THE BITTER TRUTH: April 2014

GITA DHYANAM

MEDITATION ON THE GITA

Om paarthaaya pratibodhitaam bhagavataa naaraayanenaswayam,

Vyaasena grathitaam puraanamuninaa madhye mahaabhaaratam;

Advaitaamritavarshineem bhagavateem ashtaadashaa dhyaayineem,

Amba twaam anusandadhaami bhagavadgeete bhavadweshineem.

1. Om. O

Bhagavad Gita,

with which Partha was illumined by Lord Narayana Himself, and

which was composed within the

Mahabharata

by the ancient sage, Vyasa, O Divine Mother, the

destroyer of rebirth, the showerer of the nectar of Advaita, and consisting of eighteen

discourses—upon Thee, O

Gita,

O affectionate Mother, I meditate!

Namostu te vyaasa vishaalabuddhe phullaaravindaayatapatranetra;

Yena twayaa bhaaratatailapoornah prajwaalito jnaanamayah pradeepah.

2. Salutations unto thee, O Vyasa, of broad intellect and with eyes like the petals of a

full-blown lotus, by whom the lamp of knowledge, filled with the oil of the

Mahabharata,

has been

lighted!

Prapannapaarijaataaya totravetraikapaanaye;

Jnaanamudraaya krishnaaya geetaamritaduhe namah.

3. Salutations to Lord Krishna, the Parijata or the Kalpataru or the bestower of all desires for

those who take refuge in Him, the holder of the whip in one hand, the holder of the symbol of divine

knowledge and the milker of the divine nectar of the

Bhagavad Gita

Sarvopanishado gaavo dogdhaa gopaalanandanah;

Paartho vatsah sudheer bhoktaa dugdham geetaamritam mahat.

4. All the

Upanishads

are the cows; the milker is Krishna; the cowherd boy, Partha

(Arjuna), is the calf; men of purified intellect are the drinkers; the milk is the great nectar of the

Gita.

Vasudevasutam devam kamsachaanooramardanam;

Devakeeparamaanandam krishnam vande jagadgurum.

5. I salute Sri Krishna, the world-teacher, son of Vasudeva, the destroyer of Kamsa and

Chanura, the supreme bliss of Devaki!

Bheeshmadronatataa jayadrathajalaa gaandhaaraneelotpalaa;

Shalyagraahavatee kripena vahanee karnena velaakulaa;

Ashwatthaama-vikarna-ghora-makaraa duryodhanaavartinee;

Sotteernaa khalu paandavai rananadee kaivartakah keshavah.

BHAGAVAD GITA

6. With Kesava as the helmsman, verily was crossed by the Pandavas the battle-river, whose

banks were Bhishma and Drona, whose water was Jayadratha, whose blue lotus was the king of

Gandhara, whose crocodile was Salya, whose current was Kripa, whose billow was Karna, whose

terrible alligators were Vikarna and Asvatthama, whose whirlpool was Duryodhana.

Paaraasharya vachah sarojamamalam geetaarthagandhotkatam;

Naanaakhyaanakakesaram harikathaa sambodhanaabodhitam;

Loke sajjana shatpadairaharahah pepeeyamaanam mudaa;

Bhooyaadbhaaratapankajam kalimala pradhwamsinah shreyase.

7. May this lotus of the

Mahabharata,

born in the lake of the words of Vyasa, sweet with the

fragrance of the meaning of the

Gita,

with many stories as its stamens, fully opened by the

discourses of Hari, the destroyer of the sins of Kali, and drunk joyously by the bees of good men in

the world, become day by day the bestower of good to us!

Mookam karoti vaachaalam pangum langhayate girim;

Yatkripaa tamaham vande paramaanandamaadhavam.

8. I salute that Madhava, the source of supreme bliss, whose Grace makes the dumb

eloquent and the cripple cross mountains!

Yam brahmaa varunendrarudramarutah stunwanti divyaih stavaih,

Vedaih saangapadakramopanishadair gaayanti yam saamagaah,

Dhyaanaavasthitatadgatena manasaa pashyanti yam yogino,

Yasyaantam na viduh suraasuraganaa devaaya tasmai namah.

9. Salutations to that God whom Brahma, Indra, Varuna, Rudra and the Maruts praise with

divine hymns, of whom the Sama-chanters sing by the

Vedas

and their Angas (in the Pada and

Krama methods), and by the

Upanishads;

whom the Yogis see with their minds absorbed in Him

through meditation, and whose ends the hosts of Devas and Asuras know not!

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 them so that he might survey his opponents. He was bewildered by the scene before

him, for he beheld on both sides, fathers and grandfathers, teachers and uncles, fathers-in-law,

grandsons, relatives and comrades.

Confusion reigned in Arjuna’s mind. Should he participate in this terrible carnage? Was it

proper to destroy one’s relatives for the sake of a kingdom and some pleasures? Would it not be

much better for him to surrender everything in favour of his enemies and retire in peace? As these

thoughts rushed into his mind, a feeling of despondency overtook Arjuna. He had no enthusiasm to

engage in this battle. Letting his bow slip from his hands, Arjuna could do nothing but turn to Lord

Krishna for guidance and enlightenment.

Dhritaraashtra Uvaacha

Dharmakshetre kurukshetre samavetaa yuyutsavah;

Maamakaah paandavaashchaiva kim akurvata sanjaya.

Dhritarashtra said:

1. What did the sons of Pandu and also my people do when they had assembled together,

eager for battle on the holy plain of Kurukshetra, O Sanjaya?

Sanjaya Uvaacha

Drishtwaa tu paandavaaneekam vyudham duryodhanastadaa;

BHAGAVAD GITA

Aachaaryam upasamgamya raajaa vachanam abraveet.

Sanjaya said:

2. Having seen the army of the Pandavas drawn up in battle array, King Duryodhana then

approached his teacher (Drona) and spoke these words:

Pashyaitaam paanduputraanaam aachaarya mahateem chamoom;

Vyoodhaam drupadaputrena tava shishyena dheemataa.

3. “Behold, O Teacher, this mighty army of the sons of Pandu, arrayed by the son of

Drupada, thy wise disciple!

Atra shooraa maheshwaasaa bheemaarjunasamaa yudhi;

Yuyudhaano viraatashcha drupadashcha mahaarathah.

4. “Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana,

Virata and Drupada, of the great car (mighty warriors),

Dhrishtaketush chekitaanah kaashiraajashcha veeryavaan;

Purujit kuntibhojashcha shaibyashcha narapungavah.

5. “Drishtaketu, Chekitana and the valiant king of Kasi, Purujit, and Kuntibhoja and Saibya,

the best of men,

Yudhaamanyushcha vikraanta uttamaujaashcha veeryavaan;

Saubhadro draupadeyaashcha sarva eva mahaarathaah.

6. “The strong Yudhamanyu and the brave Uttamaujas, the son of Subhadra (Abhimanyu,

the son of Arjuna), and the sons of Draupadi, all of great chariots (great heroes).

Asmaakam tu vishishtaa ye taan nibodha dwijottama;

Naayakaah mama sainyasya samjnaartham taan braveemi te.

7. “Know also, O best among the twice-born, the names of those who are the most

distinguished amongst ourselves, the leaders of my army! These I name to thee for thy information.

Bhavaan bheeshmashcha karnashcha kripashcha samitinjayah;

Ashwatthaamaa vikarnashcha saumadattis tathaiva cha.

8. “Thyself and Bhishma, and Karna and Kripa, the victorious in war; Asvatthama, Vikarna,

and Jayadratha, the son of Somadatta.

Anye cha bahavah shooraa madarthe tyaktajeevitaah;

Naanaashastrapraharanaah sarve yuddhavishaaradaah.

THE YOGA OF THE DESPONDENCY OF ARJUNA

9. “And also many other heroes who have given up their lives for my sake, armed with

various weapons and missiles, all well skilled in battle.

Aparyaaptam tad asmaakam balam bheeshmaabhirakshitam;

Paryaaptam twidam eteshaam balam bheemaabhirakshitam.

10. “This army of ours marshalled by Bhishma is insufficient, whereas their army,

marshalled by Bhima, is sufficient.

Ayaneshu cha sarveshu yathaabhaagam avasthitaah;

Bheeshmam evaabhirakshantu bhavantah sarva eva hi.

11. “Therefore, do ye all, stationed in your respective positions in the several divisions of

the army, protect Bhishma alone”.

Tasya sanjanayan harsham kuruvriddhah pitaamahah;

Simhanaadam vinadyocchaih shankham dadhmau prataapavaan.

12. His glorious grandsire (Bhishma), the eldest of the Kauravas, in order to cheer

Duryodhana, now roared like a lion and blew his conch.

Tatah shankhaashcha bheryashcha panavaanakagomukhaah;

Sahasaivaabhyahanyanta sa shabdastumulo’bhavat.

13. Then (following Bhishma), conches and kettle-drums, tabors, drums and cow-horns

blared forth quite suddenly (from the side of the Kauravas); and the sound was tremendous.

Tatah shvetair hayair yukte mahati syandane sthitau;

Maadhavah paandavashchaiva divyau shankhau pradadhmatuh.

14. Then also, Madhava (Krishna), and the son of Pandu (Arjuna), seated in their

magnificent chariot yoked with white horses, blew their divine conches.

Paanchajanyam hrisheekesho devadattam dhananjayah;

Paundram dadhmau mahaashankham bheemakarmaa vrikodarah.

15. Hrishikesa blew the “Panchajanya” and Arjuna blew the “Devadatta”, and Bhima, the

doer of terrible deeds, blew the great conch, “Paundra”.

Anantavijayam raajaa kunteeputro yudhishthirah;

Nakulah sahadevashcha sughoshamanipushpakau.

16. Yudhisthira, the son of Kunti, blew the “Anantavijaya”; and Sahadeva and Nakula blew

the “Manipushpaka” and “Sughosha” conches.

Kaashyashcha parameshwaasah shikhandee cha mahaarathah;

BHAGAVAD GITA

Dhrishtadyumno viraatashcha saatyakishchaaparaajitah.

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

and Virata and Satyaki, the unconquered,

Drupado draupadeyaashcha sarvashah prithiveepate;

Saubhadrashcha mahaabaahuh shankhaan dadhmuh prithak prithak.

18. Drupada and the sons of Draupadi, O Lord of the Earth, and the son of Subhadra, the

mighty-armed, all blew their respective conches!

Sa ghosho dhaartaraashtraanaam hridayaani vyadaarayat;

Nabhashcha prithiveem chaiva tumulo vyanunaadayan.

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

earth resound.

Atha vyavasthitaan drishtwaa dhaartaraashtraan kapidhwajah;

Pravritte shastrasampaate dhanurudyamya paandavah.

Hrisheekesham tadaa vaakyamidamaaha maheepate;

20. Then, seeing all the people of Dhritarashtra’s party standing arrayed and the discharge

of weapons about to begin, Arjuna, the son of Pandu, whose ensign was that of a monkey, took up

his bow and said the following to Krishna, O Lord of the Earth!

Arjuna Uvaacha

Senayor ubhayormadhye ratham sthaapaya me’chyuta.

Yaavad etaan nireekshe’ham yoddhukaamaan avasthitaan;

Kair mayaa saha yoddhavyam asmin ranasamudyame.

Arjuna said:

21-22. In the middle of the two armies, place my chariot, O Krishna, so that I may behold

those who stand here, desirous to fight, and know with whom I must fight when the battle begins.

Yotsyamaanaan avekshe’ham ya ete’tra samaagataah;

Dhaartaraashtrasya durbuddher yuddhe priyachikeershavah.

23. For I desire to observe those who are assembled here to fight, wishing to please in battle

Duryodhana, the evil-minded.

Sanjaya Uvaacha

Evamukto hrisheekesho gudaakeshena bhaarata;

Senayor ubhayormadhye sthaapayitwaa rathottamam.

Sanjaya said:

THE YOGA OF THE DESPONDENCY OF ARJUNA

24. Being thus addressed by Arjuna, Lord Krishna, having stationed that best of chariots, O

Dhritarashtra, in the midst of the two armies,

Bheeshmadronapramukhatah sarveshaam cha maheekshitaam;

Uvaacha paartha pashyaitaan samavetaan kuroon iti.

25. In front of Bhishma and Drona and all the rulers of the earth, said: “O Arjuna, behold

now all these Kurus gathered together!”

Tatraapashyat sthitaan paarthah pitrin atha pitaamahaan;

Aachaaryaan maatulaan bhraatrun putraan pautraan sakheemstathaa.

26. Then Arjuna beheld there stationed, grandfathers and fathers, teachers, maternal uncles,

brothers, sons, grandsons and friends, too.

Shvashuraan suhridashchaiva senayorubhayorapi;

Taan sameekshya sa kaunteyah sarvaan bandhoon avasthitaan.

Kripayaa parayaa’vishto visheedannidam abraveet;

27. (He saw) fathers-in-law and friends also in both armies. The son of

Kunti—Arjuna—seeing all these kinsmen standing arrayed, spoke thus sorrowfully, filled with

deep pity.

Arjuna Uvaacha

Drishtwemam swajanam krishna yuyutsum samupasthitam.

Arjuna said:

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

Seedanti mama gaatraani mukham cha parishushyati;

Vepathushcha shareere me romaharshashcha jaayate.

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

Gaandeevam sramsate hastaat twak chaiva paridahyate;

Na cha shaknomyavasthaatum bhramateeva cha me manah.

30. The (bow) “Gandiva” slips from my hand and my skin burns all over; I am unable even

to stand, my mind is reeling, as it were.

Nimittaani cha pashyaami vipareetaani keshava;

Na cha shreyo’nupashyaami hatwaa swajanam aahave.

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

battle.

BHAGAVAD GITA

Na kaangkshe vijayam krishna na cha raajyam sukhaani cha;

Kim no raajyena govinda kim bhogair jeevitena vaa.

32. For I desire neither victory, O Krishna, nor pleasures nor kingdoms! Of what avail is a

dominion to us, O Krishna, or pleasures or even life?

Yeshaam arthe kaangkshitam no raajyam bhogaah sukhaani cha;

Ta ime’vasthitaa yuddhe praanaamstyaktwaa dhanaani cha.

33. Those for whose sake we desire kingdoms, enjoyments and pleasures, stand here in

battle, having renounced life and wealth.

Aachaaryaah pitarah putraastathaiva cha pitaamahaah;

Maatulaah shwashuraah pautraah shyaalaah sambandhinas tathaa.

34. Teachers, fathers, sons and also grandfathers, grandsons, fathers-in-law, maternal

uncles, brothers-in-law and relatives,—

Etaan na hantum icchaami ghnato’pi madhusoodana;

Api trailokya raajyasya hetoh kim nu maheekrite.

35. These I do not wish to kill, though they kill me, O Krishna, even for the sake of dominion

over the three worlds, leave alone killing them for the sake of the earth!

Nihatya dhaartaraashtraan nah kaa preetih syaaj janaardana;

Paapam evaashrayed asmaan hatwaitaan aatataayinah.

36. By killing these sons of Dhritarashtra, what pleasure can be ours, O Janardana? Only sin

will accrue by killing these felons.

Tasmaan naarhaa vayam hantum dhaartaraashtraan swabaandhavaan;

Swajanam hi katham hatwaa sukhinah syaama maadhava.

37. Therefore, we should not kill the sons of Dhritarashtra, our relatives; for, how can we be

happy by killing our own people, O Madhava (Krishna)?

Yadyapyete na pashyanti lobhopahatachetasah;

Kulakshayakritam dosham mitradrohe cha paatakam.

38. Though they, with intelligence overpowered by greed, see no evil in the destruction of

families, and no sin in hostility to friends,

Katham na jneyam asmaabhih paapaad asmaan nivartitum;

Kulakshayakritam dosham prapashyadbhir janaardana.

THE YOGA OF THE DESPONDENCY OF ARJUNA

39. Why should not we, who clearly see evil in the destruction of a family, learn to turn

away from this sin, O Janardana (Krishna)?

COMMENTARY:

Ignorance of the law is no excuse and wanton sinful conduct is a crime

unworthy of knowledgeable people.

Kulakshaye pranashyanti kuladharmaah sanaatanaah;

Dharme nashte kulam kritsnam adharmo’bhibhavatyuta.

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

destruction of spirituality, impiety overcomes the whole family.

COMMENTARY:

Dharma pertains to the duties and ceremonies practised by the family

in accordance with scriptural injunctions.

Adharmaabhibhavaat krishna pradushyanti kulastriyah;

Streeshu dushtaasu vaarshneya jaayate varnasankarah.

41. By prevalence of impiety, O Krishna, the women of the family become corrupt and,

women becoming corrupted, O Varsneya (descendant of Vrishni), there arises intermingling of

castes!

Sankaro narakaayaiva kulaghnaanaam kulasya cha;

Patanti pitaro hyeshaam luptapindodakakriyaah.

42. Confusion of castes leads to hell the slayers of the family, for their forefathers fall,

deprived of the offerings of rice-ball and water.

Doshair etaih kulaghnaanaam varnasankarakaarakaih;

Utsaadyante jaatidharmaah kuladharmaashcha shaashwataah.

43. By these evil deeds of the destroyers of the family, which cause confusion of castes, the

eternal religious rites of the caste and the family are destroyed.

Utsannakuladharmaanaam manushyaanaam janaardana;

Narake’niyatam vaaso bhavateetyanushushruma.

44. We have heard, O Janardana, that inevitable is the dwelling for an unknown period in

hell for those men in whose families the religious practices have been destroyed!

Aho bata mahat paapam kartum vyavasitaa vayam;

Yadraajya sukhalobhena hantum swajanam udyataah.

45. Alas! We are involved in a great sin in that we are prepared to kill our kinsmen through

greed for the pleasures of a kingdom.

BHAGAVAD GITA

Yadi maam aprateekaaram ashastram shastrapaanayah;

Dhaartaraashtraa rane hanyus tanme kshemataram bhavet.

46. If the sons of Dhritarashtra, with weapons in hand, should slay me in battle, unresisting

and unarmed, that would be better for me.

Sanjaya Uvaacha

Evamuktwaa’rjunah sankhye rathopastha upaavishat;

Visrijya sasharam chaapam shokasamvignamaanasah.

Sanjaya said:

47. Having thus spoken in the midst of the battlefield, Arjuna, casting away his bow and

arrow, sat down on the seat of the chariot with his mind overwhelmed with sorrow.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Arjunavishaadayogo Naama Prathamo’dhyaayah.

Thus in the

Upanishads

of the glorious

Bhagavad Gita,

the science of the Eternal, the

scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the first discourse entitled:

“The Yoga Of the Despondency of Arjuna”

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

THE YOGA OF THE DESPONDENCY OF ARJUNA

be able to withdraw the senses from objects, like the tortoise which withdraws all its limbs within.

Krishna asserts that only one who has the capacity to be balanced in pleasure and pain alike is fit for

immortality.

Krishna goes on to tell Arjuna that if he refuses to fight and flees from the battle, people will

be justified in condemning such action as unworthy of a warrior.

Having taught Arjuna the immortal nature of the Atman, Lord Krishna turns to the

performance of action without expectation of fruit. A man should not concern himself about the

fruit of the action, like gain and loss, victory and defeat. These are in the hands of the Lord. He

should perform all action with a balanced mind, calmly enduring the pairs of opposites like heat and

cold, pleasure and pain, that inevitably manifest during action. Krishna advises Arjuna to fight, free

from desire for acquisition of kingdom or preservation of it.

Arjuna is eager to know the characteristics of a man who has a stable mind. Such a person,

Krishna tells him, will have no desires at all. Since he is content within, having realised the Self, he

is entirely free from desires. The consciousness of the Atman and abandonment of desires are

simultaneous experiences. The various qualities of a Sthitaprajna (a stable-minded person) are

described by the Lord. He will not be affected by adversity and will have no fear or anger. He will

take things as they come, and will not have any likes and dislikes. He will neither hug the world nor

hate it.

The man of stable mind will have perfect control of the senses. The senses are powerful and

draw the mind outwards. One should therefore turn one’s gaze within and realise God who resides

in the heart. The Yogi, having achieved a stable mind, remains steadfast even though all

sense-objects come to him. He is unmoved and lives a life of eternal peace.

Krishna concludes that the eternal Brahmic state frees one from delusion forever. Even at

the end of life, when one departs from this body, one does not lose consciousness of one’s identity

with Brahman.

Sanjaya Uvaacha

Tam tathaa kripayaavishtam ashrupoornaakulekshanam;

Visheedantam idam vaakyam uvaacha madhusoodanah.

Sanjaya said:

1. To him who was thus overcome with pity and who was despondent, with eyes full of tears

and agitated, Krishna or Madhusudana (the destroyer of Madhu), spoke these words.

Sri Bhagavaan Uvaacha

Kutastwaa kashmalam idam vishame samupasthitam;

Anaaryajushtam aswargyam akeertikaram arjuna.

BHAGAVAD GITA

The Blessed Lord said:

2. Whence is this perilous strait come upon thee, this dejection which is unworthy of thee,

disgraceful, and which will close the gates of heaven upon thee, O Arjuna?

Klaibyam maa sma gamah paartha naitat twayyupapadyate;

Kshudram hridaya daurbalyam tyaktwottishtha parantapa.

3. Yield not to impotence, O Arjuna, son of Pritha! It does not befit thee. Cast off this mean

weakness of the heart. Stand up, O scorcher of foes!

Arjuna Uvaacha

Katham bheeshmamaham sankhye dronam cha madhusoodana;

Ishubhih pratiyotsyaami poojaarhaavarisoodana.

Arjuna said:

4. How, O Madhusudana, shall I fight in battle with arrows against Bhishma and Drona,

who are fit to be worshipped, O destroyer of enemies?

Guroon ahatwaa hi mahaanubhaavaan

Shreyo bhoktum bhaikshyam apeeha loke;

Hatwaarthakaamaamstu guroon ihaiva

Bhunjeeya bhogaan rudhirapradigdhaan.

5. Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if

I kill them, even in this world all my enjoyments of wealth and desires will be stained with (their)

blood.

Na chaitad vidmah kataran no gareeyo

Yadwaa jayema yadi vaa no jayeyuh;

Yaan eva hatwaa na jijeevishaamas

Te’vasthitaah pramukhe dhaartaraashtraah.

6. I can hardly tell which will be better: that we should conquer them or they should conquer

us. Even the sons of Dhritarashtra, after slaying whom we do not wish to live, stand facing us.

Kaarpanyadoshopahataswabhaavah

Pricchaami twaam dharmasammoodha chetaah;

Yacchreyah syaan nishchitam broohi tanme

Shishyaste’ham shaadhi maam twaam prapannam.

7. My heart is overpowered by the taint of pity, my mind is confused as to duty. I ask Thee:

tell me decisively what is good for me. I am Thy disciple. Instruct me who has taken refuge in Thee.

Na hi prapashyaami mamaapanudyaad

SANKHYA YOGA

Yacchokam ucchoshanam indriyaanaam;

Avaapya bhoomaavasapatnam riddham

Raajyam suraanaam api chaadhipatyam.

8. I do not see that it would remove this sorrow that burns up my senses even if I should

attain prosperous and unrivalled dominion on earth or lordship over the gods.

Sanjaya Uvaacha

Evam uktwaa hrisheekesham gudaakeshah parantapah;

Na yotsya iti govindam uktwaa tooshneem babhoova ha.

Sanjaya said:

9. Having spoken thus to Hrishikesa (Lord of the senses), Arjuna (the conqueror of sleep),

the destroyer of foes, said to Krishna: “I will not fight,” and became silent.

Tam uvaacha hrisheekeshah prahasanniva bhaarata;

Senayor ubhayor madhye visheedantam idam vachah.

10. To him who was despondent in the midst of the two armies, Sri Krishna, as if smiling, O

Bharata, spoke these words!

Sri Bhagavaan Uvaacha

Ashochyaan anvashochastwam prajnaavaadaamshcha bhaashase;

Gataasoon agataasoomshcha naanushochanti panditaah.

The Blessed Lord said:

11. Thou hast grieved for those that should not be grieved for, yet thou speakest words of

wisdom. The wise grieve neither for the living nor for the dead.

Na twevaaham jaatu naasam na twam neme janaadhipaah;

Na chaiva na bhavishyaamah sarve vayam atah param.

12. Nor at any time indeed was I not, nor these rulers of men, nor verily shall we ever cease

to be hereafter.

Dehino’smin yathaa dehe kaumaaram yauvanam jaraa;

Tathaa dehaantara praaptir dheeras tatra na muhyati.

13. Just as in this body the embodied (soul) passes into childhood, youth and old age, so also

does he pass into another body; the firm man does not grieve thereat.

Maatraasparshaastu kaunteya sheetoshnasukhaduhkhadaah;

Aagamaapaayino’nityaas taamstitikshaswa bhaarata.

BHAGAVAD GITA

14. The contacts of the senses with the objects, O son of Kunti, which cause heat and cold

and pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, O

Arjuna!

Yam hi na vyathayantyete purusham purusharshabha;

Samaduhkha sukham dheeram so’mritatwaaya kalpate.

15. That firm man whom surely these afflict not, O chief among men, to whom pleasure and

pain are the same, is fit for attaining immortality!

Naasato vidyate bhaavo naabhaavo vidyate satah;

Ubhayorapi drishto’ntastwanayos tattwadarshibhih.

16. The unreal hath no being; there is no non-being of the Real; the truth about both has been

seen by the knowers of the Truth (or the seers of the Essence).

COMMENTARY:

What is changing must always be unreal. What is constant or

permanent must always be real. The Atman or the eternal, all-pervading Self ever exists. It is the

only Reality. This phenomenal world of names and forms is ever changing. Names and forms are

subject to decay and death. Hence they are unreal or impermanent.

Avinaashi tu tad viddhi yena sarvam idam tatam;

Vinaasham avyayasyaasya na kashchit kartum arhati.

17. Know

That

to be indestructible, by whom all this is pervaded. None can cause the

destruction of

That,

the Imperishable.

COMMENTARY:

The Self pervades all objects like ether. Even if the pot is broken, the

ether that is within and without it cannot be destroyed. Similarly, if the bodies and all other objects

perish, the eternal Self that pervades them cannot be destroyed; It is the living Truth.

Antavanta ime dehaa nityasyoktaah shareerinah;

Anaashino’prameyasya tasmaad yudhyaswa bhaarata.

18. These bodies of the embodied Self, which is eternal, indestructible and immeasurable,

are said to have an end. Therefore, fight, O Arjuna!

Ya enam vetti hantaaram yashchainam manyate hatam;

Ubhau tau na vijaaneeto naayam hanti na hanyate.

19. He who takes the Self to be the slayer and he who thinks He is slain, neither of them

knows; He slays not nor is He slain.

Na jaayate mriyate vaa kadaachin

Naayam bhootwaa bhavitaa vaa na bhooyah;

Ajo nityah shaashwato’yam puraano

SANKHYA YOGA

Na hanyate hanyamaane shareere.

20. He is not born nor does He ever die; after having been, He again ceases not to be.

Unborn, eternal, changeless and ancient, He is not killed when the body is killed,

Vedaavinaashinam nityam ya enam ajam avyayam;

Katham sa purushah paartha kam ghaatayati hanti kam.

21. Whosoever knows Him to be indestructible, eternal, unborn and inexhaustible, how can

that man slay, O Arjuna, or cause to be slain?

Vaasaamsi jeernaani yathaa vihaaya

Navaani grihnaati naro’paraani;

Tathaa shareeraani vihaaya jeernaa

Nyanyaani samyaati navaani dehee.

22. Just as a man casts off worn-out clothes and puts on new ones, so also the embodied Self

casts off worn-out bodies and enters others that are new.

Nainam cchindanti shastraani nainam dahati paavakah;

Na chainam kledayantyaapo na shoshayati maarutah.

23. Weapons cut It not, fire burns It not, water wets It not, wind dries It not.

COMMENTARY:

The Self is partless. It is infinite and extremely subtle. So the sword

cannot cut It, fire cannot burn It, wind cannot dry It.

Acchedyo’yam adaahyo’yam akledyo’shoshya eva cha;

Nityah sarvagatah sthaanur achalo’yam sanaatanah.

24. 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.

25. 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.

26. But, even if thou thinkest of It as being constantly born and dying, even then, O

mighty-armed, thou shouldst not grieve!

BHAGAVAD GITA

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.

27. 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.

28. 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.

29. One sees This (the Self) as a wonder; another speaks of It as a wonder; another hears of It

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.

30. 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.

31. Further, having regard to thy own duty, thou shouldst not waver, for there is nothing

higher for a Kshatriya than a righteous war.

SANKHYA YOGA

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.

32. 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.

33. 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.

34. 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.

35. 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.

36. 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.

37. 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.

BHAGAVAD GITA

62. Fly unto Him for refuge with all thy being, O Arjuna! By His Grace thou shalt obtain

supreme peace and the eternal abode.

Iti te jnaanamaakhyaatam guhyaad guhyataram mayaa;

Vimrishyaitadasheshena yathecchasi tathaa kuru.

63. Thus has wisdom more secret than secrecy itself been declared unto thee by Me; having

reflected over it fully, then act thou as thou wishest.

Sarvaguhyatamam bhooyah shrinu me paramam vachah;

Ishto’si me dridhamiti tato vakshyaami te hitam.

64. Hear thou again My supreme word, most secret of all; because thou art dearly beloved of

Me, I will tell thee what is good.

Manmanaa bhava madbhakto madyaajee maam namaskuru;

Maamevaishyasi satyam te pratijaane priyo’si me.

65. Fix thy mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. Thou shalt

come even to Me; truly do I promise unto thee, (for) thou art dear to Me.

Sarvadharmaan parityajya maamekam sharanam vraja;

Aham twaa sarvapaapebhyo mokshayishyaami maa shuchah.

66. Abandoning all duties, take refuge in Me alone; I will liberate thee from all sins; grieve

not.

Idam te naatapaskaaya naabhaktaaya kadaachana;

Na chaashushrooshave vaachyam na cha maam yo’bhyasooyati.

67. This is never to be spoken by thee to one who is devoid of austerities, to one who is not

devoted, nor to one who does not render service, nor who does not desire to listen, nor to one who

cavils at Me.

Ya imam paramam guhyam madbhakteshvabhidhaasyati;

Bhaktim mayi paraam kritwaa maamevaishyatyasamshayah.

68. He who with supreme devotion to Me will teach this supreme secret to My devotees,

shall doubtless come to Me.

Na cha tasmaanmanushyeshu kashchinme priyakrittamah;

Bhavitaa na cha me tasmaadanyah priyataro bhuvi.

69. Nor is there any among men who does dearer service to Me, nor shall there be another on

earth dearer to Me than he.

134

THE YOGA OF LIBERATION BY RENUNCIATION

COMMENTARY:

He who hands down this

Gita

to My devotees does immense service to

Me. He is extremely dear to Me. In the present generation, there will be none dearer to Me in the

world, nor shall there be in the future also.

Adhyeshyate cha ya imam dharmyam samvaadamaavayoh;

Jnaanayajnena tenaaham ishtah syaamiti me matih.

70. And he who will study this sacred dialogue of ours, by him I shall have been worshipped

by the sacrifice of wisdom; such is My conviction.

Shraddhaavaan anasooyashcha shrinuyaadapi yo narah;

So’pi muktah shubhaamllokaan praapnuyaat punyakarmanaam.

71. The man also who hears this, full of faith and free from malice, he, too, liberated, shall

attain to the happy worlds of those of righteous deeds.

Kacchid etacchrutam paartha twayaikaagrena chetasaa;

Kacchid ajnaanasammohah pranashtaste dhananjaya.

72. Has this been heard, O Arjuna, with one-pointed mind? Has the delusion of thy

ignorance been fully destroyed, O Dhananjaya?

Arjuna Uvaacha

Nashto mohah smritirlabdhaa twatprasaadaanmayaachyuta;

Sthito’smi gata sandehah karishye vachanam tava.

Arjuna said:

73. Destroyed is my delusion as I have gained my memory (knowledge) through Thy Grace,

O Krishna! I am firm; my doubts are gone. I will act according to Thy word.

Sanjaya Uvaacha

Ityaham vaasudevasya paarthasya cha mahaatmanah;

Samvaadam imam ashrausham adbhutam romaharshanam.

Sanjaya said:

74. Thus have I heard this wonderful dialogue between Krishna and the high-souled Arjuna,

which causes the hair to stand on end.

Vyaasaprasaadaacchrutavaan etadguhyamaham param;

Yogam yogeshwaraat krishnaat saakshaat kathayatah swayam.

75. Through the Grace of Vyasa I have heard this supreme and most secret Yoga direct from

Krishna, the Lord of Yoga Himself declaring it.

135

BHAGAVAD GITA

Raajan samsmritya samsmritya samvaadam imam adbhutam;

Keshavaarjunayoh punyam hrishyaami cha muhurmuhuh.

76. O King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I

rejoice again and again!

Taccha samsmritya samsmritya roopamatyadbhutam hareh;

Vismayo me mahaan raajan hrishyaami cha punah punah.

77. And remembering again and again also that most wonderful form of Hari, great is my

wonder, O King! And I rejoice again and again!

Yatra yogeshwarah krishno yatra paartho dhanurdharah;

Tatra shreervijayo bhootirdhruvaa neetirmatirmama.

78. Wherever there is Krishna, the Lord of Yoga, wherever there is Arjuna, the archer, there

are prosperity, happiness, victory and firm policy; such is my conviction.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Mokshasannyaasayogo Naama Ashtaadasho’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 eighteenth discourse

entitled:

“The Yoga of Liberation by Renunciation”

Om Shanti! Shanti! Shanti!

136

THE YOGA OF LIBERATION BY RENUNCIATION

THE BITTER TRUTH

Tuesday, April 29, 2014

Subject: Fw: THE INDIAN PAID SOLD OUT MEDIA

Saturday, April 26, 2014

Bhagvat gita