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'''Theme Analysis''' | |||
The words of the Bhagavad-gītā represent the absolute and perfect instructions of the Supreme Personality of Godhead, Lord Kṛṣṇa. Śrīla Prabhupāda emphasizes that because every word was spoken directly by the Supreme Lord, there is no room for mundane interpretation, mental concoction, or scholarly amendment. The Bhagavad-gītā is not an ordinary book; its transcendental sound vibration is non-different from Kṛṣṇa Himself. By submissively hearing these nectarean words without deviation, a conditioned soul is cleansed of material impurities. Through careful study, one uncovers the profound spiritual depth of each Sanskrit term, ultimately arriving at the supreme religious conclusion: complete surrender unto the lotus feet of the Lord. | |||
* '''The Absolute Authority of Kṛṣṇa's Words:''' Every word of the Bhagavad-gītā is a historical and spiritual fact, spoken by the highest authority, and is therefore completely free from the defects of material knowledge. | |||
* '''No Room for Mundane Interpretation:''' It is a severe spiritual error to misinterpret, amend, or concoct meanings for the words of the Bhagavad-gītā, as the Lord's instructions must be received exactly as they are. | |||
* '''Purification Through Aural Reception:''' Submissively hearing the authoritative words of the Bhagavad-gītā acts as a profound purifying agent, cleansing the heart of all material contamination and ignorance. | |||
* '''The Inherent Power of the Sanskrit Words:''' The specific Sanskrit terminology used by Lord Kṛṣṇa, such as buddhi-yoga or acintya, carries immense transcendental weight and precisely defines the nuances of spiritual science. | |||
* '''The Ultimate Conclusion:''' The final and most essential word of the Bhagavad-gītā is the instruction to abandon all varieties of material religion and unconditionally surrender unto the Supreme Personality of Godhead. | |||
* Explore the synthesized essence of this category in this Vanipedia article: [[Vanipedia:Surrendering to the Words of the Bhagavad-gītā|Surrendering to the Words of the Bhagavad-gītā.]] | |||
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Revision as of 17:17, 15 May 2026
Theme Analysis
The words of the Bhagavad-gītā represent the absolute and perfect instructions of the Supreme Personality of Godhead, Lord Kṛṣṇa. Śrīla Prabhupāda emphasizes that because every word was spoken directly by the Supreme Lord, there is no room for mundane interpretation, mental concoction, or scholarly amendment. The Bhagavad-gītā is not an ordinary book; its transcendental sound vibration is non-different from Kṛṣṇa Himself. By submissively hearing these nectarean words without deviation, a conditioned soul is cleansed of material impurities. Through careful study, one uncovers the profound spiritual depth of each Sanskrit term, ultimately arriving at the supreme religious conclusion: complete surrender unto the lotus feet of the Lord.
- The Absolute Authority of Kṛṣṇa's Words: Every word of the Bhagavad-gītā is a historical and spiritual fact, spoken by the highest authority, and is therefore completely free from the defects of material knowledge.
- No Room for Mundane Interpretation: It is a severe spiritual error to misinterpret, amend, or concoct meanings for the words of the Bhagavad-gītā, as the Lord's instructions must be received exactly as they are.
- Purification Through Aural Reception: Submissively hearing the authoritative words of the Bhagavad-gītā acts as a profound purifying agent, cleansing the heart of all material contamination and ignorance.
- The Inherent Power of the Sanskrit Words: The specific Sanskrit terminology used by Lord Kṛṣṇa, such as buddhi-yoga or acintya, carries immense transcendental weight and precisely defines the nuances of spiritual science.
- The Ultimate Conclusion: The final and most essential word of the Bhagavad-gītā is the instruction to abandon all varieties of material religion and unconditionally surrender unto the Supreme Personality of Godhead.
- Explore the synthesized essence of this category in this Vanipedia article: Surrendering to the Words of the Bhagavad-gītā.
Pages in category "Words of the Bhagavad-gita"
The following 139 pages are in this category, out of 139 total.
A
- A person trying to be perfectly Krsna conscious by hearing the words of Krsna from Srimad-Bhagavatam or Bhagavad-gita certainly has all the dirty things cleansed from the core of his heart
- According to Acarya Baladeva Vidyabhusana, the Sanskrit word kala used herein (BG 8.23) refers to the presiding deity of time. BG 1972 purports
- Actually the meaning of the words of the Bhagavad-gita or Srimad-Bhagavatam are revealed to one strictly following the orders of the spiritual master. They are also revealed to one who has equal faith in the Supreme Personality of Godhead
- After understanding Bhagavad-gita from Krsna, Arjuna confirms this in the following words: I now fully understand that You are the Supreme Personality of Godhead, the Absolute Truth, and that You are the refuge of everything. BG 1972 purports
- All other (religious) processes may be purifying and may lead to this process (surrender unto Krsna), but the last instruction of the Gita is the last word in all morality and religion: surrender unto Krsna. BG 1972 purports
- Arjuna has addressed Lord Krsna as Govinda (in BG 1.32-35) because Krsna is the object of all pleasures for cows and the senses. By using this significant word, Arjuna indicates what will satisfy his senses. BG 1972 purports
- Arjuna wants to clarify the two distinct subject matters of Bhagavad-gita, namely renunciation (tyaga) and the renounced order of life (sannyasa). Thus he is asking the meaning of these two words. BG 1972 purports
- As indicated by the word mad-bhaktah, he fully engages in devotional service, specifically in the nine processes of devotional engagement. BG 1972 purports
- As indicated in Bhagavad-gita (BG 3.27) by the words prakrteh kriyamanani, according to the laws of nature one is controlled by the demigods
- As it is stated in the Bhagavad-gita; yad yad acarati sresthas, tad tad evetaro janah, sa yat paramanam kurute, lokas tad anuvartate (BG 3.21)
B
- Because of an accidental falldown a devotee should not be derided; he should still be considered saintly even if he has fallen down accidentally. And the word mantavyah is still more emphatic. BG 1972 purports
- Bhagavad-gita is the katha, or words, spoken by the Lord Himself
- Bhagavad-gita is the preliminary study of Srimad-Bhagavatam, and therefore it ends with the words sarva-dharman parityajya mam ekam saranam vraja: Abandon all varieties of religion and just surrender unto Me - BG 18.66
E
- Even though the words (of the Bhagavad-gita) were imperfectly pronounced, Caitanya Mahaprabhu, Lord Krsna Himself, did not think this very serious. Rather, the Lord was pleased by the bhava (devotion). In Srimad-Bhagavatam (SB 1.5.11) this is confirmed
- Every word of Bhagavad-gita is fact, historical, and very nicely composed and spoken by the greatest authority, Krsna, who is accepted by all parties as the SPG. There are parties of spiritual life in India. Just like Sankaracarya's party
H
- Here (in BG 10.3) the word ajam, meaning unborn, should not be confused with the living entities, who are described in the Second Chapter as ajam. BG 1972 purports
- Here (in BG 11.51) the words manusam rupam clearly indicate the Supreme Personality of Godhead to be originally two-handed. Those who deride Krsna to be an ordinary person are shown here to be ignorant of His divine nature. BG 1972 purports
- Here (in BG Chapter 11.52) the word sudurdarsam is used, indicating that Krsna's two-handed form is still more confidential. BG 1972 purports
- His (Krsna's) words of the Bhagavad-gita or those of Srimad-Bhagavatam are identical with the Lord. They are sound incarnations of the Lord, & one can fully utilize them to be entitled to attain the stage of Sri Bhismadeva, who was one of the eight Vasus
I
- If we want to advance actually, you take every word of Bhagavad-gita and try to apply in life. Then everyone will be happy. That is a fact. The instruction is there. There is no difficulty to understand. There is no question of interpretation
- In BG the word asamsaya is used to describe the devotee. There God Himself gives this instruction: Now hear, O son of Prtha (Arjuna), how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt
- In Bhagavad-gita (BG 10.12), Krsna is described as the Supreme Brahman (param brahma param dhama). The word brahma means - the greatest
- In Bhagavad-gita Krsna says that He is not only a person but the Supreme Personality of Godhead as well. He also says that there is no one superior to Him. If one believes these words, then one will have faith
- In Bhagavad-gita, when meditation is recommended, the word mat-parah, which means "pertaining to Me," is used. Any Visnu form pertains to Lord Krsna because Lord Krsna is the original Visnu form
- In many places throughout Bhagavad-gita, the Personality of Godhead mentions the word buddhi-yoga, or intelligence with transcendental results. And by this word buddhi-yoga we can also understand transcendental, devotional activities
- In presenting Bhagavad-gita As It Is, we have not changed the meaning of the original words
- In the above-quoted verse from Bhagavad-gita, the words daivim prakrtim refer to the control of the internal potency, or pleasure potency, of the Supreme Personality of Godhead
- In the Bhagavad-gita the last word is sarva-dharman parityajya mam ekam saranam vraja because you rascal, fools, you have created so many religious system simply on the differences of body. That is not religion
- In the Bhagavad-gita you will find the word is vedais ca sarvair aham eva vedyam (BG 15.15). That means to follow the Vedic way of life means to become Krsna conscious
- In the Bhagavad-gita, Krsna is described as asama urdhva prapitamaha ca. In the Eleventh Chapter, you'll find these words. Because Brahma is considered... He's called pitamaha, because the father of the father
- In the Vedic civilization there is no such thing as nationalism. You won't find. Have you seen in the Bhagavad-gita any word, "nationalism?" No such thing. This is the original ideas of the tribes
- In the Vedic civilization there is no such thing as nationalism. You won't find. Have you seen in the Bhagavad-gita any word, "nationalism?" No such thing. This is the original ideas of the tribes. In the jungle there is...
- In this atmosphere, the Lord had His associates sing the verse from the Gita-govinda beginning with the words "lalita-lavanga-lata" as He danced and wandered about with them
- In this verse (BG 10.8) the word budha is used, which indicates a wise man or one who is learned. What is his symptom? He knows that Krsna is the fountainhead of everything, of all emanations
- In this verse (BG 14.8) the specific application of the word tu is very significant. This means that the mode of ignorance is a very peculiar qualification of the embodied soul. BG 1972 purports
- In this verse (Bg. 4.7-8) the word dharma is used. This word has been translated into English in various ways. Sometimes it is translated as "faith," but according to Vedic literature, dharma is not a kind of faith
- In this verse (of BG 10.10) the word buddhi-yogam is very significant. in the Second Chapter the Lord, instructing Arjuna, said that He had spoken to him of many things and that He would instruct him in the way of buddhi-yoga. BG 1972 purports
- In this verse (of BG 11.48) there are some significant words, just like veda-yajnadhya-yanaih, which refers to studying Vedic literature and the subject matter of sacrificial regulations. BG 1972 purports
- It is not our business to amend the words of the Supreme Personality of Godhead or make additions or alterations, as it has become a custom for many so-called scholars and svamis who comment on the words of Bhagavad-gita
K
- Krsna is described by Arjuna as param brahma param dhama pavitram paramam bhavan (BG 10.12). The words param brahma refer to the shelter of the impersonal Brahman and also of the all-pervading Supersoul
- Krsna is instructing us, and we are so fool, we cannot understand. We cannot understand. Big, big politicians, they read Bhagavad-gita, in our country. But by their action it is seen they did not understand even a word of Bhagavad-gita
- Krsna seated Himself beside each of the many gopis, and it may be asked herein how He did this. There is a significant word in this verse (BG 18.61): isvara
M
- Many scholars, many so-called saintly persons, they have misinterpreted the words of Bhagavad-gita. They did not allow to speak Krsna
- Material compassion, lamentation and tears are all signs of ignorance of the real self. Compassion for the eternal soul is self-realization. The word - Madhusudana - is significant in this verse (BG 2.1). BG 1972 purports
- Material nature and purusa means the enjoyer. Six question. Of course, Bhagavad-gita is, each and every word and letter, is full of knowledge. But these six inquiries, if actually can understand the six items, he becomes the perfect knower
S
- Simply repeat the words of Bhagavad-gita. That's all. You become guru. So our mission is to create real guru, not these jugglers. And real guru is he who speaks on behalf of Krsna
- Some people present interpretations of Bhagavad-gita, but we should present the words as they are spoken by Sri Krsna
- Sometimes commentators say that the word kuruksetra in the first verse of the Bhagavad-gita refers to one's body, but we do not accept this
- Srimad-Bhagavatam or Bhagavad-gita, they are self-illuminating. Simply word to word if you try to understand, then you'll get enlightenment. Still, there are acaryas who can help you
T
- That is the purport of the words vyakta-avyakta in the Hari-vamsa. In the Bhagavad-gita it is said, avyakto ’vyaktat sanatanah: both these energies are eternally manifested
- The atheistic plan-makers are described herein (BG 7.15) by the word duskrtina, or "miscreants." Krtina means one who has performed meritorious work. BG 1972 purports
- The exact words used in the Bhagavad-gita are mayaiva vihitan hi tan, which mean that the demigods can award some benediction after being authorized by the Supreme Lord
- The exact words used in this connection in the Bhagavad-gita are mayaiva vihitan hi tan. This means that without the sanction of the Supreme Lord, no demigod can award any benediction to his worshiper
- The function of the the avaranatmika-sakti is explained in the Bhagavad-gita by the word mayayapahrta-jnanah - BG 7.15
- The Lord appears as the son of His devotee by His param bhavam. The word bhava refers to the stage of pure love, which has nothing to do with material transactions
- The Lord says here (in BG 9.29) distinctly, "mayi te," "in Me." Naturally, as a result, the Lord is also in them (who are situated in Him). This is reciprocal. This also explains the words: asti na priyah/ye bhajanti. BG 1972 purports
- The Lord says in Bhagavad-gita (BG 4.7) - Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion - at that time I descend Myself.
- The particular use of the word yoga-balena is significant in this verse (BG 8.10) because without practice of yoga one cannot come to this transcendental state of being at the time of death. BG 1972 purports
- The particular words used here (in BG 18.66), ma sucah, "Don't fear, don't hesitate, don't worry," are very significant. BG 1972 purports
- The potency of Krishna Consciousness movement does not come from some outward showing, no, it is the transcendental sound vibration of Hare Krishna Mantra and the words of Bhagavad-Gita, Srimad-Bhagavatam, like that
- The result is that, without their (demoniac men's) knowledge, they are gliding toward hell. Here (in BG 16.16) the Sanskrit word mohajala is very significant. Jala means net; like fishes caught in a net, they have no way to come out. BG 1972 purports
- The Sanskrit word mat-parah is very important in this verse (BG 18.57). It indicates that one has no goal in life save & except acting in Krsna consciousness just to satisfy Krsna. And, while working in that way, one should think of Krsna only. BG 1972 p
- The Sanskrit word sanatana (eternal) is used. The fragmental portion is eternal. BG 1972 purports
- The so-called scholars may take it as ordinary book, but one who is serious about Bhagavad-gita, he does not take Bhagavad-gita, the words of Bhagavad-gita or the teachings of BG, as ordinary teachings. This is confirmed. Therefore it is so important
- The Supreme Personality of Godhead has instructed in Bhagavad-gita (BG 18.44), krsi-go-raksya-vanijyam vaisya-karma-svabhavajam - Farming, cow protection and trade are the qualities of work for the vaisyas
- The system of mysticism described by Lord Krsna to Arjuna beginning with the words sucau dese and ending with yogi paramah is here (in BG 6.33) being rejected by Arjuna out of a feeling of inability. BG 1972 purports
- The very word sudurdarsam (in BG 11.54), meaning difficult to see, suggests that no one saw that universal form. It also suggests that amongst the devotees there was no necessity of showing it. BG 1972 purports
- The word "bhagavan" sometimes refers to any powerful person or any powerful demigod, and certainly here (in Bhagavad Gita ) Bhagavan designates Lord Sri Krsna as a great personality. BG 1972 Introduction
- The word abhijatasya in reference to one born of transcendental qualities or godly tendencies is very significant. To beget a child in a godly atmosphere is known in the Vedic scriptures as Garbhadhana-samskara. BG 1972 purports
- The word acintya (inconceivable) is very significant in this connection. God's energy is beyond our conception, beyond our thinking jurisdiction, and is therefore called inconceivable (acintya). Who can argue this point? BG 1972 purports
- The word aja refers to Krsna, who explains in Bhagavad-gita (BG 4.6), ajo 'pi sann avyayatma: "I am ever existing, and thus I never take birth. There is no change in My existence"
- The word amalan is significant; it means free from the modes of passion and ignorance. There are impurities in the material world, but the mode of goodness is the purest form of existence in the material world. BG 1972 purports
- The word anagha (in BG 15.20), by which Arjuna is addressed, is significant. BG 1972 purports
- The word asanga (in BG 15.3-4) is very important in this connection because the attachment for sense enjoyment and lording it over the material nature is very strong. BG 1972 purports
- The word asuci-vratah, unclean vow, is very significant in this connection. Such demoniac people are only attracted by wine, women, gambling and meat eating; those are their asuci, unclean habits. BG 1972 purports
- The word avajananti, used in this verse (SB 11.5.3) of Srimad-Bhagavatam, is also found in the Bhagavad-gita: avajananti mam mudhah. BG 1972 purports
- The word avidhi-purvakam, meaning disregard for the rules and regulations, is especially stressed here (in BG 16.17). These things are always due to ignorance and illusion. BG 1972 purports
- The word avyabhicarinya is very significant, for it refers to persons who are engaged in Krsna consciousness and are never deviated by any other activity. BG 1972 purports
- The word avyakrtam is very significant in this verse (SB 3.32.9). The same meaning is stated in Bhagavad-gita, in the word sanatana. This material world is vyakrta, or subject to changes, and it finally dissolves
- The word avyayatma in the above verse from the Bhagavad-gita (4.6) clearly indicates that the Lord's body is not made of material elements. He is all spirit. Birth and death apply only to the material body
- The word bhajate (in BG 15.19) is very significant. In many places the word bhajate is expressed in relationship with the service of the Supreme Lord. BG 1972 purports
- The word bhajete is significant here (in BG 6.47). Bhajete has its root in the verb bhaj, which is used when there is need of service. BG 1972 purports
- The word durga-pala is significant. The word durga means "that which does not go very easily." Generally durga refers to a fort, which one cannot very easily enter. Another meaning of durga is "difficulty"
- The word eva is particularly important in the context of this verse (BG 8.4) because by this word the Lord stresses that the Paramatma is not different from Him. BG 1972 purports
- The word hi is used for emphasizing this point, i.e., that one must do this (always engage the mind in Krsna consciousness). BG 1972 purports
- The word karsati (struggling or grappling hard) is very significant. BG 1972 purports
- The word mad-vyapasrayah means under the protection of the Supreme Lord. To be free from material contamination, a pure devotee acts under the direction of the Supreme Lord or His representative, the spiritual master. BG 1972 purports
- The word mamaivamsah (fragmental parts and parcels of the Supreme Lord) is also very significant. The fragmental portion of the Supreme Lord is not like some material broken part. BG 1972 purports
- The word mat-parah is most significant in this connection (BG 2.61). How one can become a mat-parah is described in the life of Maharaja Ambarisa. BG 1972 purports
- The word mat-paramah refers to one who considers the association of Krsna in His supreme abode to be the highest perfection of life. BG 1972 purports
- The word mohah is very important in this verse (BG 18.73). Mohah refers to that which is opposed to knowledge. Actually real knowledge is the understanding that every living being is eternally servitor of the Lord. BG 1972 purports
- The word nimitta (in BG 1.30) is significant. When a man sees only frustration in his expectations, he thinks - Why am I here? Everyone is interested in himself and his own welfare. No one is interested in the Supreme Self. BG 1972 purports
- The word punya-karmanam is very significant here (in BG 18.71). This refers to the performance of great sacrifice. BG 1972 purports
- The word purvaja is described in Bhagavad-gita (BG 10.8): aham sarvasya prabhavo mattah sarvam pravartate
- The word sarva-gatah (all-pervading) is significant because there is no doubt that living entities are all over God's creation. They live on the land, in the water, in the air, within the earth and even within fire. BG 1972 purports
- The word sattva, or faith, is very significant in this verse (BG 17.3). Sattva or faith always comes out of the works of goodness. BG 1972 purports
- The word saumya-vapuh is very significant. Saumya-vapu is a very beautiful form; it is known as the most beautiful form. BG 1972 purports
- The word siddhaye indicates liberation. Only after being liberated from material conditioning can one understand Krsna
- The word smaran (remembering) is important. Remembrance of Krsna is not possible for the impure soul who has not practiced Krsna consciousness in devotional service. BG 1972 purports
- The word srjami is significant herein (BG 4.7). Srjami cannot be used in the sense of creation. because, according to the previous verse, there is no creation of the Lord's form or body, since all of the forms are eternally existent. BG 1972 purports
- The word suduracaro used in this verse (BG 9.30) is very significant, and we should understand it properly. When a living entity is conditioned, he has two kinds of activities: one is conditional, and the other is constitutional. BG 1972 purports
- The word tamasah is very significant here (in BG 14.18). Tamasah indicates those who stay continually in the mode of ignorance without rising to a higher mode. Their future is very dark. BG 1972 purports
- The word tatra (there) is very significant. It indicates that both Arjuna & Krsna were sitting on the chariot when Arjuna saw the universal form. BG 1972 purports
- The word tejah used here (in BG 16.1-3) is meant for the ksatriyas. BG 1972 purports
- The word trai-vidyah refers to the three Vedas, Sama, Yajur and Rg. A brahmana who has studied these three Vedas is called a tri-vedi. Anyone who is very much attached to knowledge derived from these three Vedas is respected in society. BG 1972 purports
- The word tu is specifically used here (in BG 11.54) to indicate that no other process can be used, can be recommended, or can be successful in understanding Krsna. BG 1972 purports
- The word yoga-yukta is especially significant in this verse (BG 8.27). One who is firm in yoga is constantly engaged in Krsna consciousness in all his activities. BG 1972 purports
- The word yoginah is significant in this connection. In the present day there are many so-called yogis, and there are many so-called associations of yogis, but they are actually blind in the matter of self-realization. BG 1972 purports
- The words bhaktya mam abhijanati yavan yas casmi tattvatah (BG 18.55) signify that unless one worships the Lord according to the regulative devotional principles, one cannot awaken the transcendental nature
- The words janma na eti (BG 4.9) indicate that these living entities remain in their original, spiritual bodies to enjoy the company of the Supreme Personality of Godhead in the transcendental abodes Vaikuntha and Vrndavana
- The words of Bhagavad-gita are authoritative instructions for faithful men
- The words paramam mama are very important here (in BG 15.6). Actually every nook and corner is the property of the Supreme Lord, but the spiritual world is paramam, full of six opulences. BG 1972 purports
- The words paurusam dhama have been explained by various acaryas. Sri Viraraghava Acarya says that these words refer to the effulgence of the Supreme Personality of Godhead. Vijayadhvaja says that they signify visnu-tejas, & Sukadeva says bhagavat-svarupa
- The words sadhur eva, "he is saintly," are very emphatic. They are a warning to the nondevotees that because of an accidental falldown a devotee should not be derided. BG 1972 purports
- The words yajnarthat karmanah (of BG 3.9) indicate that while performing all kinds of duties, one should remember that these duties should be performed to satisfy the Supreme Lord (sva-karmana tam abhyarcya) - BG 18.46
- There is another nature, which is superior to material nature. The word bhava or svabhava refers to nature
- There is no such word in the whole Vedic literature. You won't find in the Bhagavad-gita or Bhagavata as Hindu dharma. There is one word as Bhagavata-dharma, but there is no such word as Hindu dharma
- These words (of BG 18.65) stress that one should concentrate his mind upon Krsna - the very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair. BG 1972 purports
- They (the fools and rascals who deride Krsna) cannot properly distinguish between the word bhajanti and the word "worship." BG 1972 purports
- This is fact psychologically, that brain substance in man is greater than the brain substance in woman. In the Bhagavad-gita also, striyo vaisyas tatha sudrah (BG 9.32). But in spiritual understanding there is no such discrimination
- This is the last instruction of Bhagavad-gita (to give up all engagements and unto surrender to God), the most authorized and widely read book on all varieties of yoga. Thus the last word of Bhagavad-gita is the last word in the perfection of yoga
- This is the nature of lusty desires (SB 9.18.39). In Bhagavad-gita (BG 7.20) it is said, kamais tais tair hrta jnanah: when one is too attached to sense gratification, he actually loses his sense. The word hrta jnanah refers to one who has lost his sense
- Two words used in this verse (BG 18.1) to address the Supreme Lord-Hrsikesa and Kesinisudana-are significant. BG 1972 purports
W
- We are presenting Bhagavad-gita as it is. We do not change by our whimsical imagination, concoction. We do not interpret the words of the Bhagavad-gita according to our own desire
- We can actually understand Krsna, who is eternal, full of bliss and knowledge, simply by studying His words in Bhagavad-gita and Srimad-Bhagavatam. BG 1972 purports
- We have presented Bhagavad-gita As It Is. We do not create meanings by concoction. Sometimes commentators say that the word kuruksetra in the first verse of the Bhagavad-gita refers to one's body, but we do not accept this
- We have to learn from Bhagavan, the Supreme Person, full knowledge. This Bhagavad-gita is therefore full knowledge from the full Personality of Godhead. We cannot change even one word in this Bhagavad-gita. That is folly
- When one is situated in transcendental knowledge, he need not search for peace elsewhere, for he enjoys peace within himself. In other words, this knowledge and peace are culminated in KC. That is the last word in the Bhagavad-gita. BG 1972 purports
- Why the illusory energy of Krsna, takes away the knowledge of the Mayavadi philosophers is explained in the Bhagavad-gita by the use of the words asuram bhavam asritah, which refer to a person who does not agree to the existence of the Lord
Y
- Yada yada hi dharmasya glanir bhavati bharata (BG 4.7). The words dharmasya glanih mean - pollution of one's existence
- You remain in your position. It doesn't matter what you are. - Kindly give aural reception to the words, authoritative words, of Bhagavad-gita, Srimad-Bhagavatam, like that
- You should read Bhagavad-gita As It Is carefully verse to verse and word to word, and you will be benefited