Bhagwad Gita - Post 6

Dear All,

Now we come to the text of Bhagwad Gita.

We would go through the text with translation for each chapter. In the text and translation, those verses which would need more study and absorption would be marked bold and accordingly, those verses would be taken up in detail.

CHAPTER 1- 

Arjuna Vishada Yoga ( Yoga of Despondency of Arjuna)

The great Mahabharata war between the Pandavas and the Kauravas took place on the holy plain of Kurukshetra. After the failure of Lord Krishna’s peace mission, when He Himself went to

Lord Krishna arrived on the scene in a magnificent chariot yoked by white horses. He was to act as the charioteer of Arjuna, one of the Pandava princes.

As the two armies were arrayed, ready for battle, Arjuna requested Krishna to place his chariot between them so that he might survey his opponents. He was bewildered by the scene before him, for he beheld on both sides, fathers and grandfathers, teachers and uncles, fathers-in-law, grandsons, relatives and comrades.

Confusion reigned in Arjuna’s mind. Should he participate in this terrible carnage? Was it proper to destroy one’s relatives for the sake of a kingdom and some pleasures? Would it not be much better for him to surrender everything in favor of his enemies and retire in peace? 

As these thoughts rushed into his mind, a feeling of despondency overtook Arjuna. He had no enthusiasm to engage in this battle. Letting his bow slip from his hands, Arjuna could do nothing but turn to Lord Krishna for guidance and enlightenment.

Now, to the Text and translation of chapter 1 

Dhritaraashtra Uvaacha:

Dharmakshetre kurukshetre samavetaa yuyutsavah;
Maamakaah paandavaashchaiva kim akurvata sanjaya.

Dhritarashtra said:

1. What did the sons of Pandu and also my people do when they had assembled together, eager for battle on the holy plain of Kurukshetra, Sanjaya?

Sanjaya Uvaacha:

Drishtwaa tu paandavaaneekam vyudham duryodhanastadaa;
Aachaaryam upasamgamya raajaa vachanam abraveet.

Sanjaya said:

2. Having seen the army of the Pandavas drawn up in battle array, King Duryodhana then approached his teacher (Drona) and spoke these words:

Pashyaitaam paanduputraanaam aachaarya mahateem chamoom;
Vyoodhaam drupadaputrena tava shishyena dheemataa.

3. "Behold, Teacher, this mighty army of the sons of Pandu, arrayed by the son of Drupada, your wise disciple!

Atra shooraa maheshwaasaa bheemaarjunasamaa yudhi;
Yuyudhaano viraatashcha drupadashcha mahaarathah.

4. "Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana, Virata and Drupada, of the great car (mighty warriors),

Dhrishtaketush chekitaanah kaashiraajashcha veeryavaan;
Purujit kuntibhojashcha shaibyashcha narapungavah.

5. "Drishtaketu, Chekitana and the valiant king of Kasi, Purujit, and Kuntibhoja and Saibya, the best of men,

Yudhaamanyushcha vikraanta uttamaujaashcha veeryavaan;
Saubhadro draupadeyaashcha sarva eva mahaarathaah.

6. "The strong Yudhamanyu and the brave Uttamaujas, the son of Subhadra (Abhimanyu, the son of Arjuna), and the sons of Draupadi, all of great chariots (great heroes).

Asmaakam tu vishishtaa you taan nibodha dwijottama;
Naayakaah mama sainyasya samjnaartham taan braveemi te.

7. "Know also, best among the twice-born, the names of those who are the most distinguished among ourselves, the leaders of my army! These I name to you for your information.

Bhavaan bheeshmashcha karnashcha kripashcha samitinjayah;
Ashwatthaamaa vikarnashcha saumadattis tathaiva cha.

8. "Yourself and Bhishma, and Karna and Kripa, the victorious in war; Asvatthama, Vikarna, and Jayadratha, the son of Somadatta.

Anye cha bahavah shooraa madarthe tyaktajeevitaah;
Naanaashastrapraharanaah sarve yuddhavishaaradaah.

9. "And also many other heroes who have given up their lives for my sake, armed with various weapons and missiles, all well skilled in battle.

Aparyaaptam tad asmaakam balam bheeshmaabhirakshitam;
Paryaaptam twidam eteshaam balam bheemaabhirakshitam.

10. "This army of ours marshalled by Bhishma is insufficient, whereas their army, marshalled by Bhima, is sufficient.

Ayaneshu cha sarveshu yathaabhaagam avasthitaah;
Bheeshmam evaabhirakshantu bhavantah sarva eva hi.

11. "Therefore, all of you, stationed in your respective positions in the several divisions of the army, protect Bhishma alone".

Tasya sanjanayan harsham kuruvriddhah pitaamahah;
Simhanaadam vinadyocchaih shankham dadhmau prataapavaan.

12. His glorious grandsire (Bhishma), the eldest of the Kauravas, in order to cheer Duryodhana, now roared like a lion and blew his conch.

Tatah shankhaashcha bheryashcha panavaanakagomukhaah;
Sahasaivaabhyahanyanta sa shabdastumulo'bhavat.

13. Then (following Bhishma), conches and kettle-drums, tabors, drums and cow-horns blared forth quite suddenly (from the side of the Kauravas); and the sound was tremendous.

Tatah shvetair hayair yukte mahati syandane sthitau;
Maadhavah paandavashchaiva divyau shankhau pradadhmatuh.

14. Then also, Madhava (Krishna), and the son of Pandu (Arjuna), seated in their magnificent chariot yoked with white horses, blew their divine conches.

Paanchajanyam hrisheekesho devadattam dhananjayah;Paundram dadhmau mahaashankham bheemakarmaa vrikodarah.

15. Krishna (Hrishikesa) blew the Panchajanya and Arjuna blew the Devadatta, and Bhima, the doer of terrible deeds, blew the great conch Paundra.

Anantavijayam raajaa kunteeputro yudhishthirah;
Nakulah sahadevashcha sughoshamanipushpakau.

16. Yudhisthira, the son of Kunti, blew the Anantavijaya; and Sahadeva and Nakula blew the Manipushpaka and Sughosha conches.

Kaashyashcha parameshwaasah shikhandee cha mahaarathah;
Dhrishtadyumno viraatashcha saatyakishchaaparaajitah.

17. The king of Kasi, an excellent archer, Sikhandi, the mighty car-warrior, Dhristadyumna and Virata and Satyaki, the unconquered,

Drupado draupadeyaashcha sarvashah prithiveepate;
Saubhadrashcha mahaabaahuh shankhaan dadhmuh prithak prithak.

18. Drupada and the sons of Draupadi, Lord of the Earth, and the son of Subhadra, the mighty-armed, all blew their respective conches!

Sa ghosho dhaartaraashtraanaam hridayaani vyadaarayat;
Nabhashcha prithiveem chaiva tumulo vyanunaadayan.

19. The tumultuous sound rent the hearts of Dhritarashtra's party, making both heaven and earth resound.

Atha vyavasthitaan drishtwaa dhaartaraashtraan kapidhwajah;
Pravritte shastrasampaate dhanurudyamya paandavah.
Hrisheekesham tadaa vaakyamidamaaha maheepate;

20. Then, seeing all the people of Dhritarashtra's party standing arrayed and the discharge of weapons about to begin, Arjuna, the son of Pandu, whose ensign was that of a monkey, took up his bow and said the following to Krishna, Lord of the Earth!

Continued...

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Bhagwad Gita - Post 5

Harmony of Karma, Bhakti and Jnana in Gita

Man is a composite of three fundamental factors, namely, will, feeling and cognition. There are three kinds of temperament—the active, the emotional and the rational. 

Even so, there are three Yogas,

• Jnana Yoga for a person of enquiry and rational temperament, 

• Bhakti Yoga for the emotional temperament and,

• Karma Yoga for a person of action. 

One Yoga is as efficacious as the other.

The Bhagavad Gita formulates the theories of the three paths without creating any conflict among them. It harmonizes most wonderfully the philosophy of action, devotion and knowledge.

All three must be harmoniously blended if you wish to attain perfection. You should have the head of Sri Sankara, the heart of Lord Buddha and the hand of King Janaka. 

The three horses of this body chariot—action, emotion and intellect—should work in perfect harmony. 

Only then will it move smoothly and reach the destination safely and quickly. 

Only then can you rejoice in the Self, sing the song of Soham, be in tune with the Infinite, hear the soundless voice of the Soul and enjoy the sweet music of the eternal Self.

The central teaching of the Gita is the attainment of the final beatitude of life—perfection or eternal freedom. This may be achieved by doing one’s prescribed duties of life. 

Lord Krishna says to Arjuna: “Therefore, without attachment, constantly perform action which is duty, for, by performing action without attachment, man verily reaches the Supreme”. 

The Gita is divided into three sections, illustrative of the three terms of the Mahavakya of the Sama Veda—“Tat Twam Asi—That Thou Art”. 

In accordance with this view, the first six discourses deal with the path of action or Karma Yoga, that is, the nature of “Thou”. It is called the Twam-pada. 

The next six discourses explain the path of devotion, the nature of “That”. This is called the Tat-pada. 

The concluding six discourses treat of the path of knowledge, the nature of the middle term “Art”. 

Hence, it is called the Asi-pada, which establishes the identity of the individual soul with the Supreme Soul.

The eighteen discourses are not woven in a discordant manner. Each one is intimately or vitally connected with its precedent. Arjuna became very despondent. 

Lord Krishna’s opening remarks in the second discourse, which speaks of the immortality of the soul, open his eyes and give him strength and courage. 

Arjuna then learns the technique of Karma Yoga and renunciation of the fruits of actions. 

He learns the methods of controlling the senses and the mind and practicing concentration and meditation. 

This is followed by a description of the various manifestations of the Lord in order to prepare him for the vision of the Cosmic Form. 

Arjuna experiences the magnificent Cosmic Vision and understands the glorious nature of a liberated being. 

He is then given knowledge of the Field and the Knower of the Field, the three Gunas and the Purushottama. 

His knowledge is completed by an explanation of the divine attributes, the three kinds of faith and the essence of the Yoga of renunciation.

Just as a student is coached in a university, Arjuna is coached by Krishna for the attainment of knowledge of the Self in the spiritual university. 

Arjuna had various kinds of doubts; Lord Krishna cleared them one by one. He pushed Arjuna up the ladder of Yoga from one rung to the next. 

Eventually, Arjuna placed his foot on the highest rung, attained the supreme knowledge of the Self and exclaimed in joy: “O my Lord! my delusion has been destroyed. I have attained knowledge through Thy Grace. I am firm. All my doubts have now vanished in toto. I will act according to Thy word”.

You can become a liberated sage by annihilating the ego and the currents of likes and dislikes; by annihilating desires and cravings and destroying their residual potencies. 

Thus, you can rest in your true essential nature as Existence-Knowledge-Bliss Absolute and still be active in the affairs of the world. 

Now you will not be bound by your actions since the idea of doer-ship has been destroyed by the attainment of knowledge of the Self. This is the keynote of the Gita.

(Extract from Swami Sivananda's discourse on Srimad Bhagwad Gita)

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Bhagwad Gita - Post 4

Paathe’asamarthah sampoornam tato’rdham paathamaacharet; 
Tadaa godaanajam punyam labhate naatra samshayah.

If a complete reading is not possible, even if only half is read, he attains the benefit of giving a cow as a gift. There is no doubt about this.

Tribhaagam pathamaanastu gangaasnaanaphalam labhet;

Shadamsham japamaanastu somayaagaphalam labhet.

He who recites one-third part of it achieves the merit of a bath in the sacred river Ganges; and who recites one-sixth of it attains the merit of performing a Soma sacrifice (a kind of

ritual).

Ekaadhyaayam tu yo nityam pathate bhaktisamyutah;

Rudralokam avaapnoti gano bhootwaa vasecchiram.

 That person who reads one discourse with supreme faith and devotion attains to the world of Rudra and, having become a Gana (an attendant of Lord Shiva), lives there for many years.

Adhyaayam shlokapaadam vaa nityam yah pathate narah;

Sa yaati narataam yaavanmanwantaram vasundhare.

If one reads a discourse or even a part of a verse daily he, O Earth, retains a human body till the end of a Manvantara (71 Mahayugas or 308,448,000 years).

Geetaayaah shloka dashakam sapta pancha chatushtayam;

Dwautreenekam tadardhamvaa shlokaanaam yah pathennarah.

Chandralokam avaapnoti varshaanaam ayutam dhruvam;

Geetaapaathasamaayukto mrito maanushataam vrajet.

He who repeats ten, seven, five, four, three, two verses or even one or half of it, attains the region of the moon and lives there for 10,000 years. 

Accustomed to the daily study of the Gita, a dying man comes back to life again as a human being.

Geetaabhyaasam punah kritwaa labhate muktim uttamaam;

Geetetyucchaarasamyukto mriyamaano gatim labhet.

By repeated study of the Gita, he attains liberation. Uttering the word Gita at the time of death, a person attains liberation.

Geetaarthashravanaasakto mahaapaapayuto’pi vaa;

Vaikuntham samavaapnoti vishnunaa saha modate.

Though full of sins, one who is ever intent on hearing the meaning of the Gita, goes to the kingdom of God and rejoices with Lord Vishnu.

Geetaartham dhyaayate nityam kritwaa karmaani bhoorishah; Jeevanmuktah sa vijneyo dehaante paramam padam.

He who meditates on the meaning of the Gita, having performed many virtuous actions, attains the supreme goal after death. Such an individual should be considered a true Jivanmukta.

Geetaam aashritya bahavo bhoobhujo janakaadayah;

Nirdhootakalmashaa loke geetaa yaataah param padam.

In this world, taking refuge in the Gita, many kings like Janaka and others reached the highest state or goal, purified of all sins.

Geetaayaah pathanam kritwaa maahaatmyam naiva yah pathet;

Vrithaa paatho bhavet tasya shrama eva hyudaahritah.

He who fails to read this “Glory of the Gita” after having read the Gita, loses the benefit thereby, and the effort alone remains.

(This is to test and confirm the faith of the reader in the Bhagavad Gita, which is not a mere philosophical book but the word of God and should therefore be studied with great faith and devotion. The Gita Mahatmya generates this devotion in one’s heart.)

Etanmaahaatmyasamyuktam geetaabhyaasam karoti yah;

Sa tatphalamavaapnoti durlabhaam gatim aapnuyaat.

One who studies the Gita, together with this “Glory of the Gita”, attains the fruits mentioned above, and reaches the state which is otherwise very difficult to be attained.

Suta Uvaacha:

Maahaatmyam etad geetaayaah mayaa proktam sanaatanam;

Geetaante cha pathedyastu yaduktam tatphalam labhet.

Suta said:

This greatness or “Glory of the Gita”, which is eternal, as narrated by me, should be read at the end of the study of the Gita, and the fruits mentioned therein will be obtained.

Iti srivaraahapuraane srigeetaamaahaatmyam sampoornam.

Thus ends the “Glory of the Gita” contained in the Varaha Purana.

Om Shanti, Shanti, Shanti!

(Source- Swami Sivananda's writing on Bhagwad Gita)

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