Another Sapta Shloki Bhagavad Gita

Another Sapta Shloki Bhagavad Gita (one is this), has been popularized by Swami Ramsukh Dasji, who was (and still is) a great guiding light to the Vedanta community. The verses are given below, with the translation of verses 2-6 by Swami Gambhirananda.

1. vasudevasutaM devaM ka.nsacaaNuuramardanam
   devakiiparamaanandaM kR^iShNaM va.nde jagadgurum
   
   
   I bow to the divine son of Vasudeva, Who vanquished the demons Kamsa and Chanura, One who is the infinite source of joy for Devaki, the Krishna who is the Teacher of the entire universe.
   
   
2. shriibhagavaanuvaacha .
   bahuuni me vyatiitaani janmaani tava chaarjuna .
   taanyahaM veda sarvaaNi na tvaM vettha para.ntapa .. 4.5..
   
   
   The Blessed Lord said: O Arjuna, many lives of Mine have passed, and so have yours. I know them all, (but) you know not, O scorcher of enemies!
   
   
3. ajo.api sannavyayaatmaa bhuutaanaamiishvaro.api san.h .
   prakR^iti.n svaamadhishhThaaya saMbhavaamyaatmamaayayaa .. 4.6..
   
   
   Though I am birthless, undecaying by nature, and the Lord of beings, (still) by subjugating My Prakriti, I take birth by means of My own Maya.
   
   
4. yadaa yadaa hi dharmasya glaanirbhavati bhaarata .
   abhyutthaanamadharmasya tadaatmaanaM sR^ijaamyaham.h .. 4.7..
   
   
   O scion of the Bharata dynasty, whenever there is a decline one virtue and increase of vice, then do I manifest Myself.
   
   
5. paritraaNaaya saadhuunaa.n vinaashaaya cha dushhkR^itaam.h .
   dharmasa.nsthaapanaarthaaya saMbhavaami yuge yuge .. 4.8..
   
   
   For the protection of the pious, the destruction of the evil-doers, and establishing virtue, I manifest Myself in every age.
   
   
6. janma karma cha me divyamevaM yo vetti tattvataH .
   tyaktvaa dehaM punarjanma naiti maameti so.arjuna .. 4.9..
   
   
   He who thus knows truly the divine birth and actions of Mine does not get rebirth after casting off the body. He attains Me, O Arjuna.
   
   
7. vasudevasutaM devaM ka.nsacaaNuuramardanam
   devakiiparamaanandaM kR^iShNaM va.nde jagadgurum
   
   
   (See translation of [1])
   

It may be argued that this is not really a Sapta Shloki Gita, as only verses 2-6 are from Gita. But, what is a collection of Gita Verses which does not begin and end with Krishna Invocation? Verses 1 and 7 are from kR^iShNAShTaka, written by Adi Shankaracharya.

Here is the website of Swami Ramsukh Das-ji.

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Swami Dayananda: Ten Essential Verses of the Bhagavad Gita

Swami Dayananda, one of the foremost Vedantic teacher of recent times has selected ten essential verses of of the Bhagavad Gita.

1. ashochyaananvashochastvaM praGYaavaadaa.nshcha bhaashhase .
   gataasuunagataasuu.nshcha naanushochanti paNDitaaH .. 2.11..
   
   
   You grieve for those who should not be grieved for. Yet you speak words of wisdom. The wise do not grieve for those who are living or for those who are no longer living. [Introduction to Gita. Adi Shankara begins His Gita commentary with this verse.]
   
   
2. vedaavinaashina.n nitya.n ya enamajamavyayam.h .
   katha.n sa purushhaH paartha ka.n ghaatayati hanti kam.h .. 2.21..
   
   
   Oh! Son of pritha, the one who knows this (self) to be indestructible, timeless, unborn, and not subject to decline, how and whom does that person kill? Whom does he cause to kill? [Nature of the Self (tvam).]
   
   
3. prajahaati yadaa kaamaansarvaanpaartha manogataan.h .
   aatmanyevaatmanaa tushhTaH sthitapraGYastadochyate .. 2.55..
   
   
   When a person gives up all the desires as they appear in the mind, Oh! paartha, happy in oneself, with oneself alone, that person is said to be one of ascertained knowledge. []
   
   
4. mayaa tatamidaM sarva.n jagadavyaktamuurtinaa .
   matsthaani sarvabhuutaani na chaahaM teshhvavasthitaH .. 9.4..
   
   
   This entire world is pervaded by Me whose form can not be objectified. All beings have their being in Me and I am not based in them. [Nature of Ishvara (tat). ]
   
   
5. loke.asmin dvividhaa nishhThaa puraa proktaa mayaanagha .
   GYaanayogena saaN^khyaanaa.n karmayogena yoginaam.h .. 3.3..
   
   
   Oh! Sinless One, the two-fold committed life-style in this world, was told by Me in the beginning -- the pursuit of knowledge for the renunciates and the pursuit of action for those who pursue activity.[The two-fold committed life-styles.]
   
   
6. karmaNyevaadhikaaraste maa phaleshhu kadaachana .
   maa karmaphalaheturbhuurmaa te saN^go.astvakarmaNi .. 2.47..
   
   
   Your choice is in action only, never in the result thereof. Do not be the author of results of action. Let your attachment not be to inaction. [Karma-yoga: Ishvara is the author of the results of action.]
   
   
7. yataH pravR^ittirbhuutaanaa.n yena sarvamidaM tatam.h .
   svakarmaNaa tamabhyarchya siddhi.n vindati maanavaH .. 18.46..
   
   
   Through one's own duty, worshipping him from whom is the creation of beings, by whom all this is pervaded, a human being gains success. [Karma-yoga: Doing one's duty is worshipping the Lord.]
   
   
8. sa.nnyaasastu mahaabaaho duHkhamaaptumayogataH .
   yogayukto munirbrahma nachireNaadhigachchhati .. 5.6..
   
   
   Renunciation of action, O Arjuna, is difficult to accomplish without karma-yoga. Whereas, one who is capable of reasoning, who is committed to a life of karma-yoga, gains Brahman quickly. [Sannyasa-yoga: vidisha-sannyaasa -- taken by a qualified seeker to know the self.]
   
   
9. sarvakarmaaNi manasaa sa.nnyasyaaste sukhaM vashii .
   navadvaare pure dehii naiva kurvanna kaarayan.h .. 5.13..
   
   
   The indweller of the physical body, the one who is self-controlled, having renounced all actions mentally (by knowledge), remains happily in the nine-gated city (the body) neither performing action, nor causing (others) to act. [GYaana-karma-sannyaasa: renunciation of all action by the knowledge (GYaana) that the self is not the doer.]
   
   
10. sarvadharmaanparityajya maamekaM sharaNaM vraja .
    ahaM tvaaM sarvapaapebhyo mokshyayishhyaami maa shuchaH .. 18.66..
    
    
    Giving up all karmas, take refuge in Me alone. I will release you from all karma; do not grieve. [Conclusion.]
    
    

The above collection is available from Arsha Vidya Satsangh as a PDF file. Swami-ji's lectures on these verses are an excellent introduction to Gita as well as Vedanta. They are available from any Arsha Vidya Book stores (India or U.S.A).

This post is one of many with the tag Collections of Gita Verses.


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Sapta Shloki Bhagavad Gita

In the stotra-ratnAvaLi (Stotra Ratnavali) by Gita Press Gorakhpur, is given a Sapta Shloka Gita. The verses are given below, with translation by Swami Gambhirananda.

1. shriibhagavaanuvaacha .
   
   omityekaaksharaM brahma vyaaharanmaamanusmaran.h .
   yaH prayaati tyajandehaM sa yaati paramaa.n gatim.h .. 8.13..
   
   
   He who departs by leaving the body while uttering the single syllable, viz Om, which is Brahman, and thinking of Me, he attains the supreme Goal.
   
   
2. arjuna uvaacha .
   
   sthaane hR^ishhiikesha tava prakiirtyaa
   jagatprahR^ishhyatyanurajyate cha .
   rakshaa.nsi bhiitaani disho dravanti
   sarve namasyanti cha siddhasaN^ghaaH .. 11.36..
   
   
   It is proper, O Hrsikesa, that the world becomes delighted and attracted by Your praise; that the Raksasas, stricken with fear, run in all directions; and that all the groups of the Siddhas bow down (toYou).
   
   
3. shriibhagavaanuvaacha .
   
   sarvataH paaNipaadaM tatsarvato.akshishiromukham.h .
   sarvataH shrutimalloke sarvamaavR^itya tishhThati .. 13.14..
   
   
   That (Knowable), which has hands and feet everwhere, which has eyes, heads and mouths everywhere, which has ears everywhere, exists in creatures by pervading them all.
   
   
4. kaviM puraaNamanushaasitaaraM
   aNoraNiiya.nsamanusmaredyaH .
   sarvasya dhaataaramachintyaruupaM
   aadityavarNaM tamasaH parastaat.h .. 8.9..
   
   
   He who meditates on the Omniscient, the Anceint, the Ruler, subtler than the subtle, the Ordainer of everything, of inconceivable form, effulgent like the sun, and beyond darkness-(he attains the supreme Person).
   
   
5. uurdhvamuulamadhaHshaakhamashvatthaM praahuravyayam.h .
   chhandaa.nsi yasya parNaani yasta.n veda sa vedavit.h .. 15.1..
   
   
   They say that the peepul Tree, which has its roots upward and the branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is knower of the Vedas.
   
   
6. sarvasya chaahaM hR^idi sannivishhTo
   mattaH smR^itirGYaanamapohana.ncha .
   vedaishcha sarvairahameva vedyo
   vedaantakR^idvedavideva chaaham.h .. 15.15..
   
   
   And I am seated in the hearts of all. From Me are memory, knowledge and their loss. I alone am the object to be known through all the Vedas; I am also the originator of the Vedanta, and I Myself am the knower of the Vedas.
   
   
7. manmanaa bhava madbhakto madyaajii maa.n namaskuru .
   maamevaishhyasi satya.n te pratijaane priyo.asi me .. 18.65..
   
   
   Have your mind fixed on Me, be My devotee, be a sacrificer to Me and bow down to Me. (Thus) you will come to Me alone. (This) truth do I pormise to you. (For) you are dear to Me.
   

It was asked on the advaitin list, why these are selected. One answer suggested that this one originated in Kashmir. The answer by Sunder-ji is worth reading too!

The question remains as to the origin and the meaning of this selection!

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Selected Verses from the Gita by Ramana Maharshi

Bhagavan Ramana Maharshi was speaking once with a visiting pandit about the great merits of the Bhagavad Gita, when a devotee complained that it was difficult to keep all the seven hundred verses in mind and asked if there was not one verse that could be remembered as the quintessence of the Gita. Bhagavan thereupon mentioned Chapter X, verse 20 'I am the Self, Oh Gudakesa, dwelling in the Heart of every being; I am the beginning and the middle and also the end of all beings.' Later he selected forty-two verses that follow (of which the above verse comes as fourth) and arranged them in an appropriate order to serve as guidance. He also prepared Tamil and Malayalam versions of these verses.


The following are the original verses, and their translations by Swami Gambhirananda, which itself is based on Adi Shankara's commentary:

1. sa.njaya uvaacha .
   
   ta.n tathaa kR^ipayaavishhTamashrupuurNaakulekshaNam.h .
   vishhiidantamida.n vaakyamuvaacha madhusuudanaH .. 2.1..
   
   
   Sanjaya said: To him who had been thus filled with pity, whose eyes were filled with tears and showed distress, and who was sorrowing, Madhusudana uttered these words:
   
   
2. shriibhagavaanuvaacha .
   
   idaM shariiraM kaunteya kshetramityabhidhiiyate .
   etadyo vetti taM praahuH kshetraGYa iti tadvidaH .. 13.2..
   
   
   The Blessed Lord said: O son of Kunti, this body is referred to as the 'field'. Those who are versed in this call him who is conscious of it as the 'knower of the field'.
   
   
3. kshetraj~na.n chaapi maa.n viddhi sarvakshetreshhu bhaarata .
   kshetrakshetrayorj~naana.n yattajj~naanaM mataM mama .. 13.3..
   
   
   And, O scion of the Bharata dynasty, under-stand Me to be the 'Knower of the field' in all the fields. In My opinion, that is Knowledge which is the knowlege of th field and the knower of the field.
   
   
4. ahamaatmaa guDaakesha sarvabhuutaashayasthitaH .
   ahamaadishcha madhya.n cha bhuutaanaamanta eva cha .. 10.20..
   
   
   O Gudakesa, I am the Self residing in the hearts of all beings, and I am the beginning and the middle as also the end of (all) beings.
   
   
5. jaatasya hi dhruvo mR^ityurdhruva.n janma mR^itasya cha .
   tasmaadaparihaarye.arthe na tva.n shochitumarhasi .. 2.27..
   
   
   For death of anyone born is certain, and of the dead (re-) birth is a certainly. Therefore you ought not to grieve over an inevitable fact.
   
   
6. na jaayate mriyate vaa kadaachin.h
   naayaM bhuutvaa bhavitaa vaa na bhuuyaH .
   ajo nityaH shaashvato.ayaM puraaNo
   na hanyate hanyamaane shariire .. 2.20..
   
   
   Never is this One born, and never does It die; nor is it that having come to exist, It will again cease to be. This One is birthless, eternal, undecaying, ancient; It is not killed when the body is killed.
   
   
7. achchhedyo.ayamadaahyo.ayamakledyo.ashoshhya eva cha .
   nityaH sarvagataH sthaaNurachalo.aya.n sanaatanaH .. 2.24..
   
   
   It cannot be cut, It cannot be burnt, cannot be moistened, and surely cannot be dried up. It is eternal, omnipresent, stationary, unmoving and changeless.
   
   
8. avinaashi tu tadviddhi yena sarvamida.n tatam.h .
   vinaashamavyayasyaasya na kashchitkartumarhati .. 2.17..
   
   But know That to be indestructible by which all this is pervaded. None can bring about the destruction of this Immutable.
   
   
9. naasato vidyate bhaavo naabhaavo vidyate sataH .
   ubhayorapi dR^ishhTo.antastvanayostattvadarshibhiH .. 2.16..
   
   
   Of the unreal there is no being; the real has no nonexistence. But the nature of both these, indeed, has been realized by the seers of Truth.
   
   
10. yathaa sarvagataM saukshmyaadaakaashaM nopalipyate .
    sarvatraavasthito dehe tathaatmaa nopalipyate .. 13.33..
    
    
    As the all-pervading space is not defiled, because of its subtlety, similarly the Self, present everywhere in the body, is not defiled.
    
    
11. na tadbhaasayate suuryo na shashaaN^ko na paavakaH .
    yadgatvaa na nivarta.nte taddhaama paramaM mama .. 15.6..
    
    
    Neither the sun nor the moon nor fire illumines That. That is My supreme Abode, reaching which they do not return.
    
    
12. avyakto.akshara ityuktastamaahuH paramaa.n gatim.h .
    yaM praapya na nivartante taddhaama paramaM mama .. 8.21..
    
    
    He who has been mentioned as the Unmanifested, the Immutable, they call Him the supreme Goal. That is the supreme abode of Mine, reaching which they do not return.
    
    
13. nirmaanamohaa jitasaN^gadoshhaa
    adhyaatmanityaa vinivR^ittakaamaaH .
    dvandvairvimuktaaH sukhaduHkhasa.nGYaiH
    gachchhantyamuuDhaaH padamavyayaM tat.h .. 15.5..
    
    
    The wise ones who are free from pride and non-discrimination, who have conquered the evil of association, [Hatred and love arising from association with foes and friends.] who are ever devoted to spirituality, completely free from desires, free from the dualities called happiness and sorrow, reach that undecaying State.
    
    
14. yaH shaastravidhimutsR^ijya vartate kaamakaarataH .
    na sa siddhimavaapnoti na sukhaM na paraaM gatim.h .. 16.23..
    
    
    Ignoring the precept of the scriptures, he who acts under the impulsion of passion,-he does not attain perfection, nor happiness, nor the supreme Goal.
    
    
15. samaM sarveshhu bhuuteshhu tishhThantaM parameshvaram.h
    vinashyatsvavinashyanta.n yaH pashyati sa pashyati .. 13.28..
    
    
    He sees who sees the supreme Lord as existing equally in all beings, and as the Imperishable among the perishable.
    
    
16. bhaktyaa tvananyayaa shakya ahameva.nvidho.arjuna .
    GYaatuM drashhTu.n cha tatvena praveshhTu.n cha para.ntapa .. 11.54..
    
    
    But, O Arjuna, by single-minded devotion am I-in this form-able to be known and seen in reality, and also be entered into, O destroyer of foes.
    
    
17. sattvaanuruupaa sarvasya shraddhaa bhavati bhaarata .
    shraddhaamayo.ayaM purushho yo yachchhraddhaH sa eva saH .. 17.3..
    
    
    O scion of the Bharata dynasty, the faith of all beings is in accordance with their minds. This person is made up of faith as the dominant factor. He is verily what his faith is.
    
    
18. shraddhaavaa.Nllabhate GYaanaM tatparaH sa.nyatendriyaH .
    GYaanaM labdhvaa paraaM shaantimachireNaadhigachchhati .. 4.39..
    
    
    The man who has faith, is diligent and has control over the organs, attains Knowledge. Achieving Knowledge, one soon attains supreme Peace.
    
    
19. teshhaa.n satatayuktaanaaM bhajataaM priitipuurvakam.h .
    dadaami buddhiyogaM taM yena maamupayaanti te .. 10.10..
    
    
    To them who are ever devoted and worship Me with love, I grant that possession of wisdom by which they reach Me.
    
    
20. teshhaamevaanukampaarthamahamaGYaanajaM tamaH .
    naashayaamyaatmabhaavastho GYaanadiipena bhaasvataa .. 10.11..
    
    
    Out of compassion for them alone, I, residing in their hearts, destroy the darkness born of ignorance with the luminous lamp of Knowledge.
    
    
21. GYaanena tu tadaGYaanaM yeshhaa.n naashitamaatmanaH .
    teshhaamaadityavajGYaanaM prakaashayati tatparam.h .. 5.16..
    
    
    But in the case of those of whom that ignorance of theirs becomes destroyed by the knowledge (of the Self), their Knowledge, like the sun, reveals that supreme Reality.
    
    
22. indriyaaNi paraaNyaahurindriyebhyaH paraM manaH .
    manasastu paraa buddhiryo buddheH paratastu saH .. 3.42..
    
    
    They say that the organs are superior (to the gross body); the mind is superior to the organs; but the intellect is superior to the mind. However, the one who is superior to the intellect is He.
    
    
23. evaM buddheH paraM buddhvaa sa.nstabhyaatmaanamaatmanaa .
    jahi shatruM mahaabaaho kaamaruupaM duraasadam.h .. 3.43..
    
    
    Understanding the Self thus as superior to the intellect, and completely establishing (the Self) is spiritual absorption with the (help of) the mind, O mighty-armed one, vanquish the enemy in the form of desire, which is difficult to subdue.
    
    
24. yathaidhaa.nsi samiddho.agnirbhasmasaatkurute.arjuna .
    GYaanaagniH sarvakarmaaNi bhasmasaatkurute tathaa .. 4.37..
    
    
    O Arjuna, as a blazing fire reduces pieces of wood to ashes, similarly the fire of Knowledge reduces all actions to ashes.
    
    
25. yasya sarve samaarambhaaH kaamasaN^kalpavarjitaaH .
    GYaanaagnidagdhakarmaaNa.n tamaahuH paNDitaM budhaaH .. 4.19..
    
    
    The wise call him learned whose actions are all devoid of desires and their thoughts, and whose actions have been burnt away by the fire of wisdom.
    
    
26. kaamakrodhaviyuktaanaa.n yatiinaa.n yatachetasaam.h .
    abhito brahmanirvaaNaM vartate viditaatmanaam.h .. 5.26..
    
    
    To the monks who have control over their internal organ, who are free from desire and anger, who have known the Self, there is absorption in Brahman either way.
    
    
27. shanaiH shanairuparamed.h bud.hdhyaa dhR^itigR^ihiitayaa .
    aatmasa.nsthaM manaH kR^itvaa na ki.nchidapi chintayet.h .. 6.25..
    
    
    One should gradually withdraw with the intellect endowed with steadiness. Making the mind fixed in the Self, one should not think of anything whatsoever.
    
    
28. yato yato nishcharati manashcha.nchalamasthiram.h .
    tatastato niyamyaitadaatmanyeva vashaM nayet.h .. 6.26..
    
    
    (The yogi) should bring (this mind) under the subjugation of the Self Itself, by restraining it from all those causes whatever due to which the restless, unsteady mind wanders away.
    
    
29. yatendriyamanobuddhirmunirmokshaparaayaNaH .
    vigatechchhaabhayakrodho yaH sadaa mukta eva saH .. 5.28..
    
    
    [Keeping the external objects outside, the eyes at the juncture of the eye-brows, and making equal the outgoing and incoming breaths that move through the nostrils,] The contemplative who has control over his organs, mind and intellect should be fully intent on Liberation and free from desire, fear and anger. He who is ever is verily free.
    
    
30. sarvabhuutasthamaatmaanaM sarvabhuutaani chaatmani .
    iikshate yogayuktaatmaa sarvatra samadarshanaH .. 6.29..
    
    
    One who has his mind Self-absorbed through Yoga, and who has the vision of sameness every-where, see this Self existing in everything, and every-thing in his Self.
    
    
31. ananyaashchintayanto maa.n ye janaaH paryupaasate .
    teshhaa.n nityaabhiyuktaanaa.n yogakshemaM vahaamyaham.h .. 9.22..
    
    
    Those persons who, becoming non-different from Me and meditative, worship Me everywhere, for them, who are ever attached (to Me), I arrange for securing what they lack and preserving what they have.
    
    
32. teshhaa.n GYaanii nityayukta ekabhaktirvishishhyate .
    priyo hi GYaanino.atyarthamahaM sa cha mama priyaH .. 7.17..
    
    
    Of them, the man of Knowledge, endowed with constant steadfastness and one-pointed devotion, excels. For I am very much dear to the man of Knowledge, and he too is dear to Me.
    
    
33. bahuunaa.n janmanaamante GYaanavaanmaaM prapadyate .
    vaasudevaH sarvamiti sa mahaatmaa sudurlabhaH .. 7.19..
    
    
    At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare.
    
    
34. prajahaati yadaa kaamaansarvaanpaartha manogataan.h .
    aatmanyevaatmanaa tushhTaH sthitapraGYastadochyate .. 2.55..
    
    O Partha, when one fully renounces all the desires that have entered the mind, and remains satisfied in the Self alone by the Self, then he is called a man of steady wisdom.
    
    
35. vihaaya kaamaanyaH sarvaanpumaa.nshcharati niHspR^ihaH .
    nirmamo nirahaN^kaaraH sa shaantimadhigachchhati .. 2.71..
    
    
    That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of ('me' and) 'mine', and devoid of pride.
    
    
36. yasmaannodvijate loko lokaannodvijate cha yaH .
    harshhaamarshhabhayodvegairmukto yaH sa cha me priyaH .. 12.15..
    
    
    He, too, owing to whom the world is not disturbed, and who is not disturbed by the world, who is free from joy, impatience, fear and anxiety, is dear to Me.
    
    
37. maanaapamaanayostulyastulyo mitraaripakshayoH .
    sarvaarambhaparityaagii guNaatiitaH sa uchyate .. 14.25..
    
    
    He who is the same under honour and dishonour, who is equally disposed both towards the side of the friend and of the foe, who has renounced all enterprise,-he is said to have gone beyond the qualities.
    
    
38. yastvaatmaratireva syaadaatmatR^iptashcha maanavaH .
    aatmanyeva cha sa.ntushhTastasya kaaryaM na vidyate .. 3.17..
    
    
    But that man who rejoices only in theSelf and is satisfied with the Self, and is contented only in the Self-for him there is no duty to perform.
    
    
39. naiva tasya kR^itenaartho naakR^iteneha kashchana .
    na chaasya sarvabhuuteshhu kashchidarthavyapaashrayaH .. 3.18..
    
    
    For him there is no concern here at all with performing action; nor any (concern) with nonperformance. Moreover, for him there is no dependence on any object to serve any purpose.
    
    
40. yadR^ichchhaalaabhasa.ntushhTo dvandvaatiito vimatsaraH .
    samaH siddhaavasiddhau cha kR^itvaapi na nibadhyate .. 4.22..
    
    
    Others, having their food regulated, offer the vital forces in the vital forces. All of them are knowers of the sacrifice and have their sins destroyed by sacrifice.
    
    
41. iishvaraH sarvabhuutaanaa.n hR^iddeshe.arjuna tishhThati .
    bhraamayansarvabhuutaani yantraaruuDhaani maayayaa .. 18.61..
    
    
    O Arjuna, the Lord resides in the region of the heart of all creatures, revolving through Maya all the creatures (as though) mounted on a machine!
    
    
42. tameva sharaNaM gachchha sarvabhaavena bhaarata .
    tatprasaadaatparaaM shaantiM sthaanaM praapsyasi shaashvatam.h ..
    18.62..
    
    
    Take refuge in Him alone with your whole being, O scion of the Bharata dynasty. Through His grace you will attain the supreme Peace and the eternal Abode.
    
    

The collected works of Ramana Maharshi are available as a zip file, at page (along with other works)

• According to the above book, number 8 above is listed as verse 2.27 with the following as its translation: "Know that which pervades all this to be indestructible. That immutable none can destroy." This does not seem to be the translation of 2.27. Further, verse 2.27 has been listed above as number 5! So, it seems that the number of verse 2.27 is incorrect and the given translation refers to verse 2.17.
  
  
• According to the above book, in place of 2.55 (number 34 in the list above), is listed 2.35. It seems unlikely that Bhagavan Ramana Maharshi would select such a verse as 2.35 which has a purely contextual meaning. (A meaning of verse 2.35 is the following: "The great chariot-riders will think of you as having desisted from the fight out of fear; and you will into disgrace before them to whom you had been estimable.") So, 2.55 seems more likely.
  
  
• Did Ramana Maharshi wanted to have the tally measure upto 42?
  

Postscript: The following is some notes from Ramana Gita at atmajyothi:

• It seems to substantiate our conclusions about 2.2
  
  
• As noted in the beginning, Ramana Maharshi considered 10.20 (number 4 above) as the quintessence of all verses of Bhagavad Gita
  
  
• Ramana Maharshi is said to have composed the following verse in praise of Gita:
  
  

  
  He, Who seated in Arjuna's car,
  Spoke the Gospel to Arjuna
  And removed his distress, may that
  Embodiment of Grace save us.
  Om Tat sat.
  

  
  

This post is one of many with the tag Collections of Gita Verses.

sarvam Shri bhagavAnarpaNamastu!
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Some Illustrative Examples from the Gita

Lord Krishna uses many illustrative examples (upamaana) as part of His teaching in the Gita. Many of these have become almost canonical in Vedantic teminology. Here are some of them, with Swami Gambhirananda's translation, and my notes.

1. vaasaa.nsi jiirNaani yathaa vihaaya
   navaani gR^ihNaati naro.aparaaNi .
   tathaa shariiraaNi vihaaya jiirNaani
   anyaani sa.nyaati navaani dehii .. 2.22..
   
   As after rejecting wornout clothes a man takes up other new ones, likewise after rejecting wornout bodies the embodied one unites with other new ones.
   
   [Ephemerality of the Body-Mind complex and the independence of the Self with respect to them.]
   
   
2. yaavaanartha udapaane sarvataH saMplutodake .
   taavaansarveshhu vedeshhu braahmaNasya vijaanataH .. 2.46..
   
   A Brahmana with realization has that much utility in all the Vedas as a man has in a well when there is a flood all around.
   
   [Relevance (or rather non-relevance) of karma and "the path" to one who is realized.]
   
   
3. yadaa sa.nharate chaayaM kuurmo.aN^gaaniiva sarvashaH .
   indriyaaNiindriyaarthe.abhyastasya praGYaa pratishhThitaa .. 2.58..
   
   And when this one fully withdraws the senses from the objects of the senses, as a tortoise wholly (withdraws) the limbs, then his wisdom remains established.
   
   [The nature of one who has so little association with the senses that he can control to the direction in which they move, including shutting them down or reversing their direction (reversing their direction has its source in kaTha.).]
   
   
4. indriyaaNaaM hi charataaM yanmano.anuvidhiiyate .
   tadasya harati praGYaaM vaayurnaavamivaambhasi .. 2.67..
   
   For, the mind which follows in the wake of the wandering senses, that (mind) carries away his wisdom like the mind (diverting) a boat on the waters.
   
   [The mind getting carried away by its association with senses.]
   
   
5. aapuuryamaaNamachalapratishhTha.n
   samudramaapaH pravishanti yadvat.h .
   tadvatkaamaa yaM pravishanti sarve
   sa shaantimaapnoti na kaamakaamii .. 2.70..
   
   That man attains peace into whom all desires enter in the same way as the waters flow into a sea that remains unchanged (even) when being filled up from all sides. Not so one who is desirous of objects.
   
   [The sense association is not cared for, by the Jivanmukta.]
   
   
6. dhuumenaavriyate vahniryathaadarsho malena cha .
   yatholbenaavR^ito garbhastathaa tenedamaavR^itam.h .. 3.38..
   
   As fire is enveloped by smoke, as a mirror by dirt, and as a foetus remains enclosed in the womb, so in this (Self-knowledge) shrouded by that (desire).
   
   [The three examples for how kaama shrouds the fire of Self-knowledge. The three are at different levels. The first one is easy to remove and goes away in a short time, the second one goes away with right effort in a short time, while the third one takes longer time and more right effort. The effort the three are the wind, water and mother.]
   
   
7. yathaidhaa.nsi samiddho.agnirbhasmasaatkurute.arjuna .
   GYaanaagniH sarvakarmaaNi bhasmasaatkurute tathaa .. 4.37..
   
   O Arjuna, as a blazing fire reduces pieces of wood to ashes, similarly the fire of Knowledge reduces all actions to ashes.
   
   [Only GYaana can burn the association with karma.]
   
   
8. brahmaNyaadhaaya karmaaNi saN^ga.n tyaktvaa karoti yaH .
   lipyate na sa paapena padmapatramivaambhasaa .. 5.10..
   
   One who acts by dedicating actions to Brahman and by renouncing attachment, he does not become polluted by sin, just as a lotus leaf is not by water.
   
   [The senses and their associations do not touch the person who is intensely dedicated to the path..]
   
   
9. cha.nchalaM hi manaH kR^ishhNa pramaathi balavad.h dR^iDham.h .
   tasyaahaM nigrahaM manye vaayoriva sudushhkaram.h .. 6.34..
   
   For, O Krsna, the mind is unsteady, turbulent, strong and obstinate. I consider its control to be as greatly difficult as of the wind.
   
   [How can one control the vritti, which is like the wind? The next verses offer the method. The key is perseverance and detachment.]
   
   
10. mattaH parataraM naanyatki.nchidasti dhana.njaya .
    mayi sarvamidaM protaM suutre maNigaNaa iva .. 7.7..
    
    O Dhananjaya, there is nothing else whatsoever higher than Myself. All this is strung on Me like pearls on a string.
    
    [The immanence of Brahman.]
    
    
11. yathaakaashasthito nitya.n vaayuH sarvatrago mahaan.h .
    tathaa sarvaaNi bhuutaani matsthaaniityupadhaaraya .. 9.6..
    
    Understand thus that just as the voluminous wind moving everywhere is ever present in space, similarly all beings abide in Me.
    
    [Immanence of Brahman.]
    
    
12. idaM shariiraM kaunteya kshetramityabhidhiiyate .
    etadyo vetti taM praahuH kshetraGYa iti tadvidaH .. 13.2..
    
    O son of Kunti, this body is referred to as the 'field'. Those who are versed in this call him who is conscious of it as the 'knower of the field'.
    
    [The field is a field only if properly cultivated with the right goal in mind. Further, the "seen" is a perishable entity and hence ephemeral. The seer, on the other hand is eternal.]
    
    
13. yathaa sarvagataM saukshmyaadaakaashaM nopalipyate .
    sarvatraavasthito dehe tathaatmaa nopalipyate .. 13.33..
    
    As the all-pervading space is not defiled, because of its subtlety, similarly the Self, present everywhere in the body, is not defiled.
    
    [The immanence of the Self. Also see 9.6 above.]
    
    
14. yathaa prakaashayatyekaH kR^itsna.n lokamimaM raviH .
    kshetra.n kshetrii tathaa kR^itsnaM prakaashayati bhaarata ..
    13.34..
    
    As the single sun illumines this whole world, similarly, O descendant of the Bharata dynasty, the Knower of the field illumines the whole field.
    
    [The awareness of everything owes to the Self. Refer to verses 15.6 (na tatbhasayate suuryo ...) and 15.12 (yadaadityagatam tejo ...).]
    
    
15. uurdhvamuulamadhaHshaakhamashvatthaM praahuravyayam.h .
    chhandaa.nsi yasya parNaani yasta.n veda sa vedavit.h .. 15.1..
    
    They say that the fig Tree, which has its roots upward and the branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is knower of the Vedas.
    
    [The classic illustration of the fig tree, adapted from kaTha Upanishad.]
    
    
16. adhashchordhvaM prasR^itaastasya shaakhaa
    guNapravR^iddhaa vishhayapravaalaaH .
    adhashcha muulaanyanusa.ntataani
    karmaanubandhiini manushhyaloke .. 15.2..
    
    The branches of that (Tree), extending down-wards and upwards, are strengthened by the qualities and have sense-objects as their shoots. And the roots, which are followed by actions, spread down-wards in the human world.
    
    [Upside-ness of the tree of Samsara.]
    
    
17. shariira.n yadavaapnoti yachchaapyutkraamatiishvaraH .
    gR^ihitvaitaani sa.nyaati vaayurga.ndhaanivaashayaat.h .. 15.8..
    
    When the master leaves it and even when he assumes a body, he departs taking these, as wind (carries away) odours from their receptacles.
    
    [vaasanas, sukshma and kaaraNas exist beyond death. This keeps happening till the jIvatva dies off and the aatmatva dawns.]
    
    
18. sahajaM karma kaunteya sadoshhamapi na tyajet.h .
    sarvaarambhaa hi doshheNa dhuumenaagnirivaavR^itaaH .. 18.48..
    
    O son of Kunti, one should not give up the duty to which one is born, even though it be faulty. For all undertakings are surrounded with evil, as fire is with smoke.
    
    [The undertakings which are egoistic in nature lead to further bondage. Also see 3.38 above.]
    
    
19. iishvaraH sarvabhuutaanaa.n hR^iddeshe.arjuna tishhThati .
    bhraamayansarvabhuutaani yantraaruuDhaani maayayaa .. 18.61..
    
    O Arjuna, the Lord resides in the region of the heart of all creatures, revolving through Maya all the creatures (as though) mounted on a machine!
    
    [The immanence of the Self. Refer to 7.7 above. Also the working of the Ishvara and Maya locus with the jIva. Also refer to 15.15 (sarvasya chaaham hR^idi sannivishhTo...)]
    
    

These are taken from an introductory section of Swami Sri Vidyaprakasananda Giri's "Gita Makarandam", a very well known translation of Gita in Telugu speaking people. The book is available online at Telugu Bhakti Pages.


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Some Memorable Phrases from the Gita

Though each word of Bhagavad Gita is worth remembering, one can select some memorable phrases (or famous quotes) from Gita, so that they can be used for Vedantic purposes. Here are some of them.

1. 2.3 kshudra.n hR^idayadaurbalya.n tyaktvottishhTha para.ntapa : O scorcher of foes, arise, giving up the petty weakness of the heart.
   
   
2. 2.16 naasato vidyate bhaavo naabhaavo vidyate sataH: : Of the unreal there is no being; the real has no nonexistence.
   
   
3. 2.12 natvevaaha.n jaatu naasa.n na tva.n neme janaadhipaaH: : But certainly (it is) not (a fact) that I did not exist at any time; nor you, nor these rulers of men.
   
   
4. 2.20 na hanyate hanyamaane shariire: : It is not killed when the body is killed.
   
   
5. 2.48 karmaNyevaadhikaaraste maa phaleshhu kadaachana:: Your right is for action alone, never for the results.
   
   
6. 2.48 yogasthaH kuru karmaaNi:: By being established in Yoga, O Dhananjaya (Arjuna), undertake actions.
   
   
7. 2.48 samatva.n yoga uchyate:: Equanimity is called Yoga.
   
   
8. 2.50 yogaH karmasu kaushalam.h:: Yoga is skilfulness in action.
   
   
9. 2.66 ashaantasya kutaH sukham.h:: How can there be happiness for one without peace?
   
   
10. 3.8 karma jyaayo hyakarmaNaH:: You perform the obligatory duties, for action is superior to inaction.
    
    
11. 3.30 yudhyasva vigatajvaraH:: Engage in battle by dedicating all actions to Me,
    
    
12. 3.43 jahi shatruM mahaabaaho kaamaruupaM duraasadam.h: O mighty-armed one, vanquish the enemy in the form of desire, which is difficult to subdue.
    
    
13. 4.33 sarva.n karmaakhilaM paartha GYaane parisamaapyate: O son of Prtha, all actions in their totality culminate in Knowledge.
    
    
14. 4.38 na hi GYaanena sadR^ishaM pavitramiha vidyate: Indeed, there is nothing purifying here comparable to Knowledge.
    
    
15. 4.39 shraddhaavaa.Nllabhate GYaanaM: The man who has faith, is diligent and has control over the organs, attains Knowledge.
    
    
16. 4.40 na sukhaM sa.nshayaatmanaH: Neither this world nor the next nor happiness exists for one who has a doubting mind.
    
    
17. 5.28 vigatechchhaabhayakrodho yaH sadaa mukta eva saH: He who is ever is verily free, who is free from desire, fear and anger.
    
    
18. 5.29 GYaatvaa maa.n shaantimR^ichchhati: One attains Peace by knowing Me.
    
    
19. 6.5 uddharedaatmanaatmaanaM: One should save oneself by oneself.
    
    
20. 6.25 aatmasa.nsthaM manaH kR^itvaa na ki.nchidapi chintayet.h: Making the mind fixed in the Self, one should not think of anything whatsoever.
    
    
21. 6.35 abhyaasena tu kaunteya vairaagyeNa cha gR^ihyate: But, O son of Kunti, the mind [which is untractable and restless] is brought under control through practice and detachment.
    
    
22. 6.40 na hi kalyaaNakR^itkashchid.h durgati.n taata gachchhati: For, no one engaged in good meets with a deplorable end, My son!
    
    
23. 7.7 mayi sarvamidaM protaM suutre maNigaNaa iva: O Dhananjaya, there is nothing else whatsoever higher than Myself. All this is strung on Me like pearls on a string.
    
    
24. 7.14 maameva ye prapadyante maayaametaaM taranti te: Those who take refuge in Me alone cross over this Maya.
    
    
25. 7.17 GYaanii tvaatmaiva me matam.h: The man of Knowledge is the very Self.
    
    
26. 7.19 vaasudevaH sarvamiti: Vasudeva is all.
    
    
27. 8.7 tasmaatsarveshhu kaaleshhu maamanusmara yudhya cha: Therefore, think of Me at all times and fight.
    
    
28. 9.22 teshhaa.n nityaabhiyuktaanaa.n yogakshemaM vahaamyaham.h: Who are ever attached (to Me), I arrange for securing what they lack and preserving what they have.
    
    
29. 9.27 tatkurushhva madarpaNam.h: [O son of Kunti, whatever you do, whatever you eat, whatever you offer as a sacrifice, whatever you give and whatever austerities you undertake,] all that you offer to Me.
    
    
30. 9.31 na me bhaktaH praNashyati: My devotee does not get ruined.
    
    
31. 9.33 anityamasukhaM lokamimaM praapya bhajasva maam.h: Having come to this ephemeral and miserable world, do you worship Me.
    
    
32. 12.4 sarvabhuutahite rataaH: By fully controlling all the organs and always being even-minded, they, engaged in the welfare of all beings, attain Me alone.
    
    
33. 12.7 teshhaamahaM samuddhartaa mR^ityusa.nsaarasaagaraat.h: O son of Prtha, for them who have their minds absorbed in Me, I become, without delay, the Deliverer from the sea of the world which is fraught with death.
    
    
34. 12.12 tyaagaachchhaa.ntiranantaram.h: From renunciation, Peace follows immediately.
    
    
35. 12.14 yo madbhaktaH sa me priyaH: Such a devotee of Mine is dear to Me. [He who is ever content, who is a yogi, who has self-control, who has firm conviction, who has dedicated his mind and intellect.]
    
    
36. 13.3 kshetraj~na.n chaapi maa.n viddhi sarvakshetreshhu bhaarata: And, O scion of the Bharata dynasty, under-stand Me to be the 'Knower of the field' in all the fields.
    
    
37. 13.9 janmamR^ityujaraavyaadhiduHkhadoshhaanudarshanam.h: Seeing the evil in birth, death, old age, diseases and miseries;
    
    
38. 18.20 avibhakta.n vibhakteshhu tajGYaanaM viddhi saattvikam.h: Know that knowledge to be originating from sattva through which one sees a single, undecaying, undivided Entity in all the diversified things.
    
    
39. 18.57 machchittaH satataM bhava: Mentally surrendering all actions to Me and accepting Me as the supreme, have your mind ever fixed on Me by resorting to the concentration of your intellect.
    
    
40. 18.65 manmanaa bhava: Have your mind fixed on Me.
    
    
41. 18.66 sarvadharmaanparityajya maamekaM sharaNaM vraja: Abandoning all forms of rites and duties, take refuge in Me alone.
    
    

Here are the complete shlokas, and their meanings as well.

1. 2.3 klaibyaM maa sma gamaH paartha naitattvayyupapadyate
   kshudra.n hR^idayadaurbalya.n tyaktvottishhTha para.ntapa
   
   O Partha, yield not to unmanliness. This does not befit you. O scorcher of foes, arise, giving up the petty weakness of the heart.
   
   
2. 2.16 naasato vidyate bhaavo naabhaavo vidyate sataH
   ubhayorapi dR^ishhTo.antastvanayostattvadarshibhiH:
   
   Of the unreal there is no being; the real has no nonexistence. But the nature of both these, indeed, has been realized by the seers of Truth.
   
   
3. 2.12 natvevaaha.n jaatu naasa.n na tva.n neme janaadhipaaH .
   na chaiva na bhavishhyaamaH sarve vayamataH param.h:
   
   But certainly (it is) not (a fact) that I did not exist at any time; nor you, nor these rulers of men. And surely it is not that we all shall cease to exist after this.
   
   
4. 2.20 na jaayate mriyate vaa kadaachin.h naayaM bhuutvaa bhavitaa vaa na bhuuyaH .
   ajo nityaH shaashvato.ayaM puraaNo na hanyate hanyamaane shariire:
   
   Never is this One born, and never does It die; nor is it that having come to exist, It will again cease to be. This One is birthless, eternal, undecaying, ancient; It is not killed when the body is killed.
   
   
5. 2.47 karmaNyevaadhikaaraste maa phaleshhu kadaachana
   maa karmaphalaheturbhuurmaa te saN^go.astvakarmaNi
   
   Your right is for action alone, never for the results. Do not become the agent of the results of action. May you not have any inclination for inaction.
   
   
6. 2.48 yogasthaH kuru karmaaNi saN^ga.n tyaktvaa dhana.njaya .
   sid.hdhyasid.hdhyoH samo bhuutvaa samatva.n yoga uchyate:
   
   By being established in Yoga, O Dhananjaya (Arjuna), undertake actions, casting off attachment and remaining equipoised in success and failure. Equanimity is called Yoga.
   
   
7. 2.50 buddhiyukto jahaatiiha ubhe sukR^itadushhkR^ite .
   tasmaadyogaaya yujyasva yogaH karmasu kaushalam.h:
   
   Possessed of wisdom, one rejects here both virtue and vice. Therefore devote yourself to (Karma-) yoga. Yoga is skilfulness in action.
   
   
8. 2.66 naasti buddhirayuktasya na chaayuktasya bhaavanaa .
   na chaabhaavayataH shaantirashaantasya kutaH sukham.h
   
   For the unsteady there is no wisdom, and there is no meditation for the unsteady man. And for an unmeditative man there is no peace. How can there be happiness for one without peace?
   
   
9. 3.8 niyata.n kuru karma tvaM karma jyaayo hyakarmaNaH
   shariirayaatraapi cha te na prasid.hdhyedakarmaNaH
   
   You perform the obligatory duties, for action is superior to inaction. And, through inaction, even the maintenance of your body will not be possible.
   
   
10. 3.30 mayi sarvaaNi karmaaNi sa.nnyasyaadhyaatmachetasaa .
    niraashiirnirmamo bhuutvaa yudhyasva vigatajvaraH
    
    Devoid of the fever of the soul, engage in battle by dedicating all actions to Me, with (your) mind intent on the Self, and becoming free from expectations and egoism.
    
    
11. 3.43 evaM buddheH paraM buddhvaa sa.nstabhyaatmaanamaatmanaa .
    jahi shatruM mahaabaaho kaamaruupaM duraasadam.h
    
    Understanding the Self thus as superior to the intellect, and completely establishing (the Self) is spiritual absorption with the (help of) the mind, O mighty-armed one, vanquish the enemy in the form of desire, which is difficult to subdue.
    
    
12. 4.33shreyaandravyamayaadyaGYaajGYaanayaGYaH para.ntapa .
    sarva.n karmaakhilaM paartha GYaane parisamaapyate
    
    O destroyer of enemies, Knowledge considered as a sacrifice is greater than sacrifices requiring materials. O son of Prtha, all actions in their totality culminate in Knowledge.
    
    
13. 4.38 na hi GYaanena sadR^ishaM pavitramiha vidyate .
    tatsvayaM yogasa.nsiddhaH kaalenaatmani vindati
    
    Indeed, there is nothing purifying here comparable to Knowledge. One who has become perfected after a (long) time through yoga, realizes That by himself in his own heart.
    
    
14. 4.39 shraddhaavaa.Nllabhate GYaanaM tatparaH sa.nyatendriyaH .
    GYaanaM labdhvaa paraaM shaantimachireNaadhigachchhati
    
    The man who has faith, is diligent and has control over the organs, attains Knowledge. Achieving Knowledge, one soon attains supreme Peace.
    
    
15. 4.40 aGYashchaashraddadhaanashcha sa.nshayaatmaa vinashyati .
    naayaM loko.asti na paro na sukhaM sa.nshayaatmanaH
    
    One who is ignorant and faithless, and has a doubting mind perishes. Neither this world nor the next nor happiness exists for one who has a doubting mind.
    
    
16. 5.28 yatendriyamanobuddhirmunirmokshaparaayaNaH .
    vigatechchhaabhayakrodho yaH sadaa mukta eva saH
    
    Keeping the external objects outside, the eyes at the juncture of the eye-brows, and making equal the outgoing and incoming breaths that move through the nostrils, the contemplative who has control over his organs, mind and intellect should be fully intent on Liberation and free from desire, fear and anger. He who is ever is verily free.
    
    
17. bhoktaaraM yaGYatapasaa.n sarvalokamaheshvaram.h .
    suhR^idaM sarvabhuutaanaa.n GYaatvaa maa.n shaantimR^ichchhati
    
    One attains Peace by knowing Me who, as the great Lord of all the worlds, am the enjoyer of sacrifices and austerities, (and) who am the friend of all creatures.
    
    
18. 6.5 uddharedaatmanaatmaanaM naatmaanamavasaadayet.h .
    aatmaiva hyaatmano bandhuraatmaiva ripuraatmanaH
    
    One should save oneself by oneself; one should not lower oneself. For oneself is verily one's own friend; oneself is verily one's own enemy.
    
    
19. 6.25 shanaiH shanairuparamed.h bud.hdhyaa dhR^itigR^ihiitayaa .
    aatmasa.nsthaM manaH kR^itvaa na ki.nchidapi chintayet.h
    
    One should gradually withdraw with the intellect endowed with steadiness. Making the mind fixed in the Self, one should not think of anything whatsoever.
    
    
20. 6.35 asa.nshayaM mahaabaaho mano durnigraha.n chalam.h .
    abhyaasena tu kaunteya vairaagyeNa cha gR^ihyate
    
    O mighty-armed one, undoubtedly the mind is untractable and restless. But, O son of Kunti, it is brought under control through practice and detachment.
    
    
21. 6.40 paartha naiveha naamutra vinaashastasya vidyate .
    na hi kalyaaNakR^itkashchid.h durgati.n taata gachchhati
    
    O Partha, there is certainly no ruin for him here or hereafter. For, no one engaged in good meets with a deplorable end, My son!
    
    
22. 7.7 mattaH parataraM naanyatki.nchidasti dhana.njaya .
    mayi sarvamidaM protaM suutre maNigaNaa iva
    
    O Dhananjaya, there is nothing else whatsoever higher than Myself. All this is strung on Me like pearls on a string.
    
    
23. 7.17 daivii hyeshhaa guNamayii mama maayaa duratyayaa .
    maameva ye prapadyante maayaametaaM taranti te
    
    Since this divine Maya of Mine which is constituted by the gunas is difficult to cross over, (therefore) those who take refuge in Me alone cross over this Maya.
    
    
24. 7.18 udaaraaH sarva evaite GYaanii tvaatmaiva me matam.h .
    aasthitaH sa hi yuktaatmaa maamevaanuttamaa.n gatim.h
    
    All of these, indeed, are noble, but the man of Knowledge is the very Self. (This is) My opinion. For, with a steadfast mind, he is set on the path leading to Me alone who am the super-excellent Goal.
    
    
25. 7.19 bahuunaa.n janmanaamante GYaanavaanmaaM prapadyate .
    vaasudevaH sarvamiti sa mahaatmaa sudurlabhaH
    
    At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare.
    
    
26. 8.7 tasmaatsarveshhu kaaleshhu maamanusmara yudhya cha .
    mayyarpitamanobuddhirmaamevaishhyasyasa.nshayaH
    
    Therefore, think of Me at all times and fight. There is no doubt that by dedicating your mind and intellect to Me, you will attain Me alone.
    
    
27. 9.22 ananyaashchintayanto maa.n ye janaaH paryupaasate .
    teshhaa.n nityaabhiyuktaanaa.n yogakshemaM vahaamyaham.h
    
    Those persons who, becoming non-different from Me and meditative, worship Me everywhere, for them, who are ever attached (to Me), I arrange for securing what they lack and preserving what they have.
    
    
28. 9.27 yatkaroshhi yadashnaasi yajjuhoshhi dadaasi yat.h .
    yattapasyasi kaunteya tatkurushhva madarpaNam.h
    
    O son of Kunti, whatever you do, whatever you eat, whatever you offer as a sacrifice, whatever you give and whatever austerities you undertake, (all) that you offer to Me.
    
    
29. 9.31 kshipraM bhavati dharmaatmaa shashvachchhaanti.n nigachchhati .
    kaunteya pratijaaniihi na me bhaktaH praNashyati
    
    He soon becomes possessed of a virtuous mind; he attains everlasting peace. Do you proclain boldly, O son of Kunti, that My devotee does not get ruined.
    
    
30. 9.33 kiM punarbraahmaNaaH puNyaa bhaktaa raajarshhayastathaa .
    anityamasukhaM lokamimaM praapya bhajasva maam.h
    
    What to speak of the holy Brahmanas as also of devout kind-sages! Having come to this ephemeral and miserable world, do you worship Me.
    
    
31. 12.4 sa.nniyamyendriyagraamaM sarvatra samabuddhayaaH .
    te praapnuvanti maameva sarvabhuutahite rataaH
    
    By fully controlling all the organs and always being even-minded, they, engaged in the welfare of all beings, attain Me alone.
    
    
32. 12.7 teshhaamahaM samuddhartaa mR^ityusa.nsaarasaagaraat.h .
    bhavaami na chiraatpaartha mayyaaveshitachetasaam.h
    
    O son of Prtha, for them who have their minds absorbed in Me, I become, without delay, the Deliverer from the sea of the world which is fraught with death.
    
    
33. 12.12 shreyo hi GYaanamabhyaasaajGYaanaad.hdhyaanaM vishishhyate .
    dhyaanaatkarmaphalatyaagastyaagaachchhaa.ntiranantaram.h
    
    Knowledge is surely superior to practice; meditation surpasses knowledge. The renunciation of the results of works (excels) meditation. From renunciation, Peace follows immediately.
    
    
34. 12.14 sa.ntushhTaH satataM yogii yataatmaa dR^iDhanishchayaH .
    mayyarpitamanobuddhiryo madbhaktaH sa me priyaH
    
    He who is ever content, who is a yogi, who has self-control, who has firm conviction, who has dedicated his mind and intellect to Me-he who is such a devotee of Mine is dear to Me.
    
    
35. 13.3 kshetraj~na.n chaapi maa.n viddhi sarvakshetreshhu bhaarata .
    kshetrakshetrayorj~naana.n yattajj~naanaM mataM mama
    
    And, O scion of the Bharata dynasty, under-stand Me to be the 'Knower of the field' in all the fields. In My opinion, that is Knowledge which is the knowlege of th field and the knower of the field.
    
    
36. 13.9 indriyaartheshhu vairaagyamanaha.nkaara eva cha .
    janmamR^ityujaraavyaadhiduHkhadoshhaanudarshanam.h
    
    Non-attachment with regard to objects of the senses, and also absence of egotism; seeing the evil in birth, death, old age, diseases and miseries;
    
    
37. 18.20 sarvabhuuteshhu yenaikaM bhaavamavyayamiikshate .
    avibhakta.n vibhakteshhu tajGYaanaM viddhi saattvikam.h
    
    Know that knowledge to be originating from sattva through which one sees a single, undecaying, undivided Entity in all the diversified things.
    
    
38. 18.57 chetasaa sarvakarmaaNi mayi sa.nnyasya matparaH .
    buddhiyogamupaashritya machchittaH satataM bhava
    
    Mentally surrendering all actions to Me and accepting Me as the supreme, have your mind ever fixed on Me by resorting to the concentration of your intellect.
    
    
39. 18.65 manmanaa bhava madbhakto madyaajii maa.n namaskuru .
    maamevaishhyasi satya.n te pratijaane priyo.asi me
    
    Have your mind fixed on Me, be My devotee, be a sacrificer to Me and bow down to Me. (Thus) you will come to Me alone. (This) truth do I pormise to you. (For) you are dear to Me.
    
    
40. 18.66 sarvadharmaanparityajya maamekaM sharaNaM vraja .
    ahaM tvaaM sarvapaapebhyo mokshyayishhyaami maa shuchaH
    
    Abandoning all forms of rites and duties, take refuge in Me alone. I sahll free you from all sins. (Therefore) do not grieve.
    
    

These lines are taken from an introductory section of Swami Sri Vidyaprakasananda Giri's "Gita Makarandam", a very well known translation of Gita in Telugu speaking people. The book is available online at Telugu Bhakti Pages.

Postscript: I run a mailing list, with the above quotes as source. The sidebar has more information.

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A Meta Shloka of Gita Verses

Shri R. Visvanatha Sastri (Prof. VK's father) has written a shloka, which refers to 18 verses of Gita. Read more about it here. The shloka itself is this

OmahaM prakR^itiM nainam yogabhaktyA mayA yataH /
amAnitvaM sukhaM kAryaM IshvaraH purushaH sa yat.h // * //



The following is a translation of the 18 verses (source: Swami Gambhirananda), with the five verses 13.(7-11) included.

1. omityekaaksharaM brahma vyaaharanmaamanusmaran.h .
   yaH prayaati tyajandehaM sa yaati paramaa.n gatim.h .. 8.13..
   
   He who departs by leaving the body while uttering the single syllable, viz Om, which is Brahman, and thinking of Me, he attains the supreme Goal. [Emphasis on final thoughts. The implied meaning is the emphasis on thoughts in the entire life.] [In the entire Gita, this is the only shloka that begins with Om.]
   
   
2. ahaM sarvasya prabhavo mattaH sarvaM pravartate .
   iti matvaa bhajante maaM budhaa bhaavasamanvitaaH .. 10.8..
   
   I am the origin of all; everything moves on owing to Me. Realizing thus, the wise ones, filled with fervour, adore Me. [The wise know that things happen due to Him and Prakriti and hence adore him, as they see the beauty of everything as it is.] [The verses 9.16 (and hence the series 9.(16-19)), 10.20 and 15.14 also begin with aham. The verses 9.24, 16.18 and 18.53 also begin with aham, though it is less likely that they are being referred to here.]
   
   
3. prakR^itiM purushha.n chaiva vidyanaadi ubhaavapi .
   vikaaraa.nshcha guNaa.nshchaiva viddhi prakR^itisaMbhavaan.h ..
   13.20..
   
   Know both Nature and also the individual soul to be verily without beginning; know the modifications as also the qualities as born of Nature. [Both of them are timeless without beginning.] [Though 9.8 and 13.1 both begin with the same word, it is less likely that this word refers to either of them.]
   
   
4. naina.n chhindanti shastraaNi naina.n dahati paavakaH .
   na chaina.n kledayantyaapo na shoshhayati maarutaH .. 2.23..
   
   Weapons do not cut It, fire does not burn It, water does not moisten It, and air does not dry It. [Though it is more subtle than space, Atman can be thought of as space, with space being one of the five elements. Just as the elements cannot interfere in each other, and hence the other four elements cannot interfere in the most subtle space, they cannot interfere in the Atman.]
   
   
5. yogayukto vishuddhaatmaa vijitaatmaa jitendriyaH .
   sarvabhuutaatmabhuutaatmat kurvannapi na lipyate .. 5.7..
   
   Endowed with yoga, pure in mind, controlled in body, a conqueror of the organs, the Self of the selves of all beings-he does not become tainted even while performing actions. [Even by doing, he is not contaminated.] [2.48 is a reasonable contender for this. What about 4.41?]
   
   
6. bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattvataH .
   tato maaM tattvato GYaatvaa vishate tadana.ntaram.h .. 18.55..
   
   Through devotion he knows Me in reality, as to what and who I am. Then, having known Me in truth, he enters (into Me) immediately after that (Knowledge). [11.54 is a serious contender for this.]
   
   
7. mayaa tatamidaM sarva.n jagadavyaktamuurtinaa .
   matsthaani sarvabhuutaani na chaahaM teshhvavasthitaH .. 9.4..
   
   This whole world is prevaded by Me in My unmanifest form. All beings exist in Me, but I am not contained in them! [This verse, together with the next one (9.5), contains one of the three secrets of Gita. Prof. VK-ji explains it beautifully here.]
   
   
8. yataH pravR^ittirbhuutaanaa.n yena sarvamidaM tatam.h .
   svakarmaNaa tamabhyarchya siddhi.n vindati maanavaH .. 18.46..
   
   A human being achieves success by adoring through his own duties Him from whom is the origin of creatures, and by whom is all this pervaded. [The only shloka that begins with the word yataH.]
   
   
9. Ch.13-7: amAnitvaM adambhitvaM ...
   
   
   
   • amaanitvamadambhitvamahi.nsaa kshaantiraarjavam.h .
     aachaaryopaasanaM shauchaM sthairyamaatmavinigrahaH .. 13.7..
     
     (7.) Humility, unpretentiousness, non-injury, for-bearance, sincerity, service of the teacher, cleanliness, steadiness, control of body and organs;
     
     
   • indriyaartheshhu vairaagyamanaha.nkaara eva cha .
     janmamR^ityujaraavyaadhiduHkhadoshhaanudarshanam.h .. 13.8..
     
     (8.) Non-attachment with regard to objects of the senses, and also absence of egotism; seeing the evil in birth, death, old age, diseases and miseries;
     
     
   • asaktiranabhishhvaN^gaH putradaaragR^ihaadishhu .
     nitya.n cha samachittatvamishhTaanishhTopapattishhu .. 13.9..
     
     (9.) Non-attachment and absence of fondness with regard to sons, wives, homes, etc., and constant equanimity of the mind with regard to the attainment of the desirable and the undesirable;
     
     
   • mayi chaananyayogena bhaktiravyabhichaariNii .
     viviktadeshasevitvamaratirjanasa.nsadi .. 13.10..
     
     (10.) And unwavering devotion to Me with single-minded concentration; inclination to repair into a clean place; lack of delight in a crowd of people;
     
     
   • adhyaatmaGYaananityatva.n tattvaGYaanaarthadarshanam.h .
     etajGYaanamiti proktamaGYaanaM yadato.anyathaa .. 13.11..
     
     (11.) Steadfastness in the knowledge of the Self, contemplation on the Goal of the knowledge of Reality-this is spoken of as Knowledge. Ignorance is that which is other than this.
     
   
   [There is no contention for these shlokas. They are the well known GYaana shloka, with GYaana here meaning sAdhana.]
   
   
10. sukhamaatyantikaM yattad.h buddhigraahyamatiindriyam.h .
    vetti yatra na chaivaayaM sthitashchalati tattvataH .. 6.21..
    
    When one experienece that absolute Blisss which can be intuited by the intellect and which is beyond the senses, and being established (thus) this person surely does not swerve from Reality; [About bliss of the Atman and the attitude of one who has experienced it.]
    
    
11. kaaryamityeva yatkarma niyataM kriyate.arjuna .
    saN^ga.n tyaktvaa phala.n chaiva sa tyaagaH saattviko mataH ..
    18.9..
    
    Whatever obligatory duty is performed just because it is a bounden duty, O Arjuna, by giving up attachment and the result as well,-that renunciation is considered to be based on sattva.
    
    
12. iishvaraH sarvabhuutaanaa.n hR^iddeshe.arjuna tishhThati .
    bhraamayansarvabhuutaani yantraaruuDhaani maayayaa .. 18.61..
    
    O Arjuna, the Lord resides in the region of the heart of all creatures, revolving through Maya all the creatures (as though) mounted on a machine!
    
    
13. purushhaH sa paraH paartha bhaktyaa labhyastvananyayaa .
    yasyaantaHsthaani bhuutaani yena sarvamidaM tatam.h .. 8.22..
    
    O son of Prtha, that supreme Person-in whom are included (all) the beings and by whom all this is pervaded-is, indeed, reached through one-pointed devotion.
    
    
14. yadaadityagataM tejo jagadbhaasayate.akhilam.h .
    yachchandramasi yachchaagnau tattejo viddhi maamakam.h .. 15.12..
    
    That light in the sun which illumines the whole world, that which is in the moon, and that which is in fire,-know that light to be Mine.
    
    

The shloka and the explanation of ProfVK-ji raises many questions:

1. Why these verses? Why this order? Is there any implied meaning in this verse? What does Prof VK-ji mean when he says "which makes sense if you look at the content of these slokas.".
   
2. Why does Prof Vk-ji say that this shloka is the capsule of whole Gita teaching?
   
3. Are 7.16, 7.17, 11.38, 11.18, 9.27, 9.22, 13.2, 18.55, 18.66 hiding somewhere?
   
4. Does the second word 'aham' refer to 9.16 and hence to 9.(16-19), rather than just to 10.8? If so, does the number of shlokas then becomes 18+3 = 21?
   
5. Why is this shloka written on a page of the 14th chapter?
   
6. Is the 9.4 really standing for 9.5 and 9.5 and thus adding one more to the number?
   
7. Can we add the 9.(16-19) shlokas, as well as 9.(4-5)? This makes the total number of shlokas as 22. Where are the rest 2 shlokas making up to the (next) magic number 24 (Gayathri)?
   

This post is one of many with the tag Collections of Gita Verses.



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