Part-1- BHAGAVAD GITA books and stories free download online pdf in English

"Bhagavad Gita"

Part-1

By SRI SWAMI SIVANANDA

Sri Swami Sivananda Founder of The Divine Life Society

SERVE, LOVE, GIVE, PURIFY, MEDITATE, REALIZE

So Says Sri Swami Sivananda

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World Wide Web (WWW) Edition: 2000

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©The Divine Life Trust Society

Published By

THE DIVINE LIFE SOCIETY

P.O. SHIVANANDANAGAR—249 192

Distt. Tehri-Garhwal,

Uttar Pradesh,

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

PUBLISHERS’ NOTE

The "Bhagavad Gita" is one of the world-scriptures today. It guides the lives of people allover 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.

TABLE OF CONTENTS

Foreword

Preface

Introduction

Prayer to Vyasa

Prayer to the Guru

Prayer to Lord Krishna

Gita Mahatmya

Gita Dhyanam

The Yoga of the Despondency of Arjuna

Sankhya Yoga

The Yoga of Action

The Yoga of Wisdom

The Yoga of Renunciation of Action

1 - FOREWORD

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)

2 - PREFACE

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 there in 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 the ngiven 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 stead fast 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

3 - INTRODUCTION

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, where by 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 uparms, 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".

4 - PRAYER TO VYASA

|| 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!

5 - PRAYER TO THE GURU

|| 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.

6 - PRAYER TO LORD KRISHNA

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! Guideme. Lift me from the mire of worldliness. Enlighten me. Protectme. Thee alone I adore; Thee alone I worship; on Thee alone I meditate in Thee alone I take sole refuge.

7 - GITA MAHATMYA

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:

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 geetaa bhyaasaratah sadaa; |

|| Sa muktah sa sukhee loke karmanaa nopalipyate. ||

Lord Vishnu said:

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.

|| Mahaa paapaadi paapaani geetaa dhyaanam karoti chet; |

|| Kwachit sparsham na kurvanti nalinee dalam ambuvat. ||

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. ||

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 yog in a hpannagaashcha ye; |

|| Gopaalaa gopikaa vaapi naaradoddhava paarshadaih. ||

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 geetaa vichaar a shcha pathanam paathanam shrutam; |

|| Tatraaham nishchitam prithvi nivasaami sadaiva hi. ||

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. ||

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; |

|| Ardha maatraak sharaa nityaa swaa nirvaachya padaatmikaa. ||

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 tatwaartha jnaana samyutaa. ||

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. ||

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’ asamar thah sampoornam tato’rdham paatha maa charet; |

|| Tadaa godaanajam punyam labhate naatra samshayah. ||

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

|| Tribhaagam pathamaanastu gangaasnaanaphalam labhet; |

|| Shadamsham japamaanastu somayaagaphalam labhet. ||

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

|| Ekaadhyaayam tu yo nityam pathate bhaktisamyutah; |

|| Rudralokam avaapnoti gano bhootwaa vasecchiram. ||

That person who reads one discourse with supreme faith and devotion attains to the world of Rudra and, having become a Gana (an attend ant of LordShiva), lives there form any years.

|| Adhyaayam shlokapaadam vaa nityam yah pathate narah; |

|| Sa yaati narataam yaavanmanwantaram vasundhare. ||

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

|| Geetaayaah shloka dashakam sapta pancha chatushtayam; |

|| Dwautreenekam tadardhamvaa shlokaanaam yah pathennarah. ||

|| Chandralokam avaapnoti varshaanaam ayutam dhruvam; |

|| Geetaapaathasamaayukto mrito maanushataam vrajet. ||

He who repeats ten, seven, five, four, three, two verses or even one or half of it, attains the region of the moon and lives there for 10,000 years. Accustomed to the daily study of the Gita, a dying man comes back to life again as a human being.

Geetaabhyaasam punah kritwaa labhate muktim uttamaam; |

Geetetyucchaarasamyukto mriyamaano gatim labhet. ||

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

Geetaarthashravanaasakto mahaapaapayuto’pi vaa; |

Vaikuntham samavaapnoti vishnunaa saha modate. ||

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

|| Geetaartham dhyaayate nityam kritwaa karmaani bhoorishah; |

|| Jeevanmuktah sa vijneyo dehaante paramam padam. ||

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

COMMENTARY: A Jivanmukta is one who has attained liberation while living.

|| Geetaam aashritya bahavo bhoobhujo janakaadayah; |

|| Nirdhootakalmashaa loke geetaa yaataah param padam. ||

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

|| Geetaayaah pathanam kritwaa maahaatmyam naiva yah pathet; |

|| Vrithaa paatho bhavet tasya shrama eva hyudaahritah. ||

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

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; |

|| Satatphalamavaapnoti durlabhaam gatim aapnuyaat. ||

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

Suta Uvaacha:

|| Maahaatmyam etad geetaayaah mayaa proktam sanaatanam; |

|| Geetaante cha pathedyastu yaduktam tatphalam labhet. ||

Suta said:

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

Iti srivaraahapuraane srigeetaamaahaatmyam sampoornam.

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

Om Shanti, Shanti, Shanti!

8 - GITA DHYANAM

MEDITATION ON THE GITA

Om paarthaaya pratibodhitaam bhagavataa naaraayanena swayam, |

Vyaasena grathitaam puraanamuninaa madhye mahaabhaaratam; ||

Advaitaamritavarshineem bhagavateem ashtaadashaa dhyaayineem, |

Amba twaam anusandadhaami bhagavadgeete bhavadweshineem. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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 geeta arthagandhotkatam; |

Naanaakhyaanaka kesaram harikathaa sambodhana abodhitam; ||

Loke sajjana shatpadairaharahah pepeeyamaanam mudaa; |

Bhooyaadbhaaratapankajam kalimala pradhwamsinah shreyase. ||

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. ||

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 saangapada kramo panishadair gaayanti yam saamagaah, ||

Dhyaan aavasthita tadgatena manasaa pashyanti yam yogino, |

Yasyaantam na viduh suraasuraganaa devaaya tasmai namah. ||

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!

8 - GITA DHYANAM

THE YOGA OF THE DESPONDENCY OF ARJUNA

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 the mso tha the might survey his opponents. He was be wildered 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:

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:

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. ||

“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. ||

“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. ||

“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. ||

“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. ||

“Know also, O best among the twice-born, the names of those who are the most distinguished amongs tourselves,the leaders of my army! These I name to thee for thy information.

Bhavaan bheeshmashcha karnashcha kripashcha samitinjayah; |

Ashwatthaamaa vikarnashcha saumadattis tathaiva cha. ||

“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 - THE YOGA OF THE DESPONDENCY OF ARJUNA

“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. ||

“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. ||

“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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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; ||

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:

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. ||

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. ||

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. ||

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. ||

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; ||

(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:

Seeing these, my kinsmen, O Krishna, arrayed, eager to fight,

Seedanti mama gaatraani mukham cha parishushyati; |

Vepathushcha shareere me romaharshashcha jaayate. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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:

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 Bhagavad geeta as oopanishatsu Brahma vidyaayaam Yogashaastre Sri Krishna arjuna samvaade Arjuna vishaadayogo 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”

10 - SANKHYA YOGA

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:

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:

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.||

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:

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. ||

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. ||

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.

Kaarpan yadoshopahata swabhaavah Pricchaami twaam dharma sammoodha chetaah; |

Yacchreyah syaan nishchitam broohi tanme Shishyaste’ham shaadhi maam twaam prapannam. ||

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 refugeinThee.

Na hi prapashyaami mamaapanudyaad |

Yacchokam ucchoshanam indriyaanaam; ||

Avaapya bhoomaavasapatnam riddham |

Raajyam suraanaam api chaadhipatyam. ||

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:

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. ||

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:

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. ||

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. ||

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.

Maatraa sparshaastu kaunteya sheetoshna sukhaduhkhadaah; |

Aagamaapaayino’nityaas taams titikshaswa bhaarata. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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. ||

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 achalo’yam sanaatanah. ||

This Self cannot be cut, burnt, wetted nor dried up. It is eternal, all-pervading, stable, ancient and immovable.

Avyakto’yam achintyo’yam avikaaryo’yam uchyate; |

Tasmaad evam viditwainam naanushochitum arhasi. ||

This (Self) is said to be unmanifested, unthinkable and unchangeable. Therefore, knowing This to be such, thou shouldst not grieve.

Atha chainam nityajaatam nityam vaa manyase mritam; |

Tathaapi twam mahaabaaho naivam shochitum arhasi. ||

But, even if thou thinkest of It as being constantly born and dying, even then, O mighty-armed, thou shouldst not grieve!

COMMENTARY:

Birth is inevitable to what is dead and death is inevitable to what is born. This is the law of Nature. Therefore, one should not grieve.

Jaatasya hi dhruvo mrityur dhruvam janma mritasya cha; |

Tasmaad aparihaarye’rthe na twam shochitum arhasi. ||

For, certain is death for the born and certain is birth for the dead; therefore, over the inevitable thou shouldst not grieve.

Avyaktaadeeni bhootaani vyaktamadhyaani bhaarata; |

Avyakta nidhanaanyeva tatra kaa paridevanaa. ||

Beings are unmanifested in their beginning, manifested in their middle state, O Arjuna, and unmanifested again in their end! What is there to grieve about?

COMMENTARY:

The physical body is a combination of the five elements. It is perceived by the physical eye only after the five elements have entered into such combination. After death the body disintegrates and all the five elements return to their source. The body cannot be perceived now. It can be perceived only in the middle state. He who understands the nature of the body and human relationships based upon it will not grieve.

Aashcharyavat pashyati kashchid enam Aashcharyavad vadati tathaiva chaanyah; |

Aashcharyavacchainam anyah shrinoti Shrutwaapyenam veda na chaiva kashchit. ||

One sees This (the Self) as a wonder; another speaks of It as a wonder; another hear so fIt as a wonder; yet, having heard, none understands It at all.

COMMENTARY:

The verse may also be interpreted in this manner: he that sees, hears and speaks of the Self is a wonderful man. Such a man is very rare. He is one among many thousands. Therefore, the Self is very hard to understand.

Dehee nityam avadhyo’yam dehe sarvasya bhaarata; |

Tasmaat sarvaani bhootaani na twam shochitum arhasi. ||

This, the Indweller in the body of everyone, is always indestructible, O Arjuna! Therefore, thou shouldst not grieve for any creature.

Swadharmam api chaavekshya na vikampitum arhasi; |

Dharmyaaddhi yuddhaacchreyo’nyat kshatriyasya na vidyate. ||

Further, having regard to thy own duty, thou shouldst not waver, for there is nothing higher for a Kshatriya than a righteous war.

COMMENTARY:

To a Kshatriya (one born in the warrior or ruling class) nothing is more welcome than a righteous war.

Yadricchayaa chopapannam swargadwaaram apaavritam; |

Sukhinah kshatriyaah paartha labhante yuddham eedrisham. ||

Happy are the Kshatriyas, O Arjuna, who are called upon to fight in such a battle that comes of itself as an open door to heaven!

COMMENTARY:

The scriptures declare that if a warrior dies for a righteous cause on the battlefield he at once ascends to heaven.

Atha chettwam imam dharmyam samgraamam na karishyasi; |

Tatah swadharmam keertim cha hitwaa paapam avaapsyasi. ||

But, if thou wilt not fight in this righteous war, then, having abandoned thine duty and fame, thou shalt incur sin.

Akeertim chaapi bhootaani kathayishyanti te’vyayaam; |

Sambhaavitasya chaakeertir maranaad atirichyate. ||

People, too, will recount thy everlasting dishonour; and to one who has been honoured, dishonour is worse than death.

Bhayaad ranaad uparatam mamsyante twaam mahaarathaah; |

Yeshaam cha twam bahumato bhootwaa yaasyasi laaghavam. ||

The great car-warriors will think that thou hast withdrawn from the battle through fear; and thou wilt be lightly held by them who have thought much of thee.

Avaachyavaadaamshcha bahoon vadishyanti tavaahitaah; |

Nindantastava saamarthyam tato duhkhataram nu kim. ||

Thy enemies also, cavilling at thy power, will speak many abusive words. What is more painful than this!

Hato vaa praapsyasi swargam jitwaa vaa bhokshyase maheem; |

Tasmaad uttishtha kaunteya yuddhaaya kritanishchayah. ||

Slain, thou wilt obtain heaven; victorious, thou wilt enjoy the earth; therefore, stand up, O son of Kunti, resolved to fight!

Sukhaduhkhe same kritwaa laabhaalaabhau jayaajayau; |

Tato yuddhaaya yujyaswa naivam paapamavaapsyasi. ||

Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle for the sake of battle; thus thou shalt not incur sin.

COMMENTARY:

This is the Yoga of equanimity or the doctrine of poise in action. If a person perform sactions with the above mental attitude, he will not reap the fruits of suchactions.

Eshaa te’bhihitaa saankhye buddhir yoge twimaam shrinu; |

Buddhyaa yukto yayaa paartha karma bandham prahaasyasi. ||

This which has been taught to thee, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, end owed with which, O Arjuna, thoushalt cast off the bond so faction!

Nehaabhikramanaasho’sti pratyavaayo na vidyate; |

Swalpam apyasya dharmasya traayate mahato bhayaat. ||

In this there is no loss of effort, nor is there any harm (the production of contrary results or transgression). Even a little of this knowledge (even a little practice of this Yoga) protects one from great fear.

COMMENTARY:

In Karma Yoga (selfless action) even a little effort brings immediate purification of the heart. Purification of the heart leads to fearlessness.

yavasaayaatmikaa buddhir ekeha kurunandana; |

Bahushaakhaa hyanantaashcha buddhayo’vyavasaayinaam. ||

Here, O joy of the Kurus, there is a single one-pointed determination! Many-branched and endless are the thoughts of the irresolute.

Yaam imaam pushpitaam vaacham pravadantyavipashchitah; |

Vedavaadarataah paartha naanyad asteeti vaadinah. ||

Flowery speech is uttered by the unwise, who take pleasure in the eulogising words of the Vedas, O Arjuna, saying: “There is nothing else!”

COMMENTARY:

Unwise people who lack discrimination place great stress upon the Karma Kanda or ritualistic portion of the Vedas which lays down specific rules for specific actions for the attainment of specific fruit. They extol these actions and rewards unduly.

Kaamaatmaanah swargaparaa janmakarmaphalapradaam; |

Kriyaavisheshabahulaam bhogaishwaryagatim prati. ||

Full of desires, having heaven as their goal, they utter speech which promises birth as the reward of one’s actions, and prescribe various specific actions for the attainment of pleasure and power.

Bhogaishwarya prasaktaanaam tayaapahritachetasaam; |

Vyavasaayaatmikaa buddhih samaadhau na vidheeyate. ||

For those who are much attached to pleasure and to power, whose minds are drawn away by such teaching, that determinate faculty is not manifest that is steadily bent on meditation and Samadhi (the state of Superconsciousness).

Traigunyavishayaa vedaa nistraigunyo bhavaarjuna; |

Nirdwandwo nityasatwastho niryogakshema aatmavaan. ||

The Vedas deal with the three attributes (of Nature); be thou above these three attributes, O Arjuna! Free yourself from the pairs of opposites and ever remain in the quality of Sattwa (goodness), freed from the thought of acquisition and preservation, and be established in the Self.

COMMENTARY:

Guna means attribute or quality. It is substance as well as quality. Nature is made up of three Gunas—Sattwa (purity, light, harmony), Rajas (passion, restlessness, motion), and Tamas (inertia, darkness). The pairs of opposites are pleasure and pain, heat and cold, gain and loss, victory and defeat, honour and dishonour, praise and censure.

Yaavaanartha udapaane sarvatah samplutodake; |

Taavaan sarveshu vedeshu braahmanasya vijaanatah. ||

To the Brahmana who has known the Self, all the Vedas are of as much use as is a reservoir of water in a place where there is a flood.

COMMENTARY:

Only for a sage who has realised the Self are the Vedas of no use, because he is in possession of knowledge of the Self. This does not, however, mean that the Vedas are useless. They are useful for neophytes or aspirants who have just started on the spiritual path.

Karmanyevaadhikaaraste maa phaleshu kadaachana; |

Maa karmaphalahetur bhoor maa te sango’stwakarmani. ||

Thy right is to work only, but never with its fruits; let not the fruits of actions be thy motive, nor let thy attachment be to inaction.

COMMENTARY:

Actions done with expectation of its rewards bring bondage. If you do not thirst for them, you get purification of heart and ultimately knowledge of the Self.

Yogasthah kuru karmaani sangam tyaktwaa dhananjaya; |

Siddhyasiddhyoh samo bhootwaa samatwam yoga uchyate. ||

Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure! Evenness of mind is called Yoga.

Doorena hyavaram karma buddhiyogaad dhananjaya; |

Buddhau sharanamanwiccha kripanaah phalahetavah. ||

Far lower than the Yoga of wisdom is action, O Arjuna! Seek thou refuge in wisdom; wretched are they whose motive is the fruit.

COMMENTARY:

Actions done with evenness of mind is the Yoga of wisdom. Actions performed by one who expects their fruits are far inferior to the Yoga of wisdom wherein the seeker does not seek the fruits. The former leads to bondage, and is the cause of birth and death.

Buddhiyukto jahaateeha ubhe sukrita dushkrite; |

Tasmaad yogaaya yujyaswa yogah karmasu kaushalam. ||

Endowed with wisdom (evenness of mind), one casts off in this life both good and evil deeds; therefore, devote thyself to Yoga; Yoga is skill in action.

COMMENTARY:

Actions which are of a binding nature lose that nature when performed with equanimity of mind.

Karmajam buddhiyuktaa hi phalam tyaktwaa maneeshinah; |

Janmabandha vinirmuktaah padam gacchantyanaamayam. ||

The wise, possessed of knowledge, having abandoned the fruits of their actions, and being freed from the fetters of birth, go to the place which is beyond all evil.

COMMENTARY:

Clinging to the fruit so factions is the cause of rebirth. Manhastotakea body to enjoy them. If actions are done for the sake of God, without desire for the fruits, one is released from the bonds of birth and death and attains to immortal bliss.

Yadaa te mohakalilam buddhir vyatitarishyati; |

Tadaa gantaasi nirvedam shrotavyasya shrutasya cha. ||

When thy intellect crosses beyond the mire of delusion, then thou shalt attain to indifference as to what has been heard and what has yet to be heard.s

COMMENTARY:

The mire of delusion is identification of the Self with the body and mind.

Shrutivipratipannaa te yadaa sthaasyati nishchalaa; |

Samaadhaavachalaa buddhistadaa yogam avaapsyasi. ||

When thy intellect, perplexed by what thou hast heard, shall stand immovable and steady in the Self, then thou shalt attain Self-realisation.

Arjuna Uvaacha:

Sthitaprajnasya kaa bhaashaa samaadhisthasya keshava; |

Sthitadheeh kim prabhaasheta kimaaseeta vrajeta kim. ||

Arjuna said:

What, O Krishna, is the description of him who has steady wisdom and is merged in the Superconscious State? How does one of steady wisdom speak? How does he sit? How does he walk?

Sri Bhagavaan Uvaacha:

Prajahaati yadaa kaamaan sarvaan paartha manogataan; |

Aatmanyevaatmanaa tushtah sthitaprajnastadochyate. ||

The Blessed Lord said:

When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom!

COMMENTARY:

All the pleasures of the world are worthless to an illumined sage who is ever content in the immortal Self.

Duhkheshwanudwignamanaah sukheshu vigatasprihah; |

Veetaraagabhayakrodhah sthitadheer munir uchyate. ||

He whose mind is not shaken by adversity,who does not hanker after pleasures,and who is free from attachment, fear and anger, is called a sage of steady wisdom.

Yah sarvatraanabhisnehas tattat praapya shubhaashubham; |

Naabhinandati na dweshti tasya prajnaa pratishthitaa. ||

He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices nor hates, his wisdom is fixed.

Yadaa samharate chaayam kurmo’ngaaneeva sarvashah; |

Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa. ||

When, like the tortoise which withdraws its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady.

Vishayaa vinivartante niraahaarasya dehinah |

Rasavarjam raso’pyasya param drishtwaa nivartate. ||

The objects of the senses turn away from the abstinent man, leaving the longing (behind); but his longing also turns away on seeing the Supreme.

Yatato hyapi kaunteya purushasya vipashchitah; |

Indriyaani pramaatheeni haranti prasabham manah. ||

The turbulent senses, O Arjuna, do violently carry away the mind of a wise man though he be striving (to control them)!

Taani sarvaani samyamya yukta aaseeta matparah; |

Vashe hi yasyendriyaani tasya prajnaa pratishthitaa. ||

Having restrained them all he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control.

Dhyaayato vishayaan pumsah sangas teshupajaayate; |

Sangaat sanjaayate kaamah kaamaat krodho’bhijaayate. ||

When a man thinks of the objects, attachment to them arises; from attachment desire is born; from desire anger arises.

Krodhaad bhavati sammohah sammohaat smriti vibhramah; |

Smritibhramshaad buddhinaasho buddhinaashaat pranashyati. ||

From anger comes delusion; from delusion the loss of memory; from loss of memory the destruction of discrimination; from the destruction of discrimination he perishes.

Raagadwesha viyuktaistu vishayaanindriyaishcharan; |

Aatmavashyair vidheyaatmaa prasaadamadhigacchati. ||

But the self-controlled man, moving amongst objects with the senses under restraint, and free from attraction and repulsion, attains to peace.

Prasaade sarvaduhkhaanaam haanir asyopajaayate; |

Prasannachetaso hyaashu buddhih paryavatishthate. ||

In that peace all pains are destroyed, for the intellect of the tranquil-minded soon becomes steady.

COMMENTARY:

When peace is attained all miseries end.

Naasti buddhir ayuktasya na chaayuktasya bhaavanaa; |

Na chaabhaavayatah shaantir ashaantasya kutah sukham. ||

There is no knowledge of the Self to the unsteady, and to the unsteady no meditation is possible; and to the un-meditative there can be no peace; and to the man who has no peace, how can there be happiness?

Indriyaanaam hi charataam yanmano’nuvidheeyate; |

Tadasya harati prajnaam vaayur naavam ivaambhasi. ||

For the mind which follows in the wake of the wandering senses, carries away his discrimination as the wind (carries away) a boat on the waters.

Tasmaad yasya mahaabaaho nigriheetaani sarvashah; |

Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa. ||

Therefore, O mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense-objects!

Yaanishaa sarvabhootaanaam tasyaam jaagarti samyamee; |

Yasyaam jaagrati bhootaani saa nishaa pashyato muneh. ||

That which is night to all beings, then the self-controlled man is awake; when all beings are awake, that is night for the sage who sees.

COMMENTARY:

The sage lives in the Self; this is day to him. He is unconscious of worldly phenomena; this is like night to him. The ordinary man is unconscious of his real nature. So life in the Self is like night to him. He experiences sense-objects; this is day to him.

Aapooryamaanam achalapratishtham Samudram aapah pravishanti yadwat; |

Tadwat kaamaa yam pravishanti sarve Sa shaantim aapnoti na kaamakaami. ||

He attains peace in to whom all desires enter as water senter the ocean, which, filled from all sides, remains unmoved; but not the man who is full of desires.

Vihaaya kaamaan yah sarvaan pumaamshcharati nihsprihah; |

Nirmamo nirahankaarah sa shaantim adhigacchati. ||

The man attains peace, who, abandoning all desires, moves about without longing, without the sense of mine and without egoism.

Eshaa braahmee sthitih paartha nainaam praapya vimuhyati; |

Sthitwaasyaamantakaale’pi brahmanirvaanamricchati. ||

This is the Brahmic seat (eternal state), O son of Pritha! Attaining to this, none is deluded. Being established therein, even at the end of life one attains to oneness with Brahman.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam Yogashaastre |

Sri Krishnaarjunasamvaade Saankhyayogo Naama Dvitiyo’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 these cond discourse entitled: “The Sankhya Yoga”

11 - THE YOGA OF ACTION

Summary of Third Discourse

In order to remove Moha or attachment, which was the sole cause of Arjuna’s delusion, Sri Krishna taught him the imperishable nature of the Atman, the realisation of which would grant him the freedom of the Eternal. Adoubt therefore arises in Arjuna’s mind as to the necessity of engaging in action even after one has attained this state.

Sri Krishna clears this doubt by telling him that although one has realised oneness with the Eternal, one has to perform action through the force of Prakriti or Nature. He emphasises that perfection is attained not by ceasing to engage in action but by doing all actions as a divine offering, imbued with a spirit of non-attachment and sacrifice.

The man of God-vision, Sri Krishna explains to Arjuna, need not engage in action, as he has attained everything that has to be attained. He can be ever absorbed in the calm and immutable Self. But to perform action for the good of the world and for the education of the masses is no doubt superior.Therefore, action is necessary not only for one who has attained perfection but also for one who is striving for perfection. Sri Krishna quotes the example of Janaka, the great sage-king of India, who continued to rule his kingdom even after attaining God-realisation.

Prakriti or Nature is made up of the three qualities—Rajas,Tamas and Sattwa. The Atmanis beyond these three qualities and their functions. Only when knowledge of this fact dawns in man does he attain perfection.

The Lord tells Arjuna that each one should do his duty according to his nature, and that doing duty that is suited to one’s nature in the right spirit of detachment will lead to perfection.

Arjuna raises the question as to why man commits such actions that cloud his mind and drag him downwards, by force, as it were. Sri Krishna answers that it is desire that impels man to lose his discrimination and understanding, and thus commit wrong actions. Desire is the root cause of all evil actions. If desire is removed, then the divine power manifests in its full glory and one enjoys peace, bliss, light and freedom.

Arjuna Uvaacha

Jyaayasee chet karmanaste mataa buddhir janaardana; |

Tat kim karmani ghore maam niyojayasi keshava. ||

Arjuna said:

If it be thought by Thee that knowledge is superior to action, O Krishna, why then, O Kesava, dost Thou ask me to engage in this terrible action?

Vyaamishreneva vaakyena buddhim mohayaseeva me; |

Tadekam vada nishchitya yena shreyo’ham aapnuyaam. ||

With these apparently perplexing words Thou confusest, as it were, my understanding; therefore, tell me that one way for certain by which I may attain bliss.

Sri Bhagavaan Uvaacha:

Loke’smin dwividhaa nishthaa puraa proktaa mayaanagha; |

Jnaanayogena saankhyaanaam karmayogena yoginaam. ||

The Blessed Lord said:

In this world there is a two fold path, as I said before, O sinless one,—the path of knowledge of the Sankhyas and the path of action of the Yogis!

Na karmanaam anaarambhaan naishkarmyam purusho’shnute; |

Na cha sannyasanaad eva siddhim samadhigacchati. ||

Not by the non-performance of actions does man reach actionlessness, nor by mere renunciation does he attain to perfection.

COMMENTARY:

Even if a man abandons action, his mind may be active. One cannot reach perfection or freedom from action or knowledge of the Self, merely by renouncing action. He must possess knowledge of the Self.

Na hi kashchit kshanamapi jaatu tishthatyakarmakrit; |

Kaaryate hyavashah karma sarvah prakritijair gunaih. ||

Verily none can ever remain for even a moment without performing action; for, everyone is made to act helplessly indeed by the qualities born of Nature.

COMMENTARY:

The ignorant man is driven to action helplessly by the actions of the Gunas—Rajas, Tamas and Sattwa.

Karmendriyaani samyamya ya aaste manasaa smaran; |

Indriyaarthaan vimoodhaatmaa mithyaachaarah sa uchyate. ||

He who, restraining the organs of action, sits thinking of the sense-objects in mind, he, of deluded understanding, is called a hypocrite.

Yastwindriyaani manasaa niyamyaarabhate’rjuna; |

Karmendriyaih karmayogam asaktah sa vishishyate. ||

But whosoever, controlling the senses by the mind, O Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels!

Niyatam kuru karma twam karma jyaayo hyakarmanah; |

Shareerayaatraapi cha te na prasiddhyed akarmanah. ||

Do thou perform thy bounden duty, for action is superior to inaction and even the maintenance of the body would not be possible for thee by inaction.

Yajnaarthaat karmano’nyatra loko’yam karmabandhanah; |

Tadartham karma kaunteya muktasangah samaachara. ||

The world is bound by actions other than those performed for the sake of sacrifice; do thou, therefore, O son of Kunti, perform action for that sake (for sacrifice) alone, free from attachment!

COMMENTARY:

If anyone does actions for the sake of the Lord, he is not bound. His heart is purified by performing actions for the sake of the Lord. Where this spirit of unselfishness does not govern the action, such actions bind one to worldliness, however good or glorious they may be.

Sahayajnaah prajaah srishtwaa purovaacha prajaapatih; |

Anena prasavishyadhwam esha vo’stvishtakaamadhuk. ||

The Creator, having in the beginning of creation created mankind together with sacrifice, said: “By this shall ye propagate; let this be the milch cow of your desires (the cow which yields the desired objects)”.

Devaan bhaavayataanena te devaa bhaavayantu vah; |

Parasparam bhaavayantah shreyah param avaapsyatha. ||

With this do ye nourish the gods, and may the gods nourish you; thus nourishing one another, ye shall attain to the highest good.

Ishtaan bhogaan hi vo devaa daasyante yajnabhaavitaah; |

Tair dattaan apradaayaibhyo yo bhungkte stena eva sah. ||

The gods, nourished by the sacrifice, will give you the desired objects. So, he who enjoys the objects given by the gods without offering (in return) to them, is verily a thief.

Yajnashishtaashinah santo muchyante sarva kilbishaih; |

Bhunjate te twagham paapaa ye pachantyaatma kaaranaat. ||

The righteous, who eat of the remnants of the sacrifice, are freed from all sins; but those sinful ones who cook food (only) for their own sake, verily eat sin.

Annaad bhavanti bhootaani parjanyaad anna sambhavah; |

Yajnaad bhavati parjanyo yajnah karma samudbhavah. ||

From food come forth beings, and from rain food is produced; from sacrifice arises rain, and sacrifice is born of action.

Karma brahmodbhavam viddhi brahmaakshara samudbhavam; |

Tasmaat sarvagatam brahma nityam yajne pratishthitam. ||

Know thou that action comes from Brahma, and Brahma proceeds from the Imperishable. Therefore, the all-pervading (Brahma) ever rests in sacrifice.

Evam pravartitam chakram naanuvartayateeha yah; |

Aghaayur indriyaaraamo mogham paartha sa jeevati. ||

He who does not follow the wheel thus set revolving, who is of sinful life, rejoicing in the senses, he lives in vain, O Arjuna!

COMMENTARY:

He who does not follow the wheel by studying the Vedas and performing the sacrifices prescribed therein, but who indulges only in sensual pleasures, lives in vain. He wastes his life.

Yastwaatmaratir eva syaad aatmatriptashcha maanavah; |

Aatmanyeva cha santushtas tasya kaaryam na vidyate. ||

But for that man who rejoices only in the Self, who is satisfied in the Self, who is content in the Self alone, verily there is nothing to do.

Naiva tasya kritenaartho naakriteneha kashchana; |

Na chaasya sarvabhooteshu kashchidartha vyapaashrayah. ||

For him there is no interest whatsoever in what is done or what is not done; nor does he depend on any being for any object.

COMMENTARY:

The sage who rejoices in his own Self does not gain anything by doing any action. To him no real purpose is served by engaging in any action. No evil can touch him as a result of inaction. He does not lose anything by being inactive.

Tasmaad asaktah satatam kaaryam karma samaachara; |

Asakto hyaacharan karma param aapnoti poorushah. ||

Therefore, without attachment, do thou always perform action which should be done; for, by performing action without attachment man reaches the Supreme.

Karmanaiva hi samsiddhim aasthitaa janakaadayah; |

Lokasangraham evaapi sampashyan kartum arhasi. ||

Janaka and others attained perfection verily by action only; even with a view to the protection of the masses thou shouldst perform action.

Yadyad aacharati shreshthas tattadevetaro janah; |

Sa yat pramaanam kurute lokas tad anuvartate. ||

Whatsoever a great man does, that other men also do; whatever he sets up as the standard, that the world follows.

Na me paarthaasti kartavyam trishu lokeshu kinchana; |

Naanavaaptam avaaptavyam varta eva cha karmani. ||

There is nothing in the three worlds, O Arjuna, that should be done by Me, nor is there anything unattained that should be attained; yet I engage Myself in action!

Yadi hyaham na varteyam jaatu karmanyatandritah; |

Mama vartmaanuvartante manushyaah paartha sarvashah. ||

For, should I not ever engage Myself in action, unwearied, men would in every way follow My path, O Arjuna!

Utseedeyur ime lokaa na kuryaam karma ched aham; |

Sankarasya cha kartaa syaam upahanyaam imaah prajaah. ||

These worlds would perish if I did not perform action; I should be the author of confusion of castes and destruction of these beings.

Saktaah karmanyavidwaamso yathaa kurvanti bhaarata; |

Kuryaad vidwaam stathaa saktash chikeershur lokasangraham. ||

As the ignorant men act from attachment to action, O Bharata (Arjuna), so should the wise act without attachment, wishing the welfare of the world!

Na buddhibhedam janayed ajnaanaam karmasanginaam; |

Joshayet sarva karmaani vidwaan yuktah samaacharan. ||

Let no wise man unsettle the minds of ignorant people who are attached to action; he should engage them in all actions, himself fulfilling them with devotion.

Prakriteh kriyamaanaani gunaih karmaani sarvashah; |

Ahamkaaravimoodhaatmaa kartaaham iti manyate. ||

All actions are wrought in all cases by the qualities of Nature only. He whose mind is deluded by egoism thinks: “I am the doer”.

COMMENTARY:

Prakriti or Nature is that state in which the three Gunas exist in a state of equilibrium. When this equilibrium is disturbed, creation begins and the body, senses and mind are formed. The man who is deluded by egoism identifies the Self with the body, mind, the life-force and the senses, and ascribes to the Self all the attributes of the body and the senses. In reality the Gunas of nature perform all actions, life-force and the senses, and ascribes to the Self all the attributes of the body and the senses. In reality the Gunas of nature perform all actions.

Tattwavittu mahaabaaho gunakarma vibhaagayoh; |

Gunaa guneshu vartanta iti matwaa na sajjate. ||

But he who knows the truth, O mighty-armed Arjuna, about the divisions of the qualities and their functions, knowing that the Gunas as senses move amidst the Gunas as the sense-objects, is not attached.

Prakriter gunasammoodhaah sajjante gunakarmasu; |

Taan akritsnavido mandaan kritsnavin na vichaalayet. ||

Those deluded by the qualities of Nature are attached to the functions of the qualities. A man of perfect knowledge should not unsettle the foolish one of imperfect knowledge.

Mayi sarvaani karmaani sannyasyaadhyaatma chetasaa; |

Niraasheer nirmamo bhootwaa yudhyaswa vigatajwarah. ||

Renouncing all actions in Me, with the mind centred in the Self, free from hope and egoism, and from (mental) fever, do thou fight.

COMMENTARY:

Surrender all actions to Me with the thought: “I perform all actions for the sake of the Lord only.”

Ye me matam idam nityam anutishthanti maanavaah; |

Shraddhaavanto’nasooyanto muchyante te’pi karmabhih. ||

Those men who constantly practise this teaching of Mine with faith and without cavilling, they too are freed from actions.

Ye twetad abhyasooyanto naanutishthanti me matam; |

Sarvajnaanavimoodhaam staan viddhi nashtaan achetasah. ||

But those who carp at My teaching and do not practise it, deluded in all knowledge and devoid of discrimination, know them to be doomed to destruction.

Sadrisham cheshtate swasyaah prakriter jnaanavaan api; |

Prakritim yaanti bhootaani nigrahah kim karishyati. ||

Even a wise man acts in accordance with his own nature; beings will follow nature; what can restraint do?

COMMENTARY:

Only the ignorant man comes under the sway of his natural propensities. The seeker after Truth who is endowed with the ‘Four Means’ and who constantly practises meditation, can easily control Nature if he rises above the sway of the pairs of opposites, like love and hate, etc.

Indriyasyendriyasyaarthe raagadweshau vyavasthitau; |

Tayor na vasham aagacchet tau hyasya paripanthinau. ||

Attachment and aversion for the objects of the senses abide in the senses; let none come under their sway, for they are his foes.

Shreyaan swadharmo vigunah paradharmaat swanushthitaat; |

Swadharme nidhanam shreyah paradharmo bhayaavahah. ||

Better is one’s own duty, though devoid of merit, than the duty of another well discharged. Better is death in one’s own duty; the duty of another is fraught with fear.

Arjuna Uvaacha:

Atha kena prayukto’yam paapam charati poorushah; |

Anicchann api vaarshneya balaad iva niyojitah. ||

Arjuna said:

But impelled by what does man commit sin, though against his wishes, O Varshneya (Krishna), constrained, as it were, by force?

Sri Bhagavaan Uvaacha:

Kaama esha krodha esha rajoguna samudbhavah; |

Mahaashano mahaapaapmaa viddhyenam iha vairinam. ||

The Blessed Lord said:

It is desire,it is anger born of the quality of Rajas, all-s in full and all-devouring; know this as the foe here (in this world).

Dhoom enaavriyate vahnir yathaadarsho malena cha; |

Yatholbenaavrito garbhas tathaa tenedam aavritam. ||

As fire is enveloped by smoke,as a mirror by dust,and a san embryo by the amnion, so is this enveloped by that.

Aavritam jnaanam etena jnaanino nityavairinaa; |

Kaamaroopena kaunteya dushpoorenaanalena cha. ||

O Arjuna, wisdom is enveloped by this constant enemy of the wise in the form of desire, which is unappeasable as fire!

Indriyaani mano buddhir asyaadhishthaanam uchyate; |

Etair vimohayatyesha jnaanam aavritya dehinam. ||

The senses, mind and intellect are said to be its seat; through these it deludes the embodied by veiling his wisdom.

Tasmaat twam indriyaanyaadau niyamya bharatarshabha; |

Paapmaanam prajahi hyenam jnaana vijnaana naashanam. ||

Therefore, O best of the Bharatas (Arjuna), controlling the senses first, do thou kill this sinful thing (desire), the destroyer of knowledge and realisation!

Indriyaani paraanyaahur indriyebhyah param manah; |

Manasastu paraa buddhir yo buddheh paratastu sah. ||

They say that the senses are superior (to the body); superior to the senses is the mind; superior to the mind is the intellect; and one who is superior even to the intellect is He—the Self.

Evam buddheh param buddhwaa samstabhyaatmaanam aatmanaa; |

Jahi shatrum mahaabaaho kaamaroopam duraasadam. ||

Thus, knowing Him who is superior to the intellect and restraining the self by the Self, slay thou, O mighty-armed Arjuna, the enemy in the form of desire, hard to conquer!

COMMENTARY:

Restrain the lower self by the higher Self. Subdue the lower mind by the higher mind. It is difficult to conquer desire because it is of a highly complex and incomprehensible nature. But a man of discrimination and dispassion, who does constant and intense Sadhana, can conquer it quite easily.

Hari Om Tat Sat Iti Srimad Bhagavad geetaa soopanishatsu Brahma vidyaayaam Yogashaastre Sri Krishna arjuna samvaade Karmayogo Naama Tritiyo’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 third discourse entitled:

“The Yoga of Action”

12 - THE YOGA OF WISDOM

Summary of Fourth Discourse

Lord Krishna declares that He is born from age to age, in order to raise man and take him to the Supreme. Whenever there is a prevalence of unrighteousness and the world is ruled by the forces of darkness, the Lord manifests Himself to destroy these adverse forces and to establish peace, order and harmony. Hence we see the appearance of the great saviours of the world.

What is the secret of Yogic action? This the Lord proceeds to explain to Arjuna. Even though one is not engaged in action, but if the mind is active with the idea of doership and egoism, then it is action in inaction. On the other hand, though engaged physically in intense action, if the idea of agency is absent, if one feels that Prakriti does everything, it is inaction in action. The liberated man is free from attachment and is always calm and serene though engaged in ceaseless action. He is unaffected by the pairs of opposites like joy and grief, success and failure.

One who has true union with the Lord is not subject to rebirth. He attains immortality. Such a union can only be achieved when one is free from attachment, fear and anger, being thoroughly purified by right knowledge. The Lord accepts the devotion of all, whatever path they may use to approach Him.

Various kinds of sacrifices are performed by those engaged in the path to God. Through the practice of these sacrifices the mind is purified and led Godward. Here also there must be the spirit of non-attachment to the fruits of actions.

Divine wisdom, according to Sri Krishna, should be sought at the feet of a liberated Guru, one who has realised the Truth. The aspirant should approach such a sage in a spirit of humility and devotion. God Himself manifests in the heart of the Guru and instructs the disciple. Having understood the Truth from the Guru by direct intuitive experience the aspirant is no longer deluded by ignorance.

The liberated aspirant directly beholds the Self in all beings and all beings in the Self. He cognises through internal experience orintuition that all beings, from the Creator down to a blade of grass, exist in his own Self and also in God.

Arjuna is given the most heartening assurance that divine wisdom liberates even the most sinful. When knowledge of the Self dawns, all actions with their results are burnt by the fire of that knowledge, just as fuel is burnt by fire. When there is no idea of egoism, when there is no desire for the fruits of one’s actions, actions are no actions. They lose their potency.

In order to attain divine wisdom one must have supreme faith and devotion. Faith is therefore the most important qualification for a spiritual aspirant. The doubting mind is always led astray from the right path. Faith ultimately confers divine knowledge, which removes ignorance once and for all.

Mere intellectual knowledge does not lead to liberation. It cannot grant one supreme peace and freedom. When one has achieved complete self-mastery and self-control, when one has intense faith and devotion, then true knowledge dawns within and one attains liberation and freedom from all weaknesses and sins.

The Lord concludes by emphasising that the soul that doubts goes to destruction. Without faith in oneself, in the scriptures and in the words of the preceptor, one cannot make any headway on the spiritual path. It is doubt that prevents one from engaging in spiritual Sadhana and realising the highest knowledge and bliss. By following the instructions of the Guru and through sincere service, one’s doubts are rent asunder and divine knowledge manifests itself within. Spiritual progress then goes on at a rapid pace.

Sri Bhagavaan Uvaacha:

Imam vivaswate yogam proktavaan aham avyayam; |

Vivaswaan manave praaha manur ikshwaakave’braveet. ||

The Blessed Lord said:

I taught this imperishable Yoga to Vivasvan; he told it to Manu; Manu proclaimed it to Ikshvaku.

Evam paramparaa praaptam imam raajarshayo viduh; Sa kaaleneha mahataa yogo nashtah parantapa.

This, handed down thus in regular succession, the royal sages knew. This Yoga, by a long lapse of time, has been lost here, O Parantapa (burner of foes)!

COMMENTARY:

The royal sages were kings who at the same time possessed divine knowledge. They learnt this Yoga.

Sa evaayam mayaa te’dya yogah proktah puraatanah; |

Bhakto’si me sakhaa cheti rahasyam hyetad uttamam. ||

That same ancient Yoga has been today taught to thee by Me, for, thou art My devotee and friend; it is the supreme secret.

COMMENTARY:

This ancient Yoga consists of profound and subtle teachings. Hence it is the supreme secret which the Lord reveals to Arjuna.

Arjuna Uvaacha:

Aparam bhavato janma param janma vivaswatah; |

Katham etadvijaaneeyaam twam aadau proktavaan iti. ||

Arjuna said:

Later on was Thy birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that Thou didst teach this Yoga in the beginning?

Sri Bhagavaan Uvaacha: Bahooni me vyateetaani janmaani tava chaarjuna; |

Taanyaham veda sarvaani na twam vettha parantapa. ||

The Blessed Lord said:

Many births of Mine have passed, as well as of thine, O Arjuna! I know them all but thou knowest not, O Parantapa!

Ajo’pi sannavyayaatmaa bhootaanaam eeshwaro’pi san; |

Prakritim swaam adhishthaaya sambhavaamyaatmamaayayaa. ||

Though I am unborn and of imperishable nature, and though I am the Lord of all beings, yet, ruling over My own Nature, I am born by My own Maya.

Yadaa yadaa hi dharmasya glaanir bhavati bhaarata; |

Abhyutthaanam adharmasya tadaatmaanam srijaamyaham. ||

Whenever there is a decline of righteousness, O Arjuna, and rise of unrighteousness, then I manifest Myself!

COMMENTARY:

That which elevates a man and helps him to reach the goal of life and attain knowledge is Dharma (righteousness); that which drags him into worldliness is unrighteousness. That which helps a man to attain liberation is Dharma; that which makes him irreligious is Adharma or unrighteousness.

Paritraanaaya saadhoonaam vinaashaaya cha dushkritaam; |

Dharma samsthaapanaarthaaya sambhavaami yuge yuge. ||

For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born in every age.

Janma karma cha me divyam evam yo vetti tattwatah; |

Tyaktwa deham punarjanma naiti maameti so’rjuna. ||

He who thus knows in true light My divine birth and action, after having abandoned the body is not born again; he comes to Me, O Arjuna!

Veetaraagabhayakrodhaa manmayaa maam upaashritaah; |

Bahavo jnaana tapasaa pootaa madbhaavam aagataah. ||

Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained to My Being.

Ye yathaa maam prapadyante taamstathaiva bhajaamyaham; |

Mama vartmaanuvartante manushyaah paartha sarvashah. ||

In whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O Arjuna!

Kaangkshantah karmanaam siddhim yajanta iha devataah; |

Kshipram hi maanushe loke siddhir bhavati karmajaa. ||

Those who long for success in action in this world sacrifice to the gods, because success is quickly attained by men through action.

Chaaturvarnyam mayaa srishtam gunakarma vibhaagashah; |

Tasya kartaaram api maam viddhyakartaaram avyayam. ||

The fourfold caste has been created by Me according to the differentiation of Guna and Karma; though I am the author thereof, know Me as the non-doer and immutable.

COMMENTARY:

The four castes are Brahmana, Kshatriya, Vaisya and Sudra. This division is according to the Guna and Karma. Guna is quality. Karma is the kind of work. Both Guna and Karma determine the caste of a man.

In a Brahmana, Sattwa predominates. He possesses serenity, purity, self-restraint, straightforwardness and devotion.

In a Kshatriya, Rajas predominates. He possesses prowess, splendour, firmness, dexterity, generosity and rulership.

In a Vaisya, Rajas predominates and Tamas is subordinate to Rajas. He does the duty of ploughing, protection of cattle and trade.

In a Sudra, Tamas predominates and Rajas is subordinate to the quality of Tamas. He renders service to the other three castes. Human temperaments and tendencies vary according to the Gunas.

Na maam karmaani limpanti na me karmaphale sprihaa; |

Iti maam yo’bhijaanaati karmabhir na sa badhyate. ||

Actions do not taint Me, nor have I a desire for the fruits of actions. He who knows Me thus is not bound by actions.

Evam jnaatwaa kritam karma poorvair api mumukshubhih; |

Kuru karmaiva tasmaat twam poorvaih poorvataram kritam. ||

Having known this, the ancient seekers after freedom also performed actions; therefore, do thou perform actions as did the ancients in days of yore.

Kim karma kim akarmeti kavayo’pyatra mohitaah; |

Tat te karma pravakshyaami yajjnaatwaa mokshyase’shubhaat. ||

What is action? What is inaction? As to this even the wise are confused. Therefore, I shall teach thee such action (the nature of action and inaction), by knowing which thou shalt be liberated from the evil (of Samsara, the world of birth and death).

Karmano hyapi boddhavyam boddhavyam cha vikarmanah; |

Akarmanashcha boddhavyam gahanaa karmano gatih. ||

For, verily the true nature of action (enjoined by the scriptures) should be known, also (that) of forbidden (or unlawful) action, and of inaction; hard to understand is the nature (path) of action.

Karmanyakarma yah pashyed akarmani cha karma yah; |

Sa buddhimaan manushyeshu sa yuktah kritsnakarmakrit. ||

He who seeth inaction in action and action in inaction, he is wise among men; he is a Yogi and performer of all actions.

COMMENTARY:

It is the idea of agency, the idea of “I am the doer” that binds man to worldliness. If this idea vanishes, action is no action at all. It does not bind one to worldliness. This is inaction in action. But if a man sits quietly, thinking of actions and that he is their doer, he is ever doing actions. This is referred to as action in inaction.

Yasya sarve samaarambhaah kaamasankalpa varjitaah; |

Jnaanaagni dagdhakarmaanam tam aahuh panditam budhaah. ||

He whose undertakings are all devoid of desires and (selfish) purposes, and whose actions have been burnt by the fire of knowledge,—him the wise call a sage.

Tyaktwaa karmaphalaasangam nityatripto niraashrayah; |

Karmanyabhipravritto’pi naiva kinchit karoti sah. ||

Having abandoned attachment to the fruit of the action, ever content, depending on nothing, he does not do anything though engaged in activity.

Niraasheer yatachittaatmaa tyaktasarvaparigrahah; |

Shaareeram kevalam karma kurvannaapnoti kilbisham. ||

Without hope and with the mind and the self controlled, having abandoned all greed, doing mere bodily action, he incurs no sin.

Yadricchaalaabhasantushto dwandwaateeto vimatsarah; |

Samah siddhaavasiddhau cha kritwaapi na nibadhyate. ||

Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, though acting, he is not bound.

Gatasangasya muktasya jnaanaavasthitachetasah; |

Yajnaayaacharatah karma samagram pravileeyate. ||

To one who is devoid of attachment, who is liberated, whose mind is established in knowledge, who works for the sake of sacrifice (for the sake of God), the whole action is dissolved.

Brahmaarpanam brahmahavirbrahmaagnau brahmanaa hutam; |

Brahmaiva tena gantavyam brahmakarmasamaadhinaa. ||

Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman verily shall be reached by him who always sees Brahman in action.

COMMENTARY:

This is wisdom-sacrifice, wherein the idea of Brahman is substituted for the ideas of the instrument and other accessories of action, the idea of action itself and its results. By having such an idea the whole action melts away.

Daivam evaapare yajnam yoginah paryupaasate; |

Brahmaagnaavapare yajnam yajnenaivopajuhwati. ||

Some Yogis perform sacrifice to the gods alone, while others (who have realised the Self) offer the Self as sacrifice by the Self in the fire of Brahman alone.

Shrotraadeeneendriyaanyanye samyamaagnishu juhwati; |

Shabdaadeen vishayaananya indriyaagnishu juhwati. ||

Some again offer hearing and other senses as sacrifice in the fire of restraint; others offer sound and various objects of the senses as sacrifice in the fire of the senses.

Sarvaaneendriya karmaani praanakarmaani chaapare; |

Aatmasamyamayogaagnau juhwati jnaanadeepite. ||

Others again sacrifice all the functions of the senses and those of the breath (vital energy or Prana) in the fire of the Yoga of self-restraint kindled by knowledge.

Dravyayajnaas tapoyajnaa yogayajnaastathaapare; |

Swaadhyaayajnaana yajnaashcha yatayah samshitavrataah. ||

Some again offer wealth, austerity and Yoga as sacrifice, while the ascetics of self-restraint and rigid vows offer study of scriptures and knowledge as sacrifice.

Apaane juhwati praanam praane’paanam tathaa’pare; |

Praanaapaana gatee ruddhwaa praanaayaamaparaayanaah. ||

Others offer as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing, restraining the courses of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath.

COMMENTARY:

Some Yogis practise inhalation, some practise exhalation, and some retention of breath. This is Pranayama.

Apare niyataahaaraah praanaan praaneshu juhwati; |

Sarve’pyete yajnavido yajnakshapita kalmashaah. ||

Others who regulate their diet offer life-breaths in life-breaths; all these are knowers of sacrifice, whose sins are all destroyed by sacrifice.

Yajnashishtaamritabhujo yaanti brahma sanaatanam; |

Naayam loko’styayajnasya kuto’nyah kurusattama. ||

Those who eat the remnants of the sacrifice, which are like nectar, go to the eternal Brahman. This world is not for the man who does not perform sacrifice; how then can he have the other, O Arjuna?

COMMENTARY:

They go to the eternal Brahman after attaining knowledge of the Self through purification of the mind by performing the above sacrifices. He who does not perform any oftheseisnotfitevenforthismiserableworld.Howthencanhehopetogetabetterworldthanthis?

Evam bahuvidhaa yajnaa vitataa brahmano mukhe; |

Karmajaan viddhi taan sarvaan evam jnaatwaa vimokshyase. ||

Thus,variouskindsofsacrificesarespreadoutbeforeBrahman(literallyatthemouthor face of Brahman). Know them all as born of action, and knowing thus, thou shalt be liberated.

Shreyaan dravyamayaadyajnaaj jnaanayajnah parantapa; |

Sarvam karmaakhilam paartha jnaane parisamaapyate. ||

Superior is wisdom-sacrifice to sacrifice with objects, O Parantapa! All actions in their entirety, O Arjuna, culminate in knowledge!

Tadviddhi pranipaatena pariprashnena sevayaa; |

Upadekshyanti te jnaanam jnaaninas tattwadarshinah. ||

Know that by long prostration, by question and by service, the wise who have realised the Truth will instruct thee in (that) knowledge.

Yajjnaatwaa na punarmoham evam yaasyasi paandava; |

Yena bhootaanyasheshena drakshyasyaatmanyatho mayi. ||

Knowing that, thou shalt not, O Arjuna, again become deluded like this; and by that thou shalt see all beings in thy Self and also in Me!

Api chedasi paapebhyah sarvebhyah paapakrittamah; |

Sarvam jnaanaplavenaiva vrijinam santarishyasi. ||

Even if thou art the most sinful of all sinners, yet thou shalt verily cross all sins by the raft of knowledge.

COMMENTARY: One can overcome sin through Self-knowledge.

Yathaidhaamsi samiddho’gnir bhasmasaat kurute’rjuna; |

Jnaanaagnih sarvakarmaani bhasmasaat kurute tathaa. ||

As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes!

Na hi jnaanena sadrisham pavitram iha vidyate; |

Tat swayam yogasamsiddhah kaalenaatmani vindati. ||

Verily there is no purifier in this world like knowledge. He who is perfected in Yoga finds it in the Self in time.

Shraddhaavaan labhate jnaanam tatparah samyatendriyah; |

Jnaanam labdhvaa paraam shaantim achirenaadhigacchati. ||

The man who is full of faith, who is devoted to it, and who has subdued all the senses, obtains (this) knowledge; and, having obtained the knowledge, he goes at once to the supreme peace.

Ajnashchaashraddhadhaanashcha samshayaatmaa vinashyati; |

Naayam loko’sti na paro na sukham samshayaatmanah. ||

The ignorant, the faithless, the doubting self proceeds to destruction; there is neither this world nor the other nor happiness for the doubting.

Yogasannyasta karmaanam jnaanasamcchinnasamshayam; |

Aatmavantam na karmaani nibadhnanti dhananjaya. ||

He who has renounced actions by Yoga, whose doubts are rent asunder by knowledge, and who is self-possessed,—actions do not bind him, O Arjuna!

Tasmaad ajnaanasambhootam hritstham jnaanaasinaatmanah; |

Cchittwainam samshayam yogam aatishthottishtha bhaarata. ||

Therefore, with the sword of knowledge (of the Self) cut asunder the doubt of the self born of ignorance, residing in thy heart, and take refuge in Yoga; arise, O Arjuna! Hari Om Tat Sat Iti Srimad Bhagavad geeta as oopanishatsu Brahmavidyaayaam Yogashaastre Sri Krishnaarjunasamvaade Jnaanavibhaagayogo Naama Chaturtho’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 fourth discourse entitled: “The Yoga of Wisdom”

13 - THE YOGA OF RENUNCIATION OF ACTION

Summary of Fifth Discourse

In spite of Sri Krishna’s clear instructions, Arjuna still seems to be bewildered. He wants to know conclusively which is superior, the path of action or the path of renunciation of action.

The Lord says that both the paths lead to the highest goal of God-realisation. In both cases the final realisation of the Atman is the aim, but the path of Karma Yoga is superior. Actually there is no real difference between the two.

Krishna further asserts that perfection can be attained and one can be established in the Atman only after the mind has been purified through the performance of selfless action. The Karma Yogi who is aware of the Atman and who is constantly engaged in action knows that although the intellect, mind and senses are active, he does not do anything. He is a spectator of everything. He dedicates all his actions to the Lord and thus abandons attachment, ever remaining pure and unaffected. He surrenders himself completely to the Divine Shakti. Having completely rooted out all desires, attachments and the ego, he is not born again.

The sage who has realised Brahman and is always absorbed in It does not have any rebirth. Such a sage sees Brahman within and without—within as the static and transcendent Brahman, and without as the entire universe. He sees the one Self in all beings and creatures—in a cow, an elephant, and even in a dog and an outcaste. He is ever free from joy and grief and enjoys eternal peace and happiness. He does not depend upon the senses for his satisfaction. On the other hand the enjoyments of the senses are generators of pain.They are impermanent. Sri Krishna reminds Arjuna that desire is the main cause of pain and suffering. It is the cause of anger. Therefore, the aspirant should try to eradicate desire and anger if he is to reach the Supreme.

The Lord concludes by describing how to control the senses, mind and intellect by concentrating between the eyebrows and practising Pranayama. One who has achieved perfect control of the outgoing senses and is freed from desire, anger and fear attains liberation and enjoys perfect peace.

Arjuna Uvaacha:

Sannyaasam karmanaam krishna punar yogam cha shamsasi; |

Yacchreya etayorekam tanme broohi sunishchitam. ||

Arjuna said:

Renunciation of actions, O Krishna, Thou praisest, and again Yoga! Tell me conclusively which is the better of the two.

Sri Bhagavaan Uvaacha:

Sannyaasah karmayogashcha nihshreyasakaraa vubhau; |

Tayostu karmasannyaasaat karmayogo vishishyate. ||

The Blessed Lord said:

Renunciation and the Yoga of action both lead to the highest bliss; but of the two, the Yoga of action is superior to the renunciation of action.

Jneyah sa nityasannyaasi yo na dweshti na kaangkshati; Nirdwandwo hi mahaabaaho sukham bandhaat pramuchyate.

He should be known as a perpetual Sannyasin who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily set free from bondage!

COMMENTARY:

A man does not become a Sannyasin by merely giving up actions due to laziness, ignorance, some family quarrel or calamity or unemployment. A true Sannyasin is one who has neither attachment nor aversion to anything. Physical renunciation of objects is no renunciation at all. What is wanted is the renunciation of egoism and desires.

Saankhyayogau prithagbaalaah pravadanti na panditaah; |

Ekam apyaasthitah samyag ubhayor vindate phalam. ||

Children, not the wise, speak of knowledge and the Yoga of action or the performance of action as though they are distinct and different; he who is truly established in one obtains the fruits of both.

Yatsaankhyaih praapyate sthaanam tad yogair api gamyate; |

Ekam saankhyam cha yogam cha yah pashyati sa pashyati. ||

That place which is reached by the Sankhyas or the Jnanis is reached by the (Karma) Yogis. He sees who sees knowledge and the performance of action (Karma Yoga) as one.

Sannyaasastu mahaabaaho duhkham aaptuma yogatah; |

Yogayukto munir brahma na chirenaadhigacchati. ||

But renunciation, O mighty-armed Arjuna, is hard to attain without Yoga; the Yoga-harmonised sage proceeds quickly to Brahman!

Yogayukto vishuddhaatmaa vijitaatmaa jitendriyah; |

Sarvabhootaatmabhootaatmaa kurvannapi na lipyate. ||

He who is devoted to the path of action, whose mind is quite pure, who has conquered the self, who has subdued his senses and who has realised his Self as the Self in all beings, though acting, he is not tainted.

Naiva kinchit karomeeti yukto manyeta tattwavit; |

Pashyan shrunvan sprishan jighran nashnan gacchan swapan shwasan. ||

“I do nothing at all”—thus will the harmonised knower of Truth think—seeing, hearing, touching, smelling, eating, going, sleeping, breathing,

Pralapan visrijan grihnan nunmishan nimishannapi; |

Indriyaaneendriyaartheshu vartanta iti dhaarayan. ||

Speaking, letting go, seizing, opening and closing the eyes—convinced that the senses move among the sense-objects.

COMMENTARY:

The liberated sage always remains as a witness of the activities of the senses as he identifies himself with the Self.

Brahmanyaadhaaya karmaani sangam tyaktwaa karoti yah; |

Lipyate na sa paapena padmapatram ivaambhasaa. ||

He who performs actions, offering them to Brahman and abandoning attachment, is not tainted by sin as a lotus leaf by water.

Kaayena manasaa buddhyaa kevalair indriyair api; |

Yoginah karma kurvanti sangam tyaktwaatmashuddhaye. ||

Yogis, having abandoned attachment, perform actions only by the body, mind, intellect and also by the senses, for the purification of the self.

Yuktah karmaphalam tyaktwaa shaantim aapnoti naishthikeem; |

Ayuktah kaamakaarena phale sakto nibadhyate. ||

The united one (the well poised or the harmonised), having abandoned the fruit of action, attains to the eternal peace; the non-united only (the unsteady or the unbalanced), impelled by desire and attached to the fruit, is bound.

Sarvakarmaani manasaa sannyasyaaste sukham vashee; |

Navadwaare pure dehee naiva kurvan na kaarayan. ||

Mentally renouncing all actions and self-controlled, the embodied one rests happily in the nine-gated city, neither acting nor causing others (body and senses) to act.

Na kartritwam na karmaani lokasya srijati prabhuh; |

Na karmaphala samyogam swabhaavas tu pravartate. ||

Neither agency nor actions does the Lord create for the world, nor union with the fruits of actions; it is Nature that acts.

Naadatte kasyachit paapam na chaiva sukritam vibhuh; |

Ajnaanenaavritam jnaanam tena muhyanti jantavah. ||

The Lord accepts neither the demerit nor even the merit of any; knowledge is enveloped by ignorance, thereby beings are deluded.

Jnaanena tu tad ajnaanam yeshaam naashitam aatmanah; |

Teshaam aadityavaj jnaanam prakaashayati tatparam. ||

But, to those whose ignorance is destroyed by knowledge of the Self, like the sun, knowledge reveals the Supreme (Brahman).

Tadbuddhayas tadaatmaanas tannishthaas tatparaayanaah; |

Gacchantyapunaraavrittim jnaana nirdhoota kalmashaah. ||

Their intellect absorbed in That, their self being That; established in That, with That as their supreme goal, they go whence there is no return, their sins dispelled by knowledge.

Vidyaavinaya sampanne braahmane gavi hastini; |

Shuni chaiva shvapaake cha panditaah samadarshinah. ||

Sages look with an equal eye on a Brahmin endowed with learning and humility, on a cow, on an elephant, and even on a dog and an outcaste.

Ihaiva tairjitah sargo yeshaam saamye sthitam manah; |

Nirdosham hi samam brahma tasmaad brahmani te sthitaah. ||

Even here (in this world) birth (everything) is overcome by those whose minds rest in equality; Brahman is spotless indeed and equal; therefore, they are established in Brahman.

Na prahrishyet priyam praapya nodwijet praapya chaapriyam; |

Sthirabuddhir asammoodho brahmavid brahmani sthitah. ||

Resting in Brahman, with steady intellect, undeluded, the knower of Brahman neither rejoiceth on obtaining what is pleasant nor grieveth on obtaining what is unpleasant.

Baahyasparsheshwasaktaatmaa vindatyaatmani yat sukham; |

Sa brahma yoga yuktaatmaa sukham akshayam ashnute. ||

With the self unattached to the external contacts he discovers happiness in the Self; with the self engaged in the meditation of Brahman he attains to the endless happiness.

Ye hi samsparshajaa bhogaa duhkhayonaya eva te; |

Aadyantavantah kaunteya na teshu ramate budhah. ||

The enjoyments that are born of contacts are generators of pain only, for they have a beginning and an end, O Arjuna! The wise do not rejoice in them.

Shaknoteehaiva yah sodhum praak shareera vimokshanaat; |

Kaamakrodhodbhavam vegam sa yuktah sa sukhee narah. ||

He who is able, while still here in this world to withstand, before the liberation from the body, the impulse born of desire and anger—he is a Yogi, he is a happy man.

Yo’ntah sukho’ntaraaraamas tathaantarjyotir eva yah; |

Sa yogee brahma nirvaanam brahmabhooto’dhigacchati. ||

He who is ever happy within, who rejoices within, who is illumined within, such a Yogi attains absolute freedom or Moksha, himself becoming Brahman.

Labhante brahma nirvaanam rishayah ksheenakalmashaah; |

Cchinnadwaidhaa yataatmaanah sarvabhootahite rataah. ||

The sages obtain absolute freedom or Moksha—they whose sins have been destroyed, whose dualities (perception of dualities or experience of the pairs of opposites) are torn asunder, who are self-controlled, and intent on the welfare of all beings.

Kaamakrodhaviyuktaanaam yateenaam yatachetasaam; |

Abhito brahma nirvaanam vartate viditaatmanaam. ||

Absolute freedom (or Brahmic bliss) exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts and who have realised the Self.

Sparsaan kritwaa bahir baahyaamschakshus chaivaantare bhruvoh; |

Praanaapaanau samau kritwaa naasaabhyantara chaarinau. ||

Shuttingout(all)externalcontactsandfixingthegazebetweentheeyebrows,equalising the outgoing and incoming breaths moving within the nostrils,

Yatendriya manobuddhir munir mokshaparaayanah; |

Vigatecchaabhaya krodho yah sadaa mukta eva sah. ||

With the senses, the mind and the intellect always controlled, having liberation as his supreme goal, free from desire, fear and anger—the sage is verily liberated for ever.

Bhoktaaram yajnatapasaam sarvaloka maheshwaram; |

Suhridam sarvabhootaanaam jnaatwaa maam shaantim ricchati. ||

He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds and the friend of all beings, attains to peace.

Hari Om Tat Sat Iti Srimad Bhagavadgeeta as oopanishatsu Brahma vidyaayaam Yogashaastre Sri Krishna arjuna samvaade Karma sanyaasayogo Naama Panchamo’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 fifth discourse entitled:

“The Yoga of Renunciation of Action"