Source citation ledger
Bhagavad Gita
Anonymous (Mahābhārata); English public-domain translations
translation · classical Sanskrit; English PD translations 19th–early 20th c.
Bhagavad Gita (Bhagavadgītā).
Added 2026-10-18 (yield-gated wave 5). Preflight Indic belief orphans. Refuse Buddhist-only and Jain-only seats the Gita does not carry; keep Hindu frame.
These are separate Atlas meetings that cite this source. Citation is not proof.
Vedic tradition
The Bhagavad Gita opens with Arjuna in the war-chariot between the armies, receiving counsel from Krishna as charioteer. A named Pandava archer whose Gita seat is that chariot station, not a bare hero dump and not Krishna as a second warrior under one id.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Krishna is historically related to Vishnu.
The Gita seats Krishna as the personal Lord who discloses Viṣṇu-form glory and vibhūti without erasing the counsel-figure into the full preserver. A named Krishna historically kin to Vishnu in that epic bhakti speech, not Vishnu as the whole Trimurti pole alone and not Brahma as creator under one id.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Bhagavad Gita is historically related to Dharma.
The Gita is the Krishna–Arjuna counsel on svadharma, war-duty, and the field of dharma nested in the Mahābhārata. A named Gita historically tied to that dharma crisis, not the whole Mahābhārata epic alone and not karma as deed-fruit under one title.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Mahabharata appears in Vedic tradition.
The Gita’s host epic, the Mahābhārata, is the Indic itihāsa frame in which the Krishna–Arjuna dialogue is spoken. A named Mahābhārata attested in that Vedic-Indic narrative tradition, not Vyasa as compiler alone and not every battle epic under one shelf.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Atman is historically related to Immortality.
The Gita teaches the ātman as unborn, undying, and not slain when the body falls — immortality speech for the deep self. A named ātman historically tied to that undying claim, not soul as the published mood-word and not brahman as world-ground alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Brahman is historically related to Om.
The Gita names brahman among the yoga and syllable teachings and ties the sacred OM among designations of the absolute. A named brahman historically related to that OM speech, not Brahma as the creator deity and not ātman as the self-principle alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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The Gita elevates loving devotion (bhakti) toward Krishna as personal Lord in the Viṣṇu-avatar frame. A named bhakti sacred to that Vishnu-Krishna pole, not charity as Christian love and not jñāna as knowledge-path alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Bhakti yoga is sacred to Vishnu.
The Gita names the yoga of devotion as a path to the personal Lord without collapsing it into bare bhakti-mood or into karma-yoga alone. A named bhakti-yoga sacred to the Vishnu-Krishna pole in that counsel, not gym yoga chrome and not charity.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Jñāna is historically related to Om.
The Gita’s knowledge speech (jñāna) turns on knowing the self, the absolute, and sacred designation including OM. A named jñāna historically related to that syllable-teaching neighborhood, not bare information and not jñāna-yoga as the whole path label alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Jñāna yoga is historically related to Dharma.
The Gita sets the yoga of knowledge among the paths that steady Arjuna’s dharma crisis without renaming duty as mere study. A named jñāna-yoga historically tied to that dharma counsel, not jñāna as the knowledge-noun alone and not philosophy as bare school-talk.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Karma yoga is historically related to Karma.
The Gita’s karma-yoga is the path of selfless action that works on karma without treating karma as the path-name itself. A named karma-yoga historically related to karma as deed-fruit, not dharma as cosmic duty alone and not niṣkāma-karma as the desireless rule alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Niṣkāma karma is historically related to Karma.
The Gita teaches action without attachment to fruits (niṣkāma karma) as the rule that purifies karma-yoga. A named niṣkāma-karma historically tied to karma as fruit-bearing deed, not cold indifference and not karma-yoga as the wider path label alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Moksha is historically related to Samsara.
The Gita’s liberation speech (moksha) is release from the wandering cycle of rebirth, not Buddhist nirvāṇa as extinction of thirst. A named moksha historically related to samsara as what one is freed from, not salvation as Christian rescue alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Maya is historically related to Samsara.
The Gita speaks māyā as the Lord’s veiling and binding power that holds beings in the round of becoming. A named māyā historically related to samsara as the bound field, not maya-glyphs or Mayan blue as false friends and not the gunas as the three strands alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Guṇas is historically related to Samsara.
The Gita teaches the three guṇas—sattva, rajas, tamas—as strands that bind the embodied being in prakṛti’s round. A named gunas historically related to samsara as that binding field, not māyā as veiling speech alone and not temperament as bare mood.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Prakṛti is historically related to Samsara.
The Gita’s Sāṃkhya-tinged speech seats prakṛti as material nature whose guṇa-play carries embodied wandering. A named prakriti historically related to samsara, not māyā as illusion-word alone and not puruṣa as conscious person under a missing hub.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Puruṣārtha is historically related to Dharma.
Classical puruṣārtha speech names dharma among the aims of human life; the Gita intensifies dharma as the live aim in Arjuna’s crisis. A named purushartha historically related to dharma as that aim-pole, not a four-score unlock checklist and not karma as fruit alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Renunciation is historically related to Dharma.
The Gita redefines renunciation as relinquishing fruit and selfish will while still enacting dharma, not bare flight from action. A named renunciation historically tied to that dharma teaching, not sannyasa as the initiation rite alone and not Buddhist non-attachment under one English gloss.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Sannyasa appears in Vedic tradition.
The Gita discusses sannyāsa among renouncer and householder debates inside Indic life-stage speech. A named sannyasa attested in that Vedic-Indic tradition frame, not Christian monastic profession and not renunciation as the bare English doctrine alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Advaita Vedānta appears in Vedic tradition.
Later Advaita Vedānta receives the Gita’s ātman/brahman and jñāna speech as a principal text without the Gita naming Advaita as a school label. A named Advaita appears in that Vedic-Indic reading tradition, not Dvaita as dualist Vaiṣṇava reception and not Buddhist nondual dumps.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Dvaita Vedānta is historically related to Vishnu.
Dvaita Vedānta reads the Gita’s personal Lord and bhakti toward a realist Vaiṣṇava dualism of soul and Vishnu. A named Dvaita historically related to Vishnu in that reception, not Advaita as nondual identity and not the Gita as already a Madhva manual.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Vedānta appears in Vedic tradition.
Vedānta as the end-of-Veda family takes the Gita among prasthāna texts beside Upaniṣads. A named Vedanta attested in that Indic reading tradition, not Advaita as one branch alone and not Mīmāṃsā as ritual hermeneutics.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Yoga darśana appears in Vedic tradition.
Classical Yoga-darśana neighbors the Gita’s yoga speech without licensing a flatten of Gita yogas into Patañjali’s eight-limb school alone. A named yoga-darshana attested in that Indic tradition neighborhood, not modern postural gym yoga and not Sāṃkhya as enumeration alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Aṣṭāṅga yoga appears in Vedic tradition.
Aṣṭāṅga yoga as eight-limb classical vocabulary sits beside the Gita’s yoga teachings in later reading without the Gita enumerating Patañjali’s eight as its own system. A named ashtanga-yoga attested in that tradition neighborhood, not modern ashtanga gym branding and not bhakti/karma/jñāna as the Gita’s three paths alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Aparokṣa jñāna is historically related to Om.
Aparokṣa jñāna names immediate knowing that later Vedānta hears in the Gita’s direct self-knowledge and sacred-syllable counsel. A named aparoksha-jnana historically related to OM speech in that reading, not bare book-learning and not jñāna-yoga as the path label alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Dice game of the Pāṇḍavas is historically related to Dharma.
The Pāṇḍavas’ dice-game is the Mahābhārata dharma crisis that leads toward exile and the Kurukṣetra counsel of the Gita. A named dice-game historically related to that dharma collapse, not casual gambling chrome and not the Gita dialogue as the dice scene itself.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Ahiṃsā is historically related to Dharma.
Arjuna’s opening refusal of slaughter invokes non-harm against kin; the Gita answers by relocating dharma rather than installing Jain ahiṃsā as the sole vow. A named ahimsa historically related to that dharma debate, not peace as quiet mood and not a Jain-only dump under Gita license.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Brahmacarya is historically related to Dharma.
The Gita lists brahmacarya among austerities and disciplined life that support dharma and yoga. A named brahmacharya historically related to that dharma discipline, not Christian chastity alone and not āśrama as a missing stage-system hub.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Nirguṇa is historically related to Om.
The Gita’s absolute speech includes the imperishable unmanifest and sacred syllable without erasing saguna devotion. A named nirguna historically related to OM as qualityless-absolute neighborhood, not saguna as form-Lord alone and not brahma the creator deity.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Saguṇa is historically related to Vishnu.
The Gita’s bhakti pole knows the absolute with form and qualities in Krishna’s Lordship within the Viṣṇu-avatar frame. A named saguna historically related to Vishnu as qualified personal pole, not nirguna as qualityless alone and not īśvara as a bare theism word alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Shaligram is sacred to Vishnu.
Śālagrāma fossils are worshipped as Viṣṇu-forms in later Vaiṣṇava practice that reads the Gita’s Vishnu-Krishna Lordship. A named saligrama sacred to Vishnu in that reception, not the Gita’s own battlefield dialogue prop and not a generic stone dump.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Upanishads appears in Vedic tradition.
The Gita speaks in continuity with Upaniṣadic ātman/brahman teaching inside the broader Vedic-Indic corpus. A named Upanishads attested in that tradition, not the Rigveda hymn layer alone and not every later Vedānta school as one book.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Rama is historically related to Vishnu.
The Gita names Rama among vibhūti wielders of weapons, seating the Rāma figure inside Krishna’s Viṣṇu-glory speech. A named Rama historically related to Vishnu in that Gita license, not Hanuman as helper alone and not the whole Rāmāyaṇa epic as fromId here.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Sāṃkhya appears in Vedic tradition.
The Gita continually speaks Sāṃkhya enumeration (prakṛti, guṇas, knower of the field) inside Indic darśana neighborhood. A named samkhya attested in that tradition, not Yoga-darśana as eight-limb school alone and not Vedānta as end-of-Veda family alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Duty is historically related to Dharma.
English duty is the standing gloss for the Gita’s dharma/svadharma claim on Arjuna without making duty a second cosmic order. A named duty historically related to dharma in that translation neighborhood, not obligation as bare formal bind and not vocation as modern career.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Gandiva is historically related to Arrow.
Gāṇḍīva is Arjuna’s named bow in the Mahābhārata/Gita war frame, the weapon that looses arrows in the dharma battle. A named gandiva historically related to arrow as that bow’s missile, not Sharanga as Viṣṇu’s bow and not a generic hunting-bow dump.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Vyasa appears in Vedic tradition.
Vyāsa is remembered as the compiler-sage of the Mahābhārata that hosts the Gita. A named vyasa attested in that Vedic-Indic epic tradition, not a deity dump and not a saptarishi checklist unlock.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Oṃkāra is the written ॐ mark that represents the spoken sacred syllable OM taught in the Gita’s absolute designations. A named omkara as sign of om, not every Devanagari letter and not brahman as the absolute under a glyph id.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Jīva is historically related to Samsara.
The Gita’s embodied living being (jīva) wanders and acts within the round of rebirth distinct from ātman as undying self-principle. A named jiva historically related to samsara, not ātman as ultimate self alone and not soul as the English mood-word.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Jīvanmukti is historically related to Samsara.
Jīvanmukti names liberation while living that later Vedānta hears in the Gita’s freed-in-life steadiness. A named jivanmukti historically related to samsara as what no longer binds, not moksha as the broader release noun alone and not nirvāṇa.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Vairāgya is historically related to Dharma.
The Gita’s dispassion (vairāgya) steadies action in dharma without fruit-clinging. A named vairagya historically related to that dharma discipline, not renunciation as comparative vow alone and not Buddhist non-attachment under one gloss.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Īśvara is historically related to Vishnu.
The Gita’s īśvara is the personal Lord Krishna discloses within Viṣṇu-avatar glory, not impersonal brahman alone. A named ishvara historically related to Vishnu in that Lordship speech, not brahma the creator and not comparative theism as a stance word.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Sudarshana is historically related to Discus.
Sudarśana is Viṣṇu-Krishna’s named spinning discus in the epic and temple image neighborhood the Gita’s Lord inhabits. A named sudarshana historically related to discus as that weapon-form, not dharmachakra as teaching wheel and not a sport chakram alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Kaumodaki is historically related to Mace.
Kaumodakī is Viṣṇu’s named mace in the same epic weapon shelf as the Gita’s Vishnu-Krishna Lord. A named kaumodaki historically related to mace, not Mjolnir under a Sanskrit label and not a generic club dump.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Śāraṅga is Viṣṇu’s named bow, dedicated in epic shelf speech the Gita’s Vishnu-Krishna glory inhabits. A named sharanga sacred to Vishnu, not Gāṇḍīva as Arjuna’s bow and not Odysseus’s bow under a Sanskrit name.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Panchajanya is sacred to Vishnu.
The Gita’s opening war tableau has Krishna blow Pāñcajanya, Viṣṇu’s named conch, as the call that begins the counsel’s field. A named panchajanya sacred to Vishnu-Krishna in that scene, not a shofar and not a generic shell dump.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Kīrtan as sung name-praise is later bhakti practice that works the Gita’s devotion speech into communal hymn. A named kirtan used in hymn craft in that reception, not the Gita’s battlefield dialogue as a songbook and not mantra as syllable craft alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Vaishnavism is historically related to Vishnu.
Vaiṣṇavism as Vishnu-Krishna devotion tradition receives the Gita as a principal Lordship scripture. A named vaishnavism historically related to Vishnu in that reception, not Shaivism as Mahādeva pole and not the Gita as already a sect census label.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Theophany is historically related to Vishnu.
Gita chapter 11 is the viśvarūpa disclosure — a theophany of the Lord’s cosmic form shown to Arjuna within Vishnu-Krishna glory. A named theophany historically related to Vishnu in that vision, not a generic revelation dump and not every mystic vision under one Greek label.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
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Buddhi is historically related to Dharma.
The Gita’s buddhi-yoga steadies discernment so Arjuna can stand in dharma without fruit-confusion. A named buddhi historically related to that dharma counsel, not bare IQ and not ahaṃkāra as ego-sense alone.
from Anonymous (Mahābhārata); English public-domain translations · Bhagavad Gita, classical Sanskrit; English PD translations 19th–early 20th c.
historically related to · sourced · documented