Bhagavadgita

నా, ఈ వ్యాసోద్దేశ్యము, ఆ కావ్య అస్థిత్వము మరియు కాలము గురుంచి కాదు. భగవద్గీత ఒక మానస్తత్వశాస్త్రం. మానిషి జీవితతం తను నిర్వహించే పాత్రలబట్టి తనధర్మాలను నిర్వహిస్తూ ఉండాలి. ఎక్కడా తన భావోద్వేగాలు తన పాత్రానియోగ కర్మలను నుంచి దృష్టిని మరల్చేటట్టు ప్రకోపింపరాదు పాత్రలతో భావోద్వేగానుభందము పెంచుకొని భాదలు పడరాదు. ఆ భాదలో తను చేయవలసిన పనులు (కర్మలు) చేయడంలో విఫలం కాకూడదు.

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భగవద్గీత యుద్ధ భూమి లో చెప్పబడిన తత్వ శాస్త్రం గా చెప్పబడుతోంది. కానీ, నిజమది కాదు అని అనిపిస్తుంది. అది ఒక వక్రీకరణ (distortion). క్రిష్ణుడు మరియు అర్జునుల మధ్య సంవాదం జరిగి ఉంటుంది...

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భగవద్గీత యుద్ధ భూమి లో చెప్పబడిన తత్వ శాస్త్రం గా చెప్పబడుతోంది. కానీ, నిజమది కాదు అని అనిపిస్తుంది. అది ఒక వక్రీకరణ (distortion). క్రిష్ణుడు మరియు అర్జునుల మధ్య సంవాదం జరిగి ఉంటుంది...

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Bhagavadgita As understood by me - part 3 (sankhya yoga, karma yoga)

 

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భగవద్గీత - నాకర్థమైనట్లుగా - 5 (ధ్యానయోగం)

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భగవద్గీత నేను అర్థం చేసుకున్న విధంగా   Part 6

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Bhagavad Gita As Understood by me Part -8 Raja Vidya

Srinivas Maddali

Raja Vidya

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Bhagavad Gita As Understood by me Part -9 Vibhuti Yoga

Srinivas Maddali

‘Vibhuti’ has so many meanings in Samskrit.  I think, in this chapter (10), Krishna speaks of “greatness”. 

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Bhagavadgita As Understood By Me - Part 10

(Chapter 12 Bhakti Yoga)

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Bhagad Gita As Understood By Me - Part 11

(kshEtrm kstregna yogam - chapter 13)

(Srinivas Maddali)

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Bhagavat Gita As Understood By Me- Part -12

(14వ అధ్యాయము: గుణత్రయ విభాగ యోగము)

Srinivas Maddali

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శ్రద్ధా త్రయ విభాగ యోగము

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The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXV (Bhagavad Gita Chapter I)

Table of Contents Index Previous Next

SECTION XXV

(Bhagavad Gita Chapter I)

(This where is the Bhagavad Gita proper starts. I have added the chapter headings to aid in comparison with other

translations, they are not part of the original Ganguli text.--John Bruno Hare)

Dhritarashtra said,--"Assembled together on the sacred plain of

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[paragraph continues] Kurukshetra from desire of fighting what did my sons and the Pandavas do. O Sanjaya."

"Sanjaya said,--"Beholding the army of the Pandavas arrayed, king Duryodhana, approaching the

preceptor (Drona) said these words: Behold, O preceptor, this vast army of the son of Pandu, arrayed by

Drupada's son (Dhrishtadyumna), thy intelligent disciple. There (in that army) are many brave and

mighty bowmen, who in battle are equal to Bhima and Arjuna. (They are) Yuyudhana, and Virata, and

that mighty car-warrior Drupada, and Dhrishtaketu, and Chekitana, and the ruler of Kasi endued with

great energy; and Purujit, and Kuntibhoja, and Saivya that bull among men; and Yudhamanyu of great

prowess, and Uttamaujas of great energy; and Subhadra's son, and the sons of Draupadi, all of whom are

mighty car-warriors. Hear, however, O best of regenerate ones, who are the distinguished ones among

us, the leader of army. I will name them to thee for (thy) information. (They are) thyself, and Bhishma,

and Karna, and Kripa who is ever victorious; and Aswatthaman and Vikarna, and Saumadatta, and

Jayadratha. 1 Besides these, are many heroic warriors, prepared to lay down their lives for my sake,

armed with diverse kinds of weapons, and all accomplished in battle. Our army, therefore, protected by

Bhishma, is insufficient. This force, however, of these (the Pandavas), protected by Bhima, is

sufficient. 2 Stationing yourselves then in the entrances of the divisions that have been assigned to you,

all of you protect Bhishma alone.--(Just at this time) the valiant and venerable grandsire of the Kurus,

affording great joy to him (Duryodhana) by loudly uttering a leonine roar, blew (his) conch. Then

conches and drums and cymbals and horns were sounded at once and the noise (made) became a loud

uproar. Then Madhava and Pandu's son (Arjuna), both stationed on a great car unto which were yoked

white steeds, blew their celestial conches. And Hrishikesha blew (the conch called) Panchajanya and

Dhananjaya (that called) Devadatta; and Vrikodara of terrible deeds blew the huge conch (called)

Paundra. And Kunti's son king Yudhishthira blew (the conch called) Anantavijaya; while Nakula and

Sahadeva, (those conches called respectively) Sughosa and Manipushpaka. 3 And that splendid bowman,

the ruler of Kasi and that mighty car-warrior, Sikhandin, Dhrishtadyumna, Virata, and that unvanquished

Satyaki, and Drupada, and the sons of Draupadi, and the

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The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXV (Bhagavad Gita Chapter I)

mighty-armed son of Subhadra--all these, O lord of earth, severally blew their conches. And that blare,

loudly reverberating through the welkin, and the earth, rent the hearts of the Dhartarashtras. Then

beholding the Dhartarashtra troops drawn up, the ape-bannered son of Pandu, rising his bow, when, the

throwing of missiles had just commenced, said these words, O lord of earth, to Hrishikesha. 1

"Arjuna said,--'O thou that knoweth no deterioration, place my car (once) between the two armies, so

that I may observe these that stand here desirous of battle, and with whom I shall have to contend in the

labours of this struggle. 2 I will observe those who are assembled here and who are prepared to fight for

doing what is agreeable in battle to the evil-minded son of Dhritarashtra.'"

Sanjaya continued,---'Thus addressed by Gudakesa, O Bharata, Hrishikesa, placing that excellent car

between the two armies, in view of Bhishma and Drona and all the kings of the earth, said,--'Behold, O

Partha these assembled Kurus,--And there the son of Pritha beheld, standing (his) sires and grandsons,

and friends, and father-in-law and well-wishers, in both the armies. Beholding all those kinsmen

standing (there), the son of Kunti, possessed by excessive pity, despondingly said (these words).

"Arjuna said,--'Beholding these kinsmen, O Krishna, assembled together and eager for the fight, my

limbs, become languid, and my mouth becomes dry. My body trembles, and my hair stands on end.

Gandiva slips from my hand, and my skin burns. I am unable to stand (any longer); my mind seems to

wander. I behold adverse omens, too, O Kesava. I do not desire victory, O Krishna, not sovereignty, nor

pleasures. Of what use would sovereignty be to us, O Govinda, or enjoyments, or even life, since they,

for whose sake sovereignty, enjoyments, and pleasures are desired by us, are here arrayed for battle

ready to give up life and wealth, viz., preceptors, sires, sons and grandsires, maternal uncles, father-inlaws,

grandsons, brother-in-laws, and kinsmen. I wish not to slay these though they slay me, O slayer of

Madhu, even for the sake of the sovereignty of the three worlds, what then for the sake of (this) earth? 3

What gratification can be ours, O Janardana, by slaying the Dhartarashtras? Even if they be regarded as

foes, 4 sin will overtake us if we slay them. Therefore, it behoveth us not to slay the sons of

Dhritarashtra who are our own kinsmen. 5 How,

p. 53

[paragraph continues] O Madhava can we be happy by killing our own kinsmen? Even if these, with

judgments perverted by avarice, do not see the evil that ariseth from the extermination of a race, and the

sin of internecine quarrels, why should not we, O Janarddana, who see the evils of the extermination of a

race, learn to abstain from that sin? A race being destroyed, the eternal customs of that race are lost; and

upon those customs being lost, sin overpowers the whole race. From the predominance of sin, O

Krishna, the women of that race become corrupt. And the women becoming corrupt, an intermingling of

castes happeneth, O descendant of Vrishni. This intermingling of castes leadeth to hell both the

destroyer of the race and the race itself. The ancestors of those fall (from heaven), their rites of pinda

and water ceasing. By these sins of destroyers of races, causing intermixture of castes, the rules of caste

and the eternal rites of families become extinct. We have heard, O Janarddana, that men whose family

rites become extinct, ever dwell in hell. Alas, we have resolved to perpetrate a great sin, for we are ready

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The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXV (Bhagavad Gita Chapter I)

to slay our own kinsmen from lust of the sweets of sovereignty. Better would it be for me if the sons of

Dhritarashtra, weapon in hand, should in battle slay me (myself) unavenging unarmed.--'"

Sanjaya continued,--"Having spoken thus on the field of battle, Arjuna, his mind troubled with grief,

casting aside his bow and arrows, sat down on his car."

[Here ends the first lesson entitled "Survey of Forces" 1 in the dialogue between Krishna and Arjuna of

the Bhagavadgita, the essence of religion, the knowledge of Brahma, and the system of Yoga, comprised

within the Bhishma Parva of the Mahabharata of Vyasa containing one hundred thousand verses.]

Footnotes

51:1 The text of the Gita has come down to us without, it may be ventured to be stated, any

interpolation. The difference of reading are few and far between. For Jayadratha some texts read

tathaivacha.

51:2 The words Aparyaptam and Paryaptam have exercised all commentators. If paryaptam is sufficient

(as it certainly is), aparyaptam may mean either more or less than sufficient. The context, however,

would seem to show that Duryodhana addressed his preceptor in alarm and not with confidence of

success, I, therefore, take aparyaptam to be less than sufficient.

51:3 It has been observed before that Schlegel renders the names of these conches as Gigantea,

Theodotes, Arundinca, Triumpphatrix, Dulcisona, and Gemmiflora, and that Professor Wilson approves

of them.

52:1 It seems a fashion to doubt the etymology of this word, as if commentators of the learning of

Sreedhara and Sankara, Anandagiri and Nilakantha even upon a question of derivation and grammar can

really be set aside in favour of anything that may occur in the Petersburgh lexicon. Hrishikesa means the

lord of the senses.

52:2 Ranasamudyame may also mean "at the outset of battle."

52:3 The meaning is that even for the sake of such a rich reward in prospect I would not kill persons so

dear and near to me. I would much rather suffer them strike me, myself not returning their blows.

52:4 The word is atatayinas.

52:5 Most editions read savandhavam "with (their) kinsmen or friends," I think, however, that swa

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The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXV (Bhagavad Gita Chapter I)

(own) for (with) is the correct reading. K. T. Telang adopts it in his translation published ill Vol. VIII of

the Sacred Books of the East.

53:1 In some editions this lesson is stated to be "Arjuna's grief." The description of the lesson again is

given in fewer words.

Next: Section XXVI (Bhagavad Gita Chapter II)

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The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXVI (Bhagavad Gita Chapter II)

Table of Contents Index Previous Next

SECTION XXVI

(Bhagavad Gita Chapter II)

Sanjaya said,--"Unto him thus possessed with pity, his eyes filled and oppressed with tears, and

desponding, the slayer of Madhu said these words."

The Holy One said,--"Whence, O Arjuna, hath come upon thee, at such a crisis, this despondency that is

unbecoming a person of noble birth, that shuts one out from heaven, and that is productive of infamy?

Let no effeminacy be thine, O son of Kunti. This suits thee not. Shaking off this vile weakness of hearts,

arise, O chastiser of foes.--"

Arjuna said,--"How, O slayer of Madhu, can I with arrows contend in battle against Bhishma and Drona,

deserving as they are. O slayer of

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foes, of worship? 1 Without slaying (one's) preceptors of great glory, it is well (for one), to live on even

alms in this world. By slaying preceptors, even if they are avaricious of wealth, I should only enjoy

pleasures that are bloodstained! 2 We know not which of the two is of greater moment to us, viz.,

whether we should conquer them or they should conquer us. By slaying whom we would not like to

live,--even they, the sons of Dhritarashtra, stand before (us). My nature affected by the taint of

compassion, my mind unsettled about (my) duty, I ask thee. Tell me what is assuredly good (for me). I

am thy disciple. O, instruct me, I seek thy aid. 3 I do not see (that) which would dispel that grief of mine

blasting my very senses, even if I obtain a prosperous kingdom on earth without a foe or the very

sovereignty of the gods. 4'"

Sanjaya said,--Having said this unto Hrishikesa, that chastiser of foes-Gudakesa--(once more) addressed

Govinda, saying,--'I will not fight,'--and then remained silent. 5 Unto him overcome by despondency,

Hrishikesa, in the midst of the two armies, said.

"The Holy One said,--'Thou mournest those that deserve not to be mourned. Thou speakest also the

words of the (so-called) wise. Those, however, that are (really) wise, grieve neither for the dead nor for

the living. It is not that, I or you or those rulers of men never were, or that all of us shall not hereafter be.

Of an Embodied being, as childhood, youth, and, decrepitude are in this body, so (also) is the acquisition

of another body. The man, who is wise, is never deluded in this. 6 The contacts of the senses with their

(respective) objects producing (sensations of) heat and cold,

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The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXVI (Bhagavad Gita Chapter II)

pleasure and pain, are not permanent, having (as they do) a beginning and an end. Do thou. O Bharata,

endure them. For the man whom these afflict not, O bull among men, who is the same in pain and

pleasure and who is firm in mind, is fit for emancipation. 1 There is no (objective) existence of anything

that is distinct from the soul; nor non-existence of anything possessing the virtues of the soul. This

conclusion in respect of both these hath been arrived at by those that know the truths (of things). 2 Know

that [the soul] to be immortal by which all this [universe] is pervaded. No one can compass the

destruction of that which is imperishable. It hath been said that those bodies of the Embodied (soul)

which is eternal, indestructible and infinite, have an end. Do thou, therefore, fight, O Bharata. He who

thinks it (the soul) to be the slayer and he who thinks it to be the slain, both of them know nothing; for it

neither slays nor is slain. It is never born, nor doth it ever die; nor, having existed, will it exist no more.

Unborn, unchangeable, eternal, and ancient, it is not slain upon the body being perished. That man who

knoweth it to be indestructible, unchangeable, without decay, how and whom can he slay or cause to be

slain? As a man, casting off robes that are worn out, putteth on others that are new, so the Embodied

(soul), casting off bodies that are worn out, entereth other bodies that are new. Weapons cleave it not,

fire consumeth it not; the waters do not drench it, nor doth the wind waste it. It is incapable of being cut,

burnt, drenched, or dried up. It is unchangeable, all-pervading, stable, firm, and eternal. It is said to be

imperceivable, inconceivable and unchangeable. Therefore, knowing it to be such, it behoveth thee not

to mourn (for it). Then again even if thou regardest it as constantly born and constantly dead, it behoveth

thee not yet, O mighty-armed one, to mourn (for it) thus. For, of one that is born, death is certain; and of

one that is dead, birth is certain. Therefore. it behoveth thee not to mourn in a matter that is unavoidable.

All beings (before birth) were unmanifest. Only during an interval (between birth and death), O Bharata,

are they manifest; and then again, when death comes, they become (once more) unmanifest. What grief

then is there in this? One looks upon it as a marvel; another speaks of it as a marvel. Yet even after

having heard of it, no one apprehends it truly. The Embodied (soul), O Bharata, is ever indestructible in

everyone's body. Therefore, it behoveth thee not to grieve for all (those) creatures. Casting thy eyes on

the (prescribed) duties of thy order, it behoveth thee not to waver, for there is nothing else that is better

for a Kshatriya than a battle fought fairly. Arrived of itself and (like unto) an open gate of heaven,

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happy are those Kshatriyas, O Partha, that obtain such a fight. But if thou dost not fight such a just

battle, thou shalt then incur sin by abandoning the duties of thy order and thy fame. People will then

proclaim thy eternal infamy, and to one that is held in respect, infamy is greater (as an evil) than death

itself. All great car-warriors will regard thee as abstaining from battle from fear, and thou wilt be

thought lightly by those that had (hitherto) esteemed thee highly. Thy enemies, decrying thy prowess,

will say many words which should not be said. What can be more painful than that? Slain, thou wilt

attain to heaven; or victorious, thou wilt enjoy the Earth. Therefore, arise, O son of Kunti, resolved for

battle. Regarding pleasure and pain, gain and loss, victory and defeat, as equal, do battle for battle's sake

and sin will not be thine. 1 This knowledge, that hath been communicated to thee is (taught) in the

Sankhya (system). Listen now to that (inculcated) in Yoga (system). Possessed of that knowledge, thou,

O Partha, wilt cast off the bonds of action. In this (the Yoga system) there is no waste of even the first

attempt. There are no impediments. Even a little of this (form of) piety delivers from great fear. 2 Here

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The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXVI (Bhagavad Gita Chapter II)

in this path, O son of Kuru, there is only one state of mind, consisting in firm devotion (to one object,

viz., securing emancipation). The minds of those, however, that are not firmly devoted (to this), are

many-branched (un-settled) and attached to endless pursuits. That flowery talk which, they that are

ignorant, they that delight in the words of the Vedas, they, O Partha, that say that there is nothing else,

they whose minds are attached to worldly pleasures, they that regard (a) heaven (of pleasures and

enjoyments) as the highest object of acquisition,--utter and promises birth as the fruit of action and

concerns itself with multifarious rites of specific characters for the attainment of pleasures and power,--

delude their hearts and the minds of these men who are attached to pleasures and power cannot be

directed to contemplation (of the divine being) regarding it as the sole means of emancipation. 3 The

Vedas are concerned with three qualities, (viz., religion, profit, and pleasure). Be thou, O Arjuna, free

from them, unaffected by pairs of contraries (such as pleasure and pain, heat and cold, etc.), ever

adhering to patience without anxiety for new acquisitions or protection of those already acquired, and

self-possessed, whatever objects are served by a tank or well, may all

p. 57

be served by a vast sheet of water extending all around; so whatever objects may be served by all the

Vedas, may all be had by a Brahmana having knowledge (of self or Brahma). 1 Thy concern is with

work only, but not with the fruit (of work). Let not the fruit be thy motive for work; nor let thy

inclination be for inaction. Staying in devotion, apply thyself to work, casting off attachment (to it), O

Dhananjaya, and being the same in success or unsuccess. This equanimity is called Yoga (devotion).

Work (with desire of fruit) is far inferior to devotion, O Dhananjaya. Seek thou the protection of

devotion. They that work for the sake of fruit are miserable. He also that hath devotion throws off, even

in this world, both good actions and bad actions. Therefore, apply thyself to devotion. Devotion is only

cleverness in action. The wise, possessed of devotion, cast off the fruit born of action, and freed from the

obligation of (repeated) birth, attain to that region where there is no unhappiness. When thy mind shall

have crossed the maze of delusion, then shalt thou attain to an indifference as regards the hearable and

the heard. 2 When thy mind, distracted (now) by what thou hast heard (about the means of acquiring the

diverse objects of life), will be firmly and immovably fixed on contemplation, then wilt thou attain to

devotion.'

"Arjuna said,--What, O Kesava, are the indications of one whose mind is fixed on contemplation? How

should one of steady mind speak, how sit, how move?"

"The Holy One said,--'When one casts off all the desires of his heart and is pleased within (his) self with

self, then is one said to be of steady mind. He whose mind is not agitated amid calamities, whose

craving for pleasure is gone, who is freed from attachment (to worldly objects), fear and wrath, is said to

be a Muni of steady mind. His is steadiness of mind who is without affection everywhere, and who

feeleth no exultation and no aversion on obtaining diverse objects that are agreeable and disagreeable.

When one withdraws his senses from the objects of (those) senses as the tortoise its limbs from all sides,

even his is steadiness of mind. Objects of senses fall back from an abstinent person, but not so the

passion (for those objects). Even the passion recedes from one who has beheld the

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Supreme (being). 1 The agitating senses, O son of Kunti, forcibly draw away the mind of even a wise

man striving hard to keep himself aloof from them. Restraining them all, one should stay in

contemplation, making me his sole refuge. For his is steadiness of mind whose senses are under control.

Thinking of the objects of sense, a person's attachment is begotten towards them. From attachment

springeth wrath; from wrath ariseth want of discrimination; from want of discrimination, loss of

memory; from loss of memory, loss of understanding; and from loss of understanding (he) is utterly

ruined. But the self-restrained man, enjoying objects (of sense) with senses freed from attachment and

aversion under his own control, attaineth to peace (of mind). On peace (of mind) being attained, the

annihilation of all his miseries taketh place, since the mind of him whose heart is peaceful soon

becometh steady. 2 He who is not self-restrained hath no contemplation (of self). He who hath no

contemplation hath no peace (of mind). 3 Whence can there be happiness for him who hath no peace (of

mind)? For the heart that follows in the wake of the sense moving (among their objects) destroys his

understanding like the wind destroying a boat in the waters. 4 Therefore, O thou of mighty arms, his is

steadiness of mind whose senses are restrained on all sides from the objects of sense. The restrained man

is awake when it is night for all creatures; and when other creatures are awake that is night to a

discerning Muni. 5 He into whom all objects of desire enter, even as the waters enter the ocean which

(though) constantly replenished still maintains its water-mark unchanged--(he) obtains peace (of mind)

and not one that longeth for objects of desire. That man who moveth about, giving up all objects of

desire, who is free from craving (for enjoyments) and who hath no affection and no pride, attaineth to

peace (of mind). This,

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[paragraph continues] O Partha, is the divine state. Attaining to it, one is never deluded. Abiding in it one

obtains, on death, absorption into the Supreme Self.'

Footnotes

54:1 The commentators betray their ingenuity by emphasizing the word ishubhis (with arrows),

explaining, "how can I encounter them with arrows whom I cannot encounter with even harsh words?"

54:2 Arthakaman is an adjective qualifying Gurun. Some commentators particularly Sreedhara, suggest

that it may, instead, qualify bhogan. The meaning, however, in that case would be far-fetched.

54:3 Sreedhara explains that Karpanya is compassion (for kinsmen), and dosha is the fear of sin (for

destroying a race). The first compound, therefore, according to him, means,--"My nature affected by

both compassion and fear of sin, etc. It is better, however, to take Karpanya itself as a dosha (taint or

fault). K. T. Telang understands it in this way. Upahata, however, is affected and not contaminated.

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54:4 What Arjuna says here is that "Even if I obtain such a kingdom on Earth, even if I obtain the very

kingship of the gods, I do not yet see that will dispel that grief which will overtake me if I slay my

preceptor and kinsmen." Telang's version is slightly ambiguous.

54:5 The Bengal texts have Parantapa with a Visarga, thus implying that it refers to Gudakesa. The

Bombay edition prints it without the Visarga, implying that it is in the vocative case, referring to

Dhritarashtra, the listener.

54:6 One of the most useful rules in translating from one language into another is to use identical words

for identical expressions in the original. In translating, however, from a language like Sanskrit which

abounds in synonyms, this is not always practicable without ambiguity. As an example, the word used in

13 is Dhira; that used in 11 is Pandita. There can be little doubt, however, that Pandita and Dhira have

exactly the same meaning.

55:1 Amritatwa is really emancipation or non-liability to repeated death or repeated rebirth. To render it

as "immortality" is, perhaps, a little slovenly, for every soul is immortal, and this particular section

inculcates it.

55:2 Sat and asat are the two words which must be distinctly understood as they occur often in Hindu

philosophy. Sat is explained as the real, i.e., the soul, or anything as real and permanent as the soul. Asat

is the reverse of this, i.e., the unreal or the Non-soul. What is said here by Krishna is that the unreal has

no existence; the real, again can have no non-existence. Is not this a sort of cosmothetic idealism?

56:1 Most texts read Yudhaya Yujyaswa. A manuscript belonging to a friend of mine has the correction

in red-ink, Yudhaya Yudhaya Yudhaywa. It accords so well with the spirit of the lesson sought to be

inculcated here that I make no scruple to adopt it.

56:2 A life in this world that is subject to decay and death. So say all the commentators.

56:3 What Krishna seeks to inculcate here is the simple truth that persons who believe in the Vedas and

their ordinances laying down specific acts for the attainment of a heaven of pleasure and power, cannot

have the devotion without which there cannot be final emancipation which only is the highest bliss. The

performance of Vedic rites may lead to heaven of pleasure and power, but what is that heaven worth?

True emancipation is something else which must be obtained by devotion, by pure contemplation. In

rendering Janma-Karma-phalapradam I have followed Sankara. Sreedhara and other commentators

explain it differently.

57:1 This sloka has been variously rendered by various translators. It is the same that occurs in the Sanat-

Sujata Parva of the Udyoga. (Vide Udyoga Parva, Section XLV). Both Sreedhara and Sankara (and I

may mention Anandagiri also) explain it in this way. Shortly stated, the meaning is that to an instructed

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Brahmana (Brahma-knowing person and not a Brahmana by birth), his knowledge (of self or Brahma)

teaches him that which is obtainable from all the Vedas, just as a man wanting to bathe or drink may

find a tank or well as useful to him as a large reservoir of water occupying an extensive area. Nilakantha

explains it in a different way.

57:2 Srotavyasya Srutasyacha is literally 'of the hearable and the heard', i.e., "what you may or will hear,

and what you have heard." European translators of the Gita view in these words a rejection of the Vedas

by the author. It is amusing to see how confidently they dogmatise upon this point, rejecting the

authority of Sankara, Sreedhara, Anandagiri, and the whole host of Indian commentators. As K. T.

Telang, however, has answered the point elaborately, nothing more need be said here.

58:1 One may abstain, either from choice or inability to procure them, from the objects of enjoyment.

Until, however, the very desire to enjoy is suppressed, one cannot be said to have attained to steadiness

of mind. Of Aristotle's saying that he is a voluptuary who pines at his own abstinence, and the Christian

doctrine of sin being in the wish, mere abstinence from the act constitutes no merit.

58:2 The particle 'he' in the second line is explained by both Sankara and Anandagiri as equivalent to

Yasmat. The meaning becomes certainly clearer by taking the word in this sense. The 'he', however, may

also be taken as implying the sense of "indeed."

58:3 Buddhi in the first line is explained by Sreedhara as Aintavishayak buddhi. Bhavanta Sreedhara

explains, is Dhyanam; and Sankara as Atmajnanabhinivesas. K. T. Telang renders Bhavana as

perseverance. I do not think this is correct.

58:4 Sankara, Anandagiri, and Nilakantha explain this sloka thus. Sreedhara explains it otherwise. The

latter supposes the pronouns yat and tat to mean a particular sense among the Charatam indriyanam. If

Sreedhara's interpretation be correct, the meaning would be--"That (one sense) amongst the senses

moving (among their objects) which the mind follows, (that one sense) tosseth the mind's (or the man's)

understanding about like the wind tossing a (drunken boatman's) boat on the waters." The parenthetical

words are introduced by Sreedhara himself. It may not be out of place to mention here that so far as

Bengal, Mithila and Benares are concerned, the authority of Sreedhara is regarded as supreme.

58:5 The vulgar, being spiritually dark, are engaged in worldly pursuits. The sage in spiritual light is

dead to the latter.

Next: Section XXVII (Bhagavad Gita Chapter III)

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The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXVII (Bhagavad Gita Chapter III)

Table of Contents Index Previous Next

SECTION XXVII

(Bhagavad Gita Chapter III)

"Arjuna said,--'If devotion, O Janardana, is regarded by thee as superior to work, why then, O Kesava,

dost thou engage me in such dreadful work? By equivocal words thou seemest to confound my

understanding. Therefore, tell (me) one thing definitely by which I may attain to what is good.'

"The Holy One said,--'It hath already been said by me, O sinless one, that here are, in this world, two

kinds of devotion; that of the Sankhyas through knowledge and that of the yogins through work. A man

doth not acquire freedom from work from (only) the non-performance of work. Nor doth he acquire final

emancipation from only renunciation (of work). No one can abide even for a moment without doing

work. 1 That man of deluded soul who, curbing the organs of sense, liveth mentally cherishing the

objects of sense, is said to be a dissembler. He however, O Arjuna, who restraining (his) senses by his

mind, engageth in devotion (in the form) of work with the organs of work, and is free from attachment,

is distinguished (above all). (Therefore), do thou always apply yourself to work, for action is better than

inaction. Even the support of thy body cannot be accomplished without work. 2 This world is fettered by

all work other than that which is (performed) for Sacrifice. (Therefore), O son of Kunti, perform work

for the sake of that, freed from attachment. 3 In olden times, the Lord of Creation, creating men and

sacrifice together, said,--flourish by means of this (Sacrifice). Let this (Sacrifice) be to you (all) the

dispenser of all objects cherished by you. Rear the gods with this, and let the gods (in return) rear you.

Thus fulfilling the mutual interest you will obtain that which is beneficial (to you). 4 Propitiated with

sacrifices the gods will bestow on you the pleasures you desire. He who enjoyeth (himself) without

giving them what

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they have given, is assuredly a thief. The good who eat the remnant of sacrifices are freed from all sins.

Those unrighteous ones incur sin who dress food for their own sake.--From food are all creatures; and

sacrifice is the outcome of work. 1 Know that work proceeds from the Vedas; Vedas have proceeded

from Him who hath no decay. Therefore, the all-pervading Supreme Being is installed in sacrifice. 2 He

who conformeth not to this wheel that is thus revolving, that man of sinful life delighting (the

indulgence of) his senses, liveth in vain, O Partha. 3 The man, however, that is attached to self only, that

is contented with self, and that is pleased in his self,--hath no work (to do). He hath no concern whatever

with action nor with any omission here. Nor, amongst all creatures, is there any upon whom his interest

dependeth. 4 Therefore, always do work that should be done, without attachment. The man who

performeth work without attachment, attaineth to the Supreme. By work alone, Janaka and others,

attained the accomplishment of their objects. Having regard also to the observance by men of their

duties, it behoveth thee to work. Whatever a great man doth, is also done by vulgar people. Ordinary

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The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXVII (Bhagavad Gita Chapter III)

men follow the ideal set by them (the great). 5 There is nothing whatever for me, O Partha, to do in the

three worlds, (since I have) nothing for me which hath not been acquired; still I engage in action. 6

Because if at any time I do not, without sloth, engage in action, men would follow my path, O Partha, on

all sides. The worlds would perish if I did not perform work, and I should cause intermixture of castes

and ruin these people. As the ignorant work, O Bharata, having attachment to the performer, so should a

wise man work without being attached, desiring to make men observant of their duties. A wise man

should not cause confusion of understanding amongst ignorant persons, who have attachment to work

itself; (on the other hand) he should (himself) acting with devotion engage them to all (kinds of) work.

All works are, in every way, done by the qualities of nature. He, whose mind is deluded

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by egoism, however, regards himself as the actor. 1 But he, O mighty-armed one, who knoweth the

distinction (of self) from qualities and work, is not attached to work, considering that it is his senses

alone (and not his self) that engage in their objects. 2 Those who are deluded by the qualities of nature,

become attached to the works done by the qualities. A person of perfect knowledge should not bewilder

those men of imperfect knowledge. 3 Devoting all work to me, with (thy) mind directed to self, engage

in battle, without desire, without affection and with thy (heart's) weakness dispelled. 4 Those men who

always follow this opinion of mine with faith and without cavil attain to final emancipation even by

work. But they who cavil at and do not follow this opinion of mine, know, that, bereft of all knowledge

and without discrimination, they are ruined. Even a wise man acts according to his own nature. All

living beings follow (their own) nature. What then would restraint avail? The senses have, as regards the

objects of the senses, either affection or aversion fixed. One should not submit to these, for they are

obstacles in one's way. 5 One's own duty, even if imperfectly performed, is better than being done by

other even if well performed. Death in (performance of) one's own duty is preferable. (The adoption of)

the duty of another carries fear (with it).

"Arjuna said, 'Impelled by whom, O son of the Vrishni race, doth a man commit sin, even though

unwilling and as if constrained by force'?

"The Holy One said,--'It is desire, it is wrath, born of the attribute of passion; it is all devouring, it is

very sinful. Know this to be the foe in this world. 6 As fire is enveloped by smoke, a mirror by dust, the

foetus by the womb, so is this enveloped by desire. Knowledge, O son of Kunti, is enveloped by this

constant foe of the wise in the form of desire which is insatiable and like a fire. The senses, the mind and

the understanding are said to be its abode. With these it deludeth the embodied self, enveloping (his)

knowledge. Therefore, restraining (thy) senses first, O bull of Bharata's race, cast off this wicked thing,

for it destroyeth knowledge derived from instruction and meditation. 7 It hath been said that the senses

are superior (to the body which is inert). Superior to the senses is the mind. Superior to the

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mind is the knowledge. But which is superior to knowledge is He. 1 Thus knowing that which is superior

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The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXVII (Bhagavad Gita Chapter III)

to knowledge and restraining (thy) self by self, slay, O mighty-armed one, the enemy in the shape of

desire which is difficult to conquer.'"

Footnotes

59:1 Prakritijais Gunas is explained by Sreedhara as qualities born of one's nature such as

Ragadveshadi. Sankara thinks that they are the qualities or attributes of primal matter (which enters into

the composition of every self) such as Satwa, Rajas, and Tamas.

59:2 "Apply to work", i.e. to work as prescribed in the scriptures. Thus says Sankara. "To morning and

evening prayers, etc." says Sreedhara.

59:3 Sacrifices Vishnu's self as declared by the Srutis; work for sacrifice, therefore, is work for Vishnu's

sake or gratification. For the sake of that i.e., for sacrifice's, or "Vishnu's sake. So say all the

commentators.

59:4 Bhavaya is explained by both Sankara and Sreedhara as Vradhaya or make grow. Perhaps, "rear" is

the nearest approach to it in English. K. T. Telang renders it, 'please.' The idea is eminently Indian. The

gods are fed by sacrifices, and in return they feed men by sending rain. The Asuras again who warred

with the gods warred with sacrifices.

60:1 Parjjanya is explained by both Sankara and Sreedhara as rain. It means also the clouds or the origin

of rain.

60:2 The word in the original that is rendered in the Vedas is Brahma. It may mean the Supreme Soul.

Of course, in Brahmanic literature, the Vedas are Brahma and Brahma is the Vedas, but still in the

second line of 15 there is no necessity of taking Brahma as equivalent to the Vedas, I do not think

Telang is accurate in his rendering of this line.

60:3 The wheel referred to is what has been said before, viz., from the Vedas are work, from work is

rain, from rain is food, from food are creatures, from creatures again work and so back to the Vedas.

60:4 The sense seems to be, as explained by the commentators, that such a man earns no merit by action,

nor sin by inaction or omission. Nor is there anybody from the Supreme Being to the lowest creature on

whom he depends for anything.

60:5 The example set by the great is always catching, Itaras, here, is Vulgar and not "other". Kurute

which I have rendered as "maketh" is used in the sense of "regardeth." Pramanam, however, may not

necessarily mean something else that is set up as an ideal. It may refer to the actions themselves of the

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The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXVII (Bhagavad Gita Chapter III)

great men set up by them as a standard.

60:6 Sreedhara would connect "in the three worlds" with what follows. I follow Sankara and the natural

order of words.

61:1 The word rendered "nature" is prakriti. It really implies "primal matter."

61:2 The second line, literally rendered, is "deeming that qualities engage in qualities." The first

"qualities" imply the senses, and the second, the objects of the senses. The purport is that one knowing

the distinction referred to, never thinks that his soul is the actor, for that which is work is only the result

of the senses being applied to their objects.

61:3 Guna-karmashu is explained by Sankara as works of the qualities, or works done by them.

Sreedhara explains the compound as "qualities and (their) works."

61:4 Devoting all work to me, i.e., in the belief that all you do is for me or my sake.

61:5 The senses, as regards their diverse objects in the world, are either drawn towards them or repelled

by them. These likes and dislikes (in the case of men who, of course, only act according to their nature)

stand in the way of their emancipation, if men submit to them.

61:6 Desire, if not gratified, results in wrath. Thus say the commentators.

61:7 Prajahi is explained by both Sankara and Sreedhara as parityaja (cast off).

62:1 He is the Supreme Soul or Being.

Next: Section XXVIII (Bhagavad Gita Chapter IV)

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The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXVIII (Bhagavad Gita Chapter IV)

Table of Contents Index Previous Next

SECTION XXVIII

(Bhagavad Gita Chapter IV)

"The Holy One said,--'This imperishable (system of) devotion I declared to Vivaswat: Vivaswat declared

it to Manu; and Manu communicated it to Ikshaku. Descending thus from generation, the Royal sages

came to know it. But, O chastiser of foes, by (lapse of a) long time that devotion became lost to the

world. Even the same (system of) devotion hath today been declared by me to thee, for thou art my

devotee and friend, (and) this is a great mystery.'

"Arjuna said,--'Thy birth is posterior; Vivaswat's birth is prior. How shall I understand then that thou

hadst first declared (it)?'

"The Holy One said,--'Many births of mine have passed away, O Arjuna, as also of thine. These all I

know, but thou dost not, O chastiser of foes. Though (I am) unborn and of essence that knoweth no

deterioration, though (I am) the lord of all creatures, still, relying on my own (material) nature I take

birth by my own (powers) of illusion. Whenever, O Bharata, loss of piety and the rise of impiety

occurreth, on those occasions do I create myself. For the protection of the righteous and for the

destruction of the evil doers, for the sake of establishing Piety, I am born age after age. He who truly

knoweth my divine birth and work to be such, casting off (his body) is not born again; (on the other

hand) he cometh to me, O Arjuna. Many who have been freed from attachment, fear, wrath, who were

full of me, and who relied on me, have, cleansed by knowledge and asceticism, attained to my essence.

In whatsoever manner men come to me, in the selfsame manner do I accept them. It is my way, O

Partha, that men follow on all sides. 2 Those in this world who are desirous of the success of action

worship the gods, for in this world of men success resulting from action is soon attained. The quadruple

division of castes was created by me according to the distinction of qualities and duties. Though I am the

p. 63

author thereof, (yet) know me to be not their author and undecaying. 1 Actions do not touch me. I have

no longing for the fruits of actions. He that knoweth me thus is not impeded by actions. Knowing this,

even men of old who were desirous of emancipation performed work. Therefore, do thou also perform

work as was done by ancients of the remote past. What is action and what is inaction,--even the learned

are perplexed at this. Therefore, I will tell thee about action (so that) knowing it thou mayst be freed

from evil. One should have knowledge of action, and one should have knowledge of forbidden actions:

one should also know of inaction. The course of action is incomprehensible. He, who sees inaction in

action and action in inaction, is wise among men; he is possessed of devotion; and he is a doer of all

actions. The learned call him wise whose efforts are all free from desire (of fruit) and (consequent) will,

and whose actions have all been consumed by the fire of knowledge. 2 Whoever, resigning all

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attachment to the fruit of action, is ever contented and is dependent on none, doth nought, indeed,

although engaged in action. He who, without desire, with mind and the senses under control, and casting

off all concerns, performeth action only for the preservation of the body, incurreth no sin. 3 He who is

contented with what is earned without exertion, who hath risen superior to the pairs of opposites, who is

without jealousy, who is equable in success and failure, is not fettered (by action) even though he works.

All his actions perish who acts for the sake of sacrifice, 4 who is without affections, who is free (from

attachments), and whose mind is fixed upon knowledge. Brahma is the vessel (with which the libation is

poured); Brahma is the libation (that is offered); Brahma is the fire on which by Brahma is poured (the

libation); Brahma is the goal to which he proceedeth by fixing his mind on Brahma itself which is the

action. 5 Some devotees perform sacrifice to the gods. Others, by means of sacrifice, offer up sacrifices

to the fire of Brahma. 6 Others offer up (as sacrificial libation) the senses of which hearing is the first to

the fire of restraint. Others (again) offer up (as libations) the objects of sense of which sound is the first

to the fire of the

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senses. 1 Others (again) offer up all the functions of the senses and the functions of the vital winds to the

fire of devotion by self-restraint kindled by knowledge. 2 Others again perform the sacrifice of wealth,

the sacrifice of ascetic austerities, the sacrifice of meditation, the sacrifice of (Vedic) study, the sacrifice

of knowledge, and others are ascetics of rigid vows. 3 Some offer up the upward vital wind (Prana) to

the downward vital wind (apana); and others, the downward vital wind to the upward vital wind; some,

arresting the course of (both) the upward and the downward vital winds, are devoted to the restraint of

the vital winds. Others of restricted rations, offer the vital winds to the vital winds. 4 Even all these who

are conversant with sacrifice, whose sins have been consumed by sacrifice, and who eat the remnants of

sacrifice which are amrita, attain to the eternal Brahma. (Even) this world is not for him who doth not

perform sacrifice. Whence then the other, O best of Kuru's race? Thus diverse are the sacrifices

occurring in the Vedas. Know that all of them result from action, and knowing this thou wilt be

emancipated. The sacrifice of knowledge, O chastiser of foes, is superior to every sacrifice involving

(the attainment of) fruits of action, for all action, O Partha, is wholly comprehended in knowledge. 5

Learn that (Knowledge) by prostration, enquiry, and service. They who are possessed of knowledge and

can see the truth, will teach thee that knowledge, knowing which, O son of Pandu, thou wilt not again

come by such delusion, and by which thou wilt see the endless creatures (of the universe) in thyself

(first) and then in me. Even if thou be the greatest sinner among all that are sinful, thou shalt yet cross

over all transgressions by the raft of knowledge. As a blazing fire, O Arjuna, reduceth fuel to ashes, so

doth the fire of knowledge reduce all actions to ashes. For there is nothing here that is so cleansing as

knowledge. One who hath attained to success by devotion finds it without effort within his own self in

time. He obtaineth knowledge, who hath faith and is intent on it and who hath his senses under control;

obtaining knowledge one findeth the highest tranquillity in no length of time. One who hath no

knowledge and no faith, and whose minds is full of doubt, is lost. Neither this world, nor the next, nor

happiness, is for him whose mind is full of doubt. Actions do not fetter him, O Dhananjaya, who hath

cast off action by devotion, whose doubts have been dispelled by knowledge, and who is self-restrained.

Therefore, destroying, by the sword of knowledge,

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this doubt of thine that is born of ignorance and that dwelleth in thy mind, betake to devotion, (and)

arise, O son of Bharata.'

Footnotes

62:2 There can be little doubt that what Krishna says here is that no form of worship is unacceptable to

him. Whatever the manner of the worship, it is I who is worshipped. After K. T. Telang's exhaustive and

effective reply to Dr. Lorinser's strange hypothesis of the Gita having been composed under Christian

influences, it is scarcely necessary to add that such toleration would ill accord with the theory of the

Christian authorship of the poem.

63:1 i.e., both inactive and undecaying. Work implies exertion, and, therefore, loss of energy. In me

there is no action, no loss of energy and therefore, no decay.

63:2 'Kama-sankalpa vivarjjitas.' i.e., freed from kama (desire of fruit) and sankalpa--the consequent

will or determination to do. Thus both Sreedhara and Sankara.

63:3 Chitta the mind and atma in this connection is the senses. Thus both Sreedhara and Sankara.

63:4 Sacrifice means here the Supreme Soul. What is done for the sake of sacrifice is done for procuring

emancipation.

63:5 What is meant by this is that in the case of such a person complete identification with Brahma takes

place, and when such an identification has taken place, action is destroyed.

63:6 I.e., offering up sacrifice itself as a sacrifice to the Brahma fire, they cast off all action.

64:1 Offering up the senses to the fire of restraint means restraining the senses for the practice of Yoga.

Offering up the objects of the senses means non-attachment to those objects.

64:2 Suspending the functions of life for contemplation or Yoga.

64:3 In these cases the sacrifices consist in the giving away of wealth, in the ascetic austerities

themselves, in meditation, in study, etc. Sreedhara explains the first compound of the second line

differently. According to him, it means not study and knowledge, but the knowledge from study.

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The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXVIII (Bhagavad Gita Chapter IV)

64:4 All these are different kinds of Yoga, or the different stages of Yoga practice.

64:5 i.e., knowledge being attained, the fruits of action are attained by, at least, their end being

compassed.

Next: Section XXIX (Bhagavad Gita Chapter V)

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The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXIX (Bhagavad Gita Chapter V)

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SECTION XXIX

(Bhagavad Gita Chapter V)

"Arjuna said,--'Thou applaudest, O Krishna, the abandonment of actions, and again the application (to

them). Tell me definitely which one of these two is superior.

"The Holy One said--'Both abandonment of actions and application to actions lead to emancipation. But

of these, application to action is superior to abandonment. He should always be known to be an ascetic

who hath no aversion nor desire. For, being free from pairs of opposites, O thou of mighty arms, he is

easily released from the bonds (of action). Fools say, but not those that are wise, that Sankhya and Yoga

are distinct. One who stayeth in even one (of the two) reapeth the fruit of both 1. Whatever seat is

attained by those who profess the Sankhya system, that too is reached by those who profess the Yoga. He

seeth truly who seeth Sankhya and Yoga as one. 2 But renunciation, O mighty-armed one, without

devotion (to action), is difficult to attain. The ascetic who is engaged in devotion (by action) reacheth the

Supreme Being without delay. He who is engaged in devotion (by action) and is of pure soul, who hath

conquered his body and subdued his senses, and who indentifieth himself with all creatures, is not

fettered though performing (action). 3 The man of devotion, who knoweth truth, thinking--I am doing

nothing--When seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, talking,

excreting, taking, opening the eyelids or closing them; he regardeth that it is the senses that are engaged

in the objects of senses. 4 He who renouncing attachment engageth in actions, resigning them to

Brahma, is not touched by sin as the lotus-leaf (is not touched) by water. 5 Those who are devotees,

casting off attachment, perform actions (attaining) purity of self, with the body, the mind, the

understanding, and even the senses (free from desire). He who is possessed of devotion, renouncing the

fruit of action, attaineth to the highest tranquillity. He, who is not possessed of devotion and is attached

to the fruit of action, is fettered by action performed from desire. The self-restrained embodied (self),

renouncing all actions by the mind, remains

p. 66

at ease within the house of nine gates, neither acting himself nor causing (anything) to act. 1 The Lord is

not the cause of the capacity for action, or of the actions of men, or of the connection of actions and

(their) fruit. It is nature that engages (in action). The Lord receiveth no one's sin, nor also merit. By

ignorance, knowledge is shrouded. It is for this that creatures are deluded. But of whomsoever that

ignorance hath been destroyed by knowledge of self, that knowledge (which is) like the Sun discloseth

the Supreme Being. Those whose mind is on Him, whose very soul is He, who abide in Him, and who

have Him for

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