---

Gods and Heroes of the Bhagavad Gita

By Geoffrey A. Barborka

---

Abbreviations

adj. = adjective

B.G. =Bhagavad-Gita (W. Q. Judge's Recension). B.G. followed by a number has reference to the page in which the word first appears in W.Q.J.'s edition of 1896, and Point Loma edition of 1939

comp. = compound

dict. = dictionary form or 'crude form.' Sanskrit words when not used in sentences (i. e., when isolated without grammatical form) have a special form; this is the manner in which they appear in dictionaries (e.g. Atman - dict.; Atma - nominative case.)

lit. = literally - the literal meaning of the word

m. = meaning of the word itself

Manu = The Laws of Manu (Manava-Dharma-Sastra)

N.B.G. = Notes on the Bhagavad-Gita by Subba Row

nom. = nominative case

q.v. = quod vide ('which see')

S.D. = The Secret Doctrine by H. P. Blavatsky

Theos. Gloss. = The Theosophical Glossary by H. P. Blavatsky

* (asterisk preceding a Sanskrit word) = derived from the verbal root

Favorite Quotations from The Bhagavad-Gita
(Recension of W. Q. Judge - in order of occurrence)

[Taken from Gods and Heroes of the Bhagavad-Gita, pp. 121, 124-127]

With the loss of virtue, vice and impiety overwhelm the whole of a race. p. 7

Those who are wise in spiritual things grieve neither for the dead nor for the living. p. 11

I myself never was not, nor thou, nor all the princes of the earth; nor shall we ever hereafter cease to be. p. 11

As the lord of this mortal frame experienceth therein infancy, youth, and old age, so in future incarnations will it meet the same. p. 11

He to whom pain and pleasure are the same, is fitted for immortality. p. 12

It (the Spirit) is not a thing of which a man may say, 'It hath been, it is about to be, or is to be hereafter'; for it is without birth and meeteth not death; it is ancient, constant, and eternal, and is not slain when this its mortal frame is destroyed. p. 12

As a man throweth away old garments and putteth on new, even so the dweller in the body, having quitted its old mortal frames, entereth into others which are new. p. 13

Death is certain to all things which are born, and rebirth to all mortals; wherefore it doth not behoove thee to grieve about the inevitable. p. 13

Make pleasure and pain, gain and loss, victory and defeat, the same to thee. p. 15

Be free from the 'pairs of opposites' and constant in the quality of Sattwa. p. 16

Let, then, the motive for action be in the action itself, and not in the event. p. 16

Do not be incited to actions by the hope of their reward, nor let thy life be spent in inaction. p. 16

Equal-mindedness is called Yoga. p. 17

Yoga is skill in the performance of actions. p. 17

The man whose heart and mind are not at rest is without wisdom or the power of contemplation. p. 20

Do thou perform the proper actions: action is superior to inaction. p. 23

The man who doeth that which he hath to do, without attachment to the result, obtaineth the Supreme. p. 25

Whatever is practised by the most excellent men, that is also practised by others. The world follows whatever example they set. p. 25

It is better to do one's own duty, even though it be devoid of excellence, than to perform another's duty well. p. 27

It is better to perish in the performance of one's own duty; the duty of another is full of danger. p. 27

Both I and thou have passed through many births. Mine are known unto me, but thou knowest not of thine. p. 31

1 produce myself among creatures, whenever there is a decline of virtue and an insurrection of vice and injustice in the world. p. 31

In whatever way men approach me, in that way do I assist them; but whatever the path taken by mankind, that path is mine. p. 32

That man who sees inaction in action and action in inaction is wise among men. p. 33

There is no purifier in this world to be compared to spiritual knowledge. p. 36

The man of doubtful mind hath no happiness either in this world or in the next or in any other. p. 36

Renunciation of action and devotion through action are both means of final emancipation. p. 38

The devotee who is engaged in the right practice of his duties approacheth the Supreme Spirit in no long time. p. 39

Whoever in acting dedicates his actions to the Supreme Spirit and puts aside all selfish interest in their result is untouched by sin. pp. 39-40

The man who is devoted and not attached to the fruit of his actions obtains tranquillity. p. 40

He whose heart is not attached to objects of sense finds pleasure within himself. p. 42

Action is said to be the means by which the wise man who is desirous of mounting to meditation may reach thereto. p. 44

He who seeth me in all things and all things in me looseneth not his hold on me and I forsake him not. p. 49

Never to an evil place goeth one who doeth good. p. 51

The man whose devotion has been broken off by death goeth to the regions of the righteous. p. 51

In whatever form a devotee desires with faith to worship, it is I alone who inspire him with constancy therein. p. 55

All worlds up to that of Brahman are subject to rebirth again and again. p. 60

There is that which upon the dissolution of all things else is not destroyed; it is indivisible, indestructible, and of another nature from the visible. p. 61

Light and darkness are the world's eternal ways. p. 62

All this universe is pervaded by me in my invisible form. p. 64

I accept and enjoy the offerings of the humble soul who in his worship with a pure heart offereth a leaf, a flower, or fruit, or water unto me. p. 68

I am the origin of all; all things proceed from me. p. 71