The Yoga of the Division (Distnction) Between the Divine and the Demonical is the heading of Chapter 16 in the Bhagavad Gita.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
This discourse is important and very instructive to all persons who wish to attain happiness, prosperity and blessedness generally, and to seekers in particular, who wish to attain success in their spiritual life. Lord Krishna brings out quite clearly and unmistakably here the intimate connection between ethics and spirituality, between a life of virtue and God-realization and liberation. Listing two sets of qualities of opposite kinds, the Lord classifies them as divine and demoniacal (undivine), and urges us to eradicate the latter and cultivate divine qualities.
What kind of nature should one develop? What conduct must one follow? What way should one live and act if one must attain God and obtain divine bliss? These questions are answered with perfect clarity and very definitely. The divine qualities are conducive to liberation and the undivine qualities lead to bondage. Purity, good conduct and truth are indispensable to spiritual progress and even to an honorable life here.
Devoid of purity, good conduct and truth, and having no faith in God or a higher Reality beyond this visible world, man degenerates into a two-legged beast of ugly character and cruel actions, and sinks into darkness. Such a person becomes his own enemy and the destroyer of the happiness of others as well as his own. Caught in countless desires and cravings, a slave of sensual enjoyments and beset by a thousand care, his life ultimately ends in misery and degradation. Haughtiness, arrogance and egoism lead to this dire fate. Therefore, a wise person, desiring success must eradicate vice and cultivate virtue.
In this world three gates lead to hell-- the gates of passion, anger and greed. Released from these three qualities one can succeed in attaining salvation and reaching the highest goal, namely God. Thus the sacred scriptures teach wisely the right path of pure, virtuous living. One should therefore follow the injunctions of the sacred scriptures that wish his welfare and he guided in his actions by their noble teachings.
16.1 - 3 - sri-bhagavan uvaca abhayam sattva-samsuddhir jnana-yoga-vyavasthitih danam damas ca yajnas ca svadhyayas tapa arjavam
ahimsa satyam akrodhas tyagah santir apaisunam daya bhutesv aloluptvam mardavam hrir acapalam
tejah ksama dhrtih saucam adroho nati-manita bhavanti sampadam daivim
abhijatasya bharata
The Blessed Lord said: Fearlessness, purification of one's existence, cultivation of spiritual knowledge, charity, self-control, performance of sacrifice, study of the Vedas, austerity and simplicity; nonviolence, truthfulness, freedom from anger; renunciation, tranquility, aversion to faultfinding, compassion and freedom from covetousness; gentleness, modesty and steady determination; vigor, forgiveness, fortitude, cleanliness, freedom from envy and the passion for honor--these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.
16.4 - dambho darpo 'bhimanas ca krodhah parusyam eva ca ajnanam cabhijatasya partha sampadam asurim - Arrogance, pride, anger, conceit, harshness and ignorance--these qualities belong to those of demoniac nature, O son of Prtha.
16.5 - daivi sampad vimoksaya nibandhayasuri mata ma sucah sampadam daivim abhijato 'si pandava - The transcendental qualities are conducive to liberation, whereas the demoniac qualities make for bondage. Do not worry, O son of Pandu, for you are born with the divine qualities.
16.6 - dvau bhuta-sargau loke 'smin daiva asura eva ca daivo vistarasah prokta asuram partha me srnu - O son of Prtha, in this world there are two kinds of created beings. One is called the divine and the other demoniac. I have already explained to you at length the divine qualities. Now hear from Me of the demoniac
16.7 - pravrttim ca nivrttim ca jana na vidur asurah na saucam napi cacaro na satyam tesu vidyate - Those who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behavior nor truth is found in them.
16.8 - asatyam apratistham te jagad ahur anisvaram aparaspara-sambhutam kim anyat kama-haitukam - They say that this world is unreal, that there is no foundation and that there is no God in control. It is produced of sex desire, and has no cause other than lust.
16.9 - etam drstim avastabhya nastatmano 'lpa-buddhayah prabhavanty ugra-karmanah ksayaya jagato 'hitah - Following such conclusions, the demoniac, who are lost to themselves and who have no intelligence, engage in unbeneficial, horrible works meant to destroy the world.
16.10 - kamam asritya duspuram dambha-mana-madanvitah mohad grhitvasad-grahan pravartante 'suci-vratah - The demoniac, taking shelter of insatiable lust, pride and false prestige, and being thus illusioned, are always sworn to unclean work, attracted by the impermanent.
Click here for remaining verses.
Tuesday, June 30, 2009
Monday, June 29, 2009
Bhagavad Gita Chapter 15 - Yoga of the Supreme Being
The Yoga of the Supreme Being is the heading of Chapter 15 in the Bhagavad Gita.
15.1 - sri-bhagavan uvaca urdva-mulam adhah-sakhamashvattham prahur avyayamchandamsi yasya parnaniyas tam veda sa veda-vit - "The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas."
15.2 - adhas cordhvam prasrtas tasya sakhaguna-pravrddha visaya-pravalahadhas ca mulany anusantatanikarmanubandhini manushya-loke
"The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society."
15.3 - 4 - na rupam asyeha tathopalabhyatenanto na cadir na ca sampratishthaashvattham enam su-virudha-mulamasanga-sastrena drdhena chittva
tatah padam tat parimargitavyamyasmin gata na nivartanti bhuyahtam eva cadyam purusham prapadyeyatah pravrttih prasrta purani
"The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial."
15.5 - -moha jita-sanga-dosaadhyatma-nitya vinivrtta-kamahdvandvair vimuktah sukha-duhkha-samjnairgacchanty amudhah padam avyayam tat - "Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom."
15.6 - na tad bhasayate suryona sasanko na pavakahyad gatva na nivartantetad dhama paramam mama - "That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world."
15.7 - mamaivamso jiva-lokejiva-bhutah sanatanahmanah-sasthanindriyaniprakriti-sthani karshati - "The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."
15.8 - sariram yad avapnotiyac capy utkramatishvarahgrhitvaitani samyativayur gandhan ivasayat - "The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another."
15.9 - srotram caksuh sparshanam carasanam ghranam eva caadhisthaya manas cayamvisayan upasevate - "The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects."
15.10 - utkramantam sthitam vapibhunjanam va gunanvitamvimudha nanupasyantipasyanti jnana-caksusah - "The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this."
Click here for the remaining verses to this chapter 15.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
This discourse is entitled "Purushottama Yoga " or the "Yoga of the Supreme Person". Here Lord Krishna tells us about the ultimate source of this visible phenomenal universe from which all things have come into being, just like a great tree with all its roots, trunk, branches, twigs, leaves, flowers and fruits which spring forth from the earth, which itself supports thetree and in which it is rooted. Lord Krishna declares that the Supreme Being is the source of all existence, and refers allegorically to this phenomenal universe as being like an inverted tree whose roots are in Para Brahman, and whose spreading branches and foliage constitute all the things and factors that go to make up this vast and variegated created phenomena. This is a very mysterious "Tree" which is very difficult to understand, being a product of His inscrutable power of Maya, and hence a marvellous apparent appearance without having actual reality. One who fully understands the nature of this Samsara-Tree goes beyond Maya. To be attached to it is to be caught in it. The surest way of "cutting down" (transcending) this Samsara is by the excellent weapon of non-attachment and dispassion.
In verses four and five of this discourse the Lord tells us how one goes beyond this visible Samsara and attains the supreme, imperishable status, attaining which one does not have to return to this mortal world of pain and death.
Lord Krishna also describes for us the wonderful mystery of His Presence in this universe and the supreme place He occupies in sustaining everything here. The Lord declares that it is a part of Himself that manifests here as ans individual soul in each body. He Himself is the indwelling Oversoul beyond the self. He is the effulgence inherent in the sun, moon and fire. He is present as the nourishing element in the earth. He is the inner Witness of all beings. He is the supreme Knower even beyond the Vedic knowledge. He is the resplendent Person who is beyond both this perishable material creations as well as the imperishable individual soul which is a part of His eternal essence. Thus, because He is beyond perishable matter and superior to the imperishable soul (enveloped in Maya), He is known in this world as well as in the Vedas as the Supreme Person.
15.1 - sri-bhagavan uvaca urdva-mulam adhah-sakhamashvattham prahur avyayamchandamsi yasya parnaniyas tam veda sa veda-vit - "The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas."
15.2 - adhas cordhvam prasrtas tasya sakhaguna-pravrddha visaya-pravalahadhas ca mulany anusantatanikarmanubandhini manushya-loke
"The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society."
15.3 - 4 - na rupam asyeha tathopalabhyatenanto na cadir na ca sampratishthaashvattham enam su-virudha-mulamasanga-sastrena drdhena chittva
tatah padam tat parimargitavyamyasmin gata na nivartanti bhuyahtam eva cadyam purusham prapadyeyatah pravrttih prasrta purani
"The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial."
15.5 - -moha jita-sanga-dosaadhyatma-nitya vinivrtta-kamahdvandvair vimuktah sukha-duhkha-samjnairgacchanty amudhah padam avyayam tat - "Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom."
15.6 - na tad bhasayate suryona sasanko na pavakahyad gatva na nivartantetad dhama paramam mama - "That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world."
15.7 - mamaivamso jiva-lokejiva-bhutah sanatanahmanah-sasthanindriyaniprakriti-sthani karshati - "The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."
15.8 - sariram yad avapnotiyac capy utkramatishvarahgrhitvaitani samyativayur gandhan ivasayat - "The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another."
15.9 - srotram caksuh sparshanam carasanam ghranam eva caadhisthaya manas cayamvisayan upasevate - "The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects."
15.10 - utkramantam sthitam vapibhunjanam va gunanvitamvimudha nanupasyantipasyanti jnana-caksusah - "The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this."
Click here for the remaining verses to this chapter 15.
Sunday, June 28, 2009
Bhagavad Gita Chapter 14 - The Yoga of the Division of the Three Gunas
The Yoga of the Division of the Three Gunas is the heading of Chapter 14 in the Bhagavad Gita.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
The knowledge of the three cosmic qualities or Gunas, namely, Sattwa, Rajas, and Tamas is now given through this discourse. The knowledge of these three Gunas, which hold the entire universe and all creatures under their sway, is of vital importance to each and everyone for their progress and happiness in life. Without this knowledge one will be forever bound by sorrow. In this knowledge we have the secret of success in worldly life as well as in spiritual life. Therefore, one must acquire this precious knowledge.
Lord Krishna reveals that these three qualities compose the Cosmic Nature. This Cosmic Nature is the primal source and origin of the entire creation and all things in it. Hence all things created are subject to their influenc and irresistible power. The individual soul also is bound to the body by these three qualities--Sattwa, Rajas and TAmas -- present in Cosmic Nature. The Supreme Beilng brings about creation through the help of His Prikriti (Nature) endowed with these three fold qualities.
The highest of the three qualities is Sattwa. It is pure. It brings about happiness, wisdom and also illumination. The second quality of Rajas gives rise to passion manifested by intense attachment and greed. It causes sorrow and suffering. The third, termed Tamas, is the worst of all. It arises due to ignorance and results in darkness, lethargy and delusion.
Krishna asks us to diligently endeavour and cast out Tamas from our nature. W should control and master Rajas, and by holding it in check, wisely divert its power towards good kinds activities. Sattwa should be carefully cultivated, developed and conserved in order to enable us to attain immortality. The realised sage, of course, goes beyond all these qualities, for, although it is Sattwa that enables us to reach God, even this quality will bind us if we are attached to it.
The aspirant should know the symptoms and signs of their presence in his personality and acquire knowledge of their subtle-workings. Then only can he keep smooth and unhampered in his progress in all the fields of his life, both secularly and spiritually. Lord Krishna teaches us this important subject in this discourse form the ninth to the eighteenth verse. He declares that one who rises beyond all the three Gunas through spiritual practices, becomes free from birth, death, old age and sorrow, and enjoys immortality.
In reply to a question from Arjuna, the blessed Lord describes the marks of one who has risen above the three Gunas. He state that if one constantly worships Him with exclusive devotion one will attain the highest divine experience and supreme blessedness.
14.1 - sri-bhagavan uvaca param bhuyah pravaksyami jnananam jnanam uttamam yaj jnatva munayah sarve param siddhim ito gatah - The Blessed Lord said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.
14.2 - idam jnanam upasritya mama sadharmyam agatah sarge 'pi nopajayante pralaye na vyathanti ca - By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution.
14.3 - mama yonir mahad brahma tasmin garbham dadhamy aham sambhavah sarva-bhutanam tato bhavati bharata - The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.
14.4 - sarva-yonisu kaunteya murtayah sambhavanti yah tasam brahma mahad yonir aham bija-pradah pita- It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.
14.5 - sattvam rajas tama iti gunah prakrti-sambhavah nibadhnanti maha-baho dehe dehinam avyayam - Material nature consists of the three modes--goodness, passion and ignorance. When the living entity comes in contact with nature, he becomes conditioned by these modes.
14.6 - tatra sattvam nirmalatvat prakasakam anamayam sukha-sangena badhnati jnana-sangena canagha - O sinless one, the mode of goodness being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.
14.7 - rajo ragatmakam viddhi trsna-sanga-samudbhavam tan nibadhnati kaunteya karma-sangena dehinam - The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this one is bound to material fruitive activities.
14.8 - tamas tv ajnana-jam viddhi mohanam sarva-dehinam pramadalasya-nidrabhis tan nibadhnati bharata - O son of Bharata, the mode of ignorance causes the delusion of all living entities. The result of this mode is madness, indolence and sleep, which bind the conditioned soul
14.9 - sattvam sukhe sanjayati rajah karmani bharata jnanam avrtya tu tamah pramade sanjayaty uta - The mode of goodness conditions one to happiness, passion conditions him to the fruits of action, and ignorance to madness.
14.10 - rajas tamas cabhibhuya sattvam bhavati bharata rajah sattvam tamas caiva tamah sattvam rajas tatha - Sometimes the mode of passion becomes prominent, defeating the mode of goodness, O son of Bharata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.
Click here to see the rest of the verses from Chapter 14 .
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
The knowledge of the three cosmic qualities or Gunas, namely, Sattwa, Rajas, and Tamas is now given through this discourse. The knowledge of these three Gunas, which hold the entire universe and all creatures under their sway, is of vital importance to each and everyone for their progress and happiness in life. Without this knowledge one will be forever bound by sorrow. In this knowledge we have the secret of success in worldly life as well as in spiritual life. Therefore, one must acquire this precious knowledge.
Lord Krishna reveals that these three qualities compose the Cosmic Nature. This Cosmic Nature is the primal source and origin of the entire creation and all things in it. Hence all things created are subject to their influenc and irresistible power. The individual soul also is bound to the body by these three qualities--Sattwa, Rajas and TAmas -- present in Cosmic Nature. The Supreme Beilng brings about creation through the help of His Prikriti (Nature) endowed with these three fold qualities.
The highest of the three qualities is Sattwa. It is pure. It brings about happiness, wisdom and also illumination. The second quality of Rajas gives rise to passion manifested by intense attachment and greed. It causes sorrow and suffering. The third, termed Tamas, is the worst of all. It arises due to ignorance and results in darkness, lethargy and delusion.
Krishna asks us to diligently endeavour and cast out Tamas from our nature. W should control and master Rajas, and by holding it in check, wisely divert its power towards good kinds activities. Sattwa should be carefully cultivated, developed and conserved in order to enable us to attain immortality. The realised sage, of course, goes beyond all these qualities, for, although it is Sattwa that enables us to reach God, even this quality will bind us if we are attached to it.
The aspirant should know the symptoms and signs of their presence in his personality and acquire knowledge of their subtle-workings. Then only can he keep smooth and unhampered in his progress in all the fields of his life, both secularly and spiritually. Lord Krishna teaches us this important subject in this discourse form the ninth to the eighteenth verse. He declares that one who rises beyond all the three Gunas through spiritual practices, becomes free from birth, death, old age and sorrow, and enjoys immortality.
In reply to a question from Arjuna, the blessed Lord describes the marks of one who has risen above the three Gunas. He state that if one constantly worships Him with exclusive devotion one will attain the highest divine experience and supreme blessedness.
14.1 - sri-bhagavan uvaca param bhuyah pravaksyami jnananam jnanam uttamam yaj jnatva munayah sarve param siddhim ito gatah - The Blessed Lord said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.
14.2 - idam jnanam upasritya mama sadharmyam agatah sarge 'pi nopajayante pralaye na vyathanti ca - By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution.
14.3 - mama yonir mahad brahma tasmin garbham dadhamy aham sambhavah sarva-bhutanam tato bhavati bharata - The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.
14.4 - sarva-yonisu kaunteya murtayah sambhavanti yah tasam brahma mahad yonir aham bija-pradah pita- It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.
14.5 - sattvam rajas tama iti gunah prakrti-sambhavah nibadhnanti maha-baho dehe dehinam avyayam - Material nature consists of the three modes--goodness, passion and ignorance. When the living entity comes in contact with nature, he becomes conditioned by these modes.
14.6 - tatra sattvam nirmalatvat prakasakam anamayam sukha-sangena badhnati jnana-sangena canagha - O sinless one, the mode of goodness being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.
14.7 - rajo ragatmakam viddhi trsna-sanga-samudbhavam tan nibadhnati kaunteya karma-sangena dehinam - The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this one is bound to material fruitive activities.
14.8 - tamas tv ajnana-jam viddhi mohanam sarva-dehinam pramadalasya-nidrabhis tan nibadhnati bharata - O son of Bharata, the mode of ignorance causes the delusion of all living entities. The result of this mode is madness, indolence and sleep, which bind the conditioned soul
14.9 - sattvam sukhe sanjayati rajah karmani bharata jnanam avrtya tu tamah pramade sanjayaty uta - The mode of goodness conditions one to happiness, passion conditions him to the fruits of action, and ignorance to madness.
14.10 - rajas tamas cabhibhuya sattvam bhavati bharata rajah sattvam tamas caiva tamah sattvam rajas tatha - Sometimes the mode of passion becomes prominent, defeating the mode of goodness, O son of Bharata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.
Click here to see the rest of the verses from Chapter 14 .
Saturday, June 27, 2009
Bhagavad Gita Chapter 13 - The Yoga of Distinction Between the Field and the Knower of the Field
The Yoga of Distinction Between the Field and the Knower of the Field is the heading of Chapter 13 in the Bhagavad Gita.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
In this discourse we have one of the most significant, most illuminating, most inspiring and most mystical portions of the Bhagavad Gita. The Lord gives us wonderfully revealing insight into the human individual. It is the metaphysics of Man, the Unknown. The Immortal Soul with its physical embodiment, is the main theme of this discourse. The supreme transcendental Spirit, which is the eternal substratum beyond both, is also described in a wonderful manner. The knower of the Supreme Reality is instantly liberated.
The blessed Lord tells us that the knowledge of the Field and the Knower of the Field is the true knowledge. This highest and the best knowledge grants us divine wisdom and spiritual illumination that lead to divine beatitude. This body is the Field. The Immortal Soul (yourself), dwelling in the body is the Knower of the Field. Verily, is is the Supreme Being who has projected Himself and assumed the form of this Knower of the Field within this body. This self is none other that That. Thus, Lord Krishna explains the mystery of the individual soul dwelling with in this mortal body. This knowledge constitutes the main subject matter of all the scriptures and the highest philosophical works.
The five elements, the ego, the mind, intellect and the ten organs, desire and aversion and such factors constitute the Field. Next follows a wonderful summing-up of what constitutes true knowledge. Then follow the declaration of the Supreme Soul, the knowledge of which grants us immortality. That supreme Reality is the one universal Essence present everywhere. It pervades all. It shines within the inmost chambers of our heart. It is everything. It is the one seer, the witness, the guide, sustainer, experiencer and Lord of all. One who knows this mystery is no bound by activity even in the midst of life. When we perceive this supreme Presence dwelling in all beings we cannot injure anyone. Krishna asks us to see and know the differences between the Field (body or Prakriti) and the Knower of the Field (Spirit or Purusha), and thus reach the Self. This is the teaching and the message of this illuminating discourse.
13.1 - 2 - arjuna uvacaprakritim purusham caivakshetram kshetra-jnam eva caetad veditum icchamijnanam jneyam ca keshava
sri-bhagavan uvacaidam sariram kaunteyakshetram ity abhidhiyateetad yo vetti tam prahuhkshetra-jna iti tad-vidah
"Arjuna said: O my dear Krishna, I wish to know about prakriti [nature], purusha [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge.
The Supreme Personality of Godhead said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field."
13.3 - kshetra-jnam capi mam viddhisarva-kshetresu bharatakshetra-kshetrajnayor jnanamyat taj jnanam matam mama - "O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion."
13.4 - tat kshetram yac ca yadrk cayad-vikari yatas ca yatsa ca yo yat-prabhavas catat samasena me shrinu- "Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are."
13.5 - rsibhir bahudha gitamchandobhir vividhaih prithakbrahma-sutra-padais caivahetumadbhir viniscitaih - "That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedanta-sutra with all reasoning as to cause and effect."
13.6 - 7 --maha-bhutany ahankarobuddhir avyaktam eva caindriyani dasaikam capanca cendriya-gocarah
iccha dvesah sukham duhkhamsanghatas cetana dhrtihetat kshetram samasenasa-vikaram udahrtam
"The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions—all these are considered, in summary, to be the field of activities and its interactions."
13.8 - 12 -
(8) amanitvam adambhitvamahimsa ksantir arjavamacaryopasanam shaucamsthairyam atma-vinigrahah
(9)
indriyarthesu vairagyamanahankara eva cajanma-mrityu-jara-vyadhi-duhkha-dosanudarshanam
(10)
ashaktir anabhisvangahputra-dara-grhadisunityam ca sama-cittatvamistanistopapattisu
(11)
mayi cananya-yogenabhaktir avyabhicarinivivikta-desa-sevitvamaratir jana-samsadi
(12)
adhyatma-jnana-nityatvamtattva-jnanartha-darshanametaj jnanam iti proktamajnanam yad ato ’nyatha
"Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth—all these I declare to be knowledge, and besides this whatever there may be is ignorance."
Click here to see the remaining verses of Chapter 13
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
In this discourse we have one of the most significant, most illuminating, most inspiring and most mystical portions of the Bhagavad Gita. The Lord gives us wonderfully revealing insight into the human individual. It is the metaphysics of Man, the Unknown. The Immortal Soul with its physical embodiment, is the main theme of this discourse. The supreme transcendental Spirit, which is the eternal substratum beyond both, is also described in a wonderful manner. The knower of the Supreme Reality is instantly liberated.
The blessed Lord tells us that the knowledge of the Field and the Knower of the Field is the true knowledge. This highest and the best knowledge grants us divine wisdom and spiritual illumination that lead to divine beatitude. This body is the Field. The Immortal Soul (yourself), dwelling in the body is the Knower of the Field. Verily, is is the Supreme Being who has projected Himself and assumed the form of this Knower of the Field within this body. This self is none other that That. Thus, Lord Krishna explains the mystery of the individual soul dwelling with in this mortal body. This knowledge constitutes the main subject matter of all the scriptures and the highest philosophical works.
The five elements, the ego, the mind, intellect and the ten organs, desire and aversion and such factors constitute the Field. Next follows a wonderful summing-up of what constitutes true knowledge. Then follow the declaration of the Supreme Soul, the knowledge of which grants us immortality. That supreme Reality is the one universal Essence present everywhere. It pervades all. It shines within the inmost chambers of our heart. It is everything. It is the one seer, the witness, the guide, sustainer, experiencer and Lord of all. One who knows this mystery is no bound by activity even in the midst of life. When we perceive this supreme Presence dwelling in all beings we cannot injure anyone. Krishna asks us to see and know the differences between the Field (body or Prakriti) and the Knower of the Field (Spirit or Purusha), and thus reach the Self. This is the teaching and the message of this illuminating discourse.
13.1 - 2 - arjuna uvacaprakritim purusham caivakshetram kshetra-jnam eva caetad veditum icchamijnanam jneyam ca keshava
sri-bhagavan uvacaidam sariram kaunteyakshetram ity abhidhiyateetad yo vetti tam prahuhkshetra-jna iti tad-vidah
"Arjuna said: O my dear Krishna, I wish to know about prakriti [nature], purusha [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge.
The Supreme Personality of Godhead said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field."
13.3 - kshetra-jnam capi mam viddhisarva-kshetresu bharatakshetra-kshetrajnayor jnanamyat taj jnanam matam mama - "O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion."
13.4 - tat kshetram yac ca yadrk cayad-vikari yatas ca yatsa ca yo yat-prabhavas catat samasena me shrinu- "Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are."
13.5 - rsibhir bahudha gitamchandobhir vividhaih prithakbrahma-sutra-padais caivahetumadbhir viniscitaih - "That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedanta-sutra with all reasoning as to cause and effect."
13.6 - 7 --maha-bhutany ahankarobuddhir avyaktam eva caindriyani dasaikam capanca cendriya-gocarah
iccha dvesah sukham duhkhamsanghatas cetana dhrtihetat kshetram samasenasa-vikaram udahrtam
"The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions—all these are considered, in summary, to be the field of activities and its interactions."
13.8 - 12 -
(8) amanitvam adambhitvamahimsa ksantir arjavamacaryopasanam shaucamsthairyam atma-vinigrahah
(9)
indriyarthesu vairagyamanahankara eva cajanma-mrityu-jara-vyadhi-duhkha-dosanudarshanam
(10)
ashaktir anabhisvangahputra-dara-grhadisunityam ca sama-cittatvamistanistopapattisu
(11)
mayi cananya-yogenabhaktir avyabhicarinivivikta-desa-sevitvamaratir jana-samsadi
(12)
adhyatma-jnana-nityatvamtattva-jnanartha-darshanametaj jnanam iti proktamajnanam yad ato ’nyatha
"Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth—all these I declare to be knowledge, and besides this whatever there may be is ignorance."
Click here to see the remaining verses of Chapter 13
Friday, June 26, 2009
Bhagavad Gita Chapter 12 - The Yoga of Devotion
The Yoga of Devotion is the heading of Chapter 12 in the Bhagavad Gita.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
The twelfth discourse indicates that the path of devotion is easier than the path of knowledge. In this path the aspirant worships God in His Cosmic Form of Supreme Personality. He develops a loving relationship with Him, adores Him, remembers Him and chants His praises and Name. He thus effects union with the Lord and attains not only His formless aspect but also the Lord as the manifest universe.
The path of knowledge, whereby the aspirant meditates on the formless Brahman, is more difficult as he has to give up his attachment to the body from the very beginning. He has to have dispassion for the things of the world.
How to practise devotion? Krishna asks Arjuna to fix his entire mind on Him. As often as the mind wanders it should be brought back to the Lord. If this process of concentration is difficult he should dedicate all his actions to Him, feeling that it is His power that activated everything. If this is also beyond his ability, he should offer all his actions to the Lord, abandoning the desire for their fruits. He should take complete refuge in Him. The devotee who surrenders himself completely to the Lord attains perfect peace and tranquillity of mind.
The Lord goes on to describe the qualities that a true devotee possesses. He neither attaches himself to anything nor does he have any aversion to things. He has a balanced mind under all circumstances. He is not agitated by the happenings of the world, nor does he himself cause any agitation in others. He is perfectly desireless and rejoices in the Lord within. He see equality everywhere being untouched by sorrow, fear, honour and dishonour. He is perfectly content as he has completely surrendered his entire being to the Lord.
12.1 - arjuna uvacaevam satata-yukta yebhaktas tvam paryupasateye capy aksharam avyaktamtesham ke yoga-vittamah - "Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?"
12.2 - sri-bhagavan uvacamayy avesya mano ye mamnitya-yukta upasateshraddhaya parayopetaste me yuktatama matah - "The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect."
12.3 - ye tv aksharam anirdesyamavyaktam paryupasatesarvatra-gam acintyam cakuta-stham acalam dhruvam
12.4 - sanniyamyendriya-gramamsarvatra sama-buddhayahte prapnuvanti mam evasarva-bhuta-hite ratah
"But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable—the impersonal conception of the Absolute Truth—by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me."
12.5 - kleso ’dhikataras tesamavyaktasakta-cetasamavyakta hi gatir duhkhamdehavadbhir avapyate - "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied."
12.6 - ye tu sarvani karmanimayi sannyasya mat-parahananyenaiva yogenamam dhyayanta upasate
12.7 - tesam aham samuddhartamrityu-samsara-sagaratbhavami na cirat parthamayy avesita-cetasam
"But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pritha—for them I am the swift deliverer from the ocean of birth and death."
12.8 - mayy eva mana adhatsvamayi buddhim nivesayanivasisyasi mayy evaata urdhvam na samsayah - "Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt."
12.9 - atha cittam samadhatumna saknosi mayi sthiramabhyasa-yogena tatomam icchaptum dhananjaya - "My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me."
12.10 - abhyase ’py asamartho ’simat-karma-paramo bhavamad-artham api karmanikurvan siddhim avapsyasi - "If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage."
Click here for the rest of Chapter 12 verses.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
The twelfth discourse indicates that the path of devotion is easier than the path of knowledge. In this path the aspirant worships God in His Cosmic Form of Supreme Personality. He develops a loving relationship with Him, adores Him, remembers Him and chants His praises and Name. He thus effects union with the Lord and attains not only His formless aspect but also the Lord as the manifest universe.
The path of knowledge, whereby the aspirant meditates on the formless Brahman, is more difficult as he has to give up his attachment to the body from the very beginning. He has to have dispassion for the things of the world.
How to practise devotion? Krishna asks Arjuna to fix his entire mind on Him. As often as the mind wanders it should be brought back to the Lord. If this process of concentration is difficult he should dedicate all his actions to Him, feeling that it is His power that activated everything. If this is also beyond his ability, he should offer all his actions to the Lord, abandoning the desire for their fruits. He should take complete refuge in Him. The devotee who surrenders himself completely to the Lord attains perfect peace and tranquillity of mind.
The Lord goes on to describe the qualities that a true devotee possesses. He neither attaches himself to anything nor does he have any aversion to things. He has a balanced mind under all circumstances. He is not agitated by the happenings of the world, nor does he himself cause any agitation in others. He is perfectly desireless and rejoices in the Lord within. He see equality everywhere being untouched by sorrow, fear, honour and dishonour. He is perfectly content as he has completely surrendered his entire being to the Lord.
12.1 - arjuna uvacaevam satata-yukta yebhaktas tvam paryupasateye capy aksharam avyaktamtesham ke yoga-vittamah - "Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?"
12.2 - sri-bhagavan uvacamayy avesya mano ye mamnitya-yukta upasateshraddhaya parayopetaste me yuktatama matah - "The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect."
12.3 - ye tv aksharam anirdesyamavyaktam paryupasatesarvatra-gam acintyam cakuta-stham acalam dhruvam
12.4 - sanniyamyendriya-gramamsarvatra sama-buddhayahte prapnuvanti mam evasarva-bhuta-hite ratah
"But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable—the impersonal conception of the Absolute Truth—by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me."
12.5 - kleso ’dhikataras tesamavyaktasakta-cetasamavyakta hi gatir duhkhamdehavadbhir avapyate - "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied."
12.6 - ye tu sarvani karmanimayi sannyasya mat-parahananyenaiva yogenamam dhyayanta upasate
12.7 - tesam aham samuddhartamrityu-samsara-sagaratbhavami na cirat parthamayy avesita-cetasam
"But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pritha—for them I am the swift deliverer from the ocean of birth and death."
12.8 - mayy eva mana adhatsvamayi buddhim nivesayanivasisyasi mayy evaata urdhvam na samsayah - "Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt."
12.9 - atha cittam samadhatumna saknosi mayi sthiramabhyasa-yogena tatomam icchaptum dhananjaya - "My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me."
12.10 - abhyase ’py asamartho ’simat-karma-paramo bhavamad-artham api karmanikurvan siddhim avapsyasi - "If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage."
Click here for the rest of Chapter 12 verses.
Thursday, June 25, 2009
Bhagavad Gita Chapter 11 - Vision of The Cosmic Form
The Yoga of The Vision of the Cosmic Form is the heading of Chapter 11 in the Bhagavad Gita.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Arjuna's doubts having been removed through a clear description of the nature of the Atman and the origin and destruction of all created beings, he is now ready to behold the Cosmic Vision.
Krishna grants him the divine sight by means of which Arjuna beholds the Lord as the vast Cosmic Manifestation. The vision is at once all-comprehensive and simultaneous. In every direction Arjuna sees the Lord as the entire universe. All the created worlds, gods, beings, creatures and things stand revealed as the one gigantic body of the Lord.
Arjuna further sees that the great Cosmic Drama is set in motion and controlled by the all-almighty power of the Lord. His Will alone prevails in all things and actions, both good and bad. The Lord exhorts him to fight, he being only an apparent cause of the destruction of his enemies.
Arjuna is not able to bear the pressure of the sudden expansion of consciousness and is filled with fear. He begs the Lord to assume once more His usual form.
Krishna reiterates that this vision cannot be had through any amount of austerities, study, sacrifices or philanthropic acts. Supreme devotion is the only means by which one can have access to His grand vision.
11.1 - arjuna uvacamad-anugrahaya paramamguhyam adhyatma-samjnitamyattvayoktam vacas tenamoho ’yam vigato mama -
"Arjuna said: By my hearing the instructions You have kindly given me about these most confidential spiritual subjects, my illusion has now been dispelled."
11.2 - bhavapyayau hi bhutanamsrutau vistaraso mayatvattah kamala-patrakshamahatmyam api cavyayam - "O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity and have realized Your inexhaustible glories."
11.3 - evam etad yathattha tvamatmanam paramesvaradrastum icchami te rupamaishvaram purushottama - "O greatest of all personalities, O supreme form, though I see You here before me in Your actual position, as You have described Yourself, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours."
11.4 - manyase yadi tac chakyammaya drastum iti prabhoyogeshvara tato me tvamdarsayatmanam avyayam - "If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self."
11.5 - sri-bhagavan uvacapasya me partha rupanisataso ’tha sahasrasahnana-vidhani divyaninana-varnakritini ca - "The Supreme Personality of Godhead said: My dear Arjuna, O son of Pritha, see now My opulences, hundreds of thousands of varied divine and multicolored forms."
11.6 - pasyadityan vasun rudranasvinau marutas tathabahuny adrsta-purvanipasyascaryani bharata - "O best of the Bharatas, see here the different manifestations of Adityas, Vasus, Rudras, Asvini-kumaras and all the other demigods. Behold the many wonderful things which no one has ever seen or heard of before."
11.7 - ihaika-stham jagat krtsnampasyadya sa-caracarammama dehe gudakeshayac canyad drastum icchasi- "O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything—moving and nonmoving—is here completely, in one place."
11.8 - na tu mam sakyase drastumanenaiva sva-caksusadivyam dadami te caksuhpasya me yogam aishvaram - "But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!"
11.9 - sanjaya uvacaevam uktva tato rajanmaha-yogesvaro harihdarsayam asa parthayaparamam rupam aishvaram - Sanjaya said: O King, having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.
11.10 - 11 -
aneka-vaktra-nayanamanekadbhuta-darshanamaneka-divyabharanamdivyanekodyatayudham
divya-malyambara-dharamdivya-gandhanulepanamsarvascarya-mayam devamanantam vishvato-mukham - "Arjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited wonderful visions. The form was decorated with many celestial ornaments and bore many divine upraised weapons. He wore celestial garlands and garments, and many divine scents were smeared over His body. All was wondrous, brilliant, unlimited, all-expanding."
Click here for the rest of the verses
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Arjuna's doubts having been removed through a clear description of the nature of the Atman and the origin and destruction of all created beings, he is now ready to behold the Cosmic Vision.
Krishna grants him the divine sight by means of which Arjuna beholds the Lord as the vast Cosmic Manifestation. The vision is at once all-comprehensive and simultaneous. In every direction Arjuna sees the Lord as the entire universe. All the created worlds, gods, beings, creatures and things stand revealed as the one gigantic body of the Lord.
Arjuna further sees that the great Cosmic Drama is set in motion and controlled by the all-almighty power of the Lord. His Will alone prevails in all things and actions, both good and bad. The Lord exhorts him to fight, he being only an apparent cause of the destruction of his enemies.
Arjuna is not able to bear the pressure of the sudden expansion of consciousness and is filled with fear. He begs the Lord to assume once more His usual form.
Krishna reiterates that this vision cannot be had through any amount of austerities, study, sacrifices or philanthropic acts. Supreme devotion is the only means by which one can have access to His grand vision.
11.1 - arjuna uvacamad-anugrahaya paramamguhyam adhyatma-samjnitamyattvayoktam vacas tenamoho ’yam vigato mama -
"Arjuna said: By my hearing the instructions You have kindly given me about these most confidential spiritual subjects, my illusion has now been dispelled."
11.2 - bhavapyayau hi bhutanamsrutau vistaraso mayatvattah kamala-patrakshamahatmyam api cavyayam - "O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity and have realized Your inexhaustible glories."
11.3 - evam etad yathattha tvamatmanam paramesvaradrastum icchami te rupamaishvaram purushottama - "O greatest of all personalities, O supreme form, though I see You here before me in Your actual position, as You have described Yourself, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours."
11.4 - manyase yadi tac chakyammaya drastum iti prabhoyogeshvara tato me tvamdarsayatmanam avyayam - "If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self."
11.5 - sri-bhagavan uvacapasya me partha rupanisataso ’tha sahasrasahnana-vidhani divyaninana-varnakritini ca - "The Supreme Personality of Godhead said: My dear Arjuna, O son of Pritha, see now My opulences, hundreds of thousands of varied divine and multicolored forms."
11.6 - pasyadityan vasun rudranasvinau marutas tathabahuny adrsta-purvanipasyascaryani bharata - "O best of the Bharatas, see here the different manifestations of Adityas, Vasus, Rudras, Asvini-kumaras and all the other demigods. Behold the many wonderful things which no one has ever seen or heard of before."
11.7 - ihaika-stham jagat krtsnampasyadya sa-caracarammama dehe gudakeshayac canyad drastum icchasi- "O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything—moving and nonmoving—is here completely, in one place."
11.8 - na tu mam sakyase drastumanenaiva sva-caksusadivyam dadami te caksuhpasya me yogam aishvaram - "But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!"
11.9 - sanjaya uvacaevam uktva tato rajanmaha-yogesvaro harihdarsayam asa parthayaparamam rupam aishvaram - Sanjaya said: O King, having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.
11.10 - 11 -
aneka-vaktra-nayanamanekadbhuta-darshanamaneka-divyabharanamdivyanekodyatayudham
divya-malyambara-dharamdivya-gandhanulepanamsarvascarya-mayam devamanantam vishvato-mukham - "Arjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited wonderful visions. The form was decorated with many celestial ornaments and bore many divine upraised weapons. He wore celestial garlands and garments, and many divine scents were smeared over His body. All was wondrous, brilliant, unlimited, all-expanding."
Click here for the rest of the verses
Tuesday, June 23, 2009
Bhagavad Gita Chapter 10 - The Yoga of Manifestation
The Yoga of Manifestation (The Divine Glories) is the heading of Chapter 10 in the Bhagavad Gita.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Krishna tell Arjuna that even the Devas and highly evolved souls fail to understand how He projects Himself as the universe and all its manifestations. He goes on to describe the various qualities that beings manifest according to their respective Karmas. All these qualities--wisdom, truth, contentment, etc., originate from Him.
The true devotees of the Lord are wholly absorbed in Him. They have surrendered to Him and through single-minded devotion they are granted the power of discrimination, the discrimination that leads them from the unreal to the Real. Krishna emphatically declares that ignorance is destroyed and knowledge gained through Divine Grace alone.
Arjuna accepts the descent of the Surpreme in a human form, but wishes to know from the Lord Himself His Cosmic powers by means of which He controls the diverse forces of the universe. The Lord describes His Divine glories, bringing within the range of Arjuna's comprehension His limitless manifestations, and how He upholds everything. In short, the Lord is the Almighty Power that creates, sustains and destroys everything.
10.1 - sri-bhagavan uvacabhuya eva maha-bahoshrinu me paramam vacahyat te ’ham priyamanayavaksyami hita-kamyaya - "The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained."
10.2 - na me viduh sura-ganahprabhavam na maharsayahaham adir hi devanammaharsinam ca sarvasah - "Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages."
10.3 - yo mam ajam anadim cavetti loka-maheshvaramasammudhah sa martyesusarva-papaih pramucyate - "He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds—he only, undeluded among men, is freed from all sins."
10.4 - buddhir jnanam asammohahksama satyam damah samahsukham duhkham bhavo ’bhavobhayam cabhayam eva ca
10.5 - ahimsa samata tustistapo danam yaso ’yasahbhavanti bhava bhutanammatta eva prithag-vidhah - "Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy—all these various qualities of living beings are created by Me alone."
10.6 - maharsayah sapta purvecatvaro manavas tathamad-bhava manasa jatayesham loka imah prajah - "The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them."
10.7 - etam vibhutim yogam camama yo vetti tattvatahso ’vikalpena yogenayujyate natra samsayah - "One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt."
10.8 - aham sarvasya prabhavomattah sarvam pravartateiti matva bhajante mambudha bhava-samanvitah - "I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts."
10.9 - mac-citta mad-gata-pranabodhayantah parasparamkathayantas ca mam nityamtusyanti ca ramanti ca - "The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me."
10.10 - tesam satata-yuktanambhajatam priti-purvakamdadami buddhi-yogam tamyena mam upayanti te - "To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me."
See all of the verses of Chapter 10
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Krishna tell Arjuna that even the Devas and highly evolved souls fail to understand how He projects Himself as the universe and all its manifestations. He goes on to describe the various qualities that beings manifest according to their respective Karmas. All these qualities--wisdom, truth, contentment, etc., originate from Him.
The true devotees of the Lord are wholly absorbed in Him. They have surrendered to Him and through single-minded devotion they are granted the power of discrimination, the discrimination that leads them from the unreal to the Real. Krishna emphatically declares that ignorance is destroyed and knowledge gained through Divine Grace alone.
Arjuna accepts the descent of the Surpreme in a human form, but wishes to know from the Lord Himself His Cosmic powers by means of which He controls the diverse forces of the universe. The Lord describes His Divine glories, bringing within the range of Arjuna's comprehension His limitless manifestations, and how He upholds everything. In short, the Lord is the Almighty Power that creates, sustains and destroys everything.
10.1 - sri-bhagavan uvacabhuya eva maha-bahoshrinu me paramam vacahyat te ’ham priyamanayavaksyami hita-kamyaya - "The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained."
10.2 - na me viduh sura-ganahprabhavam na maharsayahaham adir hi devanammaharsinam ca sarvasah - "Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages."
10.3 - yo mam ajam anadim cavetti loka-maheshvaramasammudhah sa martyesusarva-papaih pramucyate - "He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds—he only, undeluded among men, is freed from all sins."
10.4 - buddhir jnanam asammohahksama satyam damah samahsukham duhkham bhavo ’bhavobhayam cabhayam eva ca
10.5 - ahimsa samata tustistapo danam yaso ’yasahbhavanti bhava bhutanammatta eva prithag-vidhah - "Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy—all these various qualities of living beings are created by Me alone."
10.6 - maharsayah sapta purvecatvaro manavas tathamad-bhava manasa jatayesham loka imah prajah - "The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them."
10.7 - etam vibhutim yogam camama yo vetti tattvatahso ’vikalpena yogenayujyate natra samsayah - "One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt."
10.8 - aham sarvasya prabhavomattah sarvam pravartateiti matva bhajante mambudha bhava-samanvitah - "I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts."
10.9 - mac-citta mad-gata-pranabodhayantah parasparamkathayantas ca mam nityamtusyanti ca ramanti ca - "The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me."
10.10 - tesam satata-yuktanambhajatam priti-purvakamdadami buddhi-yogam tamyena mam upayanti te - "To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me."
See all of the verses of Chapter 10
Friday, June 19, 2009
Bhagavad Gita - Chapter 9 - The Yoga of Sovereign Knowledge
The Yoga of Sovereign Knowledge (or The Yoga of the Kingly Science and Kingly Secret) is the heading of Chapter 9 in the Bhagavad Gita .
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Observing that Arjuna is a qualified aspirant and endowed with faith, Krishna's declares to him the sovereign knowledge and sovereign secret that is to be known by direct experience. He adds that without faith in this knowledge man fails to reach God and is reborn to suffer.
Now the Lord proceeds to describe His nature as the all-comprehensive Truth. His is everything that is visible and invisible. He pervades everything that exists. He creates everything, sustains everything, and when final dissolution takes place, absorbs everything into Himself. He manifests them again when the next creation begins. All beings who are ignorant of this knowledge are caught helplessly in this cycle of birth and death. In the midst of this creation, preservation and dissolution of the universe, the Lord stands as a witness, unaffected and unattached. He is the sole director, sustainer and supervisor of His Cosmic Prakriti.
Ignorant beings are not able to recognise the Lord in one who has realised Him. Although these cruel beings assume a human form, their nature is that of demons. The god-realised Mahatma, on the other hand, is a man of knowledge, and perceives Him indwelling all beings and creatures. He beholds the underlying unity of existence in all names and forms.
The Lord's divine protection is assured to all those who take refuge in Him. Whatever path a devotee follows, he ultimately reaches Him. He is the goal of the various methods of spiritual practice. Devotion, Sri Krishna emphasises, is the essence of all-spiritual discipline. If this supreme element is present, then the devotee is freed from bondage. The Lord observes the motive and degree of devotion. Even the most sinful and diabolical man, if he takes a radical turn towards the path of the truth and righteousness, reaches the Lord if one seeks earnestly and with loving devotion. The essential thing is to fix the entire mind on the Lord and dedicate everything unto Him--one's body, mind, actions, will and emotion.
9.1 - sri-bhagavan uvacaidam tu te guhyatamampravaksyamy anasuyavejnanam vijnana-sahitamyaj jnatva moksyase ’subhat - "The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which you shall be relieved of the miseries of material existence."
9.2 - raja-vidya raja-guhyampavitram idam uttamampratyakshavagamam dharmyamsu-sukham kartum avyayam- "This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed."
9.3 - asraddadhanah purushadharmasyasya parantapaaprapya mam nivartantemrityu-samsara-vartmani - "Those who are not faithful in this devotional service cannot attain Me, O conqueror of enemies. Therefore they return to the path of birth and death in this material world."
9.4 - maya tatam idam sarvamjagad avyakta-murtinamat-sthani sarva-bhutanina caham tesv avasthitah - "By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them."
9.5 - na ca mat-sthani bhutanipasya me yogam aishvarambhuta-bhrn na ca bhuta-sthomamatma bhuta-bhavanah - "And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities and although I am everywhere, I am not a part of this cosmic manifestation, for My Self is the very source of creation."
9.6 - yathakasa-sthito nityamvayuh sarvatra-go mahantatha sarvani bhutanimat-sthanity upadharaya - "Understand that as the mighty wind, blowing everywhere, rests always in the sky, all created beings rest in Me."
9.7 - sarva-bhutani kaunteyaprakritim yanti mamikamkalpa-ksaye punas tanikalpadau visrjamy aham - "O son of Kunti, at the end of the millennium all material manifestations enter into My nature, and at the beginning of another millennium, by My potency, I create them again."
9.8 - prakritim svam avastabhyavisrijami punah punahbhuta-gramam imam krtsnamavasam prakriter vasat - "The whole cosmic order is under Me. Under My will it is automatically manifested again and again, and under My will it is annihilated at the end."
9.9 - na ca mam tani karmaninibadhnanti dhananjayaudasina-vad asinamasaktam tesu karmasu - "O Dhananjaya, all this work cannot bind Me. I am ever detached from all these material activities, seated as though neutral."
9.10 - mayadhyaksena prakritihsuyate sa-caracaramhetunanena kaunteyajagad viparivartate - "This material nature, which is one of My energies, is working under My direction, O son of Kunti, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again."
See the rest of the verses of chapter 9 here.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Observing that Arjuna is a qualified aspirant and endowed with faith, Krishna's declares to him the sovereign knowledge and sovereign secret that is to be known by direct experience. He adds that without faith in this knowledge man fails to reach God and is reborn to suffer.
Now the Lord proceeds to describe His nature as the all-comprehensive Truth. His is everything that is visible and invisible. He pervades everything that exists. He creates everything, sustains everything, and when final dissolution takes place, absorbs everything into Himself. He manifests them again when the next creation begins. All beings who are ignorant of this knowledge are caught helplessly in this cycle of birth and death. In the midst of this creation, preservation and dissolution of the universe, the Lord stands as a witness, unaffected and unattached. He is the sole director, sustainer and supervisor of His Cosmic Prakriti.
Ignorant beings are not able to recognise the Lord in one who has realised Him. Although these cruel beings assume a human form, their nature is that of demons. The god-realised Mahatma, on the other hand, is a man of knowledge, and perceives Him indwelling all beings and creatures. He beholds the underlying unity of existence in all names and forms.
The Lord's divine protection is assured to all those who take refuge in Him. Whatever path a devotee follows, he ultimately reaches Him. He is the goal of the various methods of spiritual practice. Devotion, Sri Krishna emphasises, is the essence of all-spiritual discipline. If this supreme element is present, then the devotee is freed from bondage. The Lord observes the motive and degree of devotion. Even the most sinful and diabolical man, if he takes a radical turn towards the path of the truth and righteousness, reaches the Lord if one seeks earnestly and with loving devotion. The essential thing is to fix the entire mind on the Lord and dedicate everything unto Him--one's body, mind, actions, will and emotion.
9.1 - sri-bhagavan uvacaidam tu te guhyatamampravaksyamy anasuyavejnanam vijnana-sahitamyaj jnatva moksyase ’subhat - "The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which you shall be relieved of the miseries of material existence."
9.2 - raja-vidya raja-guhyampavitram idam uttamampratyakshavagamam dharmyamsu-sukham kartum avyayam- "This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed."
9.3 - asraddadhanah purushadharmasyasya parantapaaprapya mam nivartantemrityu-samsara-vartmani - "Those who are not faithful in this devotional service cannot attain Me, O conqueror of enemies. Therefore they return to the path of birth and death in this material world."
9.4 - maya tatam idam sarvamjagad avyakta-murtinamat-sthani sarva-bhutanina caham tesv avasthitah - "By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them."
9.5 - na ca mat-sthani bhutanipasya me yogam aishvarambhuta-bhrn na ca bhuta-sthomamatma bhuta-bhavanah - "And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities and although I am everywhere, I am not a part of this cosmic manifestation, for My Self is the very source of creation."
9.6 - yathakasa-sthito nityamvayuh sarvatra-go mahantatha sarvani bhutanimat-sthanity upadharaya - "Understand that as the mighty wind, blowing everywhere, rests always in the sky, all created beings rest in Me."
9.7 - sarva-bhutani kaunteyaprakritim yanti mamikamkalpa-ksaye punas tanikalpadau visrjamy aham - "O son of Kunti, at the end of the millennium all material manifestations enter into My nature, and at the beginning of another millennium, by My potency, I create them again."
9.8 - prakritim svam avastabhyavisrijami punah punahbhuta-gramam imam krtsnamavasam prakriter vasat - "The whole cosmic order is under Me. Under My will it is automatically manifested again and again, and under My will it is annihilated at the end."
9.9 - na ca mam tani karmaninibadhnanti dhananjayaudasina-vad asinamasaktam tesu karmasu - "O Dhananjaya, all this work cannot bind Me. I am ever detached from all these material activities, seated as though neutral."
9.10 - mayadhyaksena prakritihsuyate sa-caracaramhetunanena kaunteyajagad viparivartate - "This material nature, which is one of My energies, is working under My direction, O son of Kunti, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again."
See the rest of the verses of chapter 9 here.
Wednesday, June 17, 2009
Bhagavad Gita - Chapter 8 - The Yoga of the Imperishable Absolute
The Yoga of the Imperishable Absolute is the heading of Chapter 8 in the Bhagavad Gita.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Arjuna here asks Sri Krishna about the meaning of the different terms referred to by Him in the last two verses of the previous chapter. He wishes to know what is the Supreme Being, what is Karma or action that He refers to, and what is the meaning that pertains to this spirit, the elements and the centre of all things within this human body.
Click here for the rest of the verses of chapter 8.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Arjuna here asks Sri Krishna about the meaning of the different terms referred to by Him in the last two verses of the previous chapter. He wishes to know what is the Supreme Being, what is Karma or action that He refers to, and what is the meaning that pertains to this spirit, the elements and the centre of all things within this human body.
Beyond all things manifest and unmanifest, beyond these names and forms, there is the Supreme Being - Brahman. He indwells this body as the centre of all things, including even our own self (individual soul). We are a spiritual being residing in this body and supported by the Silent Witness within - the Supreme Atmaryamin. Prakriti or Nature is the being pertaining to the elements. Worship, prayer and offering to the gods with faith and devotion constitute actions that lead to blessedness.
Krishna tells Arjuna that the secret of breaking the cycle of life and death and the pains and suffering of this world is to constantly practice to remember the Lord at all times and places. This means in what ever we are doing daily, even at work. With this never ending practice of rememberance, and becoming firmly rooted in it so that even in the time of death (with this remembrance) one will go beyond darkness and bondage and attain the realm of eternal blessedness.
One must practice sense-control. The senses must be disciplined and gradually withdrawn from outside objects. The mind should be centered within upon God, uttering Om or any Divine Name. By such steady practice daily the Lord is easily attainable.
Lord Krishna explains how those who attain Him do not have to come again into this impermanent world of sorrow and pain....Even though there are auspicious and inauspicious circumstances of departing from the physical body and journeying forth, yet if one steadily aabides in the Lord through firm devotion and faith, then these conditions do not matter. In other words, as long as one is fixed on God, conditions and situations become auspicious and blessed. This is the secret of invoking His Grace and attaining Him and becoming eternally free and blissful.
8.1 - arjuna uvacakim tad brahma kim adhyatmamkim karma purushottamaadhibhutam ca kim proktamadhidaivam kim ucyate - "Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the self? What are fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me.
8.2 - adhiyajnah katham ko ’tradehe ’smin madhusudanaprayana-kale ca kathamjneyo ’si niyatatmabhih- "Who is the Lord of sacrifice, and how does He live in the body, O Madhusudana? And how can those engaged in devotional service know You at the time of death?"
8.3 - sri-bhagavan uvacaaksharam brahma paramamsvabhavo ’dhyatmam ucyatebhuta-bhavodbhava-karovisargah karma-samjnitah - "The Supreme Personality of Godhead said: The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyatma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities."
8.4 - adhibhutam ksaro bhavahpurushas cadhidaivatamadhiyajno ’ham evatradehe deha-bhrtam vara - "O best of the embodied beings, the physical nature, which is constantly changing, is called adhibhuta [the material manifestation]. The universal form of the Lord, which includes all the demigods, like those of the sun and moon, is called adhidaiva. And I, the Supreme Lord, represented as the Supersoul in the heart of every embodied being, am called adhiyajna [the Lord of sacrifice]."
8.5 - anta-kale ca mam evasmaran muktva kalevaramyah prayati sa mad-bhavamyati nasty atra samsayah - "And whoever, at the end of his life, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt."
8.6 - yam yam vapi smaran bhavamtyajaty ante kalevaramtam tam evaiti kaunteyasada tad-bhava-bhavitah - "Whatever state of being one remembers when he quits his body, O son of Kunti, that state he will attain without fail."
8.7 - tasmat sarveshu kaleshumam anusmara yudhya camayy arpita-mano-buddhirmam evaishyasy asamsayah - "Therefore, Arjuna, you should always think of Me in the form of Krishna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt."
8.8 - abhyasa-yoga-yuktenacetasa nanya-gaminaparamam purusham divyamyati parthanucintayan - "He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha, is sure to reach Me."
8.9 - kavim puranam anusasitaramanor aniyamsam anusmared yahsarvasya dhataram acintya-rupamaditya-varnam tamasah parastat - "One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun, and He is transcendental, beyond this material nature."
8.10 - prayana-kale manasacalenabhaktya yukto yoga-balena caivabhruvor madhye pranam avesya samyaksa tam param purusham upaiti divyam - "One who, at the time of death, fixes his life air between the eyebrows and, by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, will certainly attain to the Supreme Personality of Godhead."
Click here for the rest of the verses of chapter 8.
Tuesday, June 16, 2009
Bhagavad Gita Chapter 7- The Yoga of Wisdom and Realization
The Yoga of Wisdom and Realization is the heading of Chapter 7 in the Bhagavad Gita.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Sri Krishna tells Arjuna that the supreme Godhead has to be realised in both its transcendent and immanent aspects. The Yogi who has reached this summit has nothing more to know.
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Sri Krishna tells Arjuna that the supreme Godhead has to be realised in both its transcendent and immanent aspects. The Yogi who has reached this summit has nothing more to know.
This complete union with the Lord is difficult of attainment. Among many thousands of human beings, very few aspire for this union, and even among those who aspire for it, few ever reach the pinnacle of spiritual realisation.
The Lord has already given a clear description of the all pervading static and infinite state of His. Now He proceeds do explain His manifestations as the universe and the power behind it. He speaks of these manifestations as His lower and higher Prakritis. The lower Prakriti is made up of the five element, mind, ego and intellect. The higher Prakriti is the life-element which upholds the universe, activitates it and causes its appearance and final dissolution.
Krishna tells Arjuna that whatever exists is nothing but Him. Krishna is the cause othe appearance of the universe and everything in it. The example is given that everything is strung on him like gems on a string. He is the essence, substance and substratum of everything that exist, whether visible or invisible. And although everything is in Him, He transcends it all and is the actionless Self. Prakriti or Nature is made up of the three Gunas or qualities - Sattwa [purity], Rajas[activity - passion] and Tamas [inertia]. These three qualities delude the soul and make it forget its true nature, which is one with God. This delusion termed Maya can only be removed by the Grace of the Lord Himself.
Thus Arjuna has been taught the highest form of devotion that leads to union God. There are other forms of devotion which are inferior since they have done or performed with various motives. Examples given are the distressed, the seeker of divine wisdom, the desirer of wealth, those who worship Him and the wise. Of these various motives, the Lord deems the wise dearest to Him, since such worship is directed at Him only.
7.1- sri-bhagavan uvacamayy asakta-manah parthayogam yunjan mad-asrayahasamsayam samagram mamyatha jnasyasi tac chrnu - "The Supreme Personality of Godhead said: Now hear, O son of Pritha, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt."
7.2 - jnanam te ’ham sa-vijnanamidam vaksyamy asesatahyaj jnatva neha bhuyo ’nyajjnatavyam avasisyate - "I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know."
7.3 - manushyanam sahasresukascid yatati siddhayeyatatam api siddhanamkascin mam vetti tattvatah- "Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."
7.4 - bhumir apo ’nalo vayuhkham mano buddhir eva caahankara itiyam mebhinna prakritir astadha- "Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies."
7.5 - apareyam itas tv anyamprakritim viddhi me paramjiva-bhutam maha-bahoyayedam dharyate jagat - "Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature."
7.6 - etad-yonini bhutanisarvanity upadharayaaham krtsnasya jagatahprabhavah pralayas tatha - "All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution."
7.7 - mattah parataram nanyatkincid asti dhananjayamayi sarvam idam protamsutre mani-gana iva - "O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread."
7.8 - raso ’ham apsu kaunteyaprabhasmi sasi-suryayohpranavah sarva-vedesushabdah khe paurusam nrsu- "O son of Kunti, I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man."
Monday, June 15, 2009
Bhagavad Gita Chapter 6 - The Yoga of Meditation
The Yoga of Meditation is the heading of Chapter 6 in the Bhagavad Gita
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Sri Krishna emphasises once again that the Yogi or Sunnyasin is one who has renounced the fruits of actions, not the actions themselves. The performance of action without an eye on its fruit brings about the purification of the mind. Only a purified mind, a mind free from desires, can engage itself in constant meditation on the Atman . Desire give rise to imagination or Sankalpa, which drive the soul into the field of action. Therefore none can realise permanent tranquility of mind without renouncing desires.
The lower self must be controlled by the higher Self. All the lower impulses of the body, mind and senses must be controlled by the power of the higher Self. Then the higher Self becomes one's friend. He who has perfect control of the body, mind and senses and is united with God, sees God in all objects and beings. Inwardly, there is no difference seen between ie.- gold and stone, friends and enemies, righteous and the unrighteous. One is perfectly harmonized.
Sri Krishna proceeds to inform Arjuna of various practical hints as to the :
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
Sri Krishna emphasises once again that the Yogi or Sunnyasin is one who has renounced the fruits of actions, not the actions themselves. The performance of action without an eye on its fruit brings about the purification of the mind. Only a purified mind, a mind free from desires, can engage itself in constant meditation on the Atman . Desire give rise to imagination or Sankalpa, which drive the soul into the field of action. Therefore none can realise permanent tranquility of mind without renouncing desires.
The lower self must be controlled by the higher Self. All the lower impulses of the body, mind and senses must be controlled by the power of the higher Self. Then the higher Self becomes one's friend. He who has perfect control of the body, mind and senses and is united with God, sees God in all objects and beings. Inwardly, there is no difference seen between ie.- gold and stone, friends and enemies, righteous and the unrighteous. One is perfectly harmonized.
Sri Krishna proceeds to inform Arjuna of various practical hints as to the :
- practice of meditation.
- practice of Brahmacharya- a necessary component to succeed in meditation
- moderation in daily habits - eating, sleeping
An emphasis is put on concentration of the mind on the Atman being steady, which ultimately leads to seeing the vision of the Lord in all beings and creatures.
Arjuna is doubtful that it is possible to steady the mind since the nature of the mind is to be restless. So he wishes to know the fate of a person who falls short of realising the Supreme, in spite of faith and sincerity.
Krishna assures him that accumulated power of the Yogic practices will assure a better birth in the future, taking up where one has left off. Krishna concludes that the Yogi - one who has attained union with the Supreme Lord - is superior to the ascetics, to the men of book knowledge and the men of action, as the latter have not transcended ignorance and merged in the Self.
6.1- sri-bhagavan uvacaanasritah karma-phalamkaryam karma karoti yahsa sannyasi ca yogi cana niragnir na cakriyah - "The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty."
6.2- yam sannyasam iti prahuryogam tam viddhi pandavana hy asannyasta-sankalpoyogi bhavati kascana - "What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the desire for sense gratification."
6.3- aruruksor muner yogamkarma karanam ucyateyogarudhasya tasyaivasamah karanam ucyate - "For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means."rk is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means.
6.4- yada hi nendriyarthesuna karmasv anusajjatesarva-sankalpa-sannyasiyogarudhas tadocyate - "A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities."
6.5 - uddhared atmanatmanamnatmanam avasadayetatmaiva hy atmano bandhuratmaiva ripur atmanah - "One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well."
Click here to see the rest of the the verses for this chapter 6
Friday, June 12, 2009
Bhagavad Gita Chapter 5 - The Yoga of Renouciation of Action
The Yoga of Renounciation of Action is the heading of Chapter 5 in the Bhagavad Gita
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
In spite of Sri Krishna's clear instructions, Arjuna still seem to be bewildered. He want to know conclusively which is superior, the path of action or the path of renunciation of action. He is informed that both paths lead to the highest goal of God-realisation. Arjuna is told that the final realisation is the Atma, but the path of Karma Yoga (action) is superior. But then Sri Krishna says 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 whose 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 and dedicates all his actions to God and thus abandons attachment, always remaining pure and unaffected. He surrender himself completely to the Divine Shakti. Having comopletely lrooted out desire, attachment and the ego, he is not born again.
So the sage who has realised in God (Brahman) and is always absorbed in God, doesn't have to be reborn. Such a person sees God(Brahman) everywhere, within and without. He see the Self in all beings and creatures- in a cow, an elephant, and even in a dog and an outcaste. This person enjoys eternal peace and happiness and is free from experiencing the ups and downs (joy and grief), since he doesn't depend on 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.
5.1- arjuna uvacasannyasam karmanam krishnapunar yogam ca samsasiyac chreya etayor ekamtan me bruhi su-niscitam - "Arjuna said: O Krishna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?"
5.2- sri-bhagavan uvacasannyasah karma-yogas canihsreyasa-karav ubhautayos tu karma-sannyasatkarma-yogo visisyate - "The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work
5.3- jneyah sa nitya-sannyasiyo na dvesti na kanksatinirdvandvo hi maha-bahosukham bandhat pramucyate- "One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna."
5.4 - sankhya-yogau prithag balahpravadanti na panditahekam apy asthitah samyagubhayor vindate phalam - "Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both."
5.5 - yat sankhyaih prapyate sthanamtad yogair api gamyateekam sankhyam ca yogam cayah pasyati sa pasyati - "One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are."
5.6 - sannyasas tu maha-bahoduhkham aptum ayogatahyoga-yukto munir brahmana cirenadhigacchati - "Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay."
5.7 - yoga-yukto vishuddhatmavijitatma jitendriyahsarva-bhutatma-bhutatmakurvann api na lipyate - "One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled
Click here to see the rest of the the verses for this chapter 5
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) the discourse (summary) is as follows:
In spite of Sri Krishna's clear instructions, Arjuna still seem to be bewildered. He want to know conclusively which is superior, the path of action or the path of renunciation of action. He is informed that both paths lead to the highest goal of God-realisation. Arjuna is told that the final realisation is the Atma, but the path of Karma Yoga (action) is superior. But then Sri Krishna says 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 whose 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 and dedicates all his actions to God and thus abandons attachment, always remaining pure and unaffected. He surrender himself completely to the Divine Shakti. Having comopletely lrooted out desire, attachment and the ego, he is not born again.
So the sage who has realised in God (Brahman) and is always absorbed in God, doesn't have to be reborn. Such a person sees God(Brahman) everywhere, within and without. He see the Self in all beings and creatures- in a cow, an elephant, and even in a dog and an outcaste. This person enjoys eternal peace and happiness and is free from experiencing the ups and downs (joy and grief), since he doesn't depend on 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.
5.1- arjuna uvacasannyasam karmanam krishnapunar yogam ca samsasiyac chreya etayor ekamtan me bruhi su-niscitam - "Arjuna said: O Krishna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?"
5.2- sri-bhagavan uvacasannyasah karma-yogas canihsreyasa-karav ubhautayos tu karma-sannyasatkarma-yogo visisyate - "The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work
5.3- jneyah sa nitya-sannyasiyo na dvesti na kanksatinirdvandvo hi maha-bahosukham bandhat pramucyate- "One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna."
5.4 - sankhya-yogau prithag balahpravadanti na panditahekam apy asthitah samyagubhayor vindate phalam - "Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both."
5.5 - yat sankhyaih prapyate sthanamtad yogair api gamyateekam sankhyam ca yogam cayah pasyati sa pasyati - "One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are."
5.6 - sannyasas tu maha-bahoduhkham aptum ayogatahyoga-yukto munir brahmana cirenadhigacchati - "Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay."
5.7 - yoga-yukto vishuddhatmavijitatma jitendriyahsarva-bhutatma-bhutatmakurvann api na lipyate - "One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled
Click here to see the rest of the the verses for this chapter 5
Thursday, June 11, 2009
Bhagavad Gita - Chapter 4 - The Yoga of Wisdom
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) Chapter 4 is The Yoga of Wisdom. (Reference of transliteration is also taken from Bhagavan Sri Krishna) Chapter 4 commences with:Lord Krishna declares that He is born from age to age, in order to raise mand 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 Yoga in 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 thorouhghly purified by right knowledge. The Lord accepts the devotion of all, whatever path they may use to approach Him.
4.1- sri-bhagavan uvacaimam vivasvate yogamproktavan aham avyayamvivasvan manave prahamanur iksvakave ’bravit- "The Personality of Godhead, Lord Sri Krishna, said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikshavaku."
4.2- evam parampara-praptamimam rajarsayo viduhsa kaleneha mahatayogo nastah parantapa- "This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost."
4.3- sa evayam maya te ’dyayogah proktah puratanahbhakto ’si me sakha cetirahasyam hy etad uttamam - "That same ancient Yoga has been today taught by Me to you because you are My devotee as well as My friend; it is a supreme secret."
4.4- arjuna uvacaaparam bhavato janmaparam janma vivasvatahkatham etad vijaniyamtvam adau proktavan iti - "Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?"
4.5- sri-bhagavan uvacabahuni me vyatitanijanmani tava carjunatany aham veda sarvanina tvam vettha parantapa - "Lord Krishna said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!"
4.6- ajo ’pi sann avyayatmabhutanam isvaro ’pi sanprakritim svam adhisthayasambhavamy atma-mayaya - "Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form."
4.7- yada yada hi dharmasyaglanir bhavati bharataabhyutthanam adharmasyatadatmanam srjamy aham- "Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself."
4.8- paritranaya sadhunamvinasaya ca duskritamdharma-samsthapanarthayasambhavami yuge yuge - "To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium."
There are 42 verses in this chapter. See the video link for the rest of the transliteration on the Yoga of Wisdom.
Wednesday, June 10, 2009
Bhagavad Gita Chapter 3 - Yoga of Action
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) Chapter 3 is The Yoga of Action. It commences with3.1 - arjuna uvacajyayasi cet karmanas temata buddhir janardanatat kim karmani ghore mamniyojayasi keshava- "Arjuna said: O Janardana, O Keshava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?"
3.2- vyamisreneva vakyenabuddhim mohayashiva metad ekam vada niscityayena sreyo ’ham apnuyam - "My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me."
3.3- sri-bhagavan uvacaloke ’smin dvi-vidha nisthapura prokta mayanaghajnana-yogena sankhyanamkarma-yogena yoginam - "The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service."
3.4- na karmanam anarambhannaishkarmyam purusho ’snutena ca sannyasanad evasiddhim samadhigacchati - "Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection."
3.5- na hi kascit ksanam apijatu tisthaty akarma-krtkaryate hy avasah karmasarvah prakriti-jair gunaih- "Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment."
There are 43 verses to this chapter. The following is from the Summary of the Third Discourse on chapter 3:
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 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 his doubt by telling him that although one has realised his 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.
Krishna goes on to explain that a man of God-vision need not engage in action, since he has attained everything and is always absorbed in the calm and immutable Self. However, performing action for the good of everyone and for the education of the masses is superior. Action is necessary for the ones striving for perfection as well as the one who has already attained it. An example of the great King Janaka ( a sage king), ruled his kingdom even after attaining that state of perfection.
Prakriti or Nature is described as being made up or three qualities - Rajas, Tamas and Sattva. The Atman or the Self is beyond these qualities. Only when knowledge of this fact dawns in man does he attain perfection.
Finally, Krishna informs Arjuna that everyone should do his duty according to his nature or temperament, and that doing duty that is suited to one's inherent nature in the right spirit of detachment and devotion will lead to perfection and freedom.
Arjuna questions why man commits such actions that cloud his mind and drag him downward, by force.It is here that Krishna tells Arjuna that it is desire that makes man lose his discrimination and understanding, thus performing wrong actions. Desire is the root cause of all evil actions. Once desire ( some translations refer to this as lust) is removed, divine power emanates fully and one enjoys peace, peace, bliss, light and freedom.
See related video clip:
Tuesday, June 9, 2009
Bhagavad Gita Chapter 2 - The Yoga of Knowledge
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) Chapter 2 is The Yoga of Knowledge or Sankhya Yoga.Sanjaya explains Arjuna's condition as being agitated by attachment and fear.
With Arjuna, being overcome by pity and and despondent, 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.
Lord Krishna 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 or future. The Atman never dies, therefore Arjuna should not grieve. Krishna further explains that Atma or the Self transcends the five elements (earth, fire, water, air and ether); cannot be cut, burned or dried. The nature of Atma (the Self) is unchanging and eternal.
Arjuna is informed that pleasure and pain, hot and cold is felt by everyone because of the contact of the senses. The senses carries the sensations through the nerves to the mind and that one should be able to withdraw the senses from the objects. Krishna asserts that only one who has the capacity to be balanced in pleasure and pain alike is fit for immortality. Arjuna is told that if he does not fight and flees the battle, he will condemned as being coward ( action unworthy of a warrior).
After Arjuna is taught about the immortal nature of the Atman, he is then informed about the performance of action without the attachment to the fruit (like gain or loss, defeat or victory.) His actions should be perform with a balanced mind. Krishna advises Arjuna to fight, free from desire for acquisition of kingdom or preservation of it.
Arjuna wants to know the characteristics of the man with a stable mind. This person, Krishna says, will have no desires at all. This person is content, having realised the Self. Lord Krishna describes such a person as not being affected by adversity and will have no fear or anger. He takes things as they come. The stable minded man has perfect control of the senses, as the senses draw the mind outwards. 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.
Finally, 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.
See related video clip (the first part of Chapter 2):
Monday, June 8, 2009
Bhagavad Gita Chapter 1 - The Depression of Arjuna
In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) There are summaries of the Discourses (Chapters) which will be referred to in these post.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 Hastipurna 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. Lord Krishna was acting as the charioteer of Arjuna who is one of the Pandava princes. This is the first discourse or chapter - The Yoga of the Despondency of Arjuna or The Depression of Arjuna. Dhritarashtra, the blind king is asking of Sanjaya to inform him of what happened when both sides assembled.
Arjuna asks Lord Krishna to bring the chariot between the two sides so that he can survey his opponents. He becomes bewildered, beholding on both sides the fathers, grandfathers, teachers and uncles, relatives and comrades. Arjuna becomes confused. He informs Krishna _ My limbs fail and my mouth is parched up , my body quivers, and my hair stands on end.! My skin burns, and the bow Gandiva has slips from my hand.I am unable even to stand; my mind is reeling.
Bhagavad Gita 1:28-30
Arjuna even speaks of seeing adverse omens, and does not see any good in killing his kinsmen in battle. He questions if it was 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? With all of these thoughts, Arjuna becomes despondent and has not enthusiasm for the battle to take place. He lets the bow slip from his hands as he turns to Lord Krishna for enlightenment and guidance.
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