Chapter VI The Yoga of Knowledge & Action

 

                                                               Chapter-VI 

                                 The Yoga of Knowledge & Action

  

This chapter describes Sankhyayoga and the yoga or disinterested action and describes the signs of Sankhyayogi and Nishkama Karmayogi and their glories. It also describes Jnanyoga ( Yoga of Knowledge) and Dharamyoga ( meditation) with devotion. Pandava Prince asks Sri Bhagwan that he had heard description of both Yoga of Knowledge and Yoga of Action but which yoga is decidedly conducive to his good. Lord Sri Bhagwan replies that both these yogas lead to supreme bliss. Howeve, the Yoga of Action being easier to practice is superior to Yoga of Knowledge. The Karmayogi who neither hates nor desires should be ever considered as renouncer. For Arjuna, who is free from pair of opposites is easily freed from bondage. It is the ignorant, not the wise who say that Sankhyayoga and Karmayoga lead to divergent results. For one who is firmly established in either gets the fruit of both that is God realisation. The supreme state which is reached by Sankhyayogi is attained also by karmayogi. So he alone who sees Sankhyayoga and Karmayoga as one one really sees ( as far as their result goes). The Karmayogi who has fully conquered his mind and mastered his senses, whose heart is pure and who has identified with the self of all beings that is God remains untainted even though performing actions. The Sankhyayogi who knows the reality of things, even though seeing, hearing, touching, smelling, eating or drinking, walking, sleeping, breathing, speaking, answering the calls of nature, grasping and opening or closing his eyes that he he does nothing, holding that it is senses that are moving among their objects. He who acts offering all actions to God, and shaking off attachment, remains untouched by sin as the lotus leaf by water. The Karmayogi perform action only with their senses, mind, intellect, body as well withdrawing the feeling of mine in respect of them and shaking off attachment simply for the sake of self purification. Offering the fruit of actions to God, the Karmayogi attains everlasting peace in the shape of God realisation, whereas he who works with selfish motive, being attached to the fruit of actions through desire gets tied down. The self controlled Sankhyayogi doing nothing himself nd getting nothing done by others rests happily in God, the symbol of Truth, Knowledge and Bliss, mentally relegating all actions to the mansions of nine gates (Body with nine outlets). God determines not the doership nor the doings of men, nor even their contact with the fruit of actions; but it is nature alone that functions the omnipresent God who does not receive the virtue or sin of anyone. Knowledge is enveloped with ignorance ; hence it is that beings are constantly falling prey to delusion. In the case, however of those whose said ignorance has been set aside by true knowledge of God, that wisdom shining like the Sun reveals the supreme. Those whose mind and intellect are wholly merged in Him who remains constantly established in identifying with Him, and have finally become one with Him, their sins being wiped out by wisdom reach the state whence there is no return. Even here is the mortal plane conquered by those whose mind is established in unity, since the Absolute is untouched by evil and knows no distinction, hence they are established in the Eternal. He, who with reason firm and free from doubt, rejoices not on obtaining what is pleasant and does not feel perturbed on meeting with the unpleasant, that knower of Brahma lives eternally in identity with Brahma. He whose mind remains unattached to sense objects, derives through meditation the Sattvika joy which dwells in mind; then that Yogi having completely identified himself through meditation with Brahma, enjoys Eternal Bliss. The pleasures which are born of sense contacts are verily a source of suffering only (though appearing as enjoyable to worldly minded people). They have a beginning and an end (they go and come). It is for this reason a wise man does not indulge in them. He alone who is able to stand in this very life before casting off this body, the urges of lust and anger in a Yogi; and he alone is happy a happy man. He who is happy with himself, enjoys within him the delight of the soul,and even so is illumined by the inner light( light of soul), such a Yogi ( Sankhyayogi) identified with Brahma attains Brahma, who is all peace. The seers whose sins have been wiped out, whose doubts have been dispelled by knowledge, whose disciplined mind is firmly established in God, and who are actively engaged in the service of all beings attain Brahma, who is all peace. To those wise man who are freed of lust and anger, who have subdued their mind have realised God. Brahma, the abode of eternal peace is present all around. Shutting out all thoughts of external enjoyments with the gaze fixed on all the space between the eyebrows, having regulated the Prana ( inhalation) and the Apana ( outgoing) breaths flowing within the nostrils, he who has brought his senses, mind and intellect under control – such a comprehensive soul intent on liberation and free from desire, fear and anger is ever liberated. Having known God in reality as the enjoyer of all sacrifices and austerities, the supreme Lord of all the worlds, and the disinterested friend of all beings, His devotee attains peace.

Chapter- V The Yogaof Knowledge and Discipline of Knowledge and Action

 

Chapter-V

                                     The Yoga of Knowledge and Discipline of Knowledge and                                                                     Action

This chapter describes the attributes of God and His glory and description of Karmayoga or selfless action, the conduct of the Yogis and sages and description of their glory, description of different forms of sacrifices with their fruits and description of the glory of knowledge. Sri Bhagwan says that He had taught this immortal yoga to Vivasan ( Sun-God) who conveyed it to Manu his son, and Manu to is son Iksvaku. Thus transmitted in succession from father to son this yoga was only known to Rajarishis ( Royal Sages) hence it has disappeared from this planet. He is imparting the same Yoga to Pandava Prince as he is His devotee and childhood buddy and also because this is a supreme secret. Arjuna says that Krishna is of recent origin while the birth of Vivasan dates back to remote antiquity, so how can he believe Him that he taught Yoga to him the beginning of creation. To it Sri Bhagwan replied that Arjuna, you and me have passed through many births, He remembers them all while Arjuna does not remember it. Though birthless and deathless, and the Lord of all Beings, He manifests himself through His own Yogmaya( Divine Potency),keeping my nature ( Prakriti) under control. Whenever righteousness is on decline and the unrighteous is on the rise, then he comes on the Earth assuming human form to protect the virtuous, punish evil and for establishing Dharma (righteousness) on firm footing. God’s birth and activities are divine and he who knows it in reality, is not reborn on leaving his body and gets emancipated from the cycle of life and death and comes and merges with God. In the past also many have become one with God by getting completely rid of passion, fear and anger, submerging in God, and depending on Him and purified by penance of Wisdom. Both men seek God as well as God approaches the men as all men follow God’s path in every way. In this world of human beings men seeking the function of their activities worship the gods because success born of actions follow quickly. The four orders of society- Brahman, Kshatriya, Vaishya, and Shudras were created by almighty classifying them according to the mode of Prakriti in each and by assigning corresponding duties to them thus almighty is non-doer. Since God has no craving for the fruit of actions so actions do not contaminate Him. Even he who thus knows God in reality is not bound in actions. Krishna tells Arjuna having known this, action was performed even the ancient seekers for liberation. So Arjuna, you should also perform such actions as have been performed by ancients from the beginning of the time. Even men of intelligence are confused over what is action and what is inaction. So Lord Krishna decides to tell the Pandava Prince the truth about action, after knowing which he will be freed from its evil effects. The truth about action must be known as well as about inaction and even truth about prohibited action as mysterious are the ways of action. He who sees action in inaction and inaction in action is wise among men; he is a Yogi who has performed all actions. Even the wise call him a sage, whose undertakings are all free from desire and thoughts of the world, and whose actions are burnt up by the fire of wisdom. He who has given up attachment to actions and their fruits totally no longer depends on the world and is ever contented, does noting at all though fully engaged in action. Having subdued his mind and body, and given up all objects of enjoyment, and free from craving, he who performs sheer bodily action does not incur sin. The Karmayogi, who is contented with whatever is got unsought, is free from jealousy and has transcended all pairs of opposites ( like joy and grief) and is balanced in success and failure, is not bound by his action. All his actions melt away, who is free from attachment, who has no identification with body, and does not claim to be his own, whose mind is established in the knowledge of self and who works merely for sacrifice. In the practice of seeing Brahma everywhere as a form of sacrifice Brahma is the ladle( with which the oblation is poured into fire), Brahma is the oblation, Brahma is the fire, sacrificer and so Brahma himself constitutes the act of pouring oblation into the fire. And finally Brahma is the goal to be reached by him who is absorbed in Brahma as the act of such sacrifice. Other Yogis duly offer sacrifice only in the shape of worship to Gods. Others pour into the fire of Brahma the very sacrifice in the shape of self through the sacrifice known as the perception of identity. Other offer as sacrifice their senses of hearing etc into the fire of self discipline. Other Yogis offer sound and other objects of perception into the fires of the senses, and the functions of vital airs into the fire of Yoga in the shape of self control kindled by wisdom. Some perform the sacrifice with material possessions, some offer sacrifice in shape of austerities, others offer sacrifice through the practice of Yoga, while some other striving souls observing austere vows perform sacrifice in the shape of wisdom, through the study of sacred texts. Other Yogis offer the act of exhalation into that of inhalation, even so they do the act of inhalation into exhalation. There are still others given to the practice of Pranayam( Breath control) who having regulated their diet and controlled the process of exhalation and inhalation into the vital airs themselves. All these have their sins consumed away by sacrifice and understand the meaning of sacrificial worship. Krishna tells Arjuna that Yogis, who enjoy the nectar that has been left over after performance of a sacrifice attain the eternal Brahma. To the man who does not offer sacrifice , even this world is not happy, how can then the other worlds be happy. Many such forms of sacrifices have been set forth in detail through the mouth of the Vedas, know them all of as involving the action of mind, body and senses. Who ever knows this truth will be freed from the bondage of action through their performance. Sacrifice through knowledge is superior to sacrifice performed with material things. For all actions without exception culminate in Knowledge, O’ son of Kunti. Understand the true nature of knowledge by approaching illumined souls. If you prostrate at their feet, render them service, and question them with an open mind and guileless heart , those wise seers of truth will instruct you in that knowledge. Sri Bhagwan tells Arjuna that when he had reached enlightenment, ignorance will no more delude him. In the light of that knowledge he will see the entire creation first within his own self ( Soul) and therein Creator ( Over soul). Even though one is the foulest of all the sinners this knowledge alone would carry him like a raft across the sea of all his sins. As the blazing fire turns the fuel to ashes, even so the fire of knowledge turns all actions to ashes. On Earth there is no great purifier as great as knowledge, he who has attained purity of heart through a prolonged practice of Karmayoga automatically sees the light of Truth in the Self in course of time. He, who has mastered his senses is exclusively devoted to his practice and is full of faith, attains knowledge, having had the revealation of Truth, he immediately attains supreme peace in the form of God realisation. He tells son of Kunti that actions do not him who has dedicated all his actions to God according to the spirit of Karma Yoga, whose doubts have been torn to shreds by wisdom, and who is self possessed. So Krishna tells Arjuna to slash into pieces the doubt of ignorance in his heart with sound of wisdom and establish himself in Karmayoga in the shape of even - temperedness and stand up for the light.

Chapter-IV The Yoga of Action ( Karamyoga)

 

Chapter-IV

The Yoga of Action (Karamyoga)

This chapter dwells on significance of duty, in a detached way, according to both Jnanyoga and Karmayoga; the necessity for action on the part of the wise, and even on the part of God for the benefit and well being of the world and symptoms of wise and unwise, instructions about performance of action without attraction and repulsion and how to overcome desire. It begins with Pandava Prince Arjuna asking Sri Bhagwan that if he considered knowledge as superior to action then why he is forcing him to take this dreadful action. He requests Lord Krisna to tell him definitely one discipline by which he can attain the highest goal. Lord Krishna replying says that there are two courses of Sadhana (spiritual discipline) in this world, In the case of a Sankhayayogi, the Sadhana proceeds along the path of knowledge while in the case of Karmayogi it proceeds from the path of action. A man does not attain freedom from action without entering upon action, nor does he reach perfection merely by ceasing to act. Nobody can ever remain inactive even for a moment, for everyone is helplessly driven to action by nature born qualities. He who outwardly restraining the the organs of sense and action, sits mentally dwelling on the objects of senses, that man of deluded intellect is a hypocrite. On the other hand he excels who controlling the organs of sense and action by the power of his will and remaining unattached, undertakes the Yoga of Action through those organs. So one must perform his allotted duty as action is superior to inaction and by desisting from action one cannot maintain even one’s own body. Man is bound by his own action except when it is performed for the sake of sacrifice. So Krishna tells Arjuna to perform his dutyse indestructible God. Hence the all pervading Infinite is ever present in Sacrifice. The person who does not follow the wheel of creation of does not perform his duties lives a worthless, sinful and sensual life, and a person who takes delight in the self alone, and is gratified with the self and is contented in the self has no duty. So perform the duties efficiently without attachment that ensures the attainment of the supreme by the man. It is through action, without attachment, alone that Janaka and other sages attained perfection. Having an eye to maintenance of world order also will move a person to take action. For whatever a great man does, that very thing other men also do.; whatever standards they set up, the rest follows the same. Lord Krishna says that even He has to continue to work though there is nothing in the world that has not been attained by Him. If he stops acting a great harm will come to the world so Arjuna follow His way in all matters. If He stops to act then the worlds would perish, nay He shall prove to be the cause of confusion and of the destruction of the people. So Arjuna as unwise act with attachment, so should the wise man, seeking the maintenance of world order, act without attachment. A wise man established in self should not unsettle the mind of the ignorant attached to action, but should get them to perform all their duties, duly performing their duties. All actions are being performed by the modes of Prakriti( Primordial matter). The fool who is deluded by egoism thinks ‘ I am the doer”. He who has true insight into the respective spheres of Gunas( modes of Prakriti) and their actions, holding that it is Gunas ( in the shape of senses, mind, etc.) that move among the Gunas ( Objects of Perception) does not get attached to them. Even those men who with an uncavilling and devout mind always follow the teachings of God, are released from the bondage of attraction. They, however who finding fault with this teaching of God, do not follow it take those fools to be deluded in the matter of all knowledge are lost. Attraction and repulsion are rooted in all sense objects. Man should never allow himself to be swayed by them because they are the two principal enemies standing in the way of his redemption. One’s own duty, though devoid of merit, is preferable to duty of another well performed. Even death in the performance of one’s own duty brings blessedness; another’s duty is fraught with fear. Arjuna asks Krishna as to what is the motivating force behind a man committing sin even involuntarily, as though driven by force. Sri Bhagwan replies to Pandava Prince’s query by saying that it is desire begotten of the element of Rajas, which appears as wrath, nay it is insatiable and grossly wicked. Know this to be enemy in this case. As a flame is covered by smoke, mirror by dust, and embryo by amnion, so is knowledge covered by desire, and knowledge stands covered by this eternal foe of the wise, known as desire, which is insatiable like fire. The senses, mind and intellect are declared to be seat of desire, screening the light of truth through these. Desire deludes the embodied soul. So Arjuna first of all you must control your senses, and then kill this evil thing (desire) that obstructs Jnana ( Knowledge of the Absolute or Nirguna Brahma) and Vijnana( Knowledge of Sakara Brahman or manifest Divinity). The senses are said to be greater than the body but greater than the senses is the mind, greater than mind is intellect and greater than intellect is He ( Self). So Arjuna knowing that which is higher than intellect and controlling the mind by reason, kill this enemy of desire that is hard to overcome.

Chapter-III The Yoga of Knowledge ( Sankhyayoga)

 

Chapter-III

The Yoga of Knowledge ( Sankhyayoga)

Basically this chapter is about Sankhya yoga or Yoga of Knowledge. Beginning with the conversation between Arjuna and Lord Krishna regarding Arjuna’s faint heartedness, it is followed by the description of Sankhyayoga ( The Yoga of Knowledge), and the account of Kshatriya’s duty to fight evil or vice objectively and the description of Karamyoga ( The Yoga of Selfless Action) and the description of the symptoms of a man of stable mind and description of glories of such a man.

Arjuna was overwhelmed with pity, eyes full of tears and sorrow when Lord Krishna asked him the reason why he has been overburdened by infatuation at this critical time which is shunned by noble souls as it can get him neither heaven after death nor fame while living. Krishna urges him not to submit before this unmanliness and shedding off cowardice rise up and take weapons. Arjuna asks Sri Bhagwan as to how can he shoot arrows at the symbol of reverence of his life- Bhishma and his teacher Acharya Drona. It is better to lead a life of a beggar on alms as even the victory will not allow him to enjoy the luxuries of pleasures of life with the hands dipped in the blood of his own kinsmen, and teachers even though it is still uncertain whether this battle would begin or not or who will emerge victorious in this battle. The sons of Dhratrashtra, whom he does not want to kill are standing before his arrows in the battlefield. In this moment of dilemma and crisis Arjuna turns towards Lord Krishna to counsel him as to what is good and what is vice as he has totally surrendered himself to Him. Even if he gets undisputed authority with prosperous kingdom of the whole world and even suzeranity over gods but he does not see any method to drive away the grief at the thought of killing his own teacher and relatives that is drying his senses. Then Arjuna telling Lord Krishna that he will not fight fell silent. Sri Bhagwan replied grief stricken Arjuna that he grieving over those who do not deserve to be grieved upon and yet he considers himself wise as wise people do not express grief over the dead and the living. They have stable mind and maintain the same composure during the times of joy and grief. The truth is that everybody is immortal as the soul is immortal. There was no time when you or me and these warriors you are beholding did not exist, nor are they going to perish for ever. They will exist as soul is immortal. Just as there are different stages of life- boyhood, youth and old age in a body, similarly a soul abides in a body till it is worn out by disease and old age and then leaving it continues its journey by taking up another body. So let there be no delusion about it that only body dies in the mind of a wise man. Wise people who behave alike in in pain and pleasures, joy and sorrows, happiness and grief are not perturbed by these passing phases of life. They become eligible for immortality. Unreal cannot exist and real cannot disappear this fact has been comprehended well by sages and seers of truth. Everybody in the universe is perishable except that who pervades the whole universe and who is its creator, sustainer and even destroyer. No power can destroy this indestructible material. All these bodies believing to be imperishable will end certainly one day while the soul, which is indefinable, and that is often identified with perishable body will be eternal and live for ever. So Krishna exhorts Arjuna to fight. He tells further that both of them are ignorant fools one who thinks that soul is capable of killing something or a soul can be killed as soul can neither kill nor get killed. It is neither born nor does it die, nor dies it come into existence after birth as it is unborn, everlasting, eternal and perhaps ancient as ancient as the creator of the universe. Even though the body is killed soul remains for ever. The man who has understood this fact that soul is imperishable, eternal and free from birth and death can easily comprehend that he cannot kill anyone of get killed by anyone. As a man sheds off old and worn out clothes and takes new attire similarly a soul shedding off old and diseased body takes up a new body. As soul is immortal so it cannot be cut by any weapon, nor can it be consumed by fire, nor can it be drowned by water and nor can it be parched by wind. It is immortal, omnipresent, immovable, constant and everlasting. So Krishna tells Arjuna not to grieve over these souls as they are unmanifest and immutable. And even if he believes these souls to be subject to constant death and birth he should not grieve as death is certain for every being who is born and this death is only of body and not of soul who transmigrates into fresh body in the same way as a person discards old clothes and takes new one. As death is certain, sure, inevitable and unavoidable so he should not grieve over it. As death is certain and rebirth is inevitable for the dead, so Arjuna should not feel sad over the things that are certain to happen. Before birth beings are not manifest to human senses and after death they return to unmanifest again. So they are manifest only in the phase between life and death, so what is there to lament. Sri Bhagwan tells Arjuna that this soul dwelling in the bodies of all can never be killed, so he should not mourn for any one. Besides considering your own duty too you should not waver, for there is nothing more welcome for a man of warrior class than a righteous war. Happy and pleased are such Kshatriyas who get such an unsolicited opportunity for fighting a war as it opens doors to heaven,if killed in battlefield. If you will refuse to fight this righteous war, then running away from duty will tarnish his reputation and he will incur sin. People will also pour undying infamy on on him and infamy brought on a man enjoying popular respect is worse than death. The warrior chiefs also who thought highly of him will despise him thinking that it was that drove him from battle and battlefield. And his foes will disparage his might and will speak unbecoming words which will be far more distressing than this situation. So rise up Arjuna and fight if you will die, you will get heaven,and if wins then the sovereignty of the world. Treating victory and defeat, gain and loss,pleasure and pain alike get ready for the battle as in fighting he will not incur sin. Krishna tells Arjuna that this attitude of mind has been elaborated from the view of Jnanyoga ( The Yoga of Knowledge).

Karmayoga ( The Yoga of Selfless Action)

Now hear it from the point of view of Karmayoga ( Selfless action). Krishna feels certain that with this attitude of mind Arjuna will be able to throw off the shackles of Karma completely. In this path of disinterested action ( Niswarth Karma) there is no loss of effort, nor is there any fear of contrary result, even a little practice of this discipline saves one from the terrible fear of birth and death. In this Yoga the intellect is determinate and directed singly towards one ideal, whereas the intellect of the undecided and ignorant men moved by desire, wanders in all directions, after innumerable aims. Those who are full of worldly desires and devoted to the letter of Vedas, who look upon heaven, as the supreme goal and say that there is nothing beyond heaven are unwise. They utter flowery speeches recommending many rituals of various kinds for the attainment of pleasure and worldly power cannot attain the determinate intellect concentrated on God.

Krishna tells Arjuna that Vedas deal with the evolutes of three Gunas ( Sattvik, Rajas, and Tamas) modes of Prakriti ( Nature) worldly achievements and the modes to achieve such achievements. He advises Arjuna to remain indifferent to these enjoyments and their means, rising above the opposites like pleasure and pain, triumph and loss and the like, established in the Eternal Existence ( God) absolutely unconcerned the supply of wants and and the preservation of what has already been achieved and self control. A Brahman, who has attained enlightenment has the same use for all Vedas like a man who stands at the brink of a sheet of water overflowing on all the sides has for a small reservoir of water. He tells Arjuna that your right is to work only , and not to the fruit thereof. Be not instrumental in making your actions bear fruit, nor let your attachment to inaction. Sri Bhagwan tells Arjuna to perform his duties in this Yoga, renouncing every attachment, and even tempered in success and failure. This evenness of temper is Yoga. Action with a selfish motive is far inferior to this Yoga as poor and wretched are those who are instrumental in making their actions bear fruit. Endowed with equanimity, one sheds in this life both good and evil. So strive for the practice of this yoga of equanimity skill in action lies in the practice of this Yoga. Wise man possessing an equipoised mind renouncing the fruits of actions and freed from the shackles of birth, attain the blissful supreme state. When the mind has crossed more of delusion; one can grow indifferent to the enjoyments of this world and the next that has been heard of as well as to those that are yet to be heard of. When one’s intellect,confused by hearing conflicting statements will rest, steady and undistracted ( in meditation) on God, one can then attain everlasting union with God or Yoga. Pandava Prince Arjuna asks Lord Krishna about the definition and marks of a God realised soul, stable of mind and established in perfect tranquillity of mind ( Samadhi). How does the man of stable mind speak out, sits or walks. Sri Bhagwan replying to Arjuna’s query says when one thoroughly dismisses all cravings of the mind, and is satisfied in the self through the joy of self then he is called stable of mind. The sage, whose mind remains unperturbed amid sorrows, whose thirst for pleasures has altogether disappeared, and who is free of passion, anger and fear can be called as stable of mind. He who is unattached to everything, and meeting with good and evil, neither rejoices nor recoils has a stable mind. When like a tortoise one draws in its limbs from all directions , he withdraws his senses from sense objects his mind is stable. Sense objects turn away from him, who does not enjoy them with his senses but the taste for them persists. This relish also disappears in the case of a the man of stable mind when he beholds the supreme. If man is of turbulent nature then the senses of even a wise man, who is practising self control, forcibly carry away his mind. Hence, having controlled them all and collecting his mind one should sit for meditation devoting oneself heart and soul to God (me). He, whose senses are mastered is known to have a stable mind. The man dwelling on sense objects develops attachment for them; from all attachments springs desires, and from unfulfilled desire ensues anger. From anger arises infatuation, from infatuation confusion of memory, loss of reason, and loss of reason leads to complete ruin. But the self controlled Sadhaka while enjoying various sense objects through his senses, which are disciplined and free from likes and dislikes attain placidity of mind. With the attainment of such placidity of mind, all his sorrows come to an end; and the intellect of such a person of tranquil mind soon withdrawing itself from all sides, becomes firmly established in God. He, who has not controlled his mind and senses can have no reason; nor such an undisciplined person think of God. The unthinking man can have no peace of mind. .As the wind carries away the boat upon the waters, even so of the senses moving among sense objects, the one to which mind is joined takes away his discrimination. Therefore he whose senses are completely restrained from their objects is said to have a stable mind. That which is night to all beings, in that state ( of divine knowledge and supreme bliss) the God realised Yogi keeps awake, and that ( the ever changing transient worldly happiness) in which all beings keep awake is right to the seer. As the waters of different rivers enter the ocean which though fall on all sides, remain undisturbed, likewise he who in all enjoyments merge themselves attain peace, not he who hankers after such enjoyments. He who has given up all desires,and moves free from attachment, egoism and thirst for enjoyment attains peace. Such is the state of God realised soul. Having reached that state, he overcomes delusion. And established in that state, even at the last moment attains Brahmic Bliss.

Chapter-II The Dejection of Arjuna

 

                                                                  Chapter-II

                                                               The Dejection of Arjuna

It begins with the description of main warriors of both the sides who have assembled on the historic city of Kurukshetra for the battle. It starts with Kaurava King Dhratrashtra asking Sanjaya to tell him what his and Pandu’s sons are doing. To it wise Sanjaya replies that Kaurava Prince Duroyadha after taking a view of the Pandava army approaches Guru Dronacharya and tells him to look at Pandava army which is commanded by their army chief Dhrashtdhyuma- son of King Dupad and brother of Drupadi. This army is adorned with a number of brave warriors wielding mighty bows, and nothing less in military prowess than Bhima or Arjuna. This army consists of Satyaki, Virata, and warrior chief Dhrupada, Dhrstaketu, Cekitana, and the brave rulers of Kasi, Purujit, Kuntibhoja, best among the humans Shaibya, Yudhamanu, Uttarmauja, Abhimanyu- Son of Subhadra and five sons of Druapadi, and all of them are Maharathis ( Great Charioteers). Duryodhana, The Kaurava Prince, tells their Commander-in Chief Guru Dronacharya that in the Kaurav camp there are illustrious warriors like Karna, Bhishma, Krpa, Asvasthama, Vikarna and Bhurishrava, son of Somadutta and the like that is capable of subduing any foe. Both the armies are adorned with modern weapons and missiles. Kaurava army led by Great Bhishama is simply invincible while Pandava army led by Bhima is just like sitting ducks. Then the grand old man of Kauravas Bhishma roaring like a lion blew his conch that cheered up Duryodhana and it was followed by kettle drums, conches, tabors and other drums that produced tumultous noise in the battlefield. Seated in a glorious chariot drawn by white horses Lord Krsna and Pandava Prince Arjuna blew their conches Panchaganya and Devadutta respectively, while Bheem blew his conch Paundhra. Pandava ruler Yudhishtra blew his conch Anantvijaya while Nakula and Sahdev blew their conchs Sughasa and Manipusaka respectively. Conchs were also blown by excellent archers King of Kashi, and the great warrior Shikhandi, Dhrasthadhuma, Virata, invincible Satyaki, Drupada, five sons of Drupadi and mighty Abhimanyu from all the sides. And this terrible sound renting through the heavens and the earth instilled fear in the hearts of Dhratrashtra’s sons. Then Arjuna taking his mighty bow Gandiva in his hand requested his charioteer Lord Krishana to take his chariot between two armies and to keep it there till he observed these warriors carefully drawn up for the battle and the warriors he has to face in the battle. Then Lord Krishna drove the grand chariot of Arjuna between the two armies in front of Bhishma, Drona and all the kings supporting the Kauravas and told him to view his adversaries. Arjuna stationed between both the armies saw his uncles, granduncles, teachers, great grand uncles, maternal uncles, brothers and cousins, sons and nephews, grand nephews a number of his friends, father-in-law and well wishers on both the sides. Seeing the relations present in the battlefield his heart was filled with compassion and told Krishna that at seeing the kinsmen ready for battle his limbs are listless, and his mouth is parched and a shiver runs through his his body and hair stand upright even at the thought of raising weapons against them and his mighty and grand bow Gandiva is slipping from his hand and he is barely able to stand as he does not see any good in killing his own relatives in the battle. He tells Krishna that he does not wish victory, nor kingdom, nor pleasures or luxuries and even life would be meaningless without his friends, teachers, and relatives. These people for whom we desire throne, luxuries, and pleasures of life are ready to fight in the battlefield. So he doesn’t want to kill them even for the sake of throne of three worlds leave aside single kingdom. Happiness and contentment cannot be achieved by killing one’s own relatives as the remorse of sin will overtake the mind that will prevent any happiness in life after the battle. So Arjuna tells Krishna to avoid the crime of slaying one’s own teachers and relatives and destroy one’s own family even if these people are full of evil and blinded by greed and other vices. Age old family traditions disappear with the destruction of a family and vice takes over the entire tribe and with disappearance of menfolk women get corrupt and with their corruption follows the evil of intermixture of castes and races. Admixture of blood damns the entire tribe and the race itself and it is commonly believed that people who have lost their family traditions dwell in hell for ever. It is a pity that moved out by the lust for throne and enjoyment they have decided to slay their own friends, teachers and relatives . Instead of killing them it would be far better if if Kauravas kill him unarmed and without offering any resistance in the battlefield. Thus after his long speech Arjuna, the Pandava Prince threw his arrows and bow on the ground and sank into the hinder part of the Chariot.

This chapter throws light on history of ancient India, various branches of fighting forces prevalent at that time like Archers, Lancers, Infantry, Cavalry, Charioteers and the like. There is also mention of Maharathis that can be compared to today’s Armoured Corps. There is also mention of three types of Cavalries- Horse, elephant and camel. Archers and Lancers can be comprehended as artillery of ancient India.

Srimadbagvad Gita : Paraphrase & Commentary in English Author: Dr. K.S. Kang

 

Srimadbhagvad Gita: Paraphrase and Commentary in English

Author: Dr. K. S. Kang

Contents

1. Introduction & Background

2. The Dejection of Arjuna

3. The Yoga of Knowledge ( Sankhyayoga)

4. The Yoga of Action ( Karmayoga)

5. The Yoga of Knowledge and Disciplines of Knowledge & Action

6. The Yoga of Knowledge & Action

7. Self- Control

8. Knowledge of Nirguna (Brahma) & Knowledge of Manifest

Divinity

9. The Yoga of Indestructible Brahma

10. The Yoga of the Sovereign Science and the Sovereign Secret

11. Divine Glories

12. Vision of the Universal Form

13. The Yoga of Devotion

14. Field & the Knower of the Field

15. Classification of three Gunas

16. The Yoga of the Supreme Person

17. Divine and Demonical Properties

18. The Yoga of Classification of the Threefold Faith

19. Liberation through the Path of Knowledge and Surrender

 

Chapter-I

Introduction & Background

Bhagvad Gita, often referred to as The Gita is a universal song sung by Lord Vishnu through one of his incarnation Sri Krishna during the battle of Mahabharat. It is a 700 verse Hindu scripture that is the part of the great epic Mahabharata by, Chapter 24-40 of Book VI of this grand epic composed by the great Seer Veda Vyas. This part of the epic is known as Bhishma Parva, dated back to the Second Half of the first millenium BCE and is core of the holy scriptures of the Hindus though it has inspired people of various faiths in different parts of the world and in different periods of human history thus making it as the Universal song of Humanity. These 700 verses are divided into 18 chapters and originally it is composed in Sanskrit. Prior to proceeding to the chapters it is essential to know the background and basis of this work. It is set in a narrative framework of a dialogue between Pandava Prince Arjuna and guide and Charioteer Lord Krishna. At the start of the battle Arjuna faces a moral and emotional dilemma and despair about the violence and death the war will cause against his kin. So Pandava Prince turns to his childhood friend and mentor Lord Krishna for counsel. Before the war both Kaurava Prince Duryodhana and Pandava Prince Arjuna approached Lord Krishna for aid in the battle as it had become imminent after Duryodhana refusal to concede even an inch of land to Pandavas and flatly rejected Lord Krishna’s proposal to give atleast five villages to Pandavas in bid to avoid the war that will cause nothing but devastation and destruction.

When Arjuna and Duryodhana came to meet Lord Krishna he was reposing. Thinking not to disturb Krishna Arjuna sat towards Lord Krishna’s feet while Duryodhana sat at the opposite end, towards the head of Lord Krishna. When Lord Krishna woke up his eyes fell first on Arjuna and then on Duryodhana. So he gave first chance to Arjuna, as he was younger, to choose between Him and the army of Yadavas for the coming battle. This caused stress to Duryodhana thinking that Pandavas will get numerical superiority in the battle if Arjuna takes the Yadava army. But to his pleasant surprise Arjuna preferred the companionship of Lord Krishna than the Yadava army. Lord Krishna also takes pledge, so as to keep objectivity and impartiality that he will not take active part in the battle but will only act as a charioteer of the Pandava Prince’s Chariot in the battle of Kurukshetra.

When battle became imminent Kaurava ruler Dhratrashtra, who was blind requested Lord Krishna, because he knew that Krishna had divine powers, that though blind he wants to get the latest updates of the events taking place in the battle. So Lord Krishna conceded Dhratrashtra’s request by providing divine vision to Sanjaya, one of the attendants of Kaurav ruler and asked him to report every event of the battle. When Arjuna turns towards Krishna for counsel. He advises him to fulfil his Kshatriya ( warrior) duty to uphold the Dharma through selfless action. Numerous commentaries have been written on Gita with widely different views on the essentials. According to some, Gita was written by Lord Ganesha, as told to him by Veda Vyas. The setting of the Gita is the battlefield of Kurukshetra. It has been interpreted as an allegory for the ethical and moral struggles of human life. Its call for selfless actions inspired many leaders of Indian Independence Movement like Balgangadhar Tilak and Mahatma Gandhi. It represents and reflects a wide spectrum of branches of learning like history, politics, ethics, philosophy, military strategies and moral values.