Abhyasa: Sustained spiritual practice.
Adhibhuta: Primal Being; Primal Element; Primordial Matter. Also: Supreme Being and Supreme Element.
Adhidaiva: Primal God; Supreme God.
Adhikara: Authority; qualification; jurisdiction; prerogative; office; claim; privilege.
Adhikari(n): An eligible or qualified person; a worthy person. It implies both fitness and capability.
Adhiyajna: Primal Sacrifice; Supreme Sacrifice.
Adhyatma: The individual Self; the supreme Self; spirit.
Ahankara: Ego; egoism or self-conceit; the self-arrogating principle “I,” “I” am-ness; self-consciousness.
Ahimsa: Non-injury in thought, word, and deed; non-violence; non-killing; harmlessness.
Akarma: Inaction; non-doing.
Akasha: Ether; space; sky; literally: “not visible.” The subtlest of the five elements (panchabhuta), from which the other four arise. It is all-pervading, and is sometimes identified with consciousness–chidakasha. It is the basis of sound (shabda), which is its particular property.
Anna(m): Food; matter.
Antaratma(n): Inner Self; conscience.
Antaryamin: Indweller; inner guide; inner ruler; God as the Inner Controller.
Arjava(m): Straightforwardness; honesty; rectitude (from the verb root rinj: “to make straight.”
Arjuna: The great disciple of Krishna, who imparted to him the teachings found in the Bhagavad Gita. The third of the Pandava brothers who were major figures in the Mahabharata War. His name literally means “bright,” “white,” or “clear.”
Arya(n): One who is an Arya–literally, “one who strives upward.” Both Arya and Aryan are exclusively psychological terms having nothing whatsoever to do with birth, race, or nationality. In his teachings Buddha habitually referred to spiritually qualified people as “the Aryas.” Although in English translations we find the expressions: “The Four Noble Truths,” and “The Noble Eightfold Path,” Buddha actually said: “The Four Aryan Truths,” and “The Eightfold Aryan Path.”
Asura: Demon; evil being (a-sura: without the light).
Asurim: The state of an asura, one who dwells in darkness (a-sura–without the light). The condition of those negative souls who are turned away from divinity and moving further into degradation of consciousness and mode of life.
Atma(n): The individual spirit or Self that is one with Brahman. The true nature or identity (self).
Bhagavad Gita: “The Song of God.” The sacred philosophical text often called “the Hindu Bible,” part of the epic Mahabharata by Vyasa; the most popular sacred text in Hinduism.
Bhagavan: The Lord; the One endowed with the six attributes, viz. infinite treasures, strength, glory, splendor knowledge, and renunciation; the Personal God.
Bhakta: Devotee; votary; a follower of the path of bhakti, divine love; a worshipper of the Personal God.
Bhakti: Devotion; dedication; love (of God).
Bhava: Subjective state of being (existence); attitude of mind; mental attitude or feeling; state of realization in the heart or mind.
Bhaya: Fear; terror.
Brahma Sutras: A treatise by Vyasa on Vedanta philosophy in the form of aphorisms. Also called the Vedanta Sutras or Vedanta Darshana.
Brahmacharya: Continence; self-restraint on all levels; discipline; dwelling in Brahman.
Brahmajnana: Direct, transcendental knowledge of Brahman; Self-realization.
Brahman: The Absolute Reality; the Truth proclaimed in the Upanishads; the Supreme Reality that is one and indivisible, infinite, and eternal; all-pervading, changeless Existence; Existence-knowledge-bliss Absolute (Satchidananda); Absolute Consciousness; it is not only all-powerful but all-power itself; not only all-knowing and blissful but all-knowledge and all-bliss itself.
Buddhi: Intellect; understanding; reason; the thinking mind; the higher mind, which is the seat of wisdom; the discriminating faculty.
Buddhi Yoga: The Yoga of Intelligence spoken of in the Bhagavad Gita which later came to be called Jnana Yoga, the Yoga of Knowledge.
Chitta: The subtle energy that is the substance of the mind, and therefore the mind itself; mind in all its aspects; field of the mind; field of consciousness; consciousness; mind-stuff.
Daivim: The state of a deva or “shining one;” the quality of those positive souls who are progressing toward divinity.
Dama: Self-control; control of the senses; restraint.
Dana: “Giving;” gift; charity; almsgiving; self-sacrifice; donation; generosity.
Deva: “A shining one,” a god–greater or lesser in the evolutionary hierarchy; a semi-divine or celestial being with great powers, and therefore a “god.” Sometimes called a demi-god. Devas are the demigods presiding over various powers of material and psychic nature. In many instances “devas” refer to the powers of the senses or the sense organs themselves.
Dharma (1): The righteous way of living, as enjoined by the sacred scriptures and the spiritually illumined; characteristics; law; lawfulness; virtue; righteousness; norm.
Dharma (2): Attributes; natures; essential/visible characteristics; characteristic form; properties; qualifications.
Dhrita: Steadfastness; constancy; sustained effort; firmness; patience; endurance.
Dosha: Defect; imperfection; blemish; fault; shortcoming. In Yoga philosophy there are five doshas: lust (kama), anger (krodha), greed (lobha), delusion (moha), and envy (matsarya).
Dukha(m): Pain; suffering; misery; sorrow; grief; unhappiness; stress; that which is unsatisfactory.
Dwandwa(s): The pairs of opposites in nature (prakriti) such as pleasure and pain, hot and cold, light and darkness, gain and loss, victory and defeat, love and hatred.
Dwesha: Aversion/avoidance for something, implying a dislike for it. This can be emotional (instinctual) or intellectual. It may range from simple nonpreference to intense repulsion, antipathy and even hatred. See Raga.
Gayatri Mantra: A Rig Vedic mantra in the gayatri meter invoking the solar powers of evolution and enlightenment, recited at sunrise and sunset.
Gita: Song; The Bhagavad Gita.
Guna: Quality, attribute, or characteristic arising from nature (Prakriti) itself; a mode of energy behavior. As a rule, when “guna” is used it is in reference to the three qualities of Prakriti, the three modes of energy behavior that are the basic qualities of nature, and which determine the inherent characteristics of all created things. They are: 1) sattwa–purity, light, harmony; 2) rajas–activity, passion; and 3) tamas–dullness, inertia, and ignorance.
Indriya: Organ. The five organs of perception (jnanendriyas) are the ear, skin, eye, tongue, and nose. The five organs of action (karmendriyas) are the voice, hand, foot, organ of excretion, and the organ of generation.
Ishwara: “God” or “Lord” in the sense of the Supreme Power, Ruler, Master, or Controller of the cosmos. “Ishwara” implies the powers of omnipotence, omnipresence, and omniscience.
Jivanmukta: One who is liberated in this present life.
Jivanmukti: Liberation in this life.
Jivatma(n): Individual spirit; individual consciousness.
Jnana: Knowledge; knowledge of Reality–of Brahman, the Absolute; also denotes the process of reasoning by which the Ultimate Truth is attained. The word is generally used to denote the knowledge by which one is aware of one’s identity with Brahman.
Jnana Yoga: The path of knowledge; meditation through wisdom; constantly and seriously thinking on the true nature of the Self as taught by the upanishads.
Jnana-kanda: The parts of the Veda dealing with the knowledge of the Absolute Brahman; the upanishads.
Jnani: A follower of the path of knowledge (jnana); one who has realized–who knows–the Truth (Brahman).
Kama: Desire; passion; lust.
Karma: Karma, derived from the Sanskrit root kri, which means to act, do, or make, means any kind of action, including thought and feeling. It also means the effects of action. Karma is both action and reaction, the metaphysical equivalent of the principle: “For every action there is an equal and opposite reaction.” “Whatsoever a man soweth, that shall he also reap” (Galatians 6:7). It is karma operating through the law of cause and effect that binds the jiva or the individual soul to the wheel of birth and death. There are three forms of karma: sanchita, agami, and prarabdha. Sanchita karma is the vast store of accumulated actions done in the past, the fruits of which have not yet been reaped. Agami karma is the action that will be done by the individual in the future. Prarabdha karma is the action that has begun to fructify, the fruit of which is being reaped in this life.
Karma Yoga: The Yoga of selfless (unattached ) action; performance of one’s own duty; service of humanity.
Karma-kanda: The ritual portion of the Veda. The philosophy that Vedic ritual is the only path to perfection.
Krishna: A Divine Incarnation born in India about three thousand years ago, Whose teachings to His disciple Arjuna on the eve of the Great India (Mahabharata) War comprise the Bhagavad Gita.
Kriya: Purificatory action, practice, exercise, or rite; action; activity; movement; function; skill. Kriyas purify the body and nervous system as well as the subtle bodies to enable the yogi to reach and hold on to higher levels of consciousness and being.
Krodha: Anger, wrath; fury.
Kshama: Forgiveness; patience; forbearance.
Kutastha: Immutable; absolutely changeless; not subject to change; “summit abiding;” “on the summit.”
Lobha: Greed; covetousness.
Mahabharata: The world’s longest epic poem (110,00 verses) about the Mahabharata (Great Indian) War that took place about three thousand years ago. The Mahabharata also includes the Bhagavad Gita, the most popular sacred text of Hinduism.
Manas: The sensory mind; the perceiving faculty that receives the messages of the senses.
Mantra(m): Sacred syllable or word or set of words through the repetition and reflection of which one attains perfection or realization of the Self. Literally, “a transforming thought” (manat trayate). A mantra, then is a sound formula that transforms the consciousness.
Manu: The ancient lawgiver, whose code, The Laws of Manu (Manu Smriti) is the foundation of Hindu religious and social conduct.
Manus: Progenitors of the human race who were also its lawgivers and teachers.
Mauna(m): Silence–not speaking.
Maya: The illusive power of Brahman; the veiling and the projecting power of the universe, the power of Cosmic Illusion. “The Measurer”–a reference to the two delusive “measures”: Time and Space.
Moha: Delusion–in relation to something, usually producing delusive attachment or infatuation based on a completely false perception and evaluation of the object.
Moksha: Release; liberation; the term is particularly applied to the liberation from the bondage of karma and the wheel of birth and death; Absolute Experience.
Mulaprakriti: The Root [Basic] Energy from which all things are formed. The Divine Prakriti or Energy of God.
Nirguna: Without attributes or qualities (gunas).
Nirguna Brahman: The impersonal, attributeless Absolute beyond all description or designation.
Ojas: Vitality; vigor; luster; splendor; energy; spiritual energy. The highest form of energy in the human body. In the spiritual aspirant who constantly practices continence and purity, other forms of energy are transmuted into ojas and stored in the brain, manifesting as spiritual and intellectual power.
Panchabhuta: The Five Elements: ether, air, fire, water, and earth.
Pandavas: The five sons of King Pandu: Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva. Their lives are described in the Mahabharata.
Papa: Sin; demerit; evil; sinful deeds; evil deeds.
Paramatma(n): The Supreme Self, God.
Param[a]purusha: See Purusha.
Parameshwara: The supreme (param) Lord (eshwara; Ishwara).
Pradhana: Prakriti; causal matter.
Prajna: Consciousness; awareness; wisdom; intelligence.
Prakriti: Causal matter; the fundamental power (shakti) of God from which the entire cosmos is formed; the root base of all elements; undifferentiated matter; the material cause of the world. Also known as Pradhana.
Prana: Life; vital energy; life-breath; life-force; inhalation. In the human body the prana is divided into five forms: 1) Prana, the prana that moves upward; 2) Apana: The prana that moves downward, producing the excretory functions in general. 3) Vyana: The prana that holds prana and apana together and produces circulation in the body. 4) Samana: The prana the carries the grosser material of food to the apana and brings the subtler material to each limb; the general force of digestion. 4) Udana: The prana which brings up or carries down what has been drunk or eaten; the general force of assimilation.
Prasad(am): Grace; food or any gift that has been first offered in worship or to a saint; that which is given by a saint.
Priya(m): Dear; beloved; pleasing. It can also mean the happiness or joy felt when seeing a beloved object.
Puja: Worship; ceremonial (ritual) worship; adoration; honor. Usually involving the image of a deity.
Punya: Merit; virtue; meritorious acts; virtuous deeds.
Purusha: “Person” in the sense of a conscious spirit. Both God and the individual spirits are purushas, but God is the Adi (Original, Archetypal) Purusha, Parama (Highest) Purusha, and the Purushottama (Highest or Best of the Purushas).
Purushottama: The Supreme Person; Supreme Purusha. (See Purusha.)
Raga: Attachment/affinity for something, implying a desire for it. This can be emotional (instinctual) or intellectual. It may range from simple liking or preference to intense desire and attraction. Greed; passion. See Dwesha.
Raga-dwesha: The continual cycle of desire/aversion, like/dislike.
Rajas: Activity, passion, desire for an object or goal.
Rajasic: Possessed of the qualities of the raja guna (rajas). Passionate; active; restless.
Rajoguna: Activity, passion, desire for an object or goal.
Rishi: Sage; seer of the Truth.
Rita(m): Truth; Law; Right; Order. The natural order of things, or Cosmic Order/Law. Its root is ri, which means “to rise, to tend upward.” It is said to be the basis for the Law of Karma.
Rupa: Form; body.
Sadhana: Spiritual practice.
Sadhu: Seeker for truth (sat); a person who is practicing spiritual disciplines. Usually this term is applied only to monastics.
Saguna: Possessing attributes or qualities (gunas).
Saguna Brahman: Brahman with attributes, such as mercy, omnipotence, omniscience, etc.; the Absolute conceived as the Creator, Preserver, and Destroyer of the universe; also the Personal God according to the Vedanta.
Sahaja: Natural; innate; spontaneous; inborn.
Samadhi: The state of superconsciousness where Absoluteness is experienced attended with all-knowledge and joy; Oneness; here the mind becomes identified with the object of meditation; the meditator and the meditated, thinker and thought become one in perfect absorption of the mind.
Samsara: Life through repeated births and deaths; the wheel of birth and death; the process of earthly life.
Samskara: Impression in the mind, either conscious or subconscious, produced by previous action or experience in this or previous lives; propensities of the mental residue of impressions; subliminal activators; prenatal tendency. See Vasana.
Sang(h)a: Attachment; affinity; company; association; collection; community.
Sankalpa: A life-changing wish, desire, volition, resolution, will, determination, or intention–not a mere momentary aspiration, but an empowering act of will that persists until the intention is fully realized. It is an act of spiritual, divine creative will inherent in each person as a power of the Atma.
Sankhya: One of the six orthodox systems of Hindu philosophy whose originator was the sage Kapila, Sankhya is the original Vedic philosophy, endorsed by Krishna in the Bhagavad Gita (Gita 2:39; 3:3,5; 18:13,19), the second chapter of which is entitled “Sankhya Yoga.” The Ramakrishna-Vedanta Wordbook says: “Sankhya postulates two ultimate realities, Purusha and Prakriti. Declaring that the cause of suffering is man’s identification of Purusha with Prakriti and its products, Sankhya teaches that liberation and true knowledge are attained in the supreme consciousness, where such identification ceases and Purusha is realized as existing independently in its transcendental nature.” Not surprisingly, then, Yoga is based on the Sankhya philosophy.
Sannyasa: Renunciation; monastic life. Sannyasa literally means “total [san] throwing away [as],” absolute rejection.
Sannyasi(n): A renunciate; a monk.
Sapta Rishis: “Seven Sages.” Great Beings who exist at the top of creation and supervise it.
Satchidananda: Existence-Knowledge-Bliss Absolute; Brahman.
Satsang(a): Literally: “company with Truth.” Association with godly-minded persons. The company of saints and devotees.
Sattwa: Light; purity; harmony, goodness, reality.
Sattwa Guna: Quality of light, purity, harmony, and goodness.
Sattwic: Partaking of the quality of Sattwa.
Shabda: Sound; word.
Shakti: Power; energy; force; the Divine Power of becoming; the apparent dynamic aspect of Eternal Being; the Absolute Power or Cosmic Energy; the Divine Feminine.
Shama: Calmness; tranquility; control of the internal sense organs; same; equal.
Shanti: Peace; calm; tranquility; contentment.
Shastra: Scripture; spiritual treatise.
Shaucha: Purity; cleanliness.
Shraddha: Faith; confidence or assurance that arises from personal experience.
Shuddha: Pure; clear; clean; untainted.
Sukha(m): Happiness; ease; joy; happy; pleasant; agreeable.
Satya(m): Truth; the Real; Brahman, or the Absolute; truthfulness; honesty.
Swabhava: One’s own inherent disposition, nature, or potentiality; inherent state of mind; state of inner being.
Swadharma: One’s own natural (innate) duty (dharma, based on their karma and samskara. One’s own prescribed duty in life according to the eternal law (ritam).
Swadhyaya: Introspective self-study or self-analysis leading to self-understanding. Study of spiritual texts regarding the Self.
Swayamprakash(a): Self-luminous; self-illumined.
Tamas: Dullness, darkness, inertia, folly, and ignorance.
Tamasic: Possessed of the qualities of the tamo guna (tamas). Ignorant; dull; inert; and dark.
Tapasya: Austerity; practical (i.e., result-producing) spiritual discipline; spiritual force. Literally it means the generation of heat or energy, but is always used in a symbolic manner, referring to spiritual practice and its effect, especially the roasting of karmic seeds, the burning up of karma.
Trishna: Thirst; craving; desire.
Tyaga: Literally: “abandonment.” Renunciation–in the Gita, the relinquishment of the fruit of action.
Upanayana(m): Investure with the sacred thread (yajnopavita) and initiation into the Gayatri mantra.
Upanishads: Books (of varying lengths) of the philosophical teachings of the ancient sages of India on the knowledge of Absolute Reality. The upanishads contain two major themes: (1) the individual self (atman) and the Supreme Self (Paramatman) are one in essence, and (2) the goal of life is the realization/manifestation of this unity, the realization of God (Brahman). There are eleven principal upanishads: Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, Brihadaranyaka, and Shvetashvatara, all of which were commented on by Shankara, thus setting the seal of authenticity on them.
Vairagya: Non-attachment; detachment; dispassion; absence of desire; disinterest; or indifference. Indifference towards and disgust for all worldly things and enjoyments.
Vasana: A bundle or aggregate of similar samskaras. Subtle desire; a tendency created in a person by the doing of an action or by enjoyment; it induces the person to repeat the action or to seek a repetition of the enjoyment; the subtle impression in the mind capable of developing itself into action; it is the cause of birth and experience in general; the impression of actions that remains unconsciously in the mind.
Vedas: The oldest scriptures of India, considered the oldest scriptures of the world, that were revealed in meditation to the Vedic Rishis (seers). Although in modern times there are said to be four Vedas (Rig, Sama, Yajur, and Atharva), in the upanishads only three are listed (Rig, Sama, and Yajur). In actuality, there is only one Veda: the Rig Veda. The Sama Veda is only a collection of Rig Veda hymns that are marked (pointed) for singing. The Yajur Veda is a small book giving directions on just one form of Vedic sacrifice. The Atharva Veda is only a collection of theurgical mantras to be recited for the cure of various afflictions or to be recited over the herbs to be taken as medicine for those afflictions.
Vidya: Knowledge; both spiritual knowledge and mundane knowledge.
Virya: Strength; power; energy; courage.
Vishuddha: Supremely pure; totally pure.
Viveka: Discrimination between the Real and the unreal, between the Self and the non-Self, between the permanent and the impermanent; right intuitive discrimination.
Vrata: Vow; a resolution; rule of conduct.
Vritti: Thought-wave; mental modification; mental whirlpool; a ripple in the chitta (mind substance).
Yajnopavita: Sacred thread. A triple thread worn by the twice-born (dwijas) that represents the threefold Brahman. It is essential for the performance of all the rites of the twice-born. Usually worn only by Brahmins, originally it was worn by Kshatriyas and Vaishyas as well.
Yoga: Literally, “joining” or “union” from the Sanskrit root yuj. Union with the Supreme Being, or any practice that makes for such union. Meditation that unites the individual spirit with God, the Supreme Spirit. The name of the philosophy expounded by the sage Patanjali, teaching the process of union of the individual with the Universal Soul.
Yoga Darshana: See Yoga Sutras.
Yoga Maya: The power of Maya, of divine illusion. It is Maya in operation, the operation/movement rising from the presence (union–yoga) of God (Ishwara) within it, and therefore possessing delusive power.
Yoga Sutras: The oldest known writing on the subject of yoga, written by the sage Patanjali, a yogi of ancient India, and considered the most authoritative text on yoga. Also known as Yoga Darshana, it is the basis of the Yoga Philosophy which is based on the philosophical system known as Sankhya.
Yajna: Sacrifice; offering; sacrificial ceremony; a ritual sacrifice; usually the fire sacrifice known as agnihotra or havan.
Yogabhrashta: One who has fallen from the practice of Yoga.
Yuga: Age or cycle; aeon; world era. Hindus believe that there are four yugas: the Golden Age (Satya or Krita Yuga), the Silver age (Treta Yuga), The Bronze Age (Dwapara Yuga), and the Iron Age (Kali Yuga). Satya Yuga is four times as long as the Kali Yuga; Treta Yuga is three times as long; and Dwapara Yuga is twice as long. In the Satya Yuga the majority of humans use the total potential–four-fourths–of their minds; in the Treta Yuga, three-fourths; in the Dwapara Yuga, one half; and in the Kali Yuga, one fourth. (In each Yuga there are those who are using either more or less of their minds than the general populace.) The Yugas move in a perpetual circle: Ascending Kali Yuga, ascending Dwapara Yuga, ascending Treta Yuga, ascending Satya Yuga, descending Satya Yuga, descending, Treta Yuga, descending Dwapara Yuga, and descending Kali Yuga–over and over. Furthermore, there are yuga cycles within yuga cycles. For example, there are yuga cycles that affect the entire cosmos, and smaller yuga cycles within those greater cycles that affect a solar system. The cosmic yuga cycle takes 8,640,000,000 years, whereas the solar yuga cycle only takes 24,000 years. At the present time our solar system is in the ascending Dwapara Yuga, but the cosmos is in the descending Kali Yuga. Consequently, the more the general mind of humanity develops, the more folly and evil it becomes able to accomplish.
Bhagavad Gita for Awakening links:
- The Battlefield of the Mind
- On the Field of Dharma
- Taking Stock
- The Smile of Krishna
- Birth and Death–The Great Illusions
- Experiencing the Unreal
- The Unreal and the Real
- The Body and the Spirit
- Know the Atman!
- Practical Self-Knowledge
- Perspective on Birth and Death
- The Wonder of the Atman
- The Indestructible Self
- “Happy the Warrior”
- Buddhi Yoga
- Religiosity Versus Religion
- Perspective on Scriptures
- How Not To Act
- How To Act
- Right Perspective
- Wisdom About the Wise
- Wisdom About Both the Foolish and the Wise
- The Way of Peace
- Calming the Storm
- First Steps in Karma Yoga
- From the Beginning to the End
- The Real “Doers”
- Our Spiritual Marching Orders
- Freedom From Karma
- In the Grip of the Monster
- Devotee and Friend
- The Eternal Being
- The Path
- Caste and Karma
- Action–Divine and Human
- The Mystery of Action and Inaction
- The Wise in Action
- Sacrificial Offerings
- The Worship of Brahman
- Action–Renounced and Performed
- Freedom (Moksha)
- The Brahman-Knower
- The Goal of Karma Yoga
- Getting There
- The Yogi’s Retreat
- The Yogi’s Inner and Outer Life
- Union With Brahman
- The Yogi’s Future
- Success in Yoga
- The Net and Its Weaver
- Those Who Seek God
- Those Who Worship God and the Gods
- The Veil in the Mind
- The Big Picture
- The Sure Way To Realize God
- Day, Night, and the Two Paths
- The Supreme Knowledge
- Universal Being
- Maya–Its Dupes and Its Knowers
- Worshipping the One
- Going To God
- Wisdom and Knowing
- Going To The Source
- From Hearing To Seeing
- The Wisdom of Devotion
- Right Conduct
- The Field and Its Knower
- Interaction of Purusha and Prakriti
- Seeing the One Within the All
- The Three Gunas
- The Cosmic Tree
- The All-pervading Reality
- The Divine and the Demonic
- Faith and the Three Gunas
- Food and the Three Gunas
- Religion and the Three Gunas
- Tapasya and the Three Gunas
- Charity and the Three Gunas
- Sannyasa and Tyaga
- Deeper Insights On Action
- Knowledge, Action, Doer, and the Three Gunas
- The Three Gunas: Intellect and Firmness
- The Three Kinds of Happiness
- The Great Devotee
- The Final Words
Visit our e-library page for Free Downloads of this and other ebooks in various formats.
Read the Maharshi Gita, an arrangement of verses of the Bhagavad Gita made by Sri Ramana Maharshi that gives an overview of the essential message of the Gita.
Read The Bhagavad Gita (arranged in verses for singing) by Abbot George Burke (Swami Nirmalananda Giri).
Read about the meanings of unfamiliar terms in A Brief Sanskrit Glossary