B]g]v]t]/ g]it]] Bhagvad Gita Chapter 1 Volume 5

Transcription

1 B]g]v]t]/ g]it]] Bhagvad Gita Chapter 1 Volume 5 p]]v]/c]j]ny} ¼S]I x]o dev]d } D]n}Vj]y]: p]onzš\ ddm]o m]h]x] \ B]Im] m]]* v³ odr: 1-15 an]nt]iv]j]y} r]j]] nt]ip ˆ]o y id]fsqr: n] l]: s]hdev]º s G]oS] m]in]p Sp] O 1-16 ]xy]º p]rmoãv]]s]: ix]k]nzi c] m]h]rt]: ÏSq um o iv]r]qº s]]ty]i º]p]r]ij]t]: 1-17 up]do Op]dey]]º s]v]*x]: p³it]v]ip]to s]ob] º m]h]b]]hu: x] ]n]/ ddm : p³t] / p³t] / 1-18 s] G]oS]o D]]t]*r]Sqš]N]} ¼dy]]in] vy]d]ry]t]/ n]b]º p³it]v]i\ cov] t m l]o vy]n n]]dy]n]/ 1-19 at] vy]v]fst]t]]n]/ ÏSév]] D]]t]*r]Sqš]n]/ ip]dv]j]: p v³ o x]sˆ]s]mp]]to D]n Î my] p]]nzv]: 1-20 ¼S]I x} t]d] v]]ky\ wdm]]h m]hip]to aj]*un] [v]]c] son]y]oîb]y]om]*dyo rt} st]]p]y] mo%cy t] 1-21 y]]v]det]]n]/ in]rixo%h\ y]o u ]m]]n]/ av]fst]t]]n]/ m]*y]] s]h y]o vy} afsm]n]/ rn]s]m mo 1-22 y]otsy]m]]n]]n]/ avoxo%h\ y] Ato%ˆ] s]m]]g]t]]: D]]t]*r]Sqšsy] dub * e: y e ip y]ic] IS]*v]: 1-23 s}j]y] [v]]c] Bhagvat Gita 33 May 20, 2006

2 Av]m o ¼S]I x]o g z] xon] B]]rt] son]y]oîb]y]om]*dyo st]]p]iy]tv]] rt]o ]m]m]/ 1-24 B]ISm] on]p m K]t]: s]vo*s]} c] m]hiix]t]]m]/ [v]]c] p]]t]* p]xyot]]n]/ s]m]vot]]n]/ Ðn]/ wit] 1-25 t]ˆ]]p]xy]t]/ FsT]t]]n]/ p]]t]*: ip]t²n]/ at] ip]t]]m]h]n]/ a]c]]y]]*n]/ m]]t l]]n]/ B ]t²n]/ p ˆ]]n]/ p]oˆ]]n]/ s]k]i\st]t]] 1-26 Ãv]x r]n]/ s ¼dºEv] son]y]oîb]y]orip] t]]n]/ s]m]ixy] s] Ontoy]: s]v]]*n]/ b]nd]un]/ av]fst]t]]n]/ 1-27 ëp]y]] p]ry]]%%iv]sqo iv]s]idn]/ wdm]/ ab v]it]/ aj]u*n] [v]]c] ÏSévom} sv]j]n} ësn] y y ts \ s]m p]fst]t]m]/ 1-28 s]idfnt] m]m] g]]ˆ]]in] m K} c] p]irx Sy]it] vop]t º x]rire mo rom]hs]*º j]]y]to 1-29 g]]nziv} s \s]to hst]]t]/ tv] / cov] p]irdhyto n] c] x]kn]omy]v]st]]t \ B m]t]iv] c] mo m]n]: 1-30 in]im] ]]in] c] p]xy]]im] iv]p]rit]]in] x]v] n] c] Ûoy]o%n p]xy]]im] htv]] sv]j]n]m]]hvo 1-31 n] ] Xo iv]j]y} ësn] n] c] r]jy} s K]]in] c] i Ý n]o r]jyon] g]oiv]nd i Ý B]ogOj]I*iv]ton] v]] 1-32 yos]]m]to* ]i X]t} n]o r]jy} B]og]]: s K]]in] c] to wmo%v]fst]t]] y e p ]N]}sty] /v]] D]n]]in] c] 1-33 a]c]]y]]*: ip]t]r: p ˆ]]: t]tov] c] ip]t]]m]h]: m]]t l]]: Ãv]x r]: p]oˆ]]: xy]]l]]: s}b]fnd]n]st]t]] 1-34 At]]n]/ n] hnt \ wcc]im] D t]o%ip] m]d s]udn] Bhagvat Gita 34 May 20, 2006

3 aip] ˆOl]oky] r]jy]sy] het]o: i Ý n m]hi ëto 1-35 in]hty] D]]t]*r]Sqš]n]/ n]: ] p Iit]: sy]]t]/ j]n]]d*n] p]]p]mov] a]û]yot]/ asm]]n]/ htv]] At]]n]/ a]t]t]]iy]n]: 1-36 Replying to the war-call of Bhishma and the Duryodana army, the Pandava side responded as follows: The response came, first from Sri Krishna then from Arjuna, followed by the other commanders, each separately, but one immediately following the other, in continous succession Reporting this event, Sanjaya says: p]]v]/c]j]ny} ¼S]I x]o dev]d } D]n}Vj]y]: p]onzš\ ddm]o m]h]x] \ B]Im] m]]* v³ odr: 1-15 an]nt]iv]j]y} r]j]] nt]ip ˆ]o y id]fsqr: n] l]: s]hdev]º s G]oS] m]in]p Sp] O 1-16 ]xy]º p]rmoãv]]s]: ix]k]nzi c] m]h]rt]: ÏSq um o iv]r]qº s]]ty]i º]p]r]ij]t]: 1-17 up]do Op]dey]]º s]v]*x]: p³it]v]ip]to s]ob] º m]h]b]]hu: x] ]n]/ ddm : p³t] / p³t] / 1-18 Sri Krishna blew the conch called Panchajanya Then Arjuna blew the conch called Devadatta Then Bhima blew the conch called p]onzš Then Yudishtira blew the conch called an]nt] iv]j]y] Then Nakula blew the Conch called s G]oS] Then Sahadeva blew the conch called m]in]p Sp] Then the King of Kasi followed by Sikandi, D³Sq um, Virata, Satyaki, the King of Drupada, the sons of Draupadi, and finally s]ob] (Abhimanyu), blew their respective conches, p³t] / p³t] / - each separately, in quick succession such that there appeared to be only one harmonious sound. Bhagvat Gita 35 May 20, 2006

4 s] G]oS]o D]]t]*r]Sqš]N]} ¼dy]]in] vy]d]ry]t]/ n]b]º p³it]v]i\ cov] t m l]o vy]n n]]dy]n]/ 1-19 That harmonious sound (s]: G]oS]: - please note the singular noun here there was only one continous sound); it was not a noise (a x]bd as it was in the case of the sound which came from the Duryodana army). That harmonious sound filled the earth and the sky with resounding reverberation which penetrated and tore the hearts of the guilty conscious Duryodanas. Now, one can comment on these verses in many ways, giving meaning to the names of the conches used by the Pandava commanders and also on the sequence in which the Pandava commanders responded. For our purpose, no further comments on these verses are necessary except to note that the response from the Pandava side came first with the Grace of p]rmoãv]r the conch sound of Sri Krishna Himself which naturally assured the ultimate Pandava Victory. at] vy]v]fst]t]]n]/ ÏSév]] D]]t]*r]Sqš]n]/ ip]dv]j]: p v³ o x]sˆ]s]mp]]to D]n : [ my] p]]nzv]: 1-20 ¼S]I x} t]d] v]]ky\ wdm]]h m]hip]to Both sides have now finally declared war on each other; there can be no going back; everyone is now obliged to get on with the war, and do whatever is one s duty at this time and place. at] Then here, the word at] has Upanishadic meaning when the war situation has progressed thus far, and the time has come for the Mission of the B]g]v]t]/ g]it]] to begin at] Then; thus the word at] here is m] L v]c]n} Word of Auspiciousness; It has the same significance as ao>. An event of extraordinary significance is about to happen; that event is aj]*n] iv]s]]d y]og]; how that event happens we will see as it happens. From the point of view of B]g]v]t]/ g]it]] [p]in]s]t]/,aj]*n] iv]s]]d y]og] is m]ox] s]]d]n} and hence is an auspicious event. Sanjaya starts reporting this event by uttering the m] L v]c]n} ao> in the form of at] Then... Then what? - vy]v]fst]t]]n]/ ÏSév]] -... m]hip]to Bhagvat Gita 36 May 20, 2006

5 Sanjaya tells Dhritarashtra m]hip]to - O! King, seeing the Duryodana army standing fully arrayed, ready for action and fighting is about to begin, Arjuna gets himself ready for action, lifts his bow in his hand, stands up in his chariot which carries the Hanuman Flag ( ip]dv]j]:), and tells these words of command to Sri Krishna who is playing the role of the Driver of his chariot. The Mission of the B]g]v]t]/ g]it]] now begins. aj]*un] [v]]c] Arjuna said son]y]oîb]y]om]*dyo rt} st]]p]y] mo%cy t] 1-21 Arjuna is now in full War mood; he is in high spirits enthusiastic and aggressive totally appropriate to his upbringing and the need of the moment; he says in a commanding voice: acy t] O! Achuta O! Krishna. mo rt}, st]]p]y] - Please drive, and place my chariot (mo rt}) son]y]o: [B]y]o: m]dyo - in between the two armies what for? y]]v]det]]n]/ in]rixo%h\ y]o u ]m]]n]/ av]fst]t]]n]/ m]*y]] s]h y]o vy} afsm]n]/ rn]s]m mo 1-22 y]otsy]m]]n]]n]/ avoxo%h\ y] Ato%ˆ] s]m]]g]t]]: D]]t]*r]Sqšsy] dub * e: y e ip y]ic] IS]*v]: 1-23 Please place my chariot in such a way, y]]v]t]/ At]]n]/ in]rixo ah\ so that I can see clearly all those standing in front of me y]o u ]m]]n]/ av]fst]t]]n]/ those who are standing here desiring to fight with me. : m]y]] s]h y]o vy} afsm]n]/ rn] s]m mo - I want to see at this time (on the eve of the battle) all the people with whom I have to fight. Let me see them all of them whoever they are, who have chosen to come here to fight, to please the evil minded Duryodanas. Arjuna has been away in the forest for the past so many years; he does not know most of the people who have come to the battle field to fight with him. He is indeed so amazed at the vast number of people who have chosen to fight on the side of Bhagvat Gita 37 May 20, 2006

6 Duryodana. How could Duryodana collect so many people to fight on his side? Why would these people want to fight with me? What did I do to them? Who are they anyway? - Let me see all of them see them clearly so that I may know their strength. That is the mood of Arjuna at this moment. From the point of view of B]g]v]t]/ g]it]] The Upanishad, this mood of Arjuna is of particular significance. If one stops to think about oneself, one will always be amazed at the tremendous strength of the negative forces in one s own self; to realize their strength clearly is the first step in overcoming their strength, and gaining mastery over one s own senses. Thus Arjuna gives an order to his Driver Sri Krishna to move his War-Chariot in the battle field, and place it in the middle of both the forces, so that he can take a good look at all the people who have assembled there to fight with the Pandavas. s}j]y] [v]]c] Av]m o ¼S]I x]o g z] xon] B]]rt] son]y]oîb]y]om]*dyo st]]p]iy]tv]] rt]o ]m]m]/ 1-24 B]ISm] on]p m K]t]: s]vo*s]} c] m]hiix]t]]m]/ [v]]c] p]]t]* p]xyot]]n]/ s]m]vot]]n]/ Ðn]/ wit] 1-25 Having been addressed in this manner by Arjuna, Sri Krishna moved the chariot and stationed it in between the two armies, directly in front of Bhishma, Drona, and all the great generals on both sides of the army, and then said this to Arjuna: p]]t]* O! Arjuna p]xy] see see what? At]]n]/ s]m]vot]]n]/ Ðn]/ - all the Kauravas gathered together. wit] That is all he said These are the only words spoken by Sri Krishna, in the First Chapter of the B]g]v]t]/ g]it]] namely, p]]t]* O! Arjuna p]xy], At]]n]/ s]m]vot]]n]/ Ðn]/ Bhagvat Gita 38 May 20, 2006

7 See all the Kauravas gathered together. What exactly Arjuna sees and how he reacts we will see in a few minutes. Before that, let us take time to remember a few of the Upanishadic words we have heard in the above verses. First about ip] j]: Arjuna s War Chariot carries a Flag with the ensign of B]g]v]]n]/ hn m]]n]/. From the time of Sri Rama, Hanumanji has been the symbol of confidence, courage and success, born of spiritual strength. Whenever, and wherever one undertakes a mission of any magnitude for the good of all beings, one invokes the Grace of B]g]v]]n]/ hn m]]n]/ in the following words: m]n]oj]v} m]]ît] t]ly]vog}, ij]tofn y} b i m]t]} v]irsq\ v]]t]]tm]j} v]]n]r y]ut] m Ky}, Û]I r]m] dut} ix]rs]] n]m]]im] Û]I r]m] dut}, x]rn} p p] e Û]I r]m] dut}, n]m]o n]m]sto Such invocation is auspicious beginning for any human endeavour. Now about ¼S]I x] and acy t] Arjuna addresses Sri Krishna as ¼S]I x] and acy t]; we also worship p]rmoãv]r in the names of ¼S]I x] and acy t] - ao> ¼S]I x]]y] n]m]: - ao> acy t]]y] n]m]: ¼S]I x] literally means ONE who has mastery over one s senses organs of perception and action; in the Upanishad ¼S]I x] means much more than control of one s senses. It means exactly what is indicated by the famous verse in n]op]in]s]t]/ namely: Û]oˆ]sy] Û]oˆ}, m]n]s]o m]n]o, y]d/ v]]c]o h v]]c}, s] [ p ]N]sy] p ]N]:, c]x]s]ºx : That ONE Supreme Being who is simultaneously the Ear of the ear, the Mind of the mind, the Word of the word, the p ]N] of the p ]N], the Eye of the eye, and, in short, the ONE who is all which is s]t]/ ic]t]/ a]n]nd sv]ðp] b hm]n]/. acy t] means the one who has never fallen from the realization of one s true nature - which is indicated by the three words acy t], an]nt] and g]oiv]nd ao> acy t]]y] n]m]:, ao> an]nt]]y] n]m]:, ao> g]oiv]nd]y] n]m]:- with which we start all our Vedic rituals. Finally, let us recall again the only words Sri Krishna spoke in this chapter: namely, p]]t]* O! Arjuna, p]xy], At]]n]/ s]m]vot]]n]/ În]/ See all the Kauravas gathered here. Bhagvat Gita 39 May 20, 2006

8 Now who is a Orv] - The one who is the result of a m]* is a Orv]; in the context here, Orv] includes everybody in the battlefield in both the armies. Indeed, every one of us is a Orv]. I am just an assembly of all my past m]*s which have matured into an integrated effect which is what, I usually call as, myself. The whole purpose of Upanishadic Teaching is only to help me see the true nature of myself. That is the meaning of p]xy] See. This seeing has different levels: At the initial level, one sees only the gross cause effect results: and as one progresses spiritually, at the final level, one sees the cause of all causes, and one realizes the Eternal Fact that: Wx]]v]]sy} wd\ s]v]*\ p]un]*\ ad:, p]un]*\ wd\ p]un]]*t]/ p]un]*\ [dcy]to It is this progress in seeing with which we are concerned in The B]g]v]t]/ g]it]]; How this progress is accomplished, we will see as we go along. Now let us return to Gita text. Sri Krishna moves the chariot, and stations it, between the two armies, directly in front of Bhishma, Drona, and all the great Generals on both sides of the army and tells Arjuna: p]]t]*, p]xy], At]]n]/ s]m]vot]]n]/ Ðn]/ - O! Arjuna, See, all the Kauravas gathered together. That is the scene, we are in now. What Arjuna sees, and how he reacts that is what is being reported now by Sanjaya. Sanjaya says: t]ˆ]]p]xy]t]/ FsT]t]]n]/ p]]t]*: ip]t²n]/ at] ip]t]]m]h]n]/ a]c]]y]]*n]/ m]]t l]]n]/ B ]t²n]/ p ˆ]]n]/ p]oˆ]]n]/ s]k]in]/ t]t]] 1-26 Ãv]x r]n]/ s ¼d: cov] son]y]oîb]y]orip] t]]n]/ s]m]ixy] s] Ontoy]: s]v]]*n]/ b]nd]un]/ av]fst]t]]n]/ 1-27 ëp]y]] p]ry]]%%iv]sqo, iv]s]idn]/ wd\ ab v]it]/ Bhagvat Gita 40 May 20, 2006

9 There, in the rank and file of the armies, Arjuna saw ip]t²n]/ paternal uncles, ip]t]]m]h]n]/ grandfathers, grand uncles, a]c]]y]]*n]/ Teachers, m]]t l]]n]/ maternal uncles, B ]t²n]/ brothers and cousins, p ˆ]]n]/ sons, p]oˆ]]n]/ grandsons, Ãv]s r]n]/ inlaws, s ¼d: - very many good people all dedicated to D]m]* they are all standing there ready to fight with no shadow of hesitation on their faces. Seeing all these relatives and friends arrayed for battle in both the armies, Arjuna was overwhelmed by deep compassion for all of them ( ëp]y]] p]ry]] a]iv]sq:), and that brought him to a state of iv]s]idn]/ extraordinary sadness. Thus all of a sudden, a crisis has landed in the mind of Arjuna. He has become the victim of the bonds of relationships, forcing an apparent change in attitude towards his impending duties. Overcome by such sadness, Arjuna tells Sri Krishna: aj]u*n] [v]]c] ÏSévom} sv]j]n} ësn] y y ts \ s]m p]fst]t]m]/ 1-28 s]idfnt] m]m] g]]ˆ]]in] m K} c] p]irx Sy]it] vop]t º x]rire mo rom]hs]*º j]]y]to 1-29 g]]nziv} s \s]to hst]]t]/ tv] / cov] p]irdhyto n] c] x]kn]omy]v]st]]t \ B m]t]iv] c] mo m]n]: 1-30 in]im] ]]in] c] p]xy]]im] iv]p]rit]]in] x]v] n] c] Ûoy]o%n p]xy]]im] htv]] sv]j]n]m]]hvo 1-31 ÏSévom} sv]j]n} ësn] - O! Krishna, seeing all this sv]j]n} my own people y y ts \ s]m p]fst]t]m]/ - who have all come here well prepared, eager to fight seeing all this s]idfnt] m]m] g]]ˆ]]in] - all my limbs in my body are shaking, m K} c] p]irx Sy]it] - also my mouth has gone dry. vop]t º x]rire mo -Further my body is shivering as you see, rom]hs]*º j]]y]to - the hairs in my body stand on ends they are in horripilation, g]]nziv} s \s]to hst]]t]/ -the Gandiva (my bow) slips down from my hand I am unable to hold it. tv] / cov] p]irdhyto - There is intense burning sensation all over my skin. Bhagvat Gita 41 May 20, 2006

10 n] c] x]kn]oim] av]st]]t \ - I am not even able to stand; I seem to have lost my strength in my legs. B m]t]iv] c] mo m]n]: - My mind is as though stunned, confused, perplexed and disordered unable to see what is right and what is wrong. x]v] O! Krishna iv]p]rit]]in] in]im] ]]in] c] p]xy]]im] - I see very bad omens all these indications in my body and mind are not conducive to undertake fighting; further, n] c] Ûoy]o%n p]xy]]im] htv]] sv]j]n]\ a]hvo - I see no overriding virtue in destroying my own people. n] ] Xo iv]j]y} ësn] n] c] r]jy} s K]]in] c] i Ý n]o r]jyon] g]oiv]nd i Ý B]ogOj]I*iv]ton] v]] 1-32 n] ] Xo iv]j]y} ësn] - Krishna, I do not seek any victory in this War; n] c] r]jy} s K]]in] c] - nor do I seek this Kingdom, nor the pleasures of this Kingdom. i Ý n]o r]jyon] g]oiv]nd, i Ý B]ogO: j]iiv]ton] v]] - O! Govinda O! Sri Krishna for us, Pandavas for me who has iv]vo b i who has the understanding of what is D]m]* and what is ad]m]* what is it that is achieved by a Kingdom, or the pleasures of Kingdom. I have no value for Kingdom, or the pleasures of Kingdom as such. Because, for gaining r]jy] and B]og] Kingdom and pleasures of Kingdom, I will have to give up all D]m]*, by destroying my own people in the battle-field. If I give up all D]m]* and kill all my own people, then what kind of B]og] earthly pleasure I can enjoy later; even living is not worth it, after killing all my own people. yos]]m]to* ]i X]t} n]o r]jy} B]og]]: s K]]in] c] to wmo%v]fst]t]] y e p ]N]}sty] /v]] D]n]]in] c] 1-33 The very people for whose sake I should like to seek a kingdom, in whose company I should enjoy the pleasures of life, those very people are already standing here, ready to fight, giving up all their wealth, and their very lives. a]c]]y]]*: ip]t]r: p ˆ]]: t]tov] c] ip]t]]m]h]: m]]t l]]: Ãv]x r]: p]oˆ]]: xy]]l]]: s}b]fnd]n]st]t]] 1-34 Bhagvat Gita 42 May 20, 2006

11 Teachers, paternal uncles, sons, grandfathers, maternal uncles, in-laws, grandsons, cousins, and other various relatives these are all sv]j]n]]:- my own people; all of them are standing here, ready to fight. These are the people in whose company I would be happy to live and enjoy the Kingdom and the wealth. At]]n]/ n] hnt \ wcc]im] D t]o%ip] m]d s]udn] aip] ˆOl]oky]r]jy]sy] het]o: i Ý n m]hi ëto 1-35 m]d s]udn] O! Krishna I do not wish to kill these people; I do not wish to be the cause for the death of these people, even if I am killed by them in this war; I would not like to kill them, even for the sake of gaining all the three worlds let alone this earthly world. in]hty] D]]t]*r]Sqš]n]/ n]: ] p Iit]: sy]]t]/ j]n]]d*n] p]]p]mov] a]û]yot]/ asm]]n]/ htv]] At]]n]/ a]t]t]]iy]n]: 1-36 j]n]]d*n] O! Krishna, by destroying the sons of Dhritarashtra Duryodana and his associates what pleasure can there be for us; only sin will come to us by killing these great sinners. By killing these great sinners, we also become sinners. Therefore, I do not wish to kill them, even if they wish to kill me. Sri Krishna is listening. Arjuna continues, and he has much more to say to Sri Krishna; we will stop right here for to-day, and take a few moments to meditate on to-day s verses. Arjuna the man of upright action, firmly rooted in D]m]*, seeking universal prosperity, success and happiness that Arjuna is in every one of us, in some measure. That Arjuna is now suffering from a temporary human problem, called m]oh, which is sorrow and suffering, caused by delusion and infatuation. Delusion is the incapacity of the mind to discriminate between in]ty] and ain]ty] - what is eternal and what is transient; and Infatuation is the incapacity of the mind to extricate itself from a mistaken position, into which somehow one has got into; this mistaken position can be with respect to a thought, word, or deed. In the case of Arjuna, it is all the three: The thought is sv]j]n] (one s own people) which creates a bondage. The word is D]m]*, whose meaning is confusing in a particular situation. Bhagvat Gita 43 May 20, 2006

12 The deed is y act of war whose outcome is always in doubt. These are the ingredients of Arjuna's m]oh - sorrow, sadness and suffering. Every one of us suffers from m]oh of some kind, most of our lives. Arjuna shares his problem with Sri Krishna, and seeks His Grace and His Help in overcoming his problem; Sri Krishna uplifts Arjuna, and restores him to his real Self by the Gita Teachings. Let us also do likewise, and seek the Grace and Help of Sri Krishna in overcoming m]oh in our own daily lives. May the teachings of The Gita uplift us, and restore us to the real-self in ourselves. We will be completing this chapter next time. Bhagvat Gita 44 May 20, 2006