I would like to know what do adi shankar thinks about Gita in general. About its philosophy, depth and loftiness


  • You can read his commentary on Bhagavad Gītā.
    – Bingming
    Feb 28 at 14:30
  • Adi Shankara has written most number of commentary that covers very wide range of texts - Bhagavad Gita, Brahma Sutra, Yoga Sutras of Patanjali, tantras, etc.
    – user29449
    Feb 28 at 16:52

4 Answers 4


Sri Adi Shankara has written a commentary on the Bhagavad Gita. The commentary, along with translation, may be found here.

In his introduction to the commentary on Gita, Shankara states this -

The Lord is in eternal possession of knowledge, Lordliness, executive power, strength, energy and splendour. He has under His control His all-pervasive Maya (Illusive Power) or material Nature, whose essence is the three constituents. 4 Thus, though unborn, immutable, Lord of beings, and, in essence, eternally pure, conscious and free, He appears, by virtue of His Maya, to be embodied and born as man, for ensuring the welfare of the world. Though he has no private end of His own to promote, in order to further the well-being of all living beings, He imparted to Arjuna, submerged in a sea of grief and delusion, the two-fold Vedic law of righteousness; for, when espoused and practised by men rich in excellences, it is bound to flourish. The Vedic Dharma, as it was imparted by the Lord, has been set forth by the omniscient and venerable Vedavyasa in seven hundred verses, celebrated as the Gita.

This science of the Gita is the quintessence of all that goes under the name of the Vedas, but its sense is difficult to grasp. Many have striven to elucidate its words, their imports, and their totality as a reasoned treatise. Men in general, however, have got it as a mass of self-contradictory ideas. Noting this predicament, I shall set forth its contents, briefly explicating the text with due discrimination.

Succinctly, the purpose of the science of the Gita is to set forth the summum bonum, which consists in the total cessation of the transmigratory life and its causes. This is brought about by the law of implementation of Self-knowledge, preceded by the renunciation of all works. Pointing to this sense of the Gita —the law of life which it inculcates—the Lord Himself has declared: “This Dharma is indeed adequate to lead one to the status of Brahman” (MB. Asva. ]6. 2). The same context says: “Neither pursuing Dharma nor Adharma, neither good nor evil” (Ibid. I9. 7); “Whoever is quiescent, firmly seated, silent, not thinking any thought” (Ibid. I9, | ); also, "Knowledge marked by renunciation” (Ibid. 43. 25). In the Gita itself, at the end, Arjuna is bidden: “Giving up all disciplines, seek refuge in Me alone” (I8. 66).

The Vedic law of works, promoting prosperity in the world, and enjoined on the classes and life-stations, promotes the purification of the mind when it is observed with a sense of dedication to God and without expectation of rewards though normally i.e., when-done with desire for fruits, it leads its practitioners to the higher stations of heavenly beings and so forth. It also, indirectly, subserves the attainment of emancipation (when performed without desire for fruits), since such work purifies the mind and the purified mind Becomes fit for practising the discipline of knowledge which, in due course, generates the liberating knowledge itself. Keeping this idea in mind, the Lord declares in BG 5. I0 and II: “The Yogins work without attachment for purifying the mind."

The science of the Gita, thus elucidating especially the two-fold law of the Vedas, is aimed at emancipation; also, it sets forth the ultimate Truth that is synonymous with Vasudeva, the content of Supreme Brahman. Hence it is equipped with a specific goal, relation and content. Since its mastery yields all values of life, I am endeavouring to explicate it.


Enough to give Bhashya (commentary) by extracting it from Itihasa and linking them with his Upanishad and Brahma Sutras Bhashya and consequently converting it into a Rahasya literate transmitted from Guru to Sishya (student), eliminating the intent to read word to word translations.


Its importance cannot be overemphasized, even at time of life's end. In his Bhaja Govidam Shankara recommends among other things reading the BhagavtGita and reciting VishnusahasraNamams.

geyaM giitaa naama sahasraM dhyeyaM shriipati ruupamajasram . neyaM sajjana saNge chittaM deyaM diinajanaaya cha vittam. .. (27)

O fool !, regularly recite from the Gita, meditate on Vishnu [thro' Vishnu sahasranama] in your heart, and chant His thousand glories. Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy.


Well as the other answers have already talked about the commentry, etc on Bhagawat Gita by Sri Adi Shankaracharya Ji. Let me also present a different position of Sri Adi Shankaracharya Ji on it.

Bhagvat-Gita is a repeat version of Ishwar Gita as per Jagat Guru Sri Adi-Shankaracharya Ji Maharaja.:

In his commentary on brahmasutras, Sri Adi Shankaracharya cites Bhagawad Gita verse in BSB (2:3:45), but terms it as ‘ishvara Gita’.

“īśvaragītāsvapi ca īśvarāṃśatvaṃ jīvasya smaryate mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ iti ||” (Shankara’s Brahmasutra Bhashya 2:3:45).

“In the Isvaragita (Bhagavad-gîtâ) also it is said that the soul is a part of the Lord, ‘an eternal part of me becomes the individual soul in the world of life. [This verse is from Bhagavad Gita (BG 15:07)]”.

I hope this helps. Prd..

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