Professional Documents
Culture Documents
2001 2012
President: Philippe L. De Coster, B.Th.,D.D.
in association with the International Gita Society (IGS/USA)
SHRMAD
BHAGAVAD GT
With Introduction, Original Text and Roman Transliteration
Introduction
The Bhagavad Gita is the greatest and one of the noblest Sacred Scriptures of
India, and one of the best read Scriptures of the world. The twenty-first century
is an era where the decline of religions is everywhere present, but the Bhagavad
Gita remains a world-wide read book. It is rich in poetry and full of spirituality,
and therefore it is a book of power. People will not only buy it, but also read it.
The characters stand out in heroic grandeur, in the midst of a splendid scenery of
martial valour. The figure of the very human Arjuna in despondency as well as
in doubt, and the Supreme Lord Krishna, majestic, resolute, persuasive are clear,
truthful, and therefore belongs to the Universal Truth. Also, is the Bhagavad
Gita full inspiration and spirituality, awaking us to devotion, and keenest insight
in heart and mind.
The conflict of motives that beset human action, the gripping fetters of
selfishness which check us into the path of immortality, the subtle equivocations
of the silent voice whispering in ourselves: all are clearly seen and vividly
revealed, and nothing forgotten in the Gita. In this Sacred Book and spiritual
heritage, the claims of abstract thought are never forgotten. Every stage of the
spiritual path, Eastern or Western even, though Indian Philosophy, every shade
of logic, metaphysics and modern science, is given its proper place.
The Bhagavad Gita means The Songs of the Master (God), and that is of the
Supreme Lord Krishna, the Prince of Dvaraka, a Rajput of Royal line. The
occasion is the decisive battle of Kurukshetra, and the opening of the poem is
epic and martial in spirit. However, only a part of the battle is here recorded,
without being informed of the result. For this, we have to read the Mahabharata,
embodying a whole cycle of Indian history, tradition and legends.
This poem of the Supreme Lord Krishna and Arjuna, probably made soon after
the battle, formed the essential part of the Sacred Book. To that most important
part many truthful elements were added and its development followed the
growth of Indian life throughout the centuries. Gradually developed and
perfected in form, it came finally to stand as a symbolic scripture, with many
meanings, containing many truths. This development has taken place, widely, by
weaving together the different threads of Indian thought, the work in great lines
of Indian tradition.
The Bhagavad Gita is a book that can be read world-wide and by people of
every nation, as problems are everywhere the same, the problem of the Higher
Self (the Soul) and immortality. In this approach the Gita is sound doctrine,
while the doctrines of the Abrahamic Faiths are not. They leave humanity with a
question mark. One great task of the Bhagavad Gita is that of reconciler between
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the divergent religious systems, and the revelation of truth leading all to a single
goal.
Above the personal self is the spiritual being, the Higher Self, the Soul, in the
daylight of eternity. The Higher Self, the Soul, is the seat of the inner, psychic
man, the immortal. In ones being all gains are finally harvested, while at the
other hand all losses have their purpose and explanation, while in the wider life
all mysteries as well as perils of the human life are but incidents, the rough
material of the final against the enduring good. We all of us had moments in
which the still small voice was heard, catching as such glimpses of the mighty
secrets left unexplained, often selfishly, by the world religions. When the still,
small voice within is heard, one feels at the same time the brooding presence of
the mightier Self.
Feeling that we are poor, orphans, and insignificant through unbelief; the
Bhagavad Gita brings us to the awareness that there is in us that very glory
making our poverty and meanness so sensible in contrast; that these masses of
confusions presented in daily life with their crying tragedies of wrong, sorrow
and separation, are truthfully no tragedies, but ordered movements in the greater
drama, in which we, through our spiritual life, play a part that is immortal. This
Sacred Book leads to feel the might and majesty of that larger life that is
descending on us, mantling us in glory.
The Gitas teaching of inspiration, of intuition, of faith, is the inspiring spirit of
the Upanishads, to which the name Vedanta, the End of the Veda, was at the
appropriate time given. Finally, in our relation with the Supreme, we must put
away the thought of personal pain. We must with clear intuition perceive the
task set us by the Divine Life, and with high valour perform it, leaving all
further matters out of sight. The hearts devotion must be laid on the altar, and
from that pure offering a knowledge of the life presented in the Bhagavad Gita
will arise. This is the Supreme Lord Krishnas doctrine of disinterestedness, of
detachment, to which he comes back again and again. By following it we shall
gradually untie the knot in our minds, and the hard and dense psychic nature will
become purified and transparent, so that some of the divine light may come
down in heart and mind, hearing as such the voice of immortality. The
Bhagavad Gita is the great doctrine handed from Master to the yogi, the devotee
and men and women of good-will.
September 2012 Philippe L. De Coster, B.Th.,D.D
dhrtarastra uvaca
dharma-ksetre kuru-ksetre samaveta yuyutsavah
mamakah pandavas caiva kim akurvata sanjaya (1.01)
sanjaya uvaca
drstva tu pandavanikam vyudham duryodhanas tada
acaryam upasangamya raja vacanam abravit (1.02)
arjuna uvaca
senayor ubhayor madhye ratham sthapaya me 'cyuta
yavad etan nirikse 'ham yod dhu-kaman avasthitan
kair maya saha yoddhavyam asmin rana-samudyame (1.22)
sanjaya uvaca
evam ukto hrsikeso gudakesena bharata
senayor ubhayor madhye sthapayitva rathottamam (1.24)
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sanjaya uvaca
evam uktvarjunah sankhye rathopastha upavisat
visrjya sa-saram capam soka-samvigna-manasah (1.47)
OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
Yogastre rkrsnrjuna samvde arjunavidayogo
Nma prathamodhyyah
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sanjaya uvaca
tam tatha krpayavistam asru-purnakuleksanam
visidantam idam vakyam uvaca madhusudanah (2.01)
sri-bhagavan uvaca
kutas tva kasmalam idam visame samupasthitam
anarya-justam asvargyam akirti-karam Arjuna (2.02)
arjuna uvaca
katham bhismam aham sankhye dronam ca madhusudana
isubhih pratiyotsyami pujarhav ari-sudana (2.4)
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sanjaya uvaca
evam uktva hrsikesam gudakesah parantapah
na yotsya iti govindam uktva tusnim babhuva ha (2.09)
sri-bhagavan uvaca
asocyan anvasocas tvam prajna-vadams ca bhasase
gatasun agatasums ca nanusocanti panditah (2.11)
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19
bhogaisvarya-prasaktanam ta yapahrta-cetasam
vyavasayatmika buddhih samadhau na vidhiyate (2.44)
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arjuna uvaca
sthita-prajnasya ka bhasa samadhi-sthasya kesava
sthita-dhih kim prabhaseta kim asita vrajeta kim (2.54)
sri-bhagavan uvaca
prajahati yada Kaman sarvan partha mano-gatan
atmany evatmana tustah. sthita-prajnas tadocyate (2.55)
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24
25
OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
Yogastre rkrsnrjuna samvde smkhyayogo
Nma dvityodhyyah
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arjuna uvaca
jyayasi cet karmanas te mata buddhir janardana
tat kim karmani ghore mam niyojayasi Kesava (3.01)
sri-bhagavan uvaca
loke 'smin dvi-vidha nistha pura prokta mayanagha
jnana-yogena sankhyanam karma-yogena yoginam (3.03)
na karmanam anarambhan
naiskarmyam puruso 'snute
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na ca sannyasanad eva
siddhim samadhigacchati (3.04)
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31
arjuna uvaca
atha kena prayukto 'yam papam carati purusah
anicchann api varsneya balad iva ni yojitah (3.36)
sri-bhagavan uvaca
kama esa krodha esa rajo-guna-samudbhavah
mahasano maha-papma viddhy enam iha vairinam (3.37)
33
OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde karmayogo
nma ttyodhyyah
34
sri-bhagavan uvaca
imam vivasvate yogam proktavan aham avyayam
vivasvan manave praha manur iksvakave 'bravit (4.01)
35
arjuna uvaca
aparam bhavato janma param janma vivasvatah
katham etad vijaniyam tvam adau proktavan iti (4.04)
sri-bhagavan uvaca
bahuni me vyatitani janmani tava carjuna
tany aham veda sarvani na tvam vettha Parantapa (4.05)
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41
yoga-sannyasta-karmanam jnana-sanchinna-samsayam
atmavantam na karmani nibadhnanti Dhananjaya (4.41)
OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde Jnakarmasamnysayogo
nma caturthodhyyah
42
arjuna uvaca
sannyasam karmanam Krsna punar yogam ca samsasi
yac chreya etayor ekam tan me bruhi su-niscitam (5.01)
sri-bhagavan uvaca
sannyasah karma-yogas ca nihsreyasa-karav ubhau
tayos tu karma-sannyasat karma-yogo visisyate (5.02)
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46
OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde karmasamnysayogo
nma pacamodhyyah
48
sri-bhagavan uvaca
anasritah karma-phalam karyam karma karoti yah
sa sannyasi ca yogi ca na niragnir na cakriyah (6.01)
49
suhrn-mitrary-udasina- madhyastha-dvesya-bandhusu
sadhusv api ca papesu sama-buddhir visisyate (6.09)
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53
arjuna uvaca
yo 'yam yogas tvaya proktah samyena madhusudana
etasyaham na pasyami cancalatvat sthitim sthiram (6.33)
sri-bhagavan uvaca
asamsayam maha-baho mano durnigraham calam
abhyasena tu Kaunteya vairagyena ca grhyate (6.35)
54
arjuna uvaca
ayatih sraddhayopeto yogac calita-manasah
aprapya yoga-samsiddhim kam gatim krsna gacchati (6.37)
sri-bhagavan uvaca
partha naiveha namutra vinasas tasya vidyate
na hi kalyana-krt kascid durgatim tata gacchati (6.40)
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OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde tmasamyamayogo
nma asthodhyyah
57
sri-bhagavan uvaca
mayy asakta-manah Partha yogam yunjan mad-asrayah
asamsayam samagram mam- yatha jnasyasi tac chrnu (7.01)
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OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde jnavijnayogo
nma aptamodhyyah
63
arjuna uvaca
kim tad brahma kim adhyatmam kim karma purusottama
adhibhutam ca kim proktam adhidaivam kim ucyate (8.01)
sri-bhagavan uvaca
aksaram brahma paramam svabhavo 'dhyatmam ucyate
bhuta-bhavodbhava-karo visargah karma-samjnitah (8.03)
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OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde akarabrahmayogo
nma atamodhyyah
69
sri-bhagavan uvaca
idam tu te guhyatamam pravaksyamy anasuyave
jnanam vijnana-sahitam yaj jnatva moksyase 'subhat (9.01)
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OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde rjavidrjaguhyayogo
nma navamodhyyah
75
sri-bhagavan uvaca
bhuya eva maha-baho srnu me paramam vacah
yat te 'ham priyamanaya vaks yami hita-kamyaya (10.01)
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arjuna uvaca
param brahma param dhama pavitram paramam bhavan
purusam sasvatam divyam adi-devam ajam vibhum (10.12)
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sri-bhagavan uvaca
hanta te kathayisyami divya hy atma-vibhutayah
pradhanyatah kuru-srestha nasty anto vistarasya me (10.19)
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OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde vibhtiyogo
nma daamodhyyah
83
arjuna uvaca
mad-anugrahaya paramam guhyam adhyatma-samjnitam
yat tvayoktam vacas tena moho 'yam vigato mama (11.01)
84
sri-bhagavan uvaca
pasya me partha rupani sataso 'tha sahasrasah
nana-vidhani divyani nana-varnakrtini ca (11.05)
sanjaya uvaca
evam uktva tato rajan maha-yogesvaro harih
darsayam asa parthaya paramam rupam aisvaram (11.09)
aneka-vaktra-nayanam anekadbhuta-darshanam
aneka-divyabharanam divyanekodyatayudham (11.10)
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divya-malyambara-dharam divya-gandhanulepanam
sarvascarya-mayam devam anantam visvato-mukham (11.11)
arjuna uvaca
pasyami devams tava deva dehe sarvams tatha bhuta-visesa-sanghan
brahmanam isam kamalasana-stham rsims ca sarvan uragams ca divyan
(11.15)
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sri-bhagavan uvaca
kalo 'smi loka-ksaya-krt pravrddho lokan samahartum iha pravrttah
rte 'pi tvam na bhavisyanti sarve ye 'vasthitah pratyanikesu yodhah (11.32)
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sanjaya uvaca
etac chrutva vacanam kesavasya krtanjalir vepamanah kiriti
namaskrtva bhuya evaha krsnam sa-gadgadam bhita-bhitah pranamya
(11.35)
arjuna uvaca
sthane hrsikesa tava prakirtya jagat prahrsyaty anurajyate ca
raksamsi bhitani diso dravanti sarve namasyanti ca siddha-sanghah
(11.36)
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sri-bhagavan uvaca
maya prasannena tavarjunedam rupam param darsitam atma-yogat
tejo-mayam visvam anantam adyam yan me tvad anyena na drsta-purvam
(11.47)
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sanjaya uvaca
ity arjunam vasudevas tathoktva svakam rupam darsayam asa bhuyah
asvasayam asa ca bhitam enam bhutva punah saumya-vapur mahatma
(11.50)
arjuna uvaca
drstvedam manusam rupam tava saumyam janardana
idanim asmi samvrttah sa-cetah prakrtim gatah (11.51)
sri-bhagavan uvaca
su-durdarsam idam rupam drstavan asi yan mama
deva apy asya rupasya nityam darshana-kanksinah (11.52)
OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde vivarpadaranayogo
nma ekdaodhyyah
97
arjuna uvaca
evam satata-yukta ye bhaktas tvam paryupasate
ye capy aksaram avyaktam tesam ke yoga-vittamah (12.01)
sri-bhagavan uvaca
mayy avesya mano ye mam nitya-yukta upasate
sraddhaya parayopetas te me yuktatama matah (12.02)
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OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde bkaktiyogo
nma dvdaodhyyah
101
sri-bhagavan uvaca
idam sariram Kaunteya ksetram ity abhidhiyate
etad yo vetti tam prahuh ksetra-jna iti tad-vidah (13.01)
102
adhyatma-jnana-nityatvam tattva-jnanartha-darshanam
etajjnanam iti proktam ajnanam yad ato 'nyatha (13.11)
103
sarvendriya-gunabhasam sarvendriya-vivarjitam
asaktam sarva-bhrc caiva nirgunam guna-bhoktr ca (13.14)
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OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde ketraketrajavibhgayogo
nma trayodaodhyyah
107
sri-bhagavan uvaca
param bhuyah pravaksyami jnananam jnanam uttamam
yaj jnatva munayah sarve param siddhimn ito gatah (14.01)
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arjuna uvaca
kair lingais trin gunan etan atito bhavati prabho
kim acarah katham caitams trin gunan ativartate (14.21)
sri-bhagavan uvaca
prakasam ca pravrttim ca moham eva ca pandava
na dvesti sampravrttani na nivrttani kanksati (14.22)
111
OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde gunatrayavibhgayogo
112
nma caturdaodhyyah
113
sri-bhagavan uvaca
urdhva-mulam adhah-sakham asvattham prahur avyayam
chandamsi yasya parnani yas tam veda sa veda-vit (15.01)
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OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde puruottamayogo
nma pacadaodhyyah
118
sri-bhagavan uvaca
abhayam sattva-samsuddhir jnana-yoga-vyavasthitih
danam damas ca yajnas ca svadhyayas tapa arjavam (16.01)
120
aneka-citta-vibhranta moha-jala-samavrtah
prasaktah kama-bhogesu patanti narake 'sucau (16.16)
121
OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde daivsurasampadvibhgayogo
nma odaodhyyah
123
arjuna uvaca
ye sastra-vidhim utsrjya yajante sraddhayanvitah
tesam nistha tu ka Krsna sattvam aho rajas tamah (17.01)
sri-bhagavan uvaca
tri-vidha bhavati Sraddha dehinam sa svabhava-ja
sattviki rajasi caiva tamasi ceti tam srnu (17.02)
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katv-amla-lavanaty-usna- tiksna-ruksa-vidahinah
ahara rajasasyesta duhkha-sokamaya-pradah (17.09)
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OM tatsaditi rmadbhagavadgtspaniatsu
brahmavidyym
yogastre rkrsnrjuna samvde raddhtrayavibhgayogo
nma saptadaodhyyah
128
arjuna uvaca
sannyasasya maha-baho tattvam icchami veditum
tyagasya ca hrsikesa prthak kesi-nisudana (18.01)
sri-bhagavan uvaca
kamyanam karmanam nyasam sannyasam kavayo viduh
sarva-karma-phala-tyagam prahus tyagam vicaksanah (18.02)
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arjuna uvaca
nasto mohah smrtir labdha tvat-prasadan mayacyuta
sthito 'mi gata-sandehah karisye vacanam tava (18.73)
140
sanjaya uvaca
ity aham vasudevasya parthasya ca mahatmanah
samvadam imam asrausam adbhutam roma-harsanam (18.74)
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Contents
Introduction
13
27
35
43
49
58
64
70
76
84
98
102
108
114
119
124
129
Contents
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