Bhagwad Gita - Post 7

1st Chapter continued.....

Arjuna Uvaacha:

Senayor ubhayormadhye ratham sthaapaya me'chyuta.

Yaavad etaan nireekshe'ham yoddhukaamaan avasthitaan;

Kair mayaa saha yoddhavyam asmin ranasamudyame.

Arjuna said:

21-22. Please place my chariot, Krishna, in the middle of the two armies, so that I may behold those who stand here, desirous to fight, and know with whom I must fight when the battle begins.

Yotsyamaanaan avekshe'ham ya ete'tra samaagataah;

Dhaartaraashtrasya durbuddher yuddhe priyachikeershavah.

23. For I desire to observe those who are assembled here to fight, wishing to please in battle the evil-minded Duryodhana.

Sanjaya Uvaacha:

Evamukto hrisheekesho gudaakeshena bhaarata;

Senayor ubhayormadhye sthaapayitwaa rathottamam.

Sanjaya said:

24. Being thus addressed by Arjuna, Lord Krishna, having stationed that best of chariots, Dhritarashtra, in the middle of the two armies,

Bheeshmadronapramukhatah sarveshaam cha maheekshitaam;

Uvaacha paartha pashyaitaan samavetaan kuroon iti.

25. In front of Bhishma and Drona and all the rulers of the earth, said: "Arjuna, behold now all these Kurus gathered together!"

Tatraapashyat sthitaan paarthah pitrin atha pitaamahaan;

Aachaaryaan maatulaan bhraatrun putraan pautraan sakheemstathaa.

26. Then Arjuna beheld there stationed, grandfathers and fathers, teachers, maternal uncles, brothers, sons, grandsons and friends, too.

Shvashuraan suhridashchaiva senayorubhayorapi;

Taan sameekshya sa kaunteyah sarvaan bandhoon avasthitaan.

Kripayaa parayaa'vishto visheedannidam abraveet;

27. (he saw) fathers-in-law and friends also in both armies. The son of Kunti—Arjuna—seeing all these kinsmen standing arrayed, spoke thus sorrowfully, filled with deep pity.

Arjuna Uvaacha:

Drishtwemam swajanam krishna yuyutsum samupasthitam.

Arjuna said:

28. Seeing these, my kinsmen, Krishna, arrayed, eager to fight,

Seedanti mama gaatraani mukham cha parishushyati;

Vepathushcha shareere me romaharshashcha jaayate.

29. My limbs fail and my mouth is parched up, my body quivers and my hairs stand on end!

Gaandeevam sramsate hastaat twak chaiva paridahyate;

Na cha shaknomyavasthaatum bhramateeva cha me manah.

30. The (bow) "Gandiva" slips from my hand and my skin burns all over; I am unable even to stand, my mind is reeling, as it were.

Nimittaani cha pashyaami vipareetaani keshava;

Na cha shreyo'nupashyaami hatwaa swajanam aahave.

31. And I see adverse omens, Kesava! I do not see any good in killing my kinsmen in battle.

Na kaangkshe vijayam krishna na cha raajyam sukhaani cha;

Kim no raajyena govinda kim bhogair jeevitena vaa.

32. For I desire neither victory, Krishna, nor pleasures nor kingdoms! Of what avail is a dominion to us, Krishna, or pleasures or even life?

Yeshaam arthe kaangkshitam no raajyam bhogaah sukhaani cha;

Ta ime'vasthitaa yuddhe praanaamstyaktwaa dhanaani cha.

33. Those for whose sake we desire kingdoms, enjoyments and pleasures, stand here in battle, having renounced life and wealth.

Aachaaryaah pitarah putraastathaiva cha pitaamahaah;

Maatulaah shwashuraah pautraah shyaalaah sambandhinas tathaa.

34. Teachers, fathers, sons and also grandfathers, grandsons, fathers-in-law, maternal uncles, brothers-in-law and relatives,—

Etaan na hantum icchaami ghnato'pi madhusoodana;

Api trailokya raajyasya hetoh kim nu maheekrite.

35. These I do not wish to kill, Though they kill me, Krishna, even for the sake of dominion over the three worlds, leave alone killing them for the sake of the earth!

Nihatya dhaartaraashtraan nah kaa preetih syaaj janaardana;

Paapam evaashrayed asmaan hatwaitaan aatataayinah.

36. By killing these sons of Dhritarashtra, what pleasure can be ours, Janardana? Only sin will accrue by killing these felons.

Tasmaan naarhaa vayam hantum dhaartaraashtraan swabaandhavaan;

Swajanam hi katham hatwaa sukhinah syaama maadhava.

37. Therefore, we should not kill the sons of Dhritarashtra, our relatives; for, how can we be happy by killing our own people, Madhava (Krishna)?

Yadyapyete na pashyanti lobhopahatachetasah;

Kulakshayakritam dosham mitradrohe cha paatakam.

38. Though they, with intelligence overpowered by greed, see no evil in the destruction of families, and no sin in hostility to friends,

Katham na jneyam asmaabhih paapaad asmaan nivartitum;

Kulakshayakritam dosham prapashyadbhir janaardana.

39. Why should not we, who clearly see evil in the destruction of a family, learn to turn away from this sin, Janardana (Krishna)?

Kulakshaye pranashyanti kuladharmaah sanaatanaah;

Dharme nashte kulam kritsnam adharmo'bhibhavatyuta.

40. In the destruction of a family, the immemorial religious rites of that family perish; on the destruction of spirituality, impiety overcomes the whole family.

Adharmaabhibhavaat krishna pradushyanti kulastriyah;

Streeshu dushtaasu vaarshneya jaayate varnasankarah.

41. By prevalence of impiety, Krishna, the women of the family become corrupt and, women becoming corrupted, Varsneya (descendant of Vrishni), there arises intermingling of castes!

Sankaro narakaayaiva kulaghnaanaam kulasya cha;

Patanti pitaro hyeshaam luptapindodakakriyaah.

42. Confusion of castes leads to hell the slayers of the family, for their forefathers fall, deprived of the offerings of rice-ball and water.

Doshair etaih kulaghnaanaam varnasankarakaarakaih;

Utsaadyante jaatidharmaah kuladharmaashcha shaashwataah.

43. By these evil deeds of the destroyers of the family, which cause confusion of castes, the eternal religious rites of the caste and the family are destroyed.

Utsannakuladharmaanaam manushyaanaam janaardana;

Narake'niyatam vaaso bhavateetyanushushruma.

44. We have heard, Janardana, that inevitable is the dwelling for an unknown period in hell for those men in whose families the religious practices have been destroyed!

Aho bata mahat paapam kartum vyavasitaa vayam;

Yadraajya sukhalobhena hantum swajanam udyataah.

45. Alas! We are involved in a great sin in that we are prepared to kill our kinsmen through greed for the pleasures of a kingdom.

Yadi maam aprateekaaram ashastram shastrapaanayah;

Dhaartaraashtraa rane hanyus tanme kshemataram bhavet.

46. If the sons of Dhritarashtra, with weapons in hand, should slay me in battle, unresisting and unarmed, that would be better for me.

Sanjaya Uvaacha:

Evamuktwaa'rjunah sankhye rathopastha upaavishat;

Visrijya sasharam chaapam shokasamvignamaanasah.

Sanjaya said:

47. Having thus spoken in the middle of the battlefield, Arjuna, casting away his bow and arrow, sat down on the seat of the chariot with his mind overwhelmed with sorrow.

End of 1st chapter

Note - Detailed interpretation and commentary on the verses marked bold in the first chapter, out of verse 1 to 47, will be taken up from the next post onwards.

Though all verses are significant, few of them have been picked up from all chapters shall be taken up and dealt in detail. 

It is hoped that it will be easy for sincere readers to understand and get the depth of all other verses also, if few verses dealt in detail are contemplated and absorbed fully.

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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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