The message of the Gita

The Bhagavad Gita is an inspiring scripture which people frequently turn to for guidance and also quote in support of their arguments.  Unfortunately, its aphoristic quality and the backdrop of the war through which its message has been expounded makes it amenable to divergent interpretations. Pacifists tend to be distressed by the justification of war while the warhawks delight in it.  The Gita’s enunciation of multiple spiritual paths provides leeway for commentators to selectively highlight the sections they prefer and ignore the rest of the book.  Ethicists, for instance, may assume that the Gita preaches the performance of duty above everything.  In this article, we examine Sri Aurobindo’s perspective on the Gita.

Views of various commentators

To understand the complexity of the interpretive problem, it may be helpful to review the spectrum of opinions that the Gita has garnered so far.

Wendy Doniger, controversial professor of the History of Religions at the University of Chicago, has said, “The Bhagavad Gita is not as nice a book as some Americans think.  Throughout the Mahabharata … Krishna goads human beings into all sorts of murderous and self-destructive behaviours such as war….The Gita is a dishonest book; it justifies war. ..I’m a pacifist. I don’t believe in `good’ wars.” [1]

Update:  Doniger claims that she never said that : “I sure do know that people keep quoting that remark about the Gita that was made up by some reporter for the Philadelphia Inquirer years and years ago and that I never said.  Oh, do please try to set that record straight” (Interview with G.Sampath appearing in DNA India, Sunday, Oct 4, 2009)

The pacifist leader of the Indian freedom struggle, Mahatma Gandhi, saw the Gita as a reflection of his own teachings on Ahimsa (non-violence) and the renunciation of the fruits of action.  He conveniently assumed that the Mahabharata was not a historical work, and that the war described in the Gita is the one which goes on in our hearts.  He remarked that “the physical warfare was brought in (to the story) merely to make the description of the internal duel more alluring” [2].

Gandhi’s view of the Gita stood in sharp contrast to that of another leader, Lokmanya Tilak, who favored a more militant approach to India’s freedom struggle against the British.  He projected his own militant personality into the Gita.  He stated, “This I hold is the lesson of the Gita.  Jnanayoga there is, yes.  Bhaktiyoga there is, yes. Who says not? But they are both subservient to the Karmayoga preached in the Gita” [3].

Another Indian leader, B.R. Ambedkar had a hardscrabble upbringing because his birth in a supposedly low caste family subjected him to the discriminatory practices of the pernicious Indian caste system  (See: True Intent of the Caste System).  His reading of the Gita came to be tainted by that bitter experience.  He disregarded the book’s spiritual message and saw it purely as a historical text formulated to defend certain dogmas of religion.  According to him, the Aryan community of pre-Buddhist times did not have a developed sense of moral values. Buddhism had caused a moral and social revolution in this society. When the Mauryan emperor Ashoka embraced Buddhism, the social revolution became a political revolution. After the decline of the Mauryan Empire, the Brahmins, whose interests had suffered under the Buddhist kings initiated a counter-revolution under the leadership of Pushyamitra Sung.  The counter-revolution restored Brahminism(i.e. caste system).   The Bhagavad Gita, according to him, was composed to give ideological and moral support to this restoration of the caste system [4].

Swami Nikhilananda, an influential twentieth-century monk of the Ramakrishna Mission, interpreted the Gita in terms of the spiritual abstractions that he was familiar with.   He saw the Gita as an allegory, with Arjuna representing the Atman(man’s soul), Krishna representing the Brahman(Supreme Divine), and Arjuna’s chariot as the body of man [5].

As we can see, many such fractional interpretations abound, colored by the personalities of the commentators as well as the prevailing mentality of the country and the age in which they live.

Photo: Krishna and Arjuna on the eve of the Kurukshetra battle. flickr (creative commons). Click image for source.

 Sri Aurobindo’s interpretation of the Gita

Sri Aurobindo, when informed of Gandhi’s interpretation that the Gita preaches  non-violence, had responded, “Non-violence is not in the Gita. If, as some people, including the  Mahatma, say, the Gita signifies a spiritual war or battle only, then what of  Apariharyerthe (gita 2:27) and Hanyamane same(gita 2:20) – “inevitable circumstance” and “body being killed” ? What of the Shoka – the sorrow – for those who are dead ? To me such a reading seems the result of a defect in their mental attitude. They have not got the intellectual rectitude which can wait and calmly grasp the truth. Besides, there is no question of crying over dead sins if the Kaurawas only symbolise the ‘sins’ – and these people may be sure that the sins killed by Arjuna have not been really dead.”[6].

Alluding to those like Doniger who have concluded that the Gita advocated war, Sri Aurobindo expatiated that the Gita does not justify performance of duty irrespective of consequences – good or evil (i.e. “kill them because their soul is indestructible!”).  Rather, the Gita accepts that war may be necessary if the human race is not prepared for a peaceful resolution.  Furthermore, as Krishna points out to Arjuna, he himself as an Avatar has undertaken the path of action by participating in the battle, even though he is above the necessity of works.

In another recorded conversation, Sri Aurobindo rebutted the ethical perspective on the Gita offered by Sisir Kumar Maitra:

Disciple : Did you read Maitra’s article (on the Gita)?

Sri Aurobindo : Yes. He seems to be confused : he has over-stressed the ethical and tried to explain the spiritual idea from the ethical stand-point. The Gita’s idea of doing work without desire is too subtle for the modern mind and so he has made it “duty for duty’s sake”. The Euro­peans do not make any distinction between the true self and separative ego; for them it is one. Take the case of doing work without desire for the fruit. Now, if there is a separative Self then, from the rational point of view, why should not one expect the fruit of his action ?

Disciple : Perhaps, it is due to the influence of Christianity in which the idea of serving the poor finds a place.

Sri Aurobindo : But the Christian idea of service from dis­interestedness is quite different from that of duty for duty’s sake which is a rational stand-point. Christian service is done as God’s will, – that is a religious law. When reason got the upper hand over religion it began to question the foundation of religion and then the rationalists advocated the doing of duty for the sake of society, as a social demand. The rationalists have fragmentary ideas about these things. It has become difficult now to study philosophy – there are so many new ones, like the poets ! [7]

In his commentary on the Gita, Sri Aurobindo emphasized that in order to understand the true message, one must patiently read it as a “developing argument” over eighteen chapters, instead of spotlighting a few chapters or scattered verses of one’s liking.  The Gita is addressed to the warrior Arjuna whose conscience has been awakened, who recoils at the prospect of the senseless slaughter that is required to win the riches of a kingdom.  Arjuna is faced with a quandary as to wherein lies his true duty.  Should he slaughter his own brethren in order to secure a prosperous kingdom ? Would it not better to just renounce this vainglorious pursuit and retire to a forest?

It is at this point in the Gita that Krishna begins to explain to Arjuna wherein his true  duty lies.  As Sri Aurobindo elucidates, “duty” itself is a relative term, because the conception of duty can also change when one undergoes a life-changing crisis:

We must remember that duty is an idea which in practice rests upon social conceptions. We may extend the term beyond its proper connotation and talk of our duty to ourselves or we may, if we like, say in a transcendent sense that it was Buddha’s duty to abandon all, or even that it is the ascetic’s duty to sit motionless in a cave! But this is obviously to play with words.  Duty is a relative term and depends upon our relation to others. It is a father’s duty, as a father, to nurture and educate his children; a lawyer’s to do his best for his client even if he knows him to be guilty and his defence to be a lie; a soldier’s to fight and shoot to order even if he kill his own kin and countrymen; a judge’s to send the guilty to prison and hang the murderer. And so long as these positions are accepted, the duty remains clear, a practical matter of course even when it is not a point of honour or affection, and overrides the absolute religious or moral law. But what if the inner view is changed, if the lawyer is awakened to the absolute sinfulness of falsehood, the judge becomes convinced that capital punishment is a crime against humanity, the man called upon to the battlefield feels, like the conscientious objector of today or as a Tolstoy would feel, that in no circumstances is it permissible to take human life any more than to eat human flesh? It is obvious that here the moral law which is above all relative duties must prevail; and that law depends on no social relation or conception of duty but on the awakened inner perception of man, the moral being.

There are in the world, in fact, two different laws of conduct each valid on its own plane, the rule principally dependent on external status and the rule independent of status and entirely dependent on the thought and conscience. The Gita does not teach us to subordinate the higher plane to the lower, it does not ask the awakened moral consciousness to slay itself on the altar of duty as a sacrifice and victim to the law of the social status. It calls us higher and not lower; from the conflict of the two planes it bids us ascend to a supreme poise above the mainly practical, above the purely ethical, to the Brahmic consciousness. It replaces the conception of social duty by a divine obligation. The subjection to external law gives place to a certain principle of inner self-determination of action proceeding by the soul’s freedom from the tangled law of works. And this, as we shall see,—the Brahmic consciousness, the soul’s freedom from works and the determination of works in the nature by the Lord within and above us,—is the kernel of the Gita’s teaching with regard to action[8].

The Gita’s message is directed towards the person who has awakened to this new conception of duty – to one who realizes that his true duty lies not in performing within social norms but solely as an instrument of the Divine.  But this ideal of serving the Divine can be easily falsified in life.  In the absence of any objective test, how does one differentiate between the rabid ideologue and the serene sage, both of whom may claim to be doing their duty towards the Divine?  How does one recognize the mixed motivations that perpetually simmer behind one’s actions?  How does one go about becoming an Instrument of the Spirit? Sri Aurobindo explains that according to the Gita, this spiritual change cannot occur instantly but is actually an evolving process.  If we trace the argument over eighteen chapters, we shall grasp that there are three stages in which one becomes an instrument of the Divine:

The argument of the Gita resolves itself into three great steps by which action rises out of the human into the divine plane leaving the bondage of the lower for the liberty of a higher law.  First, by the renunciation of desire and a perfect equality works have to be done as a sacrifice by man as the doer, a sacrifice to a deity who is the supreme and only Self though by him not yet realised in his own being. This is the initial step. Secondly, not only the desire of the fruit, but the claim to be the doer of works has to be renounced in the realisation of the Self as the equal, the inactive, the immutable principle and of all works as simply the operation of universal Force, of the Nature-Soul, Prakriti, the unequal, active, mutable power. Lastly, the supreme Self has to be seen as the supreme Purusha governing this Prakriti, of whom the soul in Nature is a partial manifestation, by whom all works are directed, in a perfect transcendence, through Nature. To him love and adoration and the sacrifice of works have to be offered; the whole being has to be surrendered to Him and the whole consciousness raised up to dwell in this divine consciousness so that the human soul may share in His divine transcendence of Nature and of His works and act in a perfect spiritual liberty.

The first step is Karmayoga, the selfless sacrifice of works, and here the Gita’s insistence is on action. The second is Jnanayoga, the self-realisation and knowledge of the true nature of the self and the world; and here the insistence is on knowledge; but the sacrifice of works continues and the path of Works becomes one with but does not disappear into the path of Knowledge. The last step is Bhaktiyoga, adoration and seeking of the supreme Self as the Divine Being, and here the insistence is on devotion; but the knowledge is not subordinated, only raised, vitalised and fulfilled, and still the sacrifice of works continues; the double path becomes the triune way of knowledge, works and devotion. And the fruit of the sacrifice, the one fruit still placed before the seeker, is attained, union with the divine Being and oneness with the supreme divine nature [9].

Critics might suggest that Sri Aurobindo is also misinterpreting the Gita in terms of his personality.  That could well be but at least it is an “integral” personality.  In any case, it is best to take my quick summary purely as a starting point and read his commentary Essays on the Gita to draw your own conclusions.


  1. Wendy Doniger, Mircia-Eliade Professor of History of Religions, University of Chicago.  Quoted in Philadelphia Inquirer, 19 November, 2000.
  2. Mohandas Gandhi.  The Gita according to Gandhi.
  3. Bal Gangadhar Tilak: his writings and speeches, Madras: Ganesh & Co, April 1918, p 233.
  4. Nalini Pandit.  “Ambedkar and the ‘Bhagwat Gita'”.  Economic and Political Weekly, Vol. 27, No. 20/21 (May 16-23, 1992), pp. 1063-106
  6. A.B. Purani.  Evening Talks with Sri Aurobindo.  Second Series, dated 28th March 1923, p 55.
  7. ibid., First Series, dated 20th Dec 1939, p 126; Nirodbaran.  Talks with Sri Aurobindo, 20 Dec 1939, vol. 1, p 318
  8. Sri Aurobindo.  Essays on the Gita, pp 34-35.
  9. ibid., pp 37-38.

Related Posts

  1. Syncretism in Sri Aurobindo’s thought – part 1
  2. Syncretism in Sri Aurobindo’s thought – part 2
  3. Why read Sri Aurobindo’s books?
  4. Links between Vedas, Upanishads, Tantra and Puranas
  5. Difference between religion and spirituality
  6. Gita, Chapter 2, Verse 69 – Inversion of day and night
  7. States of self-realization defined in the Gita
  8. Gita Chapter 7, Verse 16 – Four types of Divine seekers
  9. Hermeneutics: how to read holy scriptures
  10. How to read holy books

19 thoughts on “The message of the Gita

    1. Sandeep Post author

      Thanks for pointing out the discrepancy. The Gita does say “Hanyamane Sharire” but Sri Aurobindo in Purani’s Evening Talks has been recorded as saying “Hanyamane same” for some reason. I guess I will leave it as it is for now.

    1. Sandeep Post author

      Other books which cover the various interpretations of the Gita are

      1. Robert Minor. Modern Indian interpreters of the Bhagavadgita SUNY Press, 1986. (amazon)
      2. G.V. Saroja. Tilak and Sankara on the Gita. New Delhi: Sterling Publishers 1985(amazon)

  1. vamanan

    Sir..don’t you think that the reason for Arjuna fighting back is not only to secure a kingdom or kingship but to right the wrongs perpertrated on the Pandavas by the Kauravas. As you know, Draupadi has sworn that her disrobing in the Kaurava sabha will be avenged. Apart from this, the Pandavas have tried everything and have been prepared for even unjust settlements. They are fighting only because they have to. There is no other alternative…being righteous rulers they cannot simply go away like hermits.

    1. Sandeep Post author

      Yes, Vamanan I agree that the circumstances demanded it. But the general principle Sri Aurobindo sought to elucidate is that the Gita is addressed to the Kshatriya (warrior-class).

      No real peace can be till the heart of man deserves peace; the law of Vishnu cannot prevail till the debt to Rudra is paid. To turn aside then and preach to a still unevolved mankind the law of love and oneness? Teachers of the law of love and oneness there must be, for by that way must come the ultimate salvation. But not till the Time-Spirit in man is ready, can the inner and ultimate prevail over the outer and immediate reality. Christ and Buddha have come and gone, but it is Rudra who still holds the world in the hollow of his hand. And meanwhile the fierce forward labour of mankind tormented and oppressed by the Powers that are profiteers of egoistic force and their servants cries for the sword of the Hero of the struggle and the word of its prophet.
      (Sri Aurobindo. SABCL vol. 19, Essays on the Gita, p 386)

      As Obama also said in a speech: “To say that force is sometimes necessary is not a call to cynicism – it is a recognition of history, the imperfections of man and the limits of reason.”

  2. Sandeep Post author

    The 2000 film “The Legend of Bagger Vance“. The plot is roughly based on the Bhagavad Gita. The character R.Junuh represents Arjuna, and Will Smith represents Krishna, who is a Buddhist manifestation of God.

    This is a clip from the movie in which the frustrated golfer learns to connect with the “authentic swing” and feel the underlying unity between every aspect of the field. Chapter 13 of the Gita discusses the Field and the Knower of the Field

  3. Sandeep Post author

    Muslim views of the Bhagavad Gita – from an article by Niranjan Shah in the India Tribune.

    We have seen that IIM, India, has included the Bhagavad-Gita in MBA curriculum. In response, your parents — Shilja and Ryan — want to know how Muslims look at Bhagavad-Gita! To let them know how enlightened Muslims look at the Bhagavad-Gita, I quote extensively three Muslim scholars here:

    Syed Mehdi Imam, a barrister-at-law, a direct descendant of Prophet Muhammad, practiced from 1925 to 1957 in the High Court of Patna and in the Supreme Court. He renounced the legal profession to join Sri Aurobindo Ashram in 1957. He writes in his book The Drama of Prince Arjuna: “Of the many masters of exegesis, Mahatma Gandhi has expounded it as the testament of a political faith; Vinoba Bhave as the call to social work; Sri Aurobindo as the basis of his Integral Yoga; S. Radhakrishnan as the Philosophy of the ages. Interpretation has yet to discern the dramatic approach to the Gita. Is not the dialogue of the holy book the Lila of Lord Krishna? Is not Arjuna the sport of Maya? Is not the crisis of Kurukshetra a play? Is not the reversal of Arjuna dramatic? Is not the Yogic action of Lord Krishna a Catharsis? Is not the conclusion — the liberation of Arjuna — a dramatic Finale? The dramatic elements of the Gita can not be ignored!

    “The dramatic action of the Gita is on two planes correlated and in accord of Spirit and Matter. In the Upper Sphere of action is the Supreme Will – immanent and transcendental — of the Paramatma and its manifestations the Jiva-Atma and Atma. In the Lower Sphere is the action of the Not -Self (Prakriti) in the fields of the Illusions.”

    For more, see “A Letter From Grandpa by Niranjan Shah

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  6. Sandeep Post author

    Herbert Risley (1851-1911) was a British colonial administrator who once gave a speech claiming that the Gita was being misused by terrorists (i.e. Indian revolutionaries fighting to gain freedom from Britain). This was Sri Aurobindo’s response to Risley published in the Karmayogin newspaper of 12 Feb, 1910

    The Gita and Terrorism

    Mr. Risley repeats a charge we have grown familiar with, that the Gita has been misused as a gospel of Terrorism. We cannot find any basis for this accusation except the bare fact that the teaching of the Gita was part of the education given by Upendranath Banerji in theManiktola garden. There is no evidence to show that its tenets were used to justify a gospel of Terrorism. The only doctrine of the Gita the Terrorist can pervert to his use, is the dictum that the Kshatriya must slay as a part of
    his duty and he can do it without sin if he puts egoism away and acts selflessly without attachment, in and for God, as a sacrifice, as an offering of action to the Lord of action. If this teaching is in itself false, there is no moral basis for the hero, the soldier, the judge, the king, the legislature which recognises capital punishment. They must all be condemned as criminals and offenders against humanity. It is undoubtedly true that since the revival of religious thought in India the Gita has ceased to be what Mr. Risley calls it, a transcendental philosophy, and has been made a rule of life. It is undoubtedly true that selflessness, courage, a free and noble activity have been preached as the kernel of the ethics of the Gita. That teaching has in no country been condemned as ignoble, criminal or subversive of morality, nor is a philosophy of any value to any sensible being if it is only transcendental and cannot be lived. We strongly protest against the brand of suspicion that has been sought to be placed in many quarters on the teaching and possession of the Gita,—our chief national heritage, our hope for the future, our great force for the purification of the moral weaknesses that stain and hamper our people.

    (Sri Aurobindo. Karmayogin, CWSA vol 8, pp 452-453)

  7. Sandeep Post author

    A related essay : “Gita on fighting terrorism” by Rajiv Malhotra

    In the Bhagavad Gita, God appears in human form as Krishna, to guide Arjuna in the fight/don’t fight dilemma that Arjuna faces. What might this 18 chapter holiest of the Hindu scriptures teach us in the dilemma we now face concerning global terrorism? Krishna’s advice fits neither of the two extremes that are presently dominating the media debate: At one end are the majority of Americans who promote revenge against the terrorists, as a notion of justice – an eye for an eye. At the other end is a minority of anti-war activists who want no violence, and instead advocate that the US should take the blame for having caused hatred against itself. The Gita’s message rejects BOTH these. Its short-term message for this situation pertains to the ethics of war, and its long-term message calls for systemic changes required by both Islam and the West in order to harmonize humanity.

    Read more @

  8. Pingback: The Grace is at work everywhere | Integral Yoga of Sri Aurobindo & The Mother

  9. Al

    Ha…the Bhagavad Gita, so appropriate (The Gita).

    There are so many views.

    When I think about the Gita in relationship to Sri Aurobindo I can’t help it but to, at the same time, recall his views about Moksha or liberation. And please, anyone reading this, correct any mistakes I say. Because the Gita has a specific view about liberation or Moksha within Sanatana Dharma, one that people often seem to obviate, forget, let go by the wayside.

    I am not going to search for specific quotes from Sri Aurobindo’s (SA) writings or from Letters on Yoga, it is tedious, but there are several. We know that SA did not conform or agree with the typical Moksha of the Vedantin or Vedanta. He criticized that option many times, as a negative escape, whether to the impersonal Nirvana of the Buddhist (Buddha) or the personal Brahman of the Vedanta (Shankara). He redefined Maya as well. He went further and criticized both Buddha and Shankara personally, as having missed the mark. There are several letters in Letters on Yoga dealing with this, but SA seems to have always (or almost always, as we shall see) accepted that possibility, that merging back (which uses the famous simile of the river merging into the ocean). However, there is one single letter I found, perhaps to Nirod if I recall correctly, where he writes, more or less, like this: “…I am yet to acquiesce to this possibility”, thus clearly negating the central tenet of Vedanta within Hinduism (if anyone knows of this quote, please let me know where to find it). This river merging into the Ocean, or into Nirvana, with consequent loss of individuality, even when the little river would not want to question the ascend in quality as a gain, is shattered in the following verse of Chapter 2 of the Gita.

    न त्वेवाहं जातु नासं
    न त्वं नेमे जनाधिपाः ।
    न चैव न भविष्यामः
    सर्वे वयमतः परम् ॥२.१२॥
    na tvevāhaṁ jātu nāsaṁ
    na tvaṁ neme janādhipāḥ
    na caiva na bhaviṣyāmaḥ
    sarve vayamataḥ param (2.12)
    na — no; tv (tu) — in fact; eva — alone; aham — I; jātu — ever; na — not; āsam — I did exist; na — nor; tvaṁ — you; neme = na — nor + ime — these; jana-adhipāḥ — rulers of the people; na — not; caiva — and indeed; na — nor; bhaviṣyāmaḥ — we will exist; sarve — all; vayam — we; ataḥ – from now; param — onwards
    “There was never a time when I did not exist, nor you nor these rulers of the people. Nor will we cease to exist from now onwards.” (2.12)

    Unless we do not believe Krishna, He is saying here that for much that we do, even if we screw up, we are individuals and are literally stuck with that individuality. That does not mean that this individual must be a human, but an individual entity nonetheless.

    Of course, the concept of Moksha within Sanatana Dharma is vaster and more enclosing than the one espoused by Vedanta. If one reviews the several meanings and forms of Moksha expounded in Wikipedia, we see that there are several schools within Hinduism, as well as a more general concept simply stating that Moksha as Liberation is “freedom from samsara, the cycle of death and rebirth”, and within this broader category, the Gita plays a prominent part, as it provides what can be called a specific Moksha of relocation. This is supported by the following verse of Chapter 4 of the Gita.

    जन्म कर्म च मे दिव्यम्
    एवं यो वेत्ति तत्त्वतः ।
    त्यक्त्वा देहं पुनर्जन्म
    नैति मामेति सोऽर्जुन ॥४.९॥ janma karma ca me divyam
    evaṁ yo vetti tattvataḥ
    tyaktvā dehaṁ punarjanma
    naiti māmeti so’rjuna (4.9)
    janma — visitation; karma — deed; ca — and; me — of me; divyam — supernatural; evaṁ — thus; yo = yaḥ — who; vetti — realizes; tattvataḥ — in truth; tyaktvā — abandoning; dehaṁ — body; punarjanma = rebirth; naiti = na — not + eti — goes; mām — to Me; eti — goes; so = saḥ — he; ‘rjuna = arjuna — Arjuna
    “One who knows My supernatural visitation and deeds, who truly realizes this while abandoning his body, does not go for rebirth. He goes to Me, O Arjuna.” (4.9)

    This is it. Where? To Vaikuntha, Brahmaloka, Paramapadam, to that rarefied atmosphere more in relation to the substance of the Psychic Being. How? By yoga, by creating a Siddha Body, and finally by the Grace of the deity. This the modernVaishnavas (Hare Krishnas for example) says it is strictly, and only, attained by Bhakti Yoga, but they have perverted that meaning with a religion, for the Gita’s is Bhakti + Yoga, and was never intended to mean what is taken to be by this sect.

    Interestingly enough, in SA’s commentary of the Gita, this angle is not entertained as a specific promise by Lord Krishna in his commentary of verse 4.9, and the commentary itself centers around the works of the Avatar.

  10. Sushrut Badhe

    The recent Sri Aurobindo’s Action Publication, Bhagavad Gita: Rhythm of Krishna, wherein all 700 shlokas of the Gita have been rewritten in rhythmic verses, is now freely available online as simple videos (audio +lyrics). The aim of this endeavour is to make the message of Krishna and the principles of Sri Aurobindo’s Yoga reach out to all with a special focus on the young online generation so that they may move a step closer to the original text of the Gita and also be able to attain a preliminary understanding of the glorious and golden Yoga of Sri Aurobindo & The Mother

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