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The Geeta is an intimate dialogue between Sri Krishna and Arjuna. A great battle is to ensue between the two royal clans of Kaurwas and Pandawas. Every human heart is like a battlefield of good and evil forces. At times a person is not able to decide the right course of action. He is deluded and confused. When confronted with such a situation, he can turn to the Geeta; it will not disappoint him. This is of universal appeal which offers satisfactory solution to above mentioned basic human values. What page you turn, and whichever verse you read, it is bound to elevate and inspire. It is not a book of particular race or religion but the common heritage of entire mankind.

The message of Geeta presents a profound insight into the working of human Nature and provides the most appropriate guidance which is needed in almost every field of life in order to live in perfect-harmony with our own-self and with others. The dialogue provides an understanding into the mystery of the Supreme soul and how every individual can restore himself to the supremacy of his essential nature. The Geeta summarizes various approaches to the one-self and also describe the latter. Sri Krishna not only represents the embodied spiritual teacher, He is ultimately the Over-self within man, the God within who can illuminate all dark corners and answer all question. 

Srimad Bhagwdgeeta is a dialogue between the Lord Sri Krishna and a man of action Arjuna set amidst the din and roar of war. The good and evil forces within are the battlefield of life. Man often finds himself in a crisis, where he is psychologically unable to cope with the situation at hand, or even decide the right course of action. In this inner turmoil, there is a great battle between the positive and negative inclinations. The Geeta portrays this great spiritual struggle within man and guides him towards his inherent divinity and positivity. In doing so, this holy celestial song explains the tripartite nature of man, his purpose in the world the means for him to attain his goals.

 The Shreemad Bhagwad Geeta is the most luminous dialogue in the legacy of Vedic literature. The holy poem has been upheld as one of the Prasthan- traya- the three authoritative books of the Sanatana Vedic religion. The first one is the Vedic Prasthan called Upnishads, the second is the philosophical Prasthan – the Brahma Sutra; The third Prasthan is the Bhagwad Geeta. These three holy books constitute the final authority of scriptural matters. Geeta is a unique scripture which summarizes almost all the essential teachings of the Vedic literature. It has been a perennial source of spiritual inspiration for the entire mankind. The message of the holy dialogue has been held in deep reverence by the sages, philosophers and learned scholars all over the world. The teachings of Geeta are universal, broad and sublime meant for the welfare of entire creation. The Bhagwad Geeta is one of the most well known and revered texts among the other scriptures of the world. It is a compendium of spiritual wisdom and the most appropriate guide for living a harmonious life in all respects. In brief, The Bhagwad Geeta, often referred to simply as the Geeta, is a 700- verse Sanatana- Hindu scripture that is an integral part of the great Indian epic Mahabharta. It consists of conversation between Prince Arjuna and the Lord Shree Krishna, who serves as his mentor and charioteer. The Tripartite Theory of in the Srimad Bhagwageeta is a significant aspect that delves into the three gunas- Sattva, Rajas and Tamas. The Geeta explores how these gunas influence human behavior, determining one’s nature and actions. The interplay of gunas is presented as a fundamental framework for understanding the complexities of life and achieving spiritual balance. Furthermore, the Geeta emphasizes the importance of selfless action as a rise above the influence of the gunas. By understanding and mastering the tripartite nature of existence, individuals can navigate life’s challenges with wisdom and detachment, ultimately attaining spiritual enlightenment. In short, it is a complete manual for achieving success and peace in life.

At the end of the dialogue after hearing all the teachings pupils mind become peaceful. He says indeed: “My doubts are dispelled. Destroyed are my illusions.”

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।

स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ।। 18:73

My delusion is destroyed and I have regained knowledge of the self through your grace. Now I am totally integrated and free from all doubts. I shall act according to thy word.

How it become possible? By following the tripartite principle of our mind and through both the guidance and grace received from his teacher and his own inner growth in striving for insight. The difficulties one meets in modern life can be met and overcome after we gain such insight. Wisdom means the ability to negotiate all the circumstance of life adequately, correctly and with spiritual success. The deep spiritual comfort emanating from the teaching of Geeta is peculiarly needed at this stage of the world’s affairs.

Chapter fourteen of Geeta has been entitled on Guna-Triya-Vibhaga-Yoga - The yoga of the Orientation of the Three Gunas:-       

सत्वं रजस्तम द्वति गुणाः प्रकृति सम्भवाः।

निबधवन्ति महाबाहो देहे देहिनम व्ययम।। 14:05

 This discourse explains about the communion with the Supreme Soul through the knowledge of transcending the three gunas. The three gunas are attributes of – the primordial nature and almost all embodied beings live under the control of these modes. This chapter describes the characteristics and the function of the three gunas and how the imperishable soul becomes imprisoned within the play of gunas. As described in chapter seven and thirteen of Geeta, it is the one and the only ultimate reality which manifests itself in the innumerable form and shapes, within various grades of potentialities bound by their own latencies. The matter is indeed the cosmic mother of the entire spectacular universe and Ishwara is the cosmic father. The multitude of beings comes into existence from the union of matter and the Supreme Spirit. It is the union of the spirit with the mater- Which actually vitalizes the matter and gives life to inert matter. The gunas are the primary constituent of Nature and are responsible for the rise and fall of Jivatama in the world. These modes of nature definitively create confusion for Jivatama and the latter forgets its true identity. The involvement with these essential qualities of nature becomes the cause of slavery to the material world and also the cause of birth, death and rebirth.[1] 

Shri Krishna explains the essential characteristics of these modes of nature and how they interact with everything in the world. He also expounds upon the process in which the pure imperishable Self becomes enslaved and bound and how he can transcend the gunas and attain liberation in life.

The realization of the Supreme soul beyond the gunas is realized when the individual soul reestablishes his conscious relationship with the indweller and identifies himself with the Divinity within. That is the state of self-realization and inner awakening. In the process of self-revelation the individual soul is reminded of his pure essentiality and the primordial relationship with the Supreme soul. A self-realized individual rises above the trap of gunas, and tricks of mind. He remains grounded in the essential nature of Divine and becomes settled in Yoga of undivided devotion. He surely attains a positive control over the triad of the gunas and becomes free from the bondage of all suffering, old age, death and rebirth. It is only in human life that the individual-soul gets an opportunity for self-examination, transformation and liberation. It should be endeavor of every individual to learn to live a life which is consciously connected with the awareness of the Divine. Human life should become a means of redemption. As dictated in chapter six verse five-

उद्धरेदात्मनात्मानं नात्मानम वस्मदयेत्।

आत्मैव ध्यात्मनो बन्धुरान्मैव रिपुरात्मनः।। 6:5

Let a man lift himself by his own self; let him not degrade himself; for he himself is his own friend and he himself is his own enemy. In the words of Swami A. C. Prabhupada, “One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.”[2]

Actually, chapter fourteen is a continuation of previous chapter where Shri Krishna describes at length about the field and the knower of the field with respective characteristics. The Kshetra & Kshetrajna are two separate entities. It is through their union only that the entire creation comes into existence. It is due to interaction of the primordial nature and the Supreme spirit that the individualization and spirit takes place into endless varieties. The conversation opens by the word “Param bhuyah pravakshyami jhanamattamain”

परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्  ।

यज्ज्ञात्वा मुनयः सर्वे परां सिद्धि मितो गताः।। 14:1

Shri Krishna addressed Arjuna and said, I must tell you little in detail about the transcendental Knowledge and wisdom, having know which, all the sages have attained Supreme Bliss and liberation. As described in chapter seven of Geeta; everyone is born with the knowledge of self and it is there within the access of every human being. It is not something to be acquired from somebody it actually needs to be revealed to the individual within. This integral knowledge of the Supreme –self becomes foreign to the person because of his own negligence and ignorance. Sri Krishna feels the urgent need for Arjuna to be awakened once again to the wisdom of over-self. Sri Krishna feels that he is going to enlighten him more about the inherent knowledge which will connect him once again to the source of his essential being. It is progressive realization from the conscious state of mind to the super conscious state of mind, from the conditioned finite awareness to infinite awareness. In his conversation Sri Krishna reveals the secret which obscures the true knowledge from the individual. Step by step Arjuna is being guided beyond the realms of matter into the mysteries of the subtle fields of consciousness. It is only after one transcends the gross body and enters into the subtle the person can comprehend the tyranny of matter, and actually realize the bondage of the conditioned behavior. He also becomes acquainted with infinite bliss of the Supreme Divinity.[3]

The liberation and emancipation mentioned in the second verse of chapter fourteen, stands for the training of living a life in the awareness of the Divine. Sri Krishna has mentioned the word muni in the first verse. The word muni comes from mauni which means the one who is totally absorbed in silence and quietude of the Supreme –Soul. When the mind of a person becomes silent and from all types of samkalpa-vikalpa (desires and aspirations) the mana (mind) rests in mauna and he is called a muni. A Muni, who is perpetually absorbed in the nature of the Supreme, he is not disturbed even in the time of dissolution of the universe. For a muni the embodied-self becomes totally merged into the cosmic-Self. His personal individuality is totally dissolved in the universal- self that is why he attains freedom from the rounds of birth-death and rebirth. According to Sri Shankaracharya, “Resorting to this knowledge, they have achieved My own nature; they are not born at the time of manifestation of the world; nor they are distressed at the time of its dissolution - means living a life in the bliss of the Supreme- self, in the integral wisdom of Supreme- Soul is like living in eternity. ‘Resorting to this knowledge’ as set forth, i.e., having taken the steps leading to this knowledge, they have achieved ‘the same nature as Mine’ or identity with myself – identity with the supreme Lord. This is the idea. It is not a matter of being similar to Me; for, in the science of Geeta, difference between the field- knower and God is not recognized. The following declaration about the final end of this knowledge is meant to be eulogistic: ‘Even of the time of manifestation of the world they are not born’, nor ‘at the time of dissolution’, ‘are they distressed’. That is they do not lapse from the state of release.”[4]

The third verse, the Prakriti (primordial nature) has been declared to be the Mahat Brahma. Brahama means which expands immeasurably. In ancient scriptures especially the Vedas it has been called the ‘Hiranyagarbha’ - the cosmic womb of the beings. There is a hymn in Atharva Veda, “Om hiranyagarbhah samavarta taagre bhootasya jaatah patireka aaseet, sa daadhaara prithiveem dyaamutemaam kasmai devaaya havishaa vidhema” – means at the very dawn of creation has been the hiranyagarbha (golden womb).The seed of all the elemental composition, and the Lord of all existence, who upholds the heaven and earth together. Our humble salutation to that Supreme Lord. Hiranyagarbha the cosmic subtle body is the other name of Brahma. The individual subtle body is mind, intellect and ego. It is also called the causal body which is responsible for the creation of the gross body. The mind, intellect and ego are the channels through which every little sensation is perceived, received, processed, assimilated, metabolized and manifested through thoughts, words and deeds. The sum of all the bodies in the creation is the hiranyagarbha, or the Mahat Brahma.

Sri Krishna says my womb is the great Brahma where I place the seed which give birth to all the creatures of the universe. The primordial is the womb which becomes impregnated by the Lord of the universe. Mother-nature is the womb in which the Divine consciousness penetrates and becomes seated as the seed giving father. It is the potency of the Divine which vitalizes the inert nature and makes it to grow and manifest itself as the most spectacular creation. It is indeed the potency of the Supreme spirit which is seen being expressed in each and everything of the universe. When the Supreme soul identifies with the body, is called the embodied-soul i.e. the individualized soul or the jivatma. Everyone in the creation is born from the union of Mother Nature and the Lord of the Universe as the Father. Just as a child inherits the characteristics of both the mother and father, exactly like that every being inherits the qualities of material nature and also the qualities of the Supreme Divinity. When the embodied- soul takes upon the human body; Jivatma craves to enjoy everything in the world but being the fragment of the Divine, the embodied-spirit definitely comforted in the unity with the Super Spirit. The embodied- soul  becomes confused because of multiple identities in life and that is why sometime in the midst of all worldly enjoyments, the individuals feels very lonely, and occasionally seeks the forgotten identification. Jivatma being the fragment of the Supreme- Lord can rise to the height of genius, but if he ignores the inner connection and drifts away from swadharma he can fall into the ditches of degradation. Every embodied- soul is potentially the Supreme-Soul. Goal of human life is to experience the Divinity from within and to live a life which is consciously aligned to the Supreme-soul. Any misalignment from within results into conscious separation from the source of life and slavery to Matter. The Matter is a twisted rope of three gunas. The gunas are the attitude with which mind interprets everything. The gunas are the primary constituents of Nature; and are surely responsible for the rise and the fall of jivatma in the world. These modes of nature definitely create confusion for jivatma and the latter forgets its true identity. The involvement with these essential qualities of nature becomes the cause of slavery to material world and also the cause of birth, death and rebirth.[5] In the words of Dyanand Verma, “When the soul merges with nature, it forgets about its element of consciousness which is distinct from prakriti. All individuals have these three attributes in them to a certain extent. Those who have dominant sattvaguna are called the satguni, those who have more of rajoguna are rajoguni and those who have tamasguna are tamoguni. Each of these attributes, when it is predominant, ties the individual in the bondage of birth and death.[6]

In verses five to ten in chapter fourteen, Sri Krishna draws Arjuna’s attention to the innate nature of man, and brings forth its examination and its melodies. As explained in the previous verse, every individual is a child of the Primordial nature and of the Supreme Lord; so he inherits the qualities of both. Every embodied- soul expressed himself through the inborn disposition which is ruled by the three types of tendencies of nature. These three qualities inherent in the behavior of every person are called the gunas in Sanskrit. Guna literally means the inherent property, quality or the motivating force. Theses gunas are Sattva, Rajas and Tamas. All the thoughts, ideas, desires, notions and actions of the individual are fostered and motivated by three gunas. These three tendencies are found in each individual. The lesser or the greater of them forms the personality of a person.[7] As a matter of fact the entire human behavior can be categorized into three types. Theses modes of nature are present in all human beings, though in different degrees. These qualities are very distinct and manifest themselves very clearly in the overall personality of every person. The entire creation of human beings is a drama, orchestrated by these three qualities inherent in the basic attitude of every embodied-soul. These qualities bind the pure imperishable soul into the strings of conditioned behavior and into the repeated rounds of birth, death and rebirth. The three gunas form a twisted rope of self-designed behavior of the individual which enslaves the pure spirit into matter. The infinite spirit feels finite and bound in all respects. The free and unbounded soul feels trapped and imprisoned and sometime very helpless. The process in which the spirit becomes bound is going to be discussed in these verses. The proper knowledge of these qualities of nature is very important to be understood by every human being. The appropriate understanding of these qualities of matter, and the way a person becomes influenced by them; needs to be ascertained in order t olive a harmonious life and also to make spiritual progress. These qualities, although quite distinct from one another, can be perceived in perfect co-operation with one another. Some times Sattva predominate the nature of a person and at another time Rajas and Tamas. In other words, “The incessant interplay of three modes of nature is present in all human beings. Sometimes goodness (sattva) prevails over (abhibhuya), the passion (rajas) and ignorance (tamas). At another times, passion prevails over goodness and ignorance. Even ignorance prevails over goodness and passion at times.[8]

रजस्तमष्चभिभूय सत्वं भवति भारत ।

रजः सत्वं  तमष्चैव तमः सत्वं रजस्तथा ।। 14. 10.

Dr. S. Radhaktishnan explains in his commentary of this verse, “When the theory of ‘humors’ of the body dominated physiology, men were divided into sanguine, the bilious, the lymphatic and the nervous, according to the predominance of one or the other of the four humours. In the Hindu classification, the psychic characteristics are taken into account. The sattvik nature aims at light and knowledge; the rajasik nature is restless, full of desires for things outward. While the activities of a satvik temperament are free, calm and selfless, the rajasik nature wishes to be active and cannot sit still and its activities are tainted by selfish desires. The tamasik nature is dull and inert, its mind dark and confused and its whole life is one continuous submission to environment.”[9] With the predominance of sattva, the individual remains consciously connected with the purity of the Devin. This tendency illuminates the thinking faculty and elevates intuitive ability which blesses the individual with positive attitude and faith in God. The sattvic quality is very helpful for a balanced, happy, pure and healthy lifestyle. All actions performed with sattvic attitude are harmonious, enlivening, elevating and redemptive. The sattva endowed actions promote the sattva-vriti which guides the person towards a total fulfillment. The individual enjoys internal and external purity with emotional maturity and stability. The difficulty here is that when a living entity is situated in the mode of goodness he becomes conditioned to feel that he is advanced in knowledge and is better than others. In this way he becomes conditioned. The best examples are the scientist and the philosopher. Each is very proud of his knowledge and because they generally improve their living conditions, they feel a sort of material happiness. This sense of advance happiness in conditioned life makes them bound by the mode of goodness of material nature. As such, they are attracted toward working in the mode of goodness, and, as long as they have an attraction for working in that way, they have to take some type of body in the modes of nature. Thus there is no likelihood of liberation, or being transferred to the spiritual world. Repeatedly one become a philosopher, a scientist or a poet and repeatedly become entangled in the same disadvantage of birth and death. But, due to the illusion of the material energy, one thinks that sort of life is pleasant.[10]

The Rajasic attitude is marked by excessive activity. This attitude of mind engenders and promotes greed and desire for the sensual enjoyments. The person runs after wealth as if forced by an insatiable demon. His greed increases like a flame which is fostered by the oil. When the individual becomes intoxicated with very high ambition, he falls into the traps of undesirable means of accumulating wealth. He feels very restless, dissipated, unregulated and becomes enslaved to the performance of some purposeless activities. The expression trsna sangasamudhbhavam indicates that rajasic attitude enhances the cupidity and attachment.

रजो  रागात्मकं विद्धि तृष्णासंङसमु˜वम ।

तन्निबधनाति कौन्तेय कर्मसंङेन देहिनम् ।। 14.7

This attitude promotes the desire for accumulating wealth, saving, protecting and yet dreaming for more. A rajasic person is perpetually working day and night to posses, to procreate and to protect. He is always worried and fearful for losing what he possesses and continuously concerned about making more.[11]

The Tamasic attitude of mind is characterized by laziness, indolence, forgetfulness, and it is symbolized by black colour. The word Tam literally means darkness. The Tamsic attitude reflects inner darkness which expressed itself in mindlessness, sleepiness, indolence and lack of proper insight. He lacks consistency towards accomplishment of any goal. He remains idle and sleeps more than the body requires. He postpones every little bit of work for tomorrow. Such a person feels confused and deluded and cannot make any sensible decision. He generally becomes very passive, depressed and lives a life which is only partially awake. He feels dependent, very helpless and degraded. The Tamsic attitude of mind enshrouds the inner light of self-awareness and the individual takes it for granted. He accepts carelessly his self-degrading and the non performance of the necessary duties. According to R. R. Varma’s interpretation, “The behavior of tamsik people is almost contrary to the Rajsick. They are sloppy, sleepy, indulgent and indolent. Trivial pursuits such as sex, pungent food, drugs etc. are their interests. Anger and greed keep their minds under sway. Welfare is none of their concerns. The central idea is that Tamoguna denies both worldly and spiritual progress. The Tamsikguna being out of ignorance keeps the being deluded by the life of indolence and heedlessness. Aversion to the welfare of others and to creative life is their past pastime because Tamoguna is averse both to Sattvaguna and Rajoguna.”[12] According to Venu Gopal Acharya, “These three modes of nature are the invisible ropes. Often the mixing and churning these energies is instant and dynamic, and one can’t quite catch intellectually – it is too fast for the human mind to grasp. Although it’s not easy to recognize the pull and push of the modes, if we can make more sattva choices, we will be able to recognize the influence of the modes on us.”[13]  These three modes of nature although quite distinct in their expression, still manifest themselves in co-ordination and cooperation with one another. The predominance of one can be observed in relation to the other two. A person manifests the Sattvic qualities of his nature by consciously overpowering the Rajas and Tamas. When the Rajasic tendency is expressed in the behavior of an individual, the other two are partially dormant. Similarly when the Tamsic attitude predominate the personality of an individual, the Sattvic and Rajasic qualities become enshrouded. Any tendency that overpowers by suppressing others, manifest its essentiality. In the words of Sri Aurobindo, “All men have in them whatever degree the Rajasic impulse of desire and activity, the Sattvic boon of light and happiness and all have their share Tamsic incapacity, ignorance or nescience. But these qualities are not constant in any man in the quantitative action of their force or in the combination of their elements; for they are variable and in a casual state of mutual impact, displacement and interaction.”[14]  In verses eleven to fifteen, Sri Krishna gives a detailed description of the characteristics of each mode of nature, for more comprehensive understanding. According to Charles Wilkins, when Arjuna requests Sri Krishna, by what tokens it is known that a man hath surpassed these three qualities? What is his practice? What are the means by which he overcomes theme?[15] Sri Krishna explains the hall marks of the one who has transcended the three modes of nature; out of which the entire creation is evolved. He desires to know more about the lifestyle of that special individual who lives beyond the sway of the qualities of nature. Arjuna wants to comprehend the genuine meaning of liberation and spiritual fulfillment and also wants to know how does the man of realization behaves and acts in relation with others in the world. In the next four verses from twenty-two to twenty-five, Sri Krishna enumerates the characteristics of the one who has transcended the three qualities of nature. He tells Arjuna that the modes of nature are always present in everybody in various levels. An enlightened person, who is well acquainted with the modes of nature, can comprehend their appearance and disappearance quite intelligently. He lives as a master and controller of these modes and manipulates theme according to his choice and need. A person who is settled in the wisdom of the Higher-self, is very intuitive and knows how to deal with every situation as it occurs. He has a clear-cut perspective of everything as it exists. He does not get puffed up at his own state of being enlightened and learned, and also does not worry if actions bear no fruit at all. He knows his limitations, and understands exactly where lies the bondage and where lies the freedom. He is well acquainted with the nature of Sattva and monitors his behavior when the Sattvic qualities predominates his thinking faculty. He is also well aware when the Rajasic tendencies lay their trap in the form of excessive activity and also when the heedlessness overtakes him.

[1] Prabha Duneja: The Legacy  of Yoga in Bhagwad –Geeta: Publisher- Motilal Banarsidas, Jawahar Nagar Delhi-7, 2014: Introduction Pp- 50-51. ISBN- 978-81-208-3688-4
[2] His Divine Grace A. C. Bhaktivedanta Swami Prabhupad: Bhagwad Geeta – As It Is: Published by- The Bhakti Vedanta Book Trust Hare Krishna Land Juhu, Mumbai-49: Second edition, 1972, P-273.ISBN: 978-93-84564-19-3
[3] Prabha Duneja: Pp- 442-43
[4] Sri Shanaracharaya Srimad Bhagwad Gita: With Text and English Translation: Translation by Dr. A. G. Krishna Warrier, Publisher: Adhaksha Sri Ramkrishna Math #31, Ramkrishna Mutt Road Mylapore, Chennai- 04, First Edition, May 1983 p-470.ISBN: 978-81-7823-507-3
[5] Prabha Duneja: P- 445.
[6] Dayanand Verma: Srimad Bhagwad Gita: A Modern Interpretation, Publisher: Diamond Pocket Books (P) Ltd. New Delhi- Edition-2016, P-166.  ISBN- 978-93-5165-977-8
[7]  R. K. N. Bali: Bhagvad Geeta: Drops of Nectar, Published in 2009 by Kalpaz Publications, Satyavati Nagar Delhi-52. ISBN: 978-81-7835-732-4
[8] Arun Tiwari: A Modern Interpretation of Lokmanya Tilak’s Gita Rahasya: Published by Sakal Media Pvt. Ltd. Budhwar Peth , Pune- 02, First Edition: December , 2017. P-204. ISBN- 978-93-86204-88-2
[9] S. Radhakrishnan, The Bhagvad Gita, HarperCollins Publishers, India, 2014, p.377. Quoted in Arun Tiwari, p.204.
[10] His Divine Grace A. C. Bhaktivedanta Swami Prabhupad: Bhagwad Geeta – As It Is: Published by- The Bhakti Vedanta Book Trust Hare Krishna Land Juhu, Mumbai-49: Second edition, 1972, P-600. ISBN: 978-93-84564-19-3
[11] Prabha Duneja, p.449.
[12] R.R. Varma: The Bhagwat Gita: Symphony of the Spirit: Published by Finger Print, An imprint of Prakash Books India Pvt. Ltd. Darya Ganj, New Delhi- 2018. Pp-318-19.ISBN-978-81-7234-479-5.
[13] Venu Gopal Acharya: Mind Your Mind: Three Principles for Happy Living: Publisher- Hachette Book Publishing India Pvt.Ltd. 2020, P- 21. ISBN: 978-93-89253—14-6
[14] Quoted in Prabha Duneja: P.450.
[15] Charles Wilkins: Bhagvat- Geeta: First Published 1785, reprint  2016 in India by , Facimile Publisher,  Ashok Vihar, Ph-2, Delhi-52. P.109. ISBN:9789353087715
[16] Swami Chinmayananda: The Holy Geeta: Published by Chinmaya Prakashan, The Publication Division of Central Chinmaya Mission Trust , Sandeepany Sadhnalaya, Sakti Vihar Road, Powai, Mumbai-72. 2^nd edition -1996, Pp-993-94. ISBN: 978-81-7597-074-8