Bhagwat Geeta – Chapter – 5 – THE YOGA OF RENUNCIATION OF ACTION

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 said:

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

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. 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. 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. 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. But renunciation, O mighty-armed Arjuna, is hard to attain without Yoga; the

Yoga-harmonised sage proceeds quickly to Brahman! 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.

“I do nothing at all”—thus will the harmonised knower of Truth think—seeing, hearing, touching, smelling, eating, going, sleeping, breathing, 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. He who performs actions, offering them to Brahman and abandoning attachment, is not tainted by sin as a lotus leaf by water. Yogis, having abandoned attachment, perform actions only by the body, mind, intellect and also by the senses, for the purification of the self. 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. 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. Neither agency nor actions does the Lord create for the world, nor union with the fruits of actions; it is Nature that acts. The Lord accepts neither the demerit nor even the merit of any; knowledge is enveloped by ignorance, thereby beings are deluded. But, to those whose ignorance is destroyed by knowledge of the Self, like the sun, knowledge reveals the Supreme (Brahman). 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. 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. 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. 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. 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. 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. 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. He who is ever happy within, who rejoices within, who is illumined within, such a Yogi attains absolute freedom or Moksha, himself becoming Brahman. 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. 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. Shutting out (all) external contacts and fixing the gaze between the eyebrows, equalising

the outgoing and incoming breaths moving within the nostrils, 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. 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.

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”

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Bhagwat Geeta Chapter 4 – “The Yoga of Wisdom”

 

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. Hecognises through internal experience or intuition 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.

The Blessed Lord said:

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

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 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. 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. For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born in every age. 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! 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. In whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O Arjuna! Those who long for success in action in this world sacrifice to the gods, because success

is quickly attained by men through action. 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. 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. Having known this, the ancient seekers after freedom also performed actions; therefore, do thou perform actions as did the ancients in days of yore. 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). 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. 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. 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. Having abandoned attachment to the fruit of the action, ever content, depending on nothing, he does not do anything though engaged in activity. Without hope and with the mind and the self controlled, having abandoned all greed, doing mere bodily action, he incurs no sin. 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. 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. 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. 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.  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. 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. 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. 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. Others who regulate their diet offer life-breaths in life-breaths; all these are knowers of sacrifice, whose sins are all destroyed by sacrifice. 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 of these is not fit even for this miserable world. How then can he hope to get a better world than this? various kinds of sacrifices are spread out before Brahman (literally at the mouth or face of Brahman). Know them all as born of action, and knowing thus, thou shalt be liberated. Superior is wisdom-sacrifice to sacrifice with objects, O Parantapa! All actions in their entirety, O Arjuna, culminate in knowledge! 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; 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! 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, As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce

all actions to ashes! Verily there is no purifier in this world like knowledge. He who is perfected in Yoga finds it in the Self in time. 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. The ignorant, the faithless, the doubting self proceeds to destruction; there is neither this world nor the other nor happiness for the doubting. 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! 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! 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”

Bhagwat Geeta – Chapter 3 – THE YOGA OF ACTION

THE YOGA OF ACTION

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. A doubt 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 Atman is 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 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? 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.

The Blessed Lord said:

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

He who, restraining the organs of action, sits thinking of the sense-objects in mind, he, of deluded understanding, is called a hypocrite. But whosoever, controlling the senses by the mind, O Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels! 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. 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. 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)”. With this do ye nourish the gods, and may the gods nourish you; thus nourishing one another, ye shall attain to the highest good. 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. 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. From food come forth beings, and from rain food is produced; from sacrifice arises rain, and sacrifice is born of action. Know thou that action comes from Brahma, and Brahma proceeds from the Imperishable. Therefore, the all-pervading (Brahma) ever rests in sacrifice. 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. 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. 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. Therefore, without attachment, do thou always perform action which should be done; for, by performing action without attachment man reaches the Supreme.Janaka and others attained perfection verily by action only; even with a view to the protection of the masses thou shouldst perform action. Whatsoever a great man does, that other men also do; whatever he sets up as the standard, that the world follows. 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! For, should I not ever engage Myself in action, unwearied, men would in every way follow My path, O Arjuna! These worlds would perish if I did not perform action; I should be the author of confusion of castes and destruction of these beings. 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! 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. 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: 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. 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. 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. 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.” Those men who constantly practise this teaching of Mine with faith and without cavilling, they too are freed from actions. 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. 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. Attachment and aversion for the objects of the senses abide in the senses; let none come under their sway, for they are his foes. 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.

Arjun Said:

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

The Blessed Lord said:

It is desire, it is anger born of the quality of Rajas, all-sinful and all-devouring; know this as the foe here (in this world). As fire is enveloped by smoke, as a mirror by dust, and as an embryo by the amnion, so is this enveloped by that. O Arjuna, wisdom is enveloped by this constant enemy of the wise in the form of desire, which is unappeasable as fire! The senses, mind and intellect are said to be its seat; through these it deludes the embodied by veiling his wisdom. Therefore, O best of theBharatas (Arjuna), controlling the senses first, do thou kill this sinful thing (desire), the destroyer of knowledge and realisation! 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. 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.

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 chapter.

Bhagwat Geeta – Chapter 2

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 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.

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?

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 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? 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. 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. 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.

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 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. To him who was despondent in the midst of the two armies, Sri Krishna, as if smiling, O Bharata, spoke these words!

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

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.

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, OArjuna! 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. 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.

These bodies of the embodied Self, which is eternal, indestructible and immeasurable, are said to have an end. Therefore, fight, O Arjuna! 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.

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, Whosoever knows Him to be indestructible, eternal, unborn and inexhaustible, how can that man slay, O Arjuna, or cause to be slain?

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.

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

COMMENTARY:

The Self ispartless. It is infinite and extremely subtle. So the sword cannot cut It, fire cannot burn It, wind cannot dry It. This Self cannot be cut, burnt, wetted nor dried up. It is eternal, all-pervading, stable, ancient and immovable. This (Self) is said to beunmanifested, unthinkable and unchangeable. Therefore, knowing This to be such, thou shouldst not grieve. But, even if thouthinkest 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. For, certain is death for the born and certain is birth for the dead; therefore, over the inevitable thou shouldst not grieve.

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.

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. This, the Indweller in the body of everyone, is always indestructible, O Arjuna! 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. 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. But, if thou wilt not fight in this righteous war, then, having abandoned thine duty and fame, thou shalt incur sin. People, too, will recount thy everlasting dishonour; and to one who has been honoured, dishonour is worse than death. 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.

Thy enemies also, cavilling at thy power, will speak many abusive words. What is more painful than this! Slain, thou wilt obtain heaven; victorious, thou wilt enjoy the earth; therefore, stand up, O son of Kunti, resolved to fight! 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 performs actions with the above mental attitude, he will not reap the fruits of such actions. This which has been taught to thee, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, O Arjuna, thou shalt cast off the bonds of action! 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. Here, O joy of the Kurus, there is a single one-pointed determination! Many-branched and endless are the thoughts of the irresolute. 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. 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. 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). 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.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. 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. Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure! Evenness of mind is called Yoga. 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. 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. 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 fruits of actions is the cause of rebirth. Man has to take a 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.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.

COMMENTARY:

The mire of delusion is identification of the Self with the body and mind. When thy intellect, perplexed by what thou hast heard, shall stand immovable and steady in the Self, then thou shalt attain Self-realisation.

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?

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.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. He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices nor hates, his wisdom is fixed. When, like the tortoise which withdraws its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady.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. The turbulent senses, O Arjuna, do violently carry away the mind of a wise man though he be striving (to control them)! Having restrained them all he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control. When a man thinks of the objects, attachment to them arises; from attachment desire is born; from desire anger arises. 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. But the self-controlled man, moving amongst objects with the senses under restraint, and free from attraction and repulsion, attains to peace.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. 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? 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. Therefore, O mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense-objects! 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. He attains peace into whom all desires enter as waters enter the ocean, which, filled from all sides, remains unmoved; but not the man who is full of desires. The man attains peace, who, abandoning all desires, moves about without longing, without the sense of mine and without egoism. 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.

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 second discourse entitled:

“The Sankhya Yoga”

Bhagwat Geeta – Chapter 1

 

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.

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 said:

Having seen the army of the Pandavas drawn up in battle array, King Duryodhana then approached his teacher (Drona) and spoke these words:

“Behold, O Teacher, this mighty army of the sons of Pandu, arrayed by the son of Drupada, thy wise disciple!

“Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana, Virata and Drupada, of the great car (mighty warriors),

“Drishtaketu, Chekitana and the valiant king of Kasi, Purujit, and Kuntibhoja and Saibya, the best of men, “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).

“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.

“Thyself and Bhishma, and Karna and Kripa, the victorious in war; Asvatthama, Vikarna, and Jayadratha, the son of Somadatta.

“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. “This army of ours marshalled byBhishma is insufficient, whereas their army,

marshalled by Bhima, is sufficient.

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

the army, protect Bhishma alone”.

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

Then (followingBhishma), conches and kettle-drums,tabors, drums and cow-horns

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

Then also,Madhava (Krishna), and the son ofPandu (Arjuna), seated in their

magnificent chariot yoked with white horses, blew their divine conches. Hrishikesa blew the “Panchajanya” and Arjuna blew the “Devadatta”, and Bhima, the doer of terrible deeds, blew the great conch, “Paundra”.Yudhisthira, the son of Kunti, blew the “Anantavijaya”; and Sahadeva and Nakula blew the “Manipushpaka” and “Sughosha” conches.

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

and Virata and Satyaki, the unconquered, Drupada and the sons of Draupadi, O Lord of the Earth, and the son of Subhadra, the

mighty-armed, all blew their respective conches! The tumultuous sound rent the hearts of Dhritarashtra’s party, making both heaven and earth resound.

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

Sanjaya said:

Being thus addressed by Arjuna, Lord Krishna, having stationed that best of chariots, O Dhritarashtra, in the midst of the two armies,In front of Bhishma and Drona and all the rulers of the earth, said: “O Arjuna, behold now all these Kurus gathered together!”

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

(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 said:

Seeing these, my kinsmen, O Krishna, arrayed, eager to fight, My limbs fail and my mouth is parched up, my body quivers and my hairs stand on end!

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.

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

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

battle, having renounced life and wealth.

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

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!

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

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

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.

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.

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!

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

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.

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!

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.

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

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.

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”

BHAGWAT GEETA – Brief

Dhritarashtra and Pandu were brothers. Dhritarashtra married Gandhari, and Pandu was

married to Kunti and Madri. King Pandu was cursed for a sin while hunting, due to which he was

not permitted to unite with his wife. Kunti got a boon through her sincere service of a wise sage in

her younger age, and she begot three children, namely, Yudhisthira, Bhima and Arjuna from Yama,

Vayu and Indra respectively. Madri had twins, Nakula and Sahadeva, through the celestial

physicians called Asvini-Devatas. Dhritarashtra had a hundred and one children by his wife

Gandhari. Pandu passed away and his sons, the Pandavas, were all brought up by Dhritarashtra

along with his sons known as Kauravas. The Pandavas and Kauravas grew up together, but due to

the braveness and intelligence of the former, the Kauravas were unable to tolerate them. Hence the

Pandavas decided to live separately, sharing half of their kingdom.

The Pandavas’ pomp, wealth and glory displayed during the Rajasuya Yajna aroused deep

jealousy and greed in the mind of Duryodhana, the chief of the Kauravas, who, with the cunning

advice of his uncle, Sakuni, invited Yudhisthira to a game of dice and fraudulently defeated him,

whereby all his wealth and possessions, including Draupadi, were lost. Finally it was settled that the

Pandavas, including Draupadi, should repair to the forest for twelve years in exile, after which they

had to live incognito for another year, untraced by the Kauravas. During this period the kingdom

was to be ruled by the wicked Duryodhana.

Having successfully completed these thirteen years of exile, facing many obstacles and

dangers instigated by the Kauravas, the Pandavas, as per the terms of the agreement, approached the

Kauravas for their share of the kingdom. Duryodhana, however, flatly refused to part with as much

land as could be covered by the point of a needle. According to the advice of Mother Kunti and with

the inspiration of Lord Krishna, the Pandavas decided upon war and tried to establish their rightful

claim on the kingdom by overcoming the Kauravas.

Duryodhana and Arjuna, from the side of the Kauravas and Pandavas respectively, were

sent to Dwaraka to seek the help of the Yadava hero, Lord Krishna, in the battle. They both found

Krishna resting on a couch in His palace. Duryodhana went in and occupied a seat at the head of the

couch while Arjuna stood near the feet of the Lord. The moment Sri Krishna opened His eyes, He

naturally saw Arjuna first, and then Duryodhana sitting on a chair. After enquiry of their welfare

and the purpose of their visit, Sri Krishna, according to the prevailing custom, gave the first choice

to Arjuna, because of his age, and also because of His sight of Arjuna first. Krishna asked Arjuna to

fulfil his desire by selecting Him unarmed or His powerful army called Narayani Sena. Arjuna, who

was a devotee of Sri Krishna, expressed his desire to have the Lord with him, neglecting the

powerful Narayani Sena, even though Krishna warned that He would remain a witness, bound by

the vow of not participating in battle and not taking up arms. Duryodhana, with great delight,

thinking that Arjuna was foolish, expressed his wish for the powerful army to help his side in the

battle.

When Krishna asked Arjuna why he chose Him when He was not for taking up arms, Arjuna

said, “O Lord! You have the power to destroy all the forces by a mere sight. Why then should I

prefer that worthless army? I have for a long time been cherishing a desire in my heart that you

should act as my charioteer. Kindly fulfil my desire in this war.”

The Lord, who is ever the most devoted lover of His devotees, accepted his request with

pleasure; and thus Krishna became the charioteer of Arjuna in the battle of the Mahabharata.

After the return of Duryodhana and Arjuna from Dwaraka, Lord Krishna Himself went once

to Hastinapura as the emissary of the Pandavas and tried to prevent the war. But then, under the

guidance of Sakuni, the egoistic Duryodhana refused to agree to the peace mission and tried to

imprison Lord Krishna, at which Krishna showed His Supreme Form (Viswarupa). Even the blind

Dhritarashtra saw it by the Lord’s Grace. King Dhritarashtra, due to his attachment to his sons,

failed to control them, and the Kaurava chief, Duryodhana, with vain hope, decided to meet the

powerful Pandavas in war.

When both sides were prepared to commence the battle, the sage Veda Vyasa approached

blind Dhritarashtra and said, “If you wish to see this terrible carnage with your own eyes I can give

you the gift of vision.” The Kaurava king replied, “O Chief of the Brahmarishis! I have no desire to

see with my own eyes this slaughter of my family, but I should like to hear all the details of the

battle.”

Then the sage conferred the gift of divine vision on Sanjaya, the trusty counsellor of the

king, and told the king, “Sanjaya will describe to you all the incidents of the war. Whatever happens

in the course of the war, he will directly see, hear or otherwise come to know. Whether an incident

takes place before his eyes or behind his back, during the day or during the night, privately or in

public, and whether it is reduced to actual action or appears only in thought, it will not remain

hidden from his view. He will come to know everything, exactly as it happens. No weapon will

touch his body nor will he feel tired.”

After the ten days of continued war between the Pandavas and the Kauravas, when the great

warrior Bhishma was thrown down from his chariot by Arjuna, Sanjaya announces the news to

Dhritarashtra. In agony the king asks Sanjaya to narrate the full details of the previous ten days war,

from the very beginning, in all detail as it happened. Here commences the Bhagavad Gita.

Introduction – BHAGWAT GEETA

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, innerstability 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)

During the centuries in which Buddhism was establishing itself in the east of India, the older Brahmanism in the west was undergoing the changes which resulted in the Hinduism which is now the prevailing religion of India. The main ancient sources of information with regard to these Hindu beliefs and practises are the two great epics, the “Ramayana” and the Maha Mahabharata. The former is a highly artificial production based on legend and ascribed to one man, Valmiki. The latter, a “huge conglomeration of stirring adventure, legend, myth, history, and superstition,” is a composite production, begun probably as early as the fourth or fifth century before Christ, and completed by the end of the sixth century of our era. It represents many strata of religious belief.

The Bhagavad-Gita,” of which a translation is here given, occurs as an episode in the Maha-Bharata, and is regarded as one of the gems of Hindu literature. The poem is a dialogue between Prince Arjuna, the brother of King Yudhisthira, and Vishnu, the Supreme God, incarnated as Krishna, and wearing the disguise of a charioteer. The conversation takes place in a war-chariot, stationed between the armies of the Kauravas and Pandavas, who are about to engage in battle.

To the Western reader much of the discussion seems childish and illogical; but these elements are mingled with passages of undeniable sublimity. Many of the more puzzling inconsistencies are due to interpolations by later re-writers. “It is,” says Hopkins, “a medley of beliefs as to the relation of spirit and matter, and other secondary matters; it is uncertain in its tone in regard to the comparative efficacy of action and inaction, and in regard to the practical man’s means of salvation; but it is at one with itself in its fundamental thesis, that all things are each a part of one Lord, that men and gods are but manifestations of the One Divine Spirit.”