By
Sri Swami Sivananda
A DIVINE LIFE SOCIETY PUBLICATION
World Wide Web (WWW) Edition : 2000
Website: http://www.divinelifesociety.org/
This WWW reprint is for free distribution
© The Divine Life Trust Society
Published By
THE DIVINE LIFE SOCIETY
P.O. Shivanandanagar—249 192
Distt. Tehri-Garhwal, Uttaranchal,
Himalayas, India.
Dedicated to
Bhagavan Vyasa
and
Lord Krishna
Avatara of Lord Hari
Flute-Bearer of Brindavan
Joy of Devaki
Beloved of Radha
Redeemer of the Fallen
Friend of Arjuna
The Lakkshya of Devotees
|
Contents
- The Yoga of the Despondency of Arjuna
- Sankhya Yoga
- The Yoga of Action
- The Yoga of Wisdom
- The Yoga of Renunciation of Action
- The Yoga of Meditation
- The Yoga of Wisdom and Realisation
- The Yoga of the Imperishable Brahman
- The Yoga of the Kingly Science & the Kingly
Secret
- The Yoga of the Divine Glories
- The Yoga of the Vision of the Cosmic Form
- The Yoga of Devotion
- The Yoga of Distinction Between The Field
& the Knower of the Field
- The Yoga of the Division of the Three Gunas
- The Yoga of the Supreme Spirit
- The Yoga of the Division Between the Divine
and the Demoniacal
- The Yoga of the Division of the Threefold
Faith
- The Yoga of Liberation by Renunciation
The Bhagavad Gita is one of the world-scriptures today. It
guides the lives of people all over the world. Mahatma Gandhi regarded
it as the "Mother", to whom the children (humanity) turned when in
distress. Sri Swami Sivananda wants us to study daily at least one
discourse of the scripture, so that its great lessons are ever fresh
in our memory.
Each discourse has been preceded by a short summary giving the substance
of that discourse in a nutshell.
We are extremely grateful to Sri Swami Chidananda, the World-President
of the Divine Life Society, for his Foreword and assistance
in the preparation of some of the summaries.
Divine Life Society
Shivanandanagar
Rishikesh, U.P.
The modern man in this present decade of the second half of the 20th
century is greatly in need of an effective guide to light. He is groping.
He sees only problems everywhere and no solutions are to be found
anywhere. He does not know which way to turn, what course to adopt
and how to move towards a better state of things. Therefore, his life
is filled with restlessness, unhappiness and complication. The Bhagavad
Gita contains words of wisdom and practical teachings that contain
the answers to the above-mentioned condition of the present-day individual.
The Bhagavad Gita is a message addressed to each and every
human individual to help him or her to solve the vexing problem of
overcoming the present and progressing towards a bright future. This
holy scripture is not just an "old scripture", nor is it just a book
of "religious teachings", nor even a Hindu holy book. It transcends
the bounds of any particular religion or race, and is actually divine
wisdom addressed to mankind for all times, in order to help human
beings face and solve the ever-present problems of birth and death,
of pain, suffering, fear, bondage, love and hate. It enables man to
liberate himself from all limiting factors and reach a state of perfect
balance, inner stability and mental peace, complete freedom from grief,
fear and anxiety. Within its eighteen chapters is revealed a human
drama. This is the experience of everyone in this world, the drama
of the ascent of man from a state of utter dejection, sorrow and total
breakdown and hopelessness to a state of perfect understanding, clarity,
renewed strength and triumph.
Each discourse holds for you an invaluable new lesson and imparts
a new understanding of yourself in a marvellous way. The mystery of
man, this world and God, is explained as perhaps nowhere else. The
workings of your mind-the real problem to your welfare and happiness-how
to overcome it, what the path to blessedness is, as also the path
to perdition, the secret of self-mastery and the way to peace amidst
your daily activities and duties-all these and more you will find
in this great treasure. It is yours by which to enrich your life.
To the Western reader I would suggest that he carefully reads through
the entire book once. Then he should commence it a second time. Upon
the second reading he should adopt the method of selectivity, not
in reading but in what he takes from it. Such things as seem to be
particularly Hindu and therefore, perhaps, not acceptable to him as
a person of another faith, he can just pass by without being perturbed.
But everything else that is of a purely philosophical, psychological,
ethical and psychical nature,-all these he can grasp and assimilate
fully. He will be wonderfully enriched and supremely blessed. His
life will become new from that moment. All clouds will vanish. Light
will fill the heart and mind. I assure him of this. This is the Gita.
I commend this wonderful gift of God unto every man and woman, towards
his or her supreme blessedness and highest welfare.
Swami Chidananda
10th July, 1968 (Guru Purnima)
The Srimad Bhagavad Gita is a dialogue between Lord Krishna
and Arjuna, narrated in the Bhishma Parva of the Mahabharata. It
comprises eighteen discourses of a total of 701 Sanskrit verses. A
considerable volume of material has been compressed within these verses.
On the battlefield of Kurukshetra, Sri Krishna, during the course
of His most instructive and interesting talk with Arjuna, revealed
profound, sublime and soul-stirring spiritual truths, and expounded
the rare secrets of Yoga, Vedanta, Bhakti and Karma.
All the teachings of Lord Krishna were subsequently recorded as the
Song Celestial or Srimad Bhagavad Gita by Bhagavan Vyasa
for the benefit of humanity at large. The world is under a great debt
of gratitude to Bhagavan Vyasa who presented this Song Celestial
to humanity for the guidance of their daily conduct of life, spiritual
upliftment and Self-realisation. Those who are self-controlled and
who are endowed with faith can reap the full benefit of the Gita,
which is the science of the Soul.
The Gita Jayanti (birthdate of the Gita) is celebrated
throughout India by the admirers and lovers of this unique book on
the 11th day (Ekadashi) of the bright half of the month of Margasirsha
according to the Hindu almanac. It was the day on which the scripture
was revealed to the world by Sanjaya.
In all the spiritual literature of the world there is no book so
elevating and inspiring as the Gita. It expounds very lucidly
the cardinal principles or the fundamentals of the Hindu religion
and Hindu Dharma. It is the source of all wisdom. It is your great
guide. It is your supreme teacher. It is an inexhaustible spiritual
treasure. It is a fountain of bliss. It is an ocean of knowledge.
It is full of divine splendour and grandeur.
The Gita is the cream of the Vedas. It is the essence
of the soul-elevating Upanishads. It is a universal scripture
applicable to people of all temperaments and for all times. It is
a wonderful book with sublime thoughts and practical instructions
on Yoga, devotion, Vedanta and action. It is a marvellous book, profound
in thought and sublime in heights of vision. It brings peace and solace
to souls that are afflicted by the three fires of mortal existence,
namely, afflictions caused by one's own body, those caused by beings
around one, and those caused by the gods.
The Gita contains the divine nectar. It is the wish-fulfilling
gem, tree and cow. You can milk anything from it. It is a book for
eternity. It is not a catch-penny book, with life like that of a mushroom.
It can be one's constant companion of life. It is a vade-mecum
for all. Peace, bliss, wisdom, Brahman, Nirvana, Param Padam and
Gita are all synonymous terms.
The Gita is a boundless ocean of nectar. It is the immortal
celestial fruit of the Upanishadic tree. In this unique book you will
find an unbiased exposition of the philosophy of action, devotion
and knowledge, together with a wonderfully woven synthesis of these
three. The Gita is a rare and splendid flower that wafts its
sweet aroma throughout the world.
If all the Upanishads should represent cows, Sri Krishna is
their milker. Arjuna is the calf who first tasted that milk of wisdom
of the Self, milked by the divine Cowherd for the benefit of all humanity.
This milk is the Bhagavad Gita. It solves not only Arjuna's
problems and doubts, but also the world's problems and those of every
individual. Glory to Krishna, the friend of the cowherds of Gokula,
the joy of Devaki! He who drinks the nectar of the Gita through
purification of the heart and regular meditation, attains immortality,
eternal bliss, everlasting peace and perennial joy. There is nothing
more to be attained beyond this.
Just as the dark unfathomed depths of the ocean contain most precious
pearls, so also the Bhagavad Gita contains spiritual gems of
incalculable value. You will have to dive deep into its depths with
a sincere attitude of reverence and faith. Only then will you be able
to collect its spiritual pearls and comprehend its infinitely profound
and subtle teachings.
The Bhagavad Gita is a unique book for all ages. It is one
of the most authoritative books of the Hindu religion. It is the immortal
song of the Soul, which bespeaks of the glory of life. The instructions
given by Sri Krishna are for the whole world. It is a standard book
on Yoga for all mankind. The language is as simple as could be. Even
a man who has an elementary knowledge of Sanskrit can go through the
book.
There are numerous commentaries on the Gita at the present
time. A volume can be written on each verse. A busy man with an active
temperament will be greatly benefited by the commentary of Sri Gangadhar
Lokamanya Tilak, entitled Gita Rahasya. A man of devotional
temperament will be attracted by Sri Sridhara's commentary, and a
man of reason by that of Sri Shankara.
The Gita is like an ocean. Sri Shankara, Sri Ramanuja and
Sri Madhava dived into it and gave accounts of their interpretation
and established their own philosophy. Anyone can do the same and bring
out the most precious pearls of divine knowledge and give their own
interpretation. Glory to the Gita! Glory to the Lord of the
Gita!
The teachings of the Gita are broad, universal and sublime.
They do not belong to any cult, sect, creed, age or country. They
are meant for the people of the whole world. Based on the soul-elevating
Upanishads-the ancient wisdom of seers and saints-the Gita
prescribes methods which are within the reach of all. It has a
message of solace, freedom, salvation, perfection and peace for all
human beings.
This sacred scripture is like the great Manasarovar lake for monks,
renunciates and thirsting aspirants to sport in. It is the ocean of
bliss in which seekers of Truth swim with joy and ecstasy. If the
philosopher's stone touches a piece of iron even at one point, the
whole of it is transformed into gold. Even so, if you live in the
spirit of even one verse of the Gita, you will doubtless be
transmuted into divinity. All your miseries will come to an end and
you will attain the highest goal of life-immortality and eternal peace.
The study of the Gita alone is sufficient for daily Swadhyaya
(scriptural study). You will find here a solution for all your doubts.
The more you study it with devotion and faith, the more you will acquire
deeper knowledge, penetrative insight and clear, right thinking.
The Bhagavad Gita is a gospel for the whole world. It is meant
for the generality of mankind. It was given over five thousand years
ago by Lord Krishna to Arjuna.
None but the Lord Himself can bring out such a marvellous and unprecedented
book which gives peace to its readers, which helps and guides them
in the attainment of supreme bliss, and which has survived up to the
present time. This itself proves clearly that God exists, that He
is an embodiment of knowledge, and that one can attain perfection
or liberation only by realising God.
The world is one huge battlefield. The real Kurukshetra is within
you. The battle of the Mahabharata is still raging within. Ignorance
is Dhritarashtra; the individual soul is Arjuna; the indweller of
your heart is Lord Krishna, the charioteer; the body is the chariot;
the senses are the five horses; mind, egoism, mental impressions,
senses, cravings, likes and dislikes, lust, jealousy, greed, pride
and hypocrisy are your dire enemies.
Guide For Study
As the Gita contains subtle and profound teachings, you should
study it under a qualified teacher, one who is established in the
Absolute. Only when studied with great and intense faith, single-minded
devotion and purity, will the truths contained therein be revealed
unto you like a fruit on the palm of your hand. Good commentaries
written by realised sages will also be of immense help to you.
Worldly-minded individuals, however intellectual they may be, cannot
grasp the essential teachings of the Gita. They enter into
unnecessary discussions and useless debates. They cavil and carp at
the teachings. Such ignorant people say: "There is no intimate connection
between the verses. They are thrown in a disorderly manner. There
is a great deal of repetition." If they study the book with reverence
and faith under a qualified teacher all their doubts would vanish.
They will realise that there is a close connection between the verses
in all the chapters. Repetitions in the Gita and the Upanishads
are useful repetitions. They are best calculated to create a deep
and indelible impression in the mind of the aspirant.
Lord Krishna speaks from different levels of consciousness. In the
Gita the word "Avyaktam" sometimes refers to primordial Nature
and sometimes to the Absolute Para Brahman also. Therefore, the help
of a teacher is necessary if you wish to know the right significance
of the verses.
In the Kathopanishad the term "brick" is used to denote the
gods. In the Hatha Yogic texts it is stated: "At the junction of the
rivers Yamuna and Ganga there is a young virgin". The esoteric meaning
of this is that there is the Sushumna Nadi between the Ida and the
Pingala. So, without the help of a Guru, you will not be able to understand
the proper meaning of the verses of the Gita. You will be like
the man who brought a horse to one who asked for saindava while
taking food. The word saindava means salt as well as horse!
Harmony in the 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 harmonises 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 Shankara, 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 bespeak 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 practising
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 doership has been destroyed by the attainment of
knowledge of the Self. This is the keynote of the Gita.
The Two Ways
The seers of the Upanishads emphatically declare that the
real man is the all-pervading, immortal Soul which is the substratum
of this body, mind and world, which is behind the five sheaths, namely,
the food, vital, mental, intellectual and bliss sheaths.
The goal of life is to directly cognise or realise this self-luminous
Self which is hidden in this body as fire is hidden in wood or as
butter in milk. This Self is the inner ruler, the unseen governor
or hidden proprietor of this house, the body.
Real religion is the attainment of this transcendental, supreme,
undying, undecaying Essence through constant and intense meditation.
Real life is life in the eternal Soul. True life is identification
with this Supreme Soul, which exists in the past, present and future,
which has neither a beginning, middle nor end, which has neither parts
nor limbs, which is neither subtle nor gross.
The sages of ancient times attained this mysterious and most marvellous
state through the eye of intuition or the divine third eye. They then
explained the things of this world in the light of their intuitive
knowledge of the Self. This is the direct method of Self-realisation.
You can ascend the summit of the hill of knowledge through science,
art, Nature, music, etc. This is the indirect method. From the effect
you go to the cause and ultimately reach the causeless Cause or Para
Brahman, the Truth which is transcendental. Our Western scientists
will grope in utter darkness if their purpose is only to invent some
things for our physical convenience. The goal of science is to discover
the one ultimate Truth which is the substratum of the atoms, molecules,
electrons, energy, motion and all physical and mental phenomena and
laws of Nature by means of enquiry, observation, analysis, investigation
and study of these laws in operation. A Vedantin is the real scientist.
Only his mode of approach to the Truth is different.
The scientist who in the past proclaimed that there was nothing beyond
this world now proclaims: "The more I know of phenomena, the more
I am puzzled. Intellect is finite and cold. Behind these changing
phenomena there is the unchanging noumenon. Behind the dynamic rotating
electrons, there is the static, motionless something, or something
beyond the intellect and the world".
Reconciliation of the Paths
In the Vishnu Purana, Bhagavan Vishnu is highly eulogised
and a secondary place is given to Lord Shiva. In the Shiva Purana,
Lord Shiva is immensely praised whilst Lord Vishnu is secondary.
In the Devi Bhagavatam, the Divine Mother is given prominence
above Lord Shiva and Lord Vishnu. All this is done in order to create
in the aspirant intense and unswerving faith in his favourite Deity.
All Deities are one; they are different aspects of the Lord. It is
simply absurd to believe that Shiva is inferior to Vishnu, or vice
versa.
In the same manner, in one place in the Gita, Lord Krishna
praises Karma Yoga: "The Yoga of action is superior to the renunciation
of action"-V.2. In another place He praises Raja Yoga: "The Yogi is
thought to be superior to the ascetics and even superior to men of
knowledge; he is also superior to men of action. Therefore, be thou
a Yogi, O Arjuna!"-VI.46. In yet another place Lord Krishna praises
the path of Bhakti Yoga: "The highest Purusha, O Arjuna, is attainable
by unswerving devotion to Him alone within whom all beings dwell and
by whom all this is pervaded!"-VIII.22. In one place He praises Jnana
Yoga: "Noble indeed are all these; but I deem the wise man as My very
Self; for, steadfast in mind, he is established in Me alone as the
supreme goal"-VII.18.
A beginner is confused when he comes across these seemingly contradictory
verses. But, if you think deeply, there is no room for any confusion.
Krishna praises each Yoga in order to create interest in the aspirant
in his particular path. The Gita is a book for the people of
the world at large. It was not meant for Arjuna alone. Each Yoga is
as efficacious as the other.
Essence of the Gita
The Gita again and again emphasises that one should cultivate
an attitude of non-attachment or detachment. It urges repeatedly that
an individual should live in the world like water on a lotus leaf.
"He who does actions, offering them to Brahman and abandoning attachment,
is not tainted by sin as a lotus leaf by water"-V.10.
Attachment is due to infatuation. It is the offspring of the quality
of Rajas. Detachment is born of Sattwa. The former is a demoniacal
attribute, the latter a divine one. Attachment is born of ignorance,
selfishness and passion and brings with it death; detachment is wisdom
and brings with it freedom. The practice of detachment is a rigorous
discipline. You may stumble like a baby who is just learning to walk,
but you will have to rise up again with a cheerful heart. Failures
are not stumbling-blocks but steppingstones to success.
Try to dwell always in your own Self. Abide in your centre. Think
of the Self constantly. Then all attachments will die automatically.
Attachment to the Lord is a potent antidote to annihilate all worldly
attachments. He who has no attachments can really love others, for
his love is pure and divine. "Therefore, without attachment do thou
always perform action which should be done; for, by performing action
without attachment man reaches the Supreme"-III.19.
In Defence
Some people study the Gita in order to find loopholes and
criticise the teachings contained in it. The teachings of the Gita
can only be understood if you approach it with a reverential attitude
of mind and with intense faith.
Recently someone wrote a criticism in the newspaper: "The Gita
is not a sacred book at all. It teaches violence. Lord Krishna
asked Arjuna to kill even his dear relations and preceptors". It is
clear that this critic obviously has no real knowledge or understanding
of the Gita. He is like Virochana who received spiritual instructions
from Prajapati and took the body as being the Self on account of his
perverted intellect. He is obviously a follower of the philosophy
of the flesh. He cannot comprehend the depths of the Gita philosophy
as his mind is callous and impervious to the reception of its truths.
He has read the Gita not to gain spiritual knowledge but to
attack it.
The answer to his criticism lies in a proper understanding of the
following verses: "He who takes the Self to be the slayer and he who
thinks He is slain, neither of them knows. He slays not nor is He
slain"-II.19; "Therefore, stand up and obtain fame. Conquer the enemies
and enjoy the unrivalled kingdom. Verily by Me have they been already
slain; be thou a mere instrument, O Arjuna!"-XI.33; "He who is free
from the egoistic notion, whose intellect is untainted (by good or
evil), though he slays these people, he slayeth not, nor is he bound
(by the action)"-XVIII.17.
Just as coloured dye stands out more clearly only when the original
material is pure white, so also the instructions of a sage penetrate
and settle down only in the hearts of aspirants whose minds are calm,
who have no desire for enjoyments and whose impurities have been destroyed.
For this reason an aspirant is expected to possess the qualifications
of keen discrimination, dispassion, control of the mind and senses,
and aversion to worldly attractions, before he can practise the threefold
Sadhana of hearing the scriptures, reflecting upon them, and meditating
upon their significance. Discipline and purification of the mind and
the senses are the prerequisites for aspirants on the path of God-realisation.
Even when the nature of God is explained, those who have not been
purged of their faults and impurities would either disbelieve or misbelieve
it, as was the case with Indra and Virochana. Therefore, knowledge
as inculcated arises only in him who has purified himself by austerity,
performed either in this or in a previous birth.
The Upanishads declare: "To that high-souled man whose devotion
to his preceptor is as great as that to the Lord, the secrets explained
here become illumined".
Some people catch fish in the Ganges river to satisfy their palate.
Then they quote the Gita in support of their evil actions:
"Weapons cut It not, fire burns It not, water wets It not, wind dries
It not"-II.23. Wonderful philosophy indeed! Devils can also quote
scriptures. These people are the followers of the Virochana school.
They are evil-doing, deluded and the vilest of men. They cannot hope
to understand the teachings of the Gita as their wisdom has
been destroyed by illusion and they have embraced the nature of demons.
May the Lord grant them a subtle and pure intellect, inner spiritual
strength and right understanding to comprehend the teachings of the
Gita in their proper light and live in their spirit!
Some ignorant people say: "Lord Krishna was not God. He was not an
Avatara or Incarnation. He was a passionate cowherd who lustfully
played with the Gopis".
What was the age of Lord Krishna at that time? Was He not a boy of
seven? Could there have been a tinge of passion in Him? Who can understand
the secret of the Rasa Lila and Madhurya Bhava-the culmination of
the highest state of devotion or total surrender to the Lord? It is
only Narada, Sukadeva, Chaitanya, Mira, Ramananda and the Gopis who
could understand the secret of the Rasa Lila. The Gopis only are qualified
for this divine sport.
Did He not play miracles when He was a boy? Did He not show that
He was the Avatara of Lord Hari? Did He not show His Cosmic Form to
His mother when He was only a baby? Did He not subdue the serpent,
Kaliya, by standing on its hood? Did He not multiply Himself as countless
Krishnas for the satisfaction of the Gopis? Who were the Gopis? Were
they not God-intoxicated beings who saw Krishna alone everywhere,
even in themselves? The sound of the flute would throw them in a state
of ecstasy or holy communion. They were above body-consciousness.
Just listen to the fate of such people who cavil and carp at the
Lord: "The foolish think of Me, the Unmanifest, as having manifestation,
knowing not My higher, immutable and most excellent form"-VII.24;
"Fools disregard Me, clad in human form, not knowing My higher Being
as the great Lord of all beings"; "Empty of hopes, of vain actions,
of vain knowledge and senseless, they verily are possessed of the
deceitful nature of demons and undivine beings"-IX.11-12; "These cruel
haters-the worst among men in the world-I hurl these evil-doers into
the womb of demons only"; "Entering into demoniacal wombs and deluded
birth after birth, not attaining Me, they thus fall, O Arjuna, into
a condition lower than that"-XVI.19-20.
Some thoughtless people begin to entertain a doubt and say: "How
could the Gita have been taught to Arjuna on the battlefield
in such a short time? It could not." This is wrong. It was all a revelation
to Arjuna. The Lord gave Arjuna the divine eye of intuition. He can
do anything. His Grace can make the dumb man eloquent and the cripple
a climber of mountains.
Solutions to Conflicting Verses
A critic says: "In the Gita, III.33, it is said, 'Even a wise
man acts in accordance with his own nature; beings follow their nature;
what can restraint do?' What then is the use of our attempt at controlling
the senses and the mind when our nature is so powerful and overwhelming?
How can our Sadhana overcome it?"
In the very next verse, Lord Krishna distinctly advises us to control
likes and dislikes. Our nature can be subdued by Sadhana. When studying
the Gita you should not confine the meaning to one verse exclusively,
but see its connection with the previous and succeeding verses of
the same discourse as well as of all the other discourses. You have
to frequently make cross references before you get the right answer.
Those who disregard the Lord's commandment: "Renouncing all actions
in Me, with the mind centred in the Self free from hope and egoism
and from mental fever, do thou fight", and who sit quiet, renouncing
their own duty, will not derive any benefit by such renunciation.
The power of Maya is invincible to even wise men; then how much more
difficult it would be for worldly men to conquer it! For them, renunciation
of work without attainment of knowledge is undesirable. They will
be caught in the clutches of Maya. Of what avail is their effort to
control the senses, or what can restraint do in their case? These
worldly men cannot escape the clutches of likes and dislikes.
Even the residual good tendencies in the wise men work in accordance
with the qualities of their nature, namely, Sattwa, Rajas and Tamas.
The wise too are affected by the three Gunas when they are not actually
in the state of Samadhi. But they have no attachment to the body and
other objects of enjoyment and, therefore, are not affected mentally.
They are ever serene, self-contented and self-satisfied. They do not
long for objects not attained nor weep over things lost.
Another objector says: "In the Gita, XVIII.61, Lord Krishna
says, 'The Lord dwells in the hearts of all beings, O Arjuna, causing
all beings, by His illusive power, to revolve as if mounted on a machine!'
Is man then a perfect slave? Is he like a straw tossed about here
and there? Has he not any free will to act?"
Krishna tries His best to persuade Arjuna to do his duty. He wants
to extract work from him. So He speaks of Arjuna's utter helplessness.
In VI.5, Krishna preaches about right exertion: "Let a man lift himself
by his own Self alone, let him not lower himself; for this self is
the friend of oneself and this self alone is the enemy of oneself".
Being under the sway of one's nature, the natural duties can never
be forsaken. One's duty should in no case be ignored. The Lord, the
inner ruler, is the director of the individual soul. As long as one
is not free from ignorance, one is bound to one's duty. Arjuna's duty
as a Kshatriya was to fight; and Lord Krishna wanted him to do just
that. The Lord has also said that "one's own duty is good".
Yet another critic says: "In XV.7, the Lord says: 'An eternal portion
of Myself, having become a living soul in the world of life, draws
to itself the five senses with the mind for the sixth, abiding in
Nature'. It is quite clear that the individual soul is a part of Brahman,
the Absolute. How can we say that it is identical with Brahman? The
doctrine of Advaita is therefore wrong".
In VII.17, the Lord says: "Of them, the wise, ever steadfast and
devoted to the One, excels; for I am exceedingly dear to the wise
and he is dear to Me". Here He speaks of identity. The doctrine of
non-dualism is quite correct. Non-dualism is the highest realisation.
The Lord gives instructions according to the aspirant's qualification.
Advaita philosophy can be grasped only by a microscopic few. So, He
speaks of other philosophical doctrines in different places to suit
different kinds of aspirants. From the absolute point of view there
is neither the individual soul nor Self-realisation; Brahman alone
exists. Dualism, qualified monism and pure monism are different rungs
in the ladder of realisation. The truth is that the individual soul
and Brahman are one in essence. All these schools eventually reach
the Advaitic goal of oneness. Understand things in their proper light.
Epilogue
India is held in high esteem by the Westerners on account of the
Gita. Gandhiji once visited one of the biggest libraries in
London and asked the librarian which book was issued most frequently.
The librarian said that it was the Gita. It is very popular
throughout the world. All aspirants should try to get the whole eighteen
discourses by heart. This can be achieved through daily study over
a period of about one year at a rate of two verses a day.
Study of the Gita must be made compulsory in all schools and
colleges of India; nay, of the whole world. It must become a textbook
for students of schools and colleges. It should find a very important
place in every scheme of education. Only that system of education
wherein moral and spiritual training are imparted along with secular
knowledge can be deemed sound, practical, sensible and perfect.
Hold the magnificent torch of faith. Float high the unique banner
of peace. Wear the magnificent shield of dispassion. Put on the marvellous
coat of arms of discrimination. Sing the immortal song of Soham, Shivoham,
Radheshyam or Sitaram. March boldly with the band of Pranava. Blow
the conch of courage. Kill the enemies of ignorance and egoism and
enter the illimitable kingdom of God.
My silent adorations to Lord Ganesh, Lord Subramanya, Lord Rama,
Sita Devi, Sri Saraswathi, Sri Shankara, Bhagavan Vyasa, Sri Padmapadacharya,
Sri Hastamalakacharya, Sri Totakacharya, Sri Sureshvaracharya, Sri
Jnana Dev, Sri Swami Visvananda, Sri Swami Vishnudevananda, and all
the Brahma Vidya Gurus and commentators on the Gita, through
whose Grace and blessings alone I was able to write this commentary!
May their blessings be upon you all!
Glory, glory to the Gita! Glory to Lord Krishna, who placed
the Gita before men of this world to attain liberation! May
His blessings be upon you all! May the Gita be your centre,
ideal and goal!
Blessed is the man who studies the Gita daily! Twice blessed
is he who lives in the spirit of the Gita! Thrice blessed is
he who has realised the knowledge of the Gita or attained Self-knowledge!
Om Tat Sat! Om Shanti, Shanti, Shanti!
Swami Sivananda
4th July, 1942
Dhritarashtra and Pandu were brothers. Dhritarashtra married Gandhari,
and Pandu was married to Kunti and Madri. King Pandu was cursed for
a sin while hunting, due to which he was not permitted to unite with
his wife. Kunti got a boon through her sincere service of a wise sage
in her younger age, and she begot three children, namely, Yudhisthira,
Bhima and Arjuna from Yama, Vayu and Indra respectively. Madri had
twins, Nakula and Sahadeva, through the celestial physicians called
Asvini-Devatas. Dhritarashtra had a hundred and one children by his
wife Gandhari. Pandu passed away and his sons, the Pandavas, were
all brought up by Dhritarashtra along with his sons known as Kauravas.
The Pandavas and Kauravas grew up together, but due to the braveness
and intelligence of the former, the Kauravas were unable to tolerate
them. Hence the Pandavas decided to live separately, sharing half
of their kingdom.
The Pandavas' pomp, wealth and glory displayed during the Rajasuya
Yajna aroused deep jealousy and greed in the mind of Duryodhana, the
chief of the Kauravas, who, with the cunning advice of his uncle,
Sakuni, invited Yudhisthira to a game of dice and fraudulently defeated
him, whereby all his wealth and possessions, including Draupadi, were
lost. Finally it was settled that the Pandavas, including Draupadi,
should repair to the forest for twelve years in exile, after which
they had to live incognito for another year, untraced by the
Kauravas. During this period the kingdom was to be ruled by the wicked
Duryodhana.
Having successfully completed these thirteen years of exile, facing
many obstacles and dangers instigated by the Kauravas, the Pandavas,
as per the terms of the agreement, approached the Kauravas for their
share of the kingdom. Duryodhana, however, flatly refused to part
with as much land as could be covered by the point of a needle. According
to the advice of Mother Kunti and with the inspiration of Lord Krishna,
the Pandavas decided upon war and tried to establish their rightful
claim on the kingdom by overcoming the Kauravas.
Duryodhana and Arjuna, from the side of the Kauravas and Pandavas
respectively, were sent to Dwaraka to seek the help of the Yadava
hero, Lord Krishna, in the battle. They both found Krishna resting
on a couch in His palace. Duryodhana went in and occupied a seat at
the head of the couch while Arjuna stood near the feet of the Lord.
The moment Sri Krishna opened His eyes, He naturally saw Arjuna first,
and then Duryodhana sitting on a chair. After enquiry of their welfare
and the purpose of their visit, Sri Krishna, according to the prevailing
custom, gave the first choice to Arjuna, because of his age, and also
because of His sight of Arjuna first. Krishna asked Arjuna to fulfil
his desire by selecting Him unarmed or His powerful army called Narayani
Sena. Arjuna, who was a devotee of Sri Krishna, expressed his desire
to have the Lord with him, neglecting the powerful Narayani Sena,
even though Krishna warned that He would remain a witness, bound by
the vow of not participating in battle and not taking up arms. Duryodhana,
with great delight, thinking that Arjuna was foolish, expressed his
wish for the powerful army to help his side in the battle.
When Krishna asked Arjuna why he chose Him when He was not for taking
up arms, Arjuna said, "O Lord! You have the power to destroy all the
forces by a mere sight. Why then should I prefer that worthless army?
I have for a long time been cherishing a desire in my heart that you
should act as my charioteer. Kindly fulfil my desire in this war."
The Lord, who is ever the most devoted lover of His devotees, accepted
his request with pleasure; and thus Krishna became the charioteer
of Arjuna in the battle of the Mahabharata.
After the return of Duryodhana and Arjuna from Dwaraka, Lord Krishna
Himself went once to Hastinapura as the emissary of the Pandavas and
tried to prevent the war. But then, under the guidance of Sakuni,
the egoistic Duryodhana refused to agree to the peace mission and
tried to imprison Lord Krishna, at which Krishna showed His Supreme
Form (Viswarupa). Even the blind Dhritarashtra saw it by the Lord's
Grace. King Dhritarashtra, due to his attachment to his sons, failed
to control them, and the Kaurava chief, Duryodhana, with vain hope,
decided to meet the powerful Pandavas in war.
When both sides were prepared to commence the battle, the sage Veda
Vyasa approached blind Dhritarashtra and said, "If you wish to see
this terrible carnage with your own eyes I can give you the gift of
vision." The Kaurava king replied, "O Chief of the Brahmarishis! I
have no desire to see with my own eyes this slaughter of my family,
but I should like to hear all the details of the battle."
Then the sage conferred the gift of divine vision on Sanjaya, the
trusty counsellor of the king, and told the king, "Sanjaya will describe
to you all the incidents of the war. Whatever happens in the course
of the war, he will directly see, hear or otherwise come to know.
Whether an incident takes place before his eyes or behind his back,
during the day or during the night, privately or in public, and whether
it is reduced to actual action or appears only in thought, it will
not remain hidden from his view. He will come to know everything,
exactly as it happens. No weapon will touch his body nor will he feel
tired."
After the ten days of continued war between the Pandavas and the
Kauravas, when the great warrior Bhishma was thrown down from his
chariot by Arjuna, Sanjaya announces the news to Dhritarashtra. In
agony the king asks Sanjaya to narrate the full details of the previous
ten days war, from the very beginning, in all detail as it happened.
Here commences the Bhagavad Gita.
Namostu te vyaasa visaalabuddhe
phullaaravindaa yatapatranetra,
Yena twayaa bhaaratatailapoornah
prajwaalito jnaanamayah pradeepah.
Salutations unto thee, O Vyasa, of broad intellect and with eyes
large like the petals of a full-blown lotus, by whom the lamp of divine
knowledge, filled with the oil of the Mahabharata, has been
lighted!
Gururbrahmaa gururvishnurgururdevo maheshwarah;
Guruh saakshaat param brahma tasmai shree gurave namah.
Guru is the creator (Brahma); Guru is the preserver (Vishnu); Guru
is the destroyer (Maheshvara); Guru is verily the Supreme Absolute.
To that Guru we prostrate.
Dhyaanamoolam gurormoortih poojaamoolam guroh padam;
Mantramoolam gurorvaakyam mokshamoolam guroh kripaa.
The Guru's form is the root of meditation; the Guru's feet are the
root of worship; the Guru's word is the root of Mantra; the Guru's
Grace is the root of liberation.
Krishnaaya vaasudevaaya devakeenandanaaya cha;
Nandagopakumaaraaya govindaaya namo namah.
I bow again and again to Lord Krishna, son of Vasudeva, the delighter
of Devaki, the darling of Nandagopa, the protector of cows.
O Krishna! Thou art my sweet companion now. Thou hast a soft corner
for me in Thy heart. Teach me now the mysteries of Thy divine play
and the secrets of Vedanta. Thou sayest in the Gita: "I am
the author of Vedanta and the knower of the Vedas". Thou art
my best teacher. Explain to me the intricate details of Vedanta. Give
me easy lessons.
Kindly explain; why did Sukadev, a Brahma Jnani who was always absorbed
in Brahman, teach the Bhagavata to King Parikshit? What are
the differences in the experiences of a Bhakta who enjoys union with
God, of a Yogi who is established in the highest Superconscious State,
and of a Jnani firmly established in the state of oneness or Brahman?
What is the real difference between liberation while living and disembodied
liberation, between the transcendent state and the state beyond it,
between the perishable Person, the imperishable Person and the Supreme
Person?
Let me be frank with Thee, O Krishna, because Thou art the indweller
of my heart, the witness of my mind, and the Lord of my life-breath!
I cannot hide anything from Thee, because Thou directly witnesseth
all the thoughts that emanate from my mind. I have no fear of Thee.
Thou art my friend now. Treat me like Arjuna. I shall sing and dance.
You can play on the flute. Let us eat sugar-candy and butter together.
Let us sing. Teach me the Gita. Let me hear it directly from
Thy lips once more.
O Thou invisible One! O adorable and Supreme One! Thou penetratest
and permeatest this vast universe from the unlimited space down to
the tiny blade of grass at my feet. Thou art the basis of all names
and forms. Thou art the apple of my eye, the divine love of my heart,
the life of my life, the very soul of my soul, the illuminator of
my intellect and senses, the sweet mystic music of my heart, and the
substance of my physical, mental and causal bodies.
I recognise Thee alone as the mighty ruler of this universe and the
inner controller of my three bodies. I prostrate again and again before
Thee, my Lord. Thou art my sole refuge. I trust Thee alone, O ocean
of mercy and love! Elevate, enlighten, guide and protect me. Remove
the obstacles on my spiritual path. Remove the veil of ignorance.
O Thou supreme world-teacher! I cannot bear any longer, even for
a second, the miseries of this physical body, this life and this worldly
existence. Meet me quickly, O Prabhu! I am pining, I am melting. Listen,
listen, listen to my fervent, innermost prayer. Do not be cruel, my
Lord. Thou art the friend of the afflicted. Thou art one who raises
the downtrodden. Thou art the purifier of the fallen.
O magnificent Lord of love and compassion! O fountain-head of bliss
and knowledge! Thou art the eye of our eye, the ear of our ear, the
breath of our breath, the mind of our mind, the soul of our soul.
Thou art the unseen seer, the unthought thinker, the unheard hearer,
the unknown knower. Pray, deliver us from temptation. Give us light,
knowledge and purity.
O Lord of my breath! O all-pervading Lord of the universe, accept
my humble prayer! Guide me. Lift me from the mire of worldliness.
Enlighten me. Protect me. Thee alone I adore; Thee alone I worship;
on Thee alone I meditate in Thee alone I take sole refuge.
GLORY OF THE GITA
(To be read at the end of the day's Gita study)
Sri Ganeshaaya Namah! Gopaalakrishnaaya Namah!
Dharovaacha:
Bhagavan parameshaana bhaktiravyabhichaarinee;
Praarabdham bhujyamaanasya katham bhavati he prabho.
The Earth said:
1. O Bhagavan, the Supreme Lord! How can unflinching devotion arise
in him who is immersed in his Prarabdha Karmas (worldly life), O Lord?
Sri Vishnuruvaacha:
Praarabdham bhujyamaano hi geetaabhyaasaratah sadaa;
Sa muktah sa sukhee loke karmanaa nopalipyate.
Lord Vishnu said:
2. Though engaged in the performance of worldly duties, one who is
regular in the study of the Gita becomes free. He is the happy
man in this world. He is not bound by Karma.
Mahaapaapaadipaapaani geetaadhyaanam karoti chet;
Kwachit sparsham na kurvanti nalineedalam ambuvat.
3. Just as the water stains not the lotus leaf, even so sins do not
taint him who is regular in the recitation of the Gita.
Geetaayaah pustakam yatra yatra paathah pravartate;
Tatra sarvaani teerthaani prayaagaadeeni tatra vai.
4. All the sacred centres of pilgrimage, like Prayag and other places,
dwell in that place where the Gita is kept, and where the Gita
is read.
Sarve devaashcha rishayo yoginahpannagaashcha ye;
Gopaalaa gopikaa vaapi naaradoddhava paarshadaih.
5. All the gods, sages, Yogins, divine serpents, Gopalas, Gopikas
(friends and devotees of Lord Krishna), Narada, Uddhava and others
(dwell here).
Sahaayo jaayate sheeghram yatra geetaa pravartate;
Yatra geetaavichaarashcha pathanam paathanam shrutam;
Tatraaham nishchitam prithvi nivasaami sadaiva hi.
6. Help comes quickly where the Gita is recited and, O Earth,
I ever dwell where it is read, heard, taught and contemplated upon!
Geetaashraye'ham tishthaami geetaa me chottamam griham;
Geetaajnaanam upaashritya treen Uokaan paalayaamyaham.
7. I take refuge in the Gita, and the Gita is My best
abode. I protect the three worlds with the knowledge of the Gita.
Geetaa me paramaa vidyaa brahmaroopaa na samshayah;
Ardhamaatraaksharaa nityaa swaanirvaachyapadaatmikaa.
8. The Gita is My highest science, which is doubtless of the
form of Brahman, the Eternal, the Ardhamatra (of the Pranava Om),
the ineffable splendour of the Self.
Chidaanandena krishnena proktaa swamukhato'rjuna;
Vedatrayee paraanandaa tatwaarthajnaanasamyutaa.
9. It was spoken by the blessed Lord Krishna, the all-knowing, through
His own mouth, to Arjuna. It contains the essence of the Vedas-the
knowledge of the Reality. It is full of supreme bliss.
COMMENTARY: The Gita contains the cream of the Vedas
and Upanishads. Hence it is a universal scripture suited
for people of all temperaments and for all ages.
Yoashtaadasha japen nityam naro nishchalamaanasah;
Jnaanasiddhim sa labhate tato yaati param padam.
10. He who recites the eighteen chapters of the Bhagavad Gita
daily, with a pure and unshaken mind, attains perfection in knowledge,
and reaches the highest state or supreme goal.
Paathe'asamarthah sampoornam tato'rdham paathamaacharet;
Tadaa godaanajam punyam labhate naatra samshayah.
11. 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.
12. 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.
13. 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.
14. 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.
15-16. 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.
17. 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.
18. 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.
19. 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.
COMMENTARY: A Jivanmukta is one who has attained liberation
while living.
Geetaam aashritya bahavo bhoobhujo janakaadayah;
Nirdhootakalmashaa loke geetaa yaataah param padam.
20. 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.
21. He who fails to read this "Glory of the Gita" after having
read the Gita, loses the benefit thereby, and the effort alone
remains.
COMMENTARY: 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.
22. 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:
23. 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!
MEDITATION ON THE GITA
Om paarthaaya pratibodhitaam bhagavataa naaraayanenaswayam,
Vyaasena grathitaam puraanamuninaa madhye
mahaabhaaratam;
Advaitaamritavarshineem bhagavateem ashtaadashaa dhyaayineem,
Amba twaam anusandadhaami bhagavadgeete
bhavadweshineem.
1. Om. O Bhagavad Gita, with which Partha was illumined by
Lord Narayana Himself, and which was composed within the Mahabharata
by the ancient sage, Vyasa, O Divine Mother, the destroyer of
rebirth, the showerer of the nectar of Advaita, and consisting of
eighteen discourses-upon Thee, O Gita, O affectionate
Mother, I meditate!
Namostu te vyaasa vishaalabuddhe phullaaravindaayatapatranetra;
Yena twayaa bhaaratatailapoornah prajwaalito jnaanamayah pradeepah.
2. Salutations unto thee, O Vyasa, of broad intellect and with eyes
like the petals of a full-blown lotus, by whom the lamp of knowledge,
filled with the oil of the Mahabharata, has been lighted!
Prapannapaarijaataaya totravetraikapaanaye;
Jnaanamudraaya krishnaaya geetaamritaduhe namah.
3. Salutations to Lord Krishna, the Parijata or the Kalpataru or
the bestower of all desires for those who take refuge in Him, the
holder of the whip in one hand, the holder of the symbol of divine
knowledge and the milker of the divine nectar of the Bhagavad Gita!
Sarvopanishado gaavo dogdhaa gopaalanandanah;
Paartho vatsah sudheer bhoktaa dugdham geetaamritam mahat.
4. All the Upanishads are the cows; the milker is Krishna;
the cowherd boy, Partha (Arjuna), is the calf; men of purified intellect
are the drinkers; the milk is the great nectar of the Gita.
Vasudevasutam devam kamsachaanooramardanam;
Devakeeparamaanandam krishnam vande jagadgurum.
5. I salute Sri Krishna, the world-teacher, son of Vasudeva, the
destroyer of Kamsa and Chanura, the supreme bliss of Devaki!
Bheeshmadronatataa jayadrathajalaa gaandhaaraneelotpalaa;
Shalyagraahavatee kripena vahanee karnena
velaakulaa;
Ashwatthaama-vikarna-ghora-makaraa duryodhanaavartinee;
Sotteernaa khalu paandavai rananadee
kaivartakah keshavah.
6. With Kesava as the helmsman, verily was crossed by the Pandavas
the battle-river, whose banks were Bhishma and Drona, whose water
was Jayadratha, whose blue lotus was the king of Gandhara, whose crocodile
was Salya, whose current was Kripa, whose billow was Karna, whose
terrible alligators were Vikarna and Asvatthama, whose whirlpool was
Duryodhana.
Paaraasharya vachah sarojamamalam geetaarthagandhotkatam;
Naanaakhyaanakakesaram harikathaa sambodhanaabodhitam;
Loke sajjana shatpadairaharahah pepeeyamaanam mudaa;
Bhooyaadbhaaratapankajam kalimala pradhwamsinah
shreyase.
7. May this lotus of the Mahabharata, born in the lake of
the words of Vyasa, sweet with the fragrance of the meaning of the
Gita, with many stories as its stamens, fully opened by the
discourses of Hari, the destroyer of the sins of Kali, and drunk joyously
by the bees of good men in the world, become day by day the bestower
of good to us!
Mookam karoti vaachaalam pangum langhayate girim;
Yatkripaa tamaham vande paramaanandamaadhavam.
8. I salute that Madhava, the source of supreme bliss, whose Grace
makes the dumb eloquent and the cripple cross mountains!
Yam brahmaa varunendrarudramarutah stunwanti divyaih stavaih,
Vedaih saangapadakramopanishadair gaayanti
yam saamagaah,
Dhyaanaavasthitatadgatena manasaa pashyanti yam yogino,
Yasyaantam na viduh suraasuraganaa devaaya
tasmai namah.
9. Salutations to that God whom Brahma, Indra, Varuna, Rudra and
the Maruts praise with divine hymns, of whom the Sama-chanters sing
by the Vedas and their Angas (in the Pada and Krama methods),
and by the Upanishads; whom the Yogis see with their minds
absorbed in Him through meditation, and whose ends the hosts of Devas
and Asuras know not!
I
Summary of First Discourse
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 Hastinapura as the
emissary of the Pandavas, there was no other alternative for the Pandavas
but to engage in war for their rightful share of the kingdom.
All the famous warriors from both sides had assembled on the battlefield.
Tents and wagons, weapons and machines, chariots and animals covered
the vast plain.
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.
The din of hundreds of conches, blaring forth suddenly, announced
the commencement of the battle. Arjuna blew his conch "Devadatta",
while Bhima, his brother, sounded the "Paundra". All the other great
warriors blew their respective conches.
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 favour 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.
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,
O 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, O Teacher, this mighty army of the sons of Pandu, arrayed
by the son of Drupada, thy 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 ye taan nibodha dwijottama;
Naayakaah mama sainyasya samjnaartham taan braveemi te.
7. "Know also, O best among the twice-born, the names of those who
are the most distinguished amongst ourselves, the leaders of my army!
These I name to thee for thy information.
Bhavaan bheeshmashcha karnashcha kripashcha samitinjayah;
Ashwatthaamaa vikarnashcha saumadattis tathaiva cha.
8. "Thyself 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, do ye all, 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. 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, O 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, O Lord of the Earth!
Arjuna Uvaacha:
Senayor ubhayormadhye ratham sthaapaya me'chyuta.
Yaavad etaan nireekshe'ham yoddhukaamaan avasthitaan;
Kair mayaa saha yoddhavyam asmin ranasamudyame.
Arjuna said:
21-22. In the middle of the two armies, place my chariot, O Krishna,
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 Duryodhana, the evil-minded.
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, O Dhritarashtra, in the midst 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: "O 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, O 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, O 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, O Krishna, nor pleasures nor kingdoms!
Of what avail is a dominion to us, O 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, O 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, O 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, O 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, O Janardana (Krishna)?
COMMENTARY: Ignorance of the law is no excuse and wanton sinful
conduct is a crime unworthy of knowledgeable people.
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.
COMMENTARY: Dharma pertains to the duties and ceremonies practised
by the family in accordance with scriptural injunctions.
Adharmaabhibhavaat krishna pradushyanti kulastriyah;
Streeshu dushtaasu vaarshneya jaayate varnasankarah.
41. By prevalence of impiety, O Krishna, the women of the family
become corrupt and, women becoming corrupted, O 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, O 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 midst of the battlefield, Arjuna, casting
away his bow and arrow, sat down on the seat of the chariot with his
mind overwhelmed with sorrow.
Hari Om Tat Sat
Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam
Yogashaastre Sri Krishnaarjunasamvaade
Arjunavishaadayogo Naama Prathamo'dhyaayah.
Thus in the Upanishads of the glorious Bhagavad Gita, the
science of the Eternal, the scripture of Yoga, the dialogue between
Sri Krishna and Arjuna, ends the first discourse entitled:
"The Yoga Of the Despondency of Arjuna"
II
Summary of Second Discourse
Sanjaya explains the condition of Arjuna, who was agitated due to
attachment and fear.
Lord Krishna rebukes him for his dejection, which was due to Moha
or attachment, and exhorts him to fight. After failing to convince
Sri Krishna through his seemingly wise thoughts, Arjuna realises his
helplessness and surrenders himself completely to the Lord, seeking
His guidance to get over the conflict of his mind.
The Lord takes pity on him and proceeds to enlighten him by various
means. He explains to Arjuna the imperishable nature of the Atman,
for which there is no past, present and future. The Atman never dies,
therefore Arjuna should not grieve. As It transcends the five elements,
namely, earth, water, fire, air and ether, It cannot be cut, burnt
or dried. It is unchanging and eternal.
Everyone experiences conditions like pleasure and pain, heat and
cold, due to contact of objects with the senses. The senses carry
the sensations through the nerves to the mind. One should be able
to withdraw the senses from objects, like the tortoise which withdraws
all its limbs within. Krishna asserts that only one who has the capacity
to be balanced in pleasure and pain alike is fit for immortality.
Krishna goes on to tell Arjuna that if he refuses to fight and flees
from the battle, people will be justified in condemning such action
as unworthy of a warrior.
Having taught Arjuna the immortal nature of the Atman, Lord Krishna
turns to the performance of action without expectation of fruit. A
man should not concern himself about the fruit of the action, like
gain and loss, victory and defeat. These are in the hands of the Lord.
He should perform all action with a balanced mind, calmly enduring
the pairs of opposites like heat and cold, pleasure and pain, that
inevitably manifest during action. Krishna advises Arjuna to fight,
free from desire for acquisition of kingdom or preservation of it.
Arjuna is eager to know the characteristics of a man who has a stable
mind. Such a person, Krishna tells him, will have no desires at all.
Since he is content within, having realised the Self, he is entirely
free from desires. The consciousness of the Atman and abandonment
of desires are simultaneous experiences. The various qualities of
a Sthitaprajna (a stable-minded person) are described by the Lord.
He will not be affected by adversity and will have no fear or anger.
He will take things as they come, and will not have any likes and
dislikes. He will neither hug the world nor hate it.
The man of stable mind will have perfect control of the senses. The
senses are powerful and draw the mind outwards. One should therefore
turn one's gaze within and realise God who resides in the heart. The
Yogi, having achieved a stable mind, remains steadfast even though
all sense-objects come to him. He is unmoved and lives a life of eternal
peace.
Krishna concludes that the eternal Brahmic state frees one from delusion
forever. Even at the end of life, when one departs from this body,
one does not lose consciousness of one's identity with Brahman.
Sanjaya Uvaacha:
Tam tathaa kripayaavishtam ashrupoornaakulekshanam;
Visheedantam idam vaakyam uvaacha madhusoodanah.
Sanjaya said:
1. To him who was thus overcome with pity and who was despondent,
with eyes full of tears and agitated, Krishna or Madhusudana (the
destroyer of Madhu), spoke these words.
Sri Bhagavaan Uvaacha:
Kutastwaa kashmalam idam vishame samupasthitam;
Anaaryajushtam aswargyam akeertikaram arjuna.
The Blessed Lord said:
2. Whence is this perilous strait come upon thee, this dejection
which is unworthy of thee, disgraceful, and which will close the gates
of heaven upon thee, O Arjuna?
Klaibyam maa sma gamah paartha naitat twayyupapadyate;
Kshudram hridaya daurbalyam tyaktwottishtha parantapa.
3. Yield not to impotence, O Arjuna, son of Pritha! It does not befit
thee. Cast off this mean weakness of the heart. Stand up, O scorcher
of foes!
Arjuna Uvaacha:
Katham bheeshmamaham sankhye dronam cha madhusoodana;
Ishubhih pratiyotsyaami poojaarhaavarisoodana.
Arjuna said:
4. How, O Madhusudana, shall I fight in battle with arrows against
Bhishma and Drona, who are fit to be worshipped, O destroyer of enemies?
Guroon ahatwaa hi mahaanubhaavaan
Shreyo bhoktum bhaikshyam apeeha loke;
Hatwaarthakaamaamstu guroon ihaiva
Bhunjeeya bhogaan rudhirapradigdhaan.
5. Better it is, indeed, in this world to accept alms than to slay
the most noble teachers. But if I kill them, even in this world all
my enjoyments of wealth and desires will be stained with (their) blood.
Na chaitad vidmah kataran no gareeyo
Yadwaa jayema yadi vaa no jayeyuh;
Yaan eva hatwaa na jijeevishaamas
Te'vasthitaah pramukhe dhaartaraashtraah.
6. I can hardly tell which will be better: that we should conquer
them or they should conquer us. Even the sons of Dhritarashtra, after
slaying whom we do not wish to live, stand facing us.
Kaarpanyadoshopahataswabhaavah
Pricchaami twaam dharmasammoodha chetaah;
Yacchreyah syaan nishchitam broohi tanme
Shishyaste'ham shaadhi maam twaam prapannam.
7. My heart is overpowered by the taint of pity, my mind is confused
as to duty. I ask Thee: tell me decisively what is good for me. I
am Thy disciple. Instruct me who has taken refuge in Thee.
Na hi prapashyaami mamaapanudyaad
Yacchokam ucchoshanam indriyaanaam;
Avaapya bhoomaavasapatnam riddham
Raajyam suraanaam api chaadhipatyam.
8. I do not see that it would remove this sorrow that burns up my
senses even if I should attain prosperous and unrivalled dominion
on earth or lordship over the gods.
Sanjaya Uvaacha:
Evam uktwaa hrisheekesham gudaakeshah parantapah;
Na yotsya iti govindam uktwaa tooshneem babhoova ha.
Sanjaya said:
9. Having spoken thus to Hrishikesa (Lord of the senses), Arjuna
(the conqueror of sleep), the destroyer of foes, said to Krishna:
"I will not fight," and became silent.
Tam uvaacha hrisheekeshah prahasanniva bhaarata;
Senayor ubhayor madhye visheedantam idam vachah.
10. To him who was despondent in the midst of the two armies, Sri
Krishna, as if smiling, O Bharata, spoke these words!
Sri Bhagavaan Uvaacha:
Ashochyaan anvashochastwam prajnaavaadaamshcha bhaashase;
Gataasoon agataasoomshcha naanushochanti panditaah.
The Blessed Lord said:
11. Thou hast grieved for those that should not be grieved for, yet
thou speakest words of wisdom. The wise grieve neither for the living
nor for the dead.
Na twevaaham jaatu naasam na twam neme janaadhipaah;
Na chaiva na bhavishyaamah sarve vayam atah param.
12. Nor at any time indeed was I not, nor these rulers of men, nor
verily shall we ever cease to be hereafter.
Dehino'smin yathaa dehe kaumaaram yauvanam jaraa;
Tathaa dehaantara praaptir dheeras tatra na muhyati.
13. Just as in this body the embodied (soul) passes into childhood,
youth and old age, so also does he pass into another body; the firm
man does not grieve thereat.
Maatraasparshaastu kaunteya sheetoshnasukhaduhkhadaah;
Aagamaapaayino'nityaas taamstitikshaswa bhaarata.
14. The contacts of the senses with the objects, O son of Kunti,
which cause heat and cold and pleasure and pain, have a beginning
and an end; they are impermanent; endure them bravely, O Arjuna!
Yam hi na vyathayantyete purusham purusharshabha;
Samaduhkha sukham dheeram so'mritatwaaya kalpate.
15. That firm man whom surely these afflict not, O chief among men,
to whom pleasure and pain are the same, is fit for attaining immortality!
Naasato vidyate bhaavo naabhaavo vidyate satah;
Ubhayorapi drishto'ntastwanayos tattwadarshibhih.
16. The unreal hath no being; there is no non-being of the Real;
the truth about both has been seen by the knowers of the Truth (or
the seers of the Essence).
COMMENTARY: What is changing must always be unreal. What is
constant or permanent must always be real. The Atman or the eternal,
all-pervading Self ever exists. It is the only Reality. This phenomenal
world of names and forms is ever changing. Names and forms are subject
to decay and death. Hence they are unreal or impermanent.
Avinaashi tu tad viddhi yena sarvam idam tatam;
Vinaasham avyayasyaasya na kashchit kartum arhati.
17. Know That to be indestructible, by whom all this is pervaded.
None can cause the destruction of That, the Imperishable.
COMMENTARY: The Self pervades all objects like ether. Even
if the pot is broken, the ether that is within and without it cannot
be destroyed. Similarly, if the bodies and all other objects perish,
the eternal Self that pervades them cannot be destroyed; It is the
living Truth.
Antavanta ime dehaa nityasyoktaah shareerinah;
Anaashino'prameyasya tasmaad yudhyaswa bhaarata.
18. These bodies of the embodied Self, which is eternal, indestructible
and immeasurable, are said to have an end. Therefore, fight, O Arjuna!
Ya enam vetti hantaaram yashchainam manyate hatam;
Ubhau tau na vijaaneeto naayam hanti na hanyate.
19. He who takes the Self to be the slayer and he who thinks He is
slain, neither of them knows; He slays not nor is He slain.
Na jaayate mriyate vaa kadaachin
Naayam bhootwaa bhavitaa vaa na bhooyah;
Ajo nityah shaashwato'yam puraano
Na hanyate hanyamaane shareere.
20. He is not born nor does He ever die; after having been, He again
ceases not to be. Unborn, eternal, changeless and ancient, He is not
killed when the body is killed,
Vedaavinaashinam nityam ya enam ajam avyayam;
Katham sa purushah paartha kam ghaatayati hanti kam.
21. Whosoever knows Him to be indestructible, eternal, unborn and
inexhaustible, how can that man slay, O Arjuna, or cause to be slain?
Vaasaamsi jeernaani yathaa vihaaya
Navaani grihnaati naro'paraani;
Tathaa shareeraani vihaaya jeernaa
Nyanyaani samyaati navaani dehee.
22. Just as a man casts off worn-out clothes and puts on new ones,
so also the embodied Self casts off worn-out bodies and enters others
that are new.
Nainam cchindanti shastraani nainam dahati paavakah;
Na chainam kledayantyaapo na shoshayati maarutah.
23. Weapons cut It not, fire burns It not, water wets It not, wind
dries It not.
COMMENTARY: The Self is partless. It is infinite and extremely
subtle. So the sword cannot cut It, fire cannot burn It, wind cannot
dry It.
Acchedyo'yam adaahyo'yam akledyo'shoshya eva cha;
Nityah sarvagatah sthaanur a
