Concord Grove PressConcord Grove Press

The Bhagavad Gita, collated by Raghavan Iyer, is a helpful rendition of this timeless spiritual classic, universally appreciated for its profound truth and relevance. The dialogue between Krishna and Arjuna is rendered into English together with the original Sanskrit text in transliteration. Each verse of the eighteen discourses is accompanied by quotations drawn from the world's spiritual and philosophical inheritance.

410 pages.  Sewn, lexhide with gold foil stamping and dust jacket



Table of Contents


I.       The Despondency of Arjuna

II.       The Yoga of Analysis

III.      The Yoga of Action

IV.      The Yoga of Wisdom

V.       The Yoga of Renunciation

VI.      The Yoga of Meditation

VII.     The Yoga of Discriminative Wisdom

VIII.    The Yoga of the Imperishable Brahman

IX.       The Yoga of the Sovereign Science and the Sovereign Secret

X.        The Yoga of Divine Excellences

XI.       The Yoga of the Vision of the Cosmic Form

XII.      The Yoga of Devotion

XIII.     The Yoga of Discrimination of the Field and the Knower of the Field

XIV.    The Yoga of Discrimination of the Three Gunas

XV.     The Yoga of the Supreme Spirit

XVI.    The Yoga of Discrimination of the Divine and Demoniac Dispositions

XVII.   The Yoga of Discrimination of the Three Kinds of Faith

XVIII.  The Yoga of Emancipation and Renunciation



THE  UTTARA  GITA: The Initiation of Arjuna by Shri Krishna into Yoga and Dhyana

I.    The Knower of the Tattvas

II.   Nadis and Lokas

III.  Aham Brahmasmi

Cosmic and Human Consciousness   Bhavani Shankar
Gitarthasangraha: An Epitome of the Teachings of the Gita   Shri Yamunacharya
Bhishma's Last Message to Yudhishthira   Mahabharata, Shanti Parva
The Brahmacharin   Atharva Veda
The Self-Governed Sage: Eighteen Shlokas from Adhyaya II of the Bhagavad Gita    
Self-Knowledge: Shlokas from the Bhagavad Gita    
The Nine Stages of Devotion   Bhavani Shankar

The Ten Incarnations



Guide to Pronunciation    
Appellations of Krishna and Arjuna    
Genealogy of the Yadavas    
Geneaology of the Kauravas and the Pandavas    
The Mystic Number Eighteen    


Take a Look Inside

Click a thumbnail below for an enlarged view.

Raghavan Iyer Introduction to Bhagavad Gita, discussing true joy. The Yoga of Analysis from Bhagavad Gita. Krishna says "Thou hast mourned for those that need not be mourned..." The Yoga of Analysis from Bhagavad Gita, Chapter 2. "What is night to all beings, therein the Self-governed Sage is awake. What is light to all beings is night to the Self-Illumined Sage."
Chapter 19 of Bhagavad Gita. Arjuna says, "Destroyed is my delusion, and through Thy grace, O Achyuta, my memory is restored. I stand firm, with doubts gone. I shall act according to Thy Word."
Self-Knowledge Shlokas from the Bhagavad Gita. Shri Bhagavan: "I am the Self (atman), O Gudakesha, abiding in the hearts of all beings. I am the beginning and the middle of all beings, and also their end." Sanskrit to English Glossary for important terms in the stanzas of the Bhagavad Gita.

From the Introduction...

Five thousand years ago Lord Krishna, the enigmatic and legendary Teacher who came at the beginning of kali yuga, both ended a cycle and struck a keynote for the long Dark Age into which humanity would be plunged. On the battlefield of duty, kurukshetra, which was dharmakshetra, Krishna, the charioteer, made a striking and puzzling statement to the mighty archer, Arjuna — who went through all the many vagaries and ambivalences of friendship and discipleship, and indeed at the end proved himself to have been a worthy friend and pupil of Krishna. After revealing great mysteries to Arjuna through the universal vision of the Divine Eye, Krishna said to Arjuna: But what availeth all this knowledge to thee, O Arjuna? Upholding this entire universe with a single fragment of Myself, I still stand apart. (X.42) This statement points to the profoundly elusive relations between the transcendent and the immanent, the unmanifest and the manifest, in all subsequent theologies and concepts of the Godhead. Put forward here in a dramatic manner that seems personified, nevertheless it has the curious obscurity of an impersonal cosmic enigma. There is a world and yet there is no world. The world has a Mind and a Logos, and yet it does not. There is meaning to the world and yet there is absurdity to it. There is a supreme concern and compassion in the world flowing from whatever precedes it, whatever sustains and nourishes it, whatever destroys and re-creates it. At the same time, there is a supreme detachment that may sound to some almost like cold indifference.

Although it is a classical formulation, the importance of the statement is not merely what it says about Krishna. Like everything else that a Great Teacher does, it is meant to release in Arjuna authentic representations of an archetypal stance. Whatever part he chose or course of action he took, it was possible for Arjuna to have unconditional help from Krishna. It was also possible for Arjuna — in relation to his world — both to be involved and to stand outside it. This central message of Krishna became a clue for ancient warriors who were torn between deploring the end of what looked like a Golden Age in comparison to what was emerging, and nurturing a deep concern to preserve and maintain something sacred in the New Age. Thus, the Gita became a keynote pointing to a new modulus of growth, a principle of self-reliance not merely grounded in individual human nature but also serving as a basic pattern for social structures.

Lord Krishna strings the sacred teachings of the Bhagavad Gita on the golden thread of mental posture, the relation between the spiritual seeker and Divine Wisdom embodied as the Light of the Logos in lustrous beings. Mental posture refers primarily to an attitude of mind, and constitutes the sacred trust between chela and guru. Those who wish to become sincere and true servants of all humanity with its immense suffering, and of the Great Masters of Wisdom with their inexhaustible light, must prepare themselves by a process of purgation whereby they negate the false conceptions of themselves derived from the world into which they are born through their heredity, upbringing, environment and education. This is done by a method of intense self-questioning. Upanishadic-Platonic thought is essentially a dialogue with oneself. When people begin to ask questions of themselves, and also attempt to apply the principles evolved in formulating questions in a multiplicity of contexts, then they gradually begin to glimpse the dynamic, albeit mysterious, relation between the manifest and the unmanifest...

The Bhagavad Gita with The Uttara Gita

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Any person can rediscover their membership in the commonwealth of humanity by incarnating the best that can be gleaned from the great religions, cultures and literatures, diverse schools of thought and differing modes of creativity. Anyone can devise his own blend of flavours from the world's heritage, and can make anything one's own through frequent use.

From the Foreword, The Jewel in the Lotus