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Bhagavad Gita Publisher: Signet Classics
The Bhagavad-Gita is the Gospel of Hinduism, and one of the great religious classics of the world. Its simple, vivid message is a daily inspiration in the lives of millions throughout the world and has been so for countless generations.
- GenresPhilosophy
Paperback
Published January 1, 2002
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About the author
Prabhavananda
142 books66 followersSwami Prabhavananda was an Indian philosopher, monk of the Ramakrishna Order, and religious teacher.
Born in India, he joined the Ramakrishna Order after graduating from Calcutta university in 1914. He was initiated by Swami Brahmananda.
In 1923, he was sent to the United States of America. Initially he worked as an assistant minister of the Vedanta Society of San Francisco. After two years, he established the Vedanta Society of Portland. In December 1929, he moved to Los Angeles where he founded the Vedanta Society of Southern California in 1930.
Under his administration the Vedanta Society of Southern California grew over the years to become the largest Vedanta Society in the West, with monasteries in Hollywood and Trabuco Canyon and convents in Hollywood and Santa Barbara.
Swami Prabhavananda was a scholar who authored a number of books on Vedanta and Indian religious scriptures and commentary. He was assisted on several of the projects by Christopher Isherwood or Frederick Manchester. His comprehensive knowledge of philosophy and religion attracted such disciples as Aldous Huxley and Gerald Heard.
Swami Prabhavananda died on the bicentennial of America's independence, July 4, 1976, and on the 74th anniversary of the death, or mahasamadhi, of Swami Vivekananda, the founder of the Ramakrishna Order in India and many of the Vedanta centers in America and Europe.
Christopher Isherwood wrote a book, My guru and his disciple,[3] that described his more than three decades (1939–76) as a student of Swami Prabhavananda
Born in India, he joined the Ramakrishna Order after graduating from Calcutta university in 1914. He was initiated by Swami Brahmananda.
In 1923, he was sent to the United States of America. Initially he worked as an assistant minister of the Vedanta Society of San Francisco. After two years, he established the Vedanta Society of Portland. In December 1929, he moved to Los Angeles where he founded the Vedanta Society of Southern California in 1930.
Under his administration the Vedanta Society of Southern California grew over the years to become the largest Vedanta Society in the West, with monasteries in Hollywood and Trabuco Canyon and convents in Hollywood and Santa Barbara.
Swami Prabhavananda was a scholar who authored a number of books on Vedanta and Indian religious scriptures and commentary. He was assisted on several of the projects by Christopher Isherwood or Frederick Manchester. His comprehensive knowledge of philosophy and religion attracted such disciples as Aldous Huxley and Gerald Heard.
Swami Prabhavananda died on the bicentennial of America's independence, July 4, 1976, and on the 74th anniversary of the death, or mahasamadhi, of Swami Vivekananda, the founder of the Ramakrishna Order in India and many of the Vedanta centers in America and Europe.
Christopher Isherwood wrote a book, My guru and his disciple,[3] that described his more than three decades (1939–76) as a student of Swami Prabhavananda
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Displaying 1 - 3 of 3 reviews
April 24, 2024
An interesting piece of what I would consider classic literature. The prose and poetry served to both express and separate the three voices throughout the book (the narrator, the man, & the Hindu Lord). It’s remarkable to see the likeness to the Christian faith and God, and then on the flip side see the dramatic differences between the faiths/religions.
January 30, 2026
A FINE EDITION OF THIS HINDU RELIGIOUS ‘CLASSIC’
The introductory essay [‘Gita and Mahabharata’] explains, “The Bhagavad-Gita (meaning, literally, the Song of God) is not regarded by Hindus as Sruti (scriptural teaching actually revealed by God to man, as in the Upanishads) but only as Smriti (the teaching of divine incarnations, saints or prophets, who further explain and elaborate the God-given truths of the scriptures). Nevertheless, it is the most popular book in Hindu religious literature… It has profoundly influenced the spiritual, cultural, intellectual, and political life of the country throughout the centuries… The date of the Gita is generally placed by scholars somewhere between the 5th and 2nd centuries B.C. Most of them agree that it was not originally a part of the Mahabharata itself, but … It seems to have existed for some time independently.
“It the Gita dialogue there are four speakers: King Dhritarashtra, Sanjaya, Arjuna, and Krishna. Dhritarashtra is blind. The sage Vyasa… offers to restore his sight, in order that he may watch the battle of Kurukshetra. But Dhritarashtra refuses. He cannot bear to see his kinsmen killed. So Vyasa confers psychic powers of clairvoyance and clairaudience on Sanjaya, who is Dhritarashtra’s minister and charioteer. As they sit together in the palace, Sanjaya describes to his master everything he sees and hears on the distant battlefield. Through his mouth, the words of Krishna and Arjuna are mediumistically reported.
“Sri Krishna (‘Sri’ is a title of reverence, such as ‘Lord’) has been called the Christ of India… The Gita is not primarily concerned with Krishna as an individual, but with his aspect as Brahman, the ultimate Reality. When Krishna addressed Arjuna, he sometimes speaks as an individual, but often as God himself… After the vision of Krishna’s divine aspect, which is recorded in chapter 11, Arjuna is appalled by the realization that he has been treating the Lord of the universe as ‘friend and fellow mortal.’ King Dhritarashtra speaks but once. In fact, the whole narrative of the Gita is Sanjaya’s answer to his single opening sentence ['Tell me… what my sons and the sons of Pandu did, when they gathered on the sacred field … eager for battle?’].” (Pg. 27-30)
“Arjuna now addresses Krishna, his friend and charioteer… Then the prince looked on the array, and in both armies he recognized fathers and grandfathers, teachers, uncles, sons, brothers, grandsons fathers-in-law, dear friends, and many other familiar faces… he was filled with deep compassion, and he spoke despairingly… ‘What can we hope from this killing of kinsmen? What do I want with victory, empire, or their enjoyment?… How can I care for power or pleasure… when all these others… stand here ready to risk blood and wealth in war against us?… Rather than this, let the evil children … come with their weapons against me in battle; I shall not struggle, I shall not strike them. Now let them kill me; that will be better.’ Having spoken thus, Arjuna threw aside his arrows and his bow in the midst of the battlefield.” (Pg, 30-34)
Krishna replies. “Arjuna, is this hour of battle the time for scruples and fancies? Are they worthy of you, who seek enlightenment?… What is this weakness?… Shake off this cowardice, Arjuna. Stand up.” (Pg. 35) “[Arjuna] added: ‘I will not fight.’” (Pg. 36)
Krishna states, “Your words are wise, Arjuna, but your sorrow is for nothing. The truly wise mourn neither for the living nor for the dead. There was never a time when I did not exist, nor you, nor any of these kings. Nor is there any future in which we shall cease to be. Just as the dweller in this body passes through childhood, youth and old age, so at death he merely passes into another kind of body… Those who have known the inmost Reality know also the nature of ‘is’ and ‘is not.’ That Reality which pervades the universe is indestructible. No one has power to change the Changeless. Bodies are said to die, but That which possesses the body is eternal. It cannot be limited, or destroyed. Therefore, you must fight.” (Pg. 36)
He continues, “Death is certain for the born. Rebirth is certain for the dead. You should not grieve for that which is unavoidble.. Die, and you win heaven. Conquer, and you enjoy the earth. Stand up now, and resolve to fight. Realize that pleasure and pain, gain and loss, victory and defeat, are all one and the same: then go into battle.” (Pg. 38-39).
He explains, “Now listen to the method of Karma Yoga… in this yoga, even the abortive attempt is not wasted… Even a little practice of this yoga will save you from the terrible wheel of rebirth and death… Those who lack discrimination may quote the letter of the scripture, but they are really denying its inner truth… they understand nothing except the law of Karma, that chains men to rebirth… You have the right to work, but for the work’s sake only. You have no rights to the fruits of work… Perform every action with your heart fixed on the Supreme Lord. Renounce attachment to the fruits.” (Pg. 39-40)
He notes, “in this world, aspirants may find enlightenment by two different paths. For the contemplative is the path of knowledge: for the active is the path of selfless action. Freedom from activity is never achieved by abstaining from action. Nobody can become perfect by merely ceasing to act… Activity is better then inertia. Act, but with self-control… you must perform every action sacramentally, and be free from all attachments to results… when a man has found delight and satisfaction and peace in the Atman, then he is no longer obliged to perform any kind of action, and nothing to lose by refraining from action… Do your duty, but without attachment. That is how a man reaches the absolute Truth: by working without anxiety about results.” (Pg. 44-47)
He states, “The form of worship which consists in contemplating Brahman is superior to ritualistic worship with materialistic offerings. The reward of all action is to be found in enlightenment.” (Pg. 54) He adds, “When a man knows that his Atman is the Atman in all creatures, then let him act, untainted by action.” (Pg. 57)
He says, “Men whose discrimination has been blunted by worldly desires, establish this or that ritual or cult and resort to various deities… But it does not matter what deity a devotee chooses to worship… Endowed with the faith I give him, he worships that deity, and gets from it everything he prays for. In reality, I alone am the giver.” (Pg. 73)
He explains, “Brahman is that which is immutable, and independent of any cause but Itself. When we consider Brahman as lodged within the individual being, we call Him the Atman. The creative energy of Brahman is that which causes all existences to come into being.” (Pg. 74) Later, he adds, “Whatever in this world is powerful, beautiful or glorious, that you may know to have come forth from a fraction of my power and glory. But what need have you, Arjuna, to know the huge variety? Know only that I exist, and that one atom of myself sustains the universe.” (Pg. 90)
Sanjaya states, “when he had spoken these words, Sri Krishna … revealed to Arjuna his transcendent, divine Form, speaking from innumerable mouths, seeing with a myriad eyes… Then was Arjuna, that lord of mighty riches, overcome with wonder. His hair stood erect. He bowed low before God in adoration, and clasped his hands…” (Pg. 91-92)
Krishna advises, “Concentration which is practiced with discernment is certainly better than the mechanical repetition of a ritual or a prayer. Absorption in God… is even better than concentration. But renunciation always brings instant peace to the spirit. A man should not hate any living creatures. Let him be friendly and compassionate to all. He must free himself from the delusion of ‘I’ and ‘mine.’ He must accept pleasure and pain with equal tranquility.” (Pg. 99)
He explains, “There are two kinds of personality in the world, the mortal and the immortal. The personality of all creatures is immortal. The personality of God is said to be immortal… But there is one other than these: the Impersonal Being who is called the supreme Atman. He is the unchanging Lord who pervades and supports the three worlds. And since I, the Atman, transcend the mortal and even the immortal, I am known in this world as the supreme Reality.” (Pg. 113)
He suggests, “Acts of sacrifice, almsgiving and austerity should not be given up; their performance is necessary. For sacrifice, almsgiving and austerity are a means or purification to those who rightly understand them. But even these acts must be performed without attachment or regard for their fruits. Such is my final and considered judgment.” (Pg. 120)
He observes, “A man ‘s conscience has the nature of sattwa [goodness, purity and truth] when it can distinguish between the paths of renunciation and worldly desire… Determination inspired by sattwa never wavers. It is strengthened by the practice of yoga. A man who has this kind of determination gains absolute control over his mind, vital energy, and senses.” (Pg. 124)
This book will be “must reading” for anyone studying Hinduism, and Eastern philosophy.
The introductory essay [‘Gita and Mahabharata’] explains, “The Bhagavad-Gita (meaning, literally, the Song of God) is not regarded by Hindus as Sruti (scriptural teaching actually revealed by God to man, as in the Upanishads) but only as Smriti (the teaching of divine incarnations, saints or prophets, who further explain and elaborate the God-given truths of the scriptures). Nevertheless, it is the most popular book in Hindu religious literature… It has profoundly influenced the spiritual, cultural, intellectual, and political life of the country throughout the centuries… The date of the Gita is generally placed by scholars somewhere between the 5th and 2nd centuries B.C. Most of them agree that it was not originally a part of the Mahabharata itself, but … It seems to have existed for some time independently.
“It the Gita dialogue there are four speakers: King Dhritarashtra, Sanjaya, Arjuna, and Krishna. Dhritarashtra is blind. The sage Vyasa… offers to restore his sight, in order that he may watch the battle of Kurukshetra. But Dhritarashtra refuses. He cannot bear to see his kinsmen killed. So Vyasa confers psychic powers of clairvoyance and clairaudience on Sanjaya, who is Dhritarashtra’s minister and charioteer. As they sit together in the palace, Sanjaya describes to his master everything he sees and hears on the distant battlefield. Through his mouth, the words of Krishna and Arjuna are mediumistically reported.
“Sri Krishna (‘Sri’ is a title of reverence, such as ‘Lord’) has been called the Christ of India… The Gita is not primarily concerned with Krishna as an individual, but with his aspect as Brahman, the ultimate Reality. When Krishna addressed Arjuna, he sometimes speaks as an individual, but often as God himself… After the vision of Krishna’s divine aspect, which is recorded in chapter 11, Arjuna is appalled by the realization that he has been treating the Lord of the universe as ‘friend and fellow mortal.’ King Dhritarashtra speaks but once. In fact, the whole narrative of the Gita is Sanjaya’s answer to his single opening sentence ['Tell me… what my sons and the sons of Pandu did, when they gathered on the sacred field … eager for battle?’].” (Pg. 27-30)
“Arjuna now addresses Krishna, his friend and charioteer… Then the prince looked on the array, and in both armies he recognized fathers and grandfathers, teachers, uncles, sons, brothers, grandsons fathers-in-law, dear friends, and many other familiar faces… he was filled with deep compassion, and he spoke despairingly… ‘What can we hope from this killing of kinsmen? What do I want with victory, empire, or their enjoyment?… How can I care for power or pleasure… when all these others… stand here ready to risk blood and wealth in war against us?… Rather than this, let the evil children … come with their weapons against me in battle; I shall not struggle, I shall not strike them. Now let them kill me; that will be better.’ Having spoken thus, Arjuna threw aside his arrows and his bow in the midst of the battlefield.” (Pg, 30-34)
Krishna replies. “Arjuna, is this hour of battle the time for scruples and fancies? Are they worthy of you, who seek enlightenment?… What is this weakness?… Shake off this cowardice, Arjuna. Stand up.” (Pg. 35) “[Arjuna] added: ‘I will not fight.’” (Pg. 36)
Krishna states, “Your words are wise, Arjuna, but your sorrow is for nothing. The truly wise mourn neither for the living nor for the dead. There was never a time when I did not exist, nor you, nor any of these kings. Nor is there any future in which we shall cease to be. Just as the dweller in this body passes through childhood, youth and old age, so at death he merely passes into another kind of body… Those who have known the inmost Reality know also the nature of ‘is’ and ‘is not.’ That Reality which pervades the universe is indestructible. No one has power to change the Changeless. Bodies are said to die, but That which possesses the body is eternal. It cannot be limited, or destroyed. Therefore, you must fight.” (Pg. 36)
He continues, “Death is certain for the born. Rebirth is certain for the dead. You should not grieve for that which is unavoidble.. Die, and you win heaven. Conquer, and you enjoy the earth. Stand up now, and resolve to fight. Realize that pleasure and pain, gain and loss, victory and defeat, are all one and the same: then go into battle.” (Pg. 38-39).
He explains, “Now listen to the method of Karma Yoga… in this yoga, even the abortive attempt is not wasted… Even a little practice of this yoga will save you from the terrible wheel of rebirth and death… Those who lack discrimination may quote the letter of the scripture, but they are really denying its inner truth… they understand nothing except the law of Karma, that chains men to rebirth… You have the right to work, but for the work’s sake only. You have no rights to the fruits of work… Perform every action with your heart fixed on the Supreme Lord. Renounce attachment to the fruits.” (Pg. 39-40)
He notes, “in this world, aspirants may find enlightenment by two different paths. For the contemplative is the path of knowledge: for the active is the path of selfless action. Freedom from activity is never achieved by abstaining from action. Nobody can become perfect by merely ceasing to act… Activity is better then inertia. Act, but with self-control… you must perform every action sacramentally, and be free from all attachments to results… when a man has found delight and satisfaction and peace in the Atman, then he is no longer obliged to perform any kind of action, and nothing to lose by refraining from action… Do your duty, but without attachment. That is how a man reaches the absolute Truth: by working without anxiety about results.” (Pg. 44-47)
He states, “The form of worship which consists in contemplating Brahman is superior to ritualistic worship with materialistic offerings. The reward of all action is to be found in enlightenment.” (Pg. 54) He adds, “When a man knows that his Atman is the Atman in all creatures, then let him act, untainted by action.” (Pg. 57)
He says, “Men whose discrimination has been blunted by worldly desires, establish this or that ritual or cult and resort to various deities… But it does not matter what deity a devotee chooses to worship… Endowed with the faith I give him, he worships that deity, and gets from it everything he prays for. In reality, I alone am the giver.” (Pg. 73)
He explains, “Brahman is that which is immutable, and independent of any cause but Itself. When we consider Brahman as lodged within the individual being, we call Him the Atman. The creative energy of Brahman is that which causes all existences to come into being.” (Pg. 74) Later, he adds, “Whatever in this world is powerful, beautiful or glorious, that you may know to have come forth from a fraction of my power and glory. But what need have you, Arjuna, to know the huge variety? Know only that I exist, and that one atom of myself sustains the universe.” (Pg. 90)
Sanjaya states, “when he had spoken these words, Sri Krishna … revealed to Arjuna his transcendent, divine Form, speaking from innumerable mouths, seeing with a myriad eyes… Then was Arjuna, that lord of mighty riches, overcome with wonder. His hair stood erect. He bowed low before God in adoration, and clasped his hands…” (Pg. 91-92)
Krishna advises, “Concentration which is practiced with discernment is certainly better than the mechanical repetition of a ritual or a prayer. Absorption in God… is even better than concentration. But renunciation always brings instant peace to the spirit. A man should not hate any living creatures. Let him be friendly and compassionate to all. He must free himself from the delusion of ‘I’ and ‘mine.’ He must accept pleasure and pain with equal tranquility.” (Pg. 99)
He explains, “There are two kinds of personality in the world, the mortal and the immortal. The personality of all creatures is immortal. The personality of God is said to be immortal… But there is one other than these: the Impersonal Being who is called the supreme Atman. He is the unchanging Lord who pervades and supports the three worlds. And since I, the Atman, transcend the mortal and even the immortal, I am known in this world as the supreme Reality.” (Pg. 113)
He suggests, “Acts of sacrifice, almsgiving and austerity should not be given up; their performance is necessary. For sacrifice, almsgiving and austerity are a means or purification to those who rightly understand them. But even these acts must be performed without attachment or regard for their fruits. Such is my final and considered judgment.” (Pg. 120)
He observes, “A man ‘s conscience has the nature of sattwa [goodness, purity and truth] when it can distinguish between the paths of renunciation and worldly desire… Determination inspired by sattwa never wavers. It is strengthened by the practice of yoga. A man who has this kind of determination gains absolute control over his mind, vital energy, and senses.” (Pg. 124)
This book will be “must reading” for anyone studying Hinduism, and Eastern philosophy.
October 16, 2024
Excellent- everyone should read this
Displaying 1 - 3 of 3 reviews