. dehino ‘smin yatha dehe

kaumararrt yauvanam jara tatha dehantarapraptir dhiras tatra na muhyati

14. matraspar£as tu kaunteya

SItosnasukhaduhkhadah agamapayino ‘nityas tams titiksasva bharata

15. yam hi na vyathayanty ete

purusam purusarsabha samaduhkhasukham dhlram so ‘mrtatvaya kalpate

16. nasato vidyate bhavo

nabhavo vidyate satah ubhayor api drsto ‘ntas tv anayos tattvadargibhih

17. a vinali tu tad viddhi

yena sarvam idam tatam vina$am avyayasyasya na ka£cit kartum arhati

10. HrsIkeSa seemed to smile

when he answered The desperate man between the two armies:

The Lord:

11. You have spent your sorrow on beings who do not need it

and pay lip-service to wisdom.

Educated men do not sorrow for the dead nor the living.

12. There was no time at which I was not

nor you nor these princes.

Nor shall any of us ever cease to be.

13. Just as a person changes from

childhood to youth to old age in the body,

He changes bodies.

This does not upset the composed man.

14. The world our senses touch, Son of Kunti,

is hot or cold, pleasant or unpleasant.

Sensations come and go. They do not last.

Leam to endure them, Son of Bharata!

15. They do not shake the composed man

to whom unpleasantness And pleasure are alike.

He is fit for immortality.

16. What is not cannot come into being,

and what is has no end.

Men who see things as they are perceive the limit of both.

17. But you must know that which is imperishable

and which stretched forth the whole world.

No one is able to destroy that which is everlasting.

18. antavanta ime dehä

nityasyoktäh áaririnah anaáino ‘prameyasya tasmäd yudhyasva bhärata

19. ya enam vetti hantäram

yas cainam manyate ha tarn ubhau tau na vijänito näyam hanti na hanyate

20. na jäyate mriyate vä kadäcin

näyam bhütvä bhavitä vä na bhüyah ajo nityah ááávato ‘yam puräno na hanyate hanyamäne éarïre

21. vedâvinâàinam nityam

ya enam ajam avyayam katham sa purusah pärtha kam ghätayati hanti kam

22. väsämsi jimäni yathä vihäya

naväni grhnäti naro ‘paräni tathä áañráni vihäya jlmäny anyäni samyäti naväni dehi

23. nainam chindanti Pastrani

nainam dahati pävakah na cainam kledayanty äpo na áosayati märutah

18. Before you are the temporal bodies

of the eternal, embodied one Who does not perish and cannot be measured. Therefore you must fight.

19. Who thinks this one a slayer,

or who thinks of him as slain,

Both lack understanding.

He neither slays nor is slain.

20. He is never born.

He never dies.

You cannot say of him He came to be And will be no more.

Primeval, he is Unborn,

Changeless,

Everlasting.

The body will be slain,

But he will not.

21. How can the man who knows him as imperishable,

eternal, unborn, and changeless,

Kill anyone?

Whom does he cause to be killed, Son of Prtha?

22. Just as a man discards Worn-out clothes And puts on others,

That are new,

The embodied leaves behind Worn-out bodies And enters others,

New ones.

23. Swords cannot wound him,

the fire cannot bum him,

Water cannot dampen him nor the wind parch him.

24. acchedyo ‘yam adähyo ‘yam

akledyo ‘áosya eva ca nityah sarvagatah sthänur acalo ‘yam sanätanah

25. avyakto ‘yam acìntyo ‘yam

avikäryo ‘yam ucyate tasmád evam viditvainam nânuéocitum arhasi

26. atha cainam nityajätam

nityam vá manyase mrtam tathâpi tvam mahäbäho nainam éocitum arhasi

27. jätasya hi dhruvo mrtyur

dhruvam janma mrtasya ca tasmäd aparihärye ‘rthe na tvam áocitum arhasi

28. avyaktàdïni bhùtàni

vyaktamadhyäni bhärata avyaktanidhanäny eva tatra kä paridevanä

29. áácaryavat paáyati kaácid enam

áácaryavad vadati tathaiva cànyah âécaryavac cainam anyah àmoti érutvàpy enam veda na caiva kaécit

24. He cannot be cut or burned,

not moistened or dried.

Subsisting always, everywhere, immobile, fixed is the eternal one.

25. He is unmanifest, unthinkable,

and not subject to change.

Therefore, once you have understood him in this way, you should not sorrow.

*»*

26. Or, even if you think he is born and dies

continually,

Even then, O Warrior, you ought not to lament him.

27. Whoever is born will certainly die,

and whoever dies will certainly be born.

Since this cannot be changed, your grief is inappropriate.

28. No one sees the beginning of things,

but only the middle.

Their end also is unseen.

There is no reason to lament.

29. As by a miracle One may see him.

Likewise by miracle One may

Name and discuss him,

And by miracle One may hear What is revealed of

Reviews for The Bhagavadgita

[macleod73-292574 · Rating: 4 out of 5 stars]

Lyrically amazing but hard to understand without the rest of the Upanishads.

[phoenixcomet · Rating: 4 out of 5 stars]

The Hindu spiritual classic, the Bhagavad Gita, is a dialogue between Lord Krishna, the supreme being and Arjuna, about spirituality. Arjuna is about to fight his relatives and does not want to do so. Krishna, disguised as his charioteer, exposes himself for who he truly is, the Lord of all. Covering basic topics of yogic philosophy, the Gita is still relevant for its wisdom, even today.

[jakebornheimer · Rating: 4 out of 5 stars]

Read for class at Carleton University in 2016. I had read through lightly a long time ago, but used the ISKCON translation. I liked this one much better. Knowing a bit more of the background really helped me to get more out of it this time too. The descriptions in the final chapter of each term as it relates to the three gunas (material constituents) was particularly neat. I often didn't agree with the points of the philosophy (not believing in an eternal transmigrating self). And (relatedly) at times I felt strange that the doctrine was essentially being used to convince Arjuna that it was okay to kill thousands of his family and friends. Still I can see why this has been so widely read and I greatly enjoyed my reading.

[meditationesmartini · Rating: 3 out of 5 stars]

Couldn't get into this. I know, I feel like shit about it. But do you know how many of the words in this were "wotteth"?? Like 30.

[kcshankd · Rating: 4 out of 5 stars]

Beautiful volume, oversized as Arjuna tries to work up his courage.

[bodhisattva_1 · Rating: 3 out of 5 stars]

1885 translation of the Bhagavad Gita by a Victorian poet and journalist, who fashioned the Gita in the language of the King James Bible. One of the earlier English translations, and of value for that reason. Also reported to be the translation that Mohandas Gandhi first read as a law student in London with the Theososphical Society.

[michaeldneely · Rating: 5 out of 5 stars]

The best detailed translation work of the Bhagavad Gita out there. It includes grammatical classification for each word, as well as a word for word translation. Every significant translated text should have the level of detail that this book has. As a student of Sanskrit, I would not agree with some of the verse interpretations of this book, but that will always be the case. I found a few typos and incorrect grammatical classifications, but overall it is amazing. The language is a bit dated, but nothing too archaic. A must have for the student of Sanskrit.

[yesnomaybe-1 · Rating: 5 out of 5 stars]

I've read this translation, along with Easwaran's three volume commentary on the Bhagavad Gita, more than once. I don't really understand it, but I can see why this is a classic text of world spirituality. What I don't understand is what I need to understand better.

[gbill_7 · Rating: 4 out of 5 stars]

The Bhagavad-Gita, subtitled, Krishna’s Counsel in Time of War, if taken literally, is a little difficult to abide with. A young prince, Arjuna, is on a battlefield, but sees “no good in killing my kinsmen in battle”, and thus lays down his arms. This seems like a very good and enlightened thing to do. However, the lord Krishna, in the form of his charioteer, then instructs him through various teachings that it’s his sacred duty to fight, that he must do so, and in the end Arjuna agrees; his “delusion is destroyed”, something we may have difficulty accepting. Along the way Krishna flexes his might, pointing out in one chapter that among other things he is Vishnu, Shiva, the Ganges, “the thunderbolt among weapons”, death, “indestructible time”, “the dice game of gamblers”, “everywhere at once”, “the beginning, middle, and end of creations”, etc etc. This heavy-handed commanding of Arjuna, similar to God in the Old Testament with Abraham and Job, is also off-putting at first glance. One asks, how can this be a spiritual book, versus an alternate story which might have Arjuna remaining a nonviolent pacifist to the very end, accepting whatever punishment from this overbearing God that resulted? One must read the Gita as countless others have throughout history, as a parable. I believe the “time of war” is the war within one’s own heart in times of difficulty, which are inescapable in life; the enemies one must kill are the desires and attachments which lead to suffering. The way to overcome these is through discipline and a sense of detachment from one’s emotions. This includes losing one’s fear even of death, since it is inevitable for all things, and in fulfilling one’s sacred duties (one’s Dhama) without regard for rewards or consequences. It takes discipline and a steadfastness to do this, but it’s through these means that one can have a tranquil mind, and transcend the limitations of worldly existence. I believe the reason Krishna “flexes his muscles” in the text is to remind us that these things we feel, these powerful emotions which seem so important and like the entire world to us when we feel them, are nothing when compared against the eternity of time and the infinity of space. When put in that context, one sees that we shouldn’t concentrate on them, that they (and we ourselves) are meaningless in the grand scheme of things, but we can ironically use this knowledge to become stronger, and to overcome suffering.Doing one’s sacred duty may in fact require one to be nonviolent, and it’s notable that Gandhi and other spiritual men have appreciated the Gita. As Thomas Merton wrote: “Arjuna has an instinctive repugnance for war, and that is the chief reason why war is chosen as the example of the most repellent kind of duty. The Gita is saying that even in what appears to be the most ‘unspiritual’, one can act with pure intentions and thus be guided by Krishna consciousness. This consciousness itself will impose the most strict limitations on one’s own use of violence because that use will not be directed by one’s own selfish interests, still less by cruelty, sadism, and blood-lust.”It’s an impressive text at 2200-2500 years old, and also poetic. I still recall reading the line “I see…the moon and sun in your eyes” while camping in Yosemite National Park long ago, and thinking of it as recently as this past week. Oppenheimer is famous for having quoted the Gita when he saw the first nuclear test: “Now I am become Death, the destroyer of worlds”. I don’t think it’s necessarily the pinnacle of philosophical or religious works, but it is profound and certainly worth reading.Quotes:On doing one’s duty, without regard for the results; just doing it:“Be intent on action,Not on the fruits of action;Avoid attraction to the fruitsAnd attachment to inaction!”On enlightenment:“Truly free is the sage who controlsHis senses, mind, and understanding,Who focuses on freedomAnd dispels desire, fear, and anger.”On love:“O Arjuna, only by theunswerving love of a human heart,can my supreme state be seen,and known, and attained.”

[stillatim · Rating: 3 out of 5 stars]

Friends,

why do you love this book? This book is awful. It's very smart, yes, and of course a great classic. But I want you to imagine a dialogue between Jesus and Charlemagne in which Charlemagne says he doesn't want to kill all the Germans because, well, they're his relatives, and it seems a bit silly. And Jesus counters this by saying I AM FREAKING GOD DO WHAT THE F*** I TELL YOU YOU HAVE NO OPTION ANYWAY LOOK I HAVE STARS IN MY BELLY!!!! and follows it up by saying that he, Jesus, determines everything and there is no free will but you *should* do the following things in order to really get to know Jesus.

Now, obviously I'm being polemical here. The BG has some very nice individual moments; it's a philosophical masterpiece akin to Boethius or Job; and, most remarkably for me, it essentially says that everything a benighted Westerner like myself thinks of when I think of Hinduism is wrong. The step from polytheism to monotheism is pretty much the greatest intellectual leap ever made, and who the heck am I to say that someone who makes that leap thousands of years before I was even born is only worth three stars?

Someone who thinks that determinism makes no sense in a religion, that Krishna is kind of a self-centered lunatic ("I AM THE CLARIFIED BUTTER! I AM THE HERB!"), and that justifying war by saying that if you're a warrior, you're logically compelled to kill your kin and besides, we have no option, is horrific.

And yet the hippies love this stuff. Almost as if they were really just repressing their inner Charles Manson.

[coyote111 · Rating: 5 out of 5 stars]

If you are a seeker then you need to read this!

[benuathanasia · Rating: 4 out of 5 stars]

Very much like the other "wisdom collections" of the time. I kind of enjoyed the frame concept of it being a conversations between two characters, rather than the author talking at the reader, such as with other collections of wisdom, but at the same time, I kind of just wanted it to get on with it.

[mlrakestraw · Rating: 4 out of 5 stars]

For me, this is the best Baghavad Gita translation. Van Buitenen does not seem to have as much of a philosophical agenda as many other translations. The Sanskrit is included (for those of you with a sanskrit dictionary) and the English on the facing page.

[smith54a · Rating: 5 out of 5 stars]

Absolutely wonderful

[weeksj10 · Rating: 3 out of 5 stars]

You really need to be interested and devoted to get something out of this text, but even if the material is not for you there are many wondrous scenes that can change the way you look at the world. So if you can stick with it and keep a clear head then this book has so much to offer, but if you can't then chances are it will just be confusing and you will think it is a waste of time. Definitely not for everyone.

[jasmyn9 · Rating: 3 out of 5 stars]

I picked this up because it is one of the essential texts of Hindu culture and I enjoy learning the history of culture and religions. This particular text is a series of conversations between the Arjuna (a warrior/prince) and the god Krishna. There are some interesting sections on what is the basis of action is and how we should approach it mentally and overcome our physical desires.I don't like to rate books that can be viewed as religious texts, so I give them all 3 stars as a rule.3/5

[pamelawells · Rating: 5 out of 5 stars]

"As a Seeker you must learn a much higher code of conduct then just those taught to you as a child. This requires your willingness to integrate many points of view. What wisdom list would be complete without at least a few perspectives about the divine? Start with your own then try the Bhagavad Gita. From the East. This version of the Bhagavad Gita is translated for easier reading for Westerners."

[kendrarenee · Rating: 2 out of 5 stars]

Religious bullshit that sanctions violence because, according to Lord Krsna, men have souls so what does it matter if you kill them?? No thanks. I neither approve of nor recommend it. It claims truths simply on the authority of itself, which doesn't fly with me.

[fledgist · Rating: 5 out of 5 stars]

The classic Indian examination of duty.

[brothajohn_1 · Rating: 4 out of 5 stars]

a great and necessary read for all. this translation is superb and accessible. I have read it three or four times now

[antiquary_1 · Rating: 2 out of 5 stars]

I find Mascaro's introduction too syncretistic in trying to reconcile Christianity and Hindium. Both may be good things, but they are very different things.

[anandrajan_1 · Rating: 5 out of 5 stars]

I will always be grateful to Barbara Miller for her translation of the Bhagavad Gita for one overarching reason: her translation of Chapter 15, "The True Spirit of Man" pointed out the non-duality at the heart of the Gita, something that I had missed in other translations. Here's an excerpt:15:16"There is a double spirit of manin the world, transient and eternal-transient in all creatures,eternal at the summit of existence.....15:18Since I transcend what is transientand I am higher than the eternal,I am known as the supreme spirit of manin the world and in sacred lore."This was very useful to me since it pointed out that Krishna - or the Supreme Spirit - is more significant and more fundamental than both the transient and the eternal. In other words, this is a non-dual insight which goes beyond polytheism, monotheism, henotheism and kathenotheism. There is only Spirit - there is only Ati - and Miller beautifully captures the heart of this wisdom teaching in 15:16 and 15:18.

[bobcity · Rating: 5 out of 5 stars]

An excellent reading of the most read story in the world. Needleman, reads with the authority of someone who has studied the subject matter in depth for a long time.

[phoenixterran · Rating: 4 out of 5 stars]

Bhagavad Gita: A New Translation, translation by Stephen MitchellA very nice translation of this sacred text. I don't know how it compares to others, but I feel that it was beautifully done. The Bhagavad Gita gives a unique perspective on life; a handbook on how to live well according to Hindu and Buddhist traditions that has immediate applications to everyday living. If you haven't read the Bhagavad Gita before, I highly recommend it. A short, but meaningful read.Experiments in Reading