I. ARJUNA VISHAD YOGA (The Despondency and Hesitation of Arjuna) - SAMPLE CHAPTER 31
II. SANKHYA YOGA (Intellectual Yoga) 40
III. KARMA YOGA (The Path of Action) 63
IV. KARMA SANYAS YOGA (Detachment to Work) 80
V. SANYAS YOGA (True Renunciation) 96
VI. SAMYAM OR SANJAM YOGA (Control of Sense Organs) 107
VII. GYAN-VIGYAN YOGA (Knowledge of the Truth) 119
VIII. MAHAPURUSHA YOGA (Knowledge of the Absolute) 128
IX. RAJ YOGA (The Sovereign Mystery) 141
X. VIBHUTI YOGA (Divine Glories) 154
XI. VISHWAROOP DARSHAN YOGA (Vision of the Universal Form) 165
XII. BHAKTI YOGA (Yoga of Devotion) 181
XIII. KSETRA AND KSETRAGYA VIBHAGA YOGA (Prakriti and Purusha) 188
XIV. GUNTRAYA VIGHAGA YOGA (Explanation of Three Qualities of Nature) 198
XV. PURUSHOTAM YOGA (The Supreme Self) 208
XVI. DAIVA ASURA SAMPAD YOGA (Distinction Between Divine and Demoniac Attributes) 220
XVII. SHRADHA TRIYA VIBHAGA YOGA (The Threefold Faith) 227
XVIII. MOKSHA SANYAS YOGA (Liberation by Renunciation) 236
CELESTIAL HYMNS 257
ARJUNA VISHAD YOGA
(The Despondency and Hesitation of Arjuna)
ESSENCE OF THE CHAPTER
Ignorance (agyanta-jahalat) is the Cause of Bondage.
When there is fear and expectation (beem-va-raja) in the mind, ignorance is developed and there is forgetfulness of Atma. At this stage Atam Gyan (True Knowledge—Ilim Tohid) is essential for removal of ignorance and regaining the lost balance of mind, i.e., peace and tranquility.
This chapter shows the state of mind of Arjuna who is lost in ignorance and seeks the true knowledge from his preceptor Lord Krishna who guides him on the path of Dharma (Religion—Sharyat); Karma (Action—Tarikat); Bhakti (Devotion—Haqikat) and Gyan (True Knowledge—Marfat).
The history of Gita has been written by many authors, hence it is needless to repeat here. The purpose of writing this Gita is to prove that the Truth is one and its principles are the same all over, irrespective of religion, caste or creed. The only difference is of the language which matters nothing for the seeker of the Truth.
However, a short introductory note is very necessary here to show how Gita came in existence and then proceed with its text.
About 5000 years ago there lived two brothers in Hastnapur near Delhi (India). The elder brother was born blind. His name was Dhritrashtra and the younger brother's name was Pandu. The sons of Dhritrashtra were known as Kauravas and those of Pandu as Pandavas.
According to the law then, a blind man could not be a ruler, hence Pandu the younger brother of Dhritrashtra was appointed as the king of the state. When King Pandu died, he left five minor sons named Yudishtra, Arjuna, Bhima, Nakul and Sahdeva. Dhritrashtra, the blind brother of Pandu took over the rule as trustee and asked his eldest son Duryodhana to run the state till the minor boys of Pandu grew up. When Pandavas, the five brothers grew major, they claimed their rule from their blind uncle Dhritrashtra but Duryodhana, the son of Dhritrashtra refused to hand over the powers of the state to his cousins, who were the right heirs. Dhritrashtra being a righteous person wanted his son to hand over the reigns of the state to Yudishtra the eldest son of Pandu, who was also very famous for his righteousness. Duryodhana by his tricks and treachery stuck to the powers of the throne and tried to end the lives of five Pandavas. Lord Krishna, the born master of Dharma, Karma, Bhakti and Gyan, tried his best to bring about compromise between the cousins. When all attempts failed, the great war ensued between the cousins i.e. Kauravas and Pandavas. Krishna tactfully remained on the side of Pandavas, because he had to guide his disciple Arjuna on the path of spirituality through the stages of Dharma, Karma, Bhakti and Gyan. Krishna parted his vassals in favor of Duryodhana.
The battle was arranged on the field of Kurukshetra where the warriors of Kauravas and Pandavas were arranged in different formations. At that moment Duryodhana while inspecting his army narrated full account of the army to his war adept Dronacharya. On the other side, Arjuna, chieftain of the Pandavas, fully supported and guided by Krishna was brought in the forefront of his army. Krishna functioning as his charioteer showed him his army as well as the opponent's army. Because of attachment to his relatives and friends on the other side, Arjuna became despondent and hesitated to fight and kill his own people, who were standing opposite to him as the enemy army. In a very tactful and masterly manner, Krishna lifted Arjuna out of that state of despondency to the point of Gyan, the true knowledge of spiritualism by teaching him Dharma, Karma and Bhakti.
Dhritrashtra who was a righteous person, finding no other way out had to submit to the naughtiness of Duryo-dhana and was anxiously awaiting the result of the great war. Dhritrashtra had a charioteer named Sanjaya who was graced by Rishi Vedvyasa with the power of clairvoyance to narrate the war details to Dhritrashtra.
The first chapter starts with Sanjaya sitting in the palace and visualizing and hearing all the things on the battlefield and narrating everything to Dhritrashtra.
Oh Sanjaya! What happened of the fighting forces of
Kauravas and Pandavas collected at Kurukshetra.
Duryodhana having surveyed both the armies thus narrated the account to his war adept Guru Dronacharya and said:
Oh Guruji! Look at the big and mighty army of Pandavas organized by the son of Drupada, thy beloved pupil.
4. Here are the heros, great archers as good as Bhima and Arjuna and smart like Drupada the Charioteer.
5. And also many others like Dharshaketu, King Chekitan, Purvajit, the valiant King of Kashi, King Kunti Bhoj and King Shabya have gathered to wage this great war.
6. Besides these, there are many other warriors like Yudhamanyu, powerful Uttamoja and the sons of Drupadi.
Oh the Clairvoyant Guruji! Also look at the most popular leaders of our army, I name them for your information.
8. Yourself, Bhishma, Karan, Kripacharya, Ashwathama, Vikarna and also the son of Somadatta.
9. And many other heroes who have decided to fight for my sake at the cost of their lives. They are well equipped with war weapons and are well conversant with war tactics.
10. Our army is under the leadership of brave Bhishma and the army of Pandavas which is much less than ours is under the leadership of Bhima.
Guru Dronacharya said to Duryodhana:
The position of our army as it stands is good, let it stand firm in the position and you help Bhishma with your full support.
Blowing of Conches
12. To encourage and create emotion in the mind of Duryodhana the reputed warrior of Kauravas, Bhishma blew his conch which sounded like the roar of a lion.
13. Then the other groups also blew their conches, drums, bugles and horns to create enthusiasm in the minds of the armies.
14. At that time Krishna and Arjuna stationed in their great chariot yoked to white horses blew their most powerful conches.
15. Krishna blew his Panchjanya conch and Arjuna his Devdatta conch.
Sanjaya's further war news to Dhritrashtra:
16. Yudhishtra, the eldest son of Pandu blew his Anantavijaya conch and nakul and Sahdeva blew their Sughosh and Manipushpak conches.
17. And the King of Kashi, the great archer Shikhandi, the great warrior Dharashtdaman, Virat and the invincible Sataki also blew their horns.
18. Drupada and the sons of Drupadi and the long armed son of Sughadra (Abhimanyu) blew their conches from all sides.
19. The fearful sound emanating from the conches filled the earth and the sky so loud that it rent the hearts of Duryodhana's army.
20. At that time, Oh King! Arjuna also picked his bow and thus requested Krishna.
21. Oh Krishna! Draw up my chariot between the two armies,
22. So that I may conveniently observe both the armies who have collected to wage war and with whom I have to confront.
23. I would also like to look at those stupids who have gathered here to fight in support of Duryodhana and have never cared for their lives.
24-25. Oh Bharta (King)! Thus addressed by Arjuna, Krishna drew up his best chariot between both the armies in front of Bhishma and Dronacharya and said: Behold Oh Partha (Arjuna)! The army of Kauravas, your opponents.
26. Arjuna while examining the armies saw his relatives, friends and teachers ready to fight. He also noticed his uncles, his gurus Dronacharya and Kripacharya who taught him the art of battle.
27. And he also saw Shalya, Shakni, Laxman, Abhimanyu, Jaidarath and others, the dear and near ones.
The Distress of Arjuna
After observing the armies, Arjuna was overcome by compassion and said with grief:
28-29 Oh Krishna! After observing the armies of my own people eager to fight, my limbs tremble, my mouth goes dry, my body shakes and the hair stand on their ends.
30. My Gandiv Dhanush (name of bow) slips from my hand. I feel so much dejected. The skin of my body is burning and my mind has become unsteady. My legs are shaking. It is impossible for me to hold fast.
31. Oh Krishna! I feel all the bad omens are facing me. I feel no good will be achieved by killing my own people in the battle. What benefit and joy will I derive from killing my near and dear ones!
32. Without my near and dear ones the sovereignty is of no use to me. I do not want victory or kingdom or even enjoyment of life.
33. Those for whose sake we desire kingdom, enjoyments and pleasures now stand in the battlefield renouncing their lives and riches;
34-35. And here gurus, uncles, sons, grandsons, father-in-law, brothers-in-law etc. all stand for the battle. Oh Krishna! I don't mind if they all kill me. I have no desire to kill them even through I get sovereignty over the three worlds (physical-mentalastral).
36-37. Oh Janardhan! (the slayer of enemies) Dhritrashtra's son Duryodhana is my brother and his patrons are all my kith and kin. What pleasure can we have after we have killed them ? Hence I have made up my mind not to wage war with my own people and be worthy of hell. It will be a great sin on our part.
38-39. These people are overpowered by greed, their minds have become malicious and they see no crime in destroying families and friends. Oh Krishna! I would not like to commit such a sin. Why not save myself from doing the wrong action?
40-41. Oh Krishna! When all these venerable family members who know all the religious customs (Sharyat) are killed, our family trade and dignity will be destroyed. Their families will become irreligious and shall yield to lawlessness; when lawlessness prevails the women of the family become corrupt, and when women are corrupted, confusion of caste arises.
42-44. The confusion thus created will lead everyone to hell. The spirits will be deprived of the offering for their uplift. Oh Krishna! Those who destroy the family and those whose families are destroyed, both become worthy of hell.45-46. Alas! What a great sin have we resolved to commit in striving to slay our own people through our greed for the pleasures of the kingdom? Would there be a greater sin than this? Far better would it be for me if Duryodhana slays me in the battle and I remain unresisting and unarmed.
Sanjaya said to Dhritrashtra:
Oh King! Having said thus on the battlefield, Arjuna overpowered by distress and attachment sat down in the chariot and keeping away his bow and arrow, refused to fight because he could not tolerate the killing of his dear and near ones.
THUS ENDS CHAPTER I OF SHRIMAD BHAGWAD GITA THE DIALOGUE BETWEEN SRI KRISHNA AND ARJUNA ABOUT "ARJUNA VISHAD YOGA" (THE DESPONDENCY OF ARJUNA ON THE BATTLEFIELD OF DHARMA, RIGHTEOUSNESS).
SUMMARY OF CHAPTER I
In this chapter there is nothing much of Brahm Gyan (IIim Haqikat) except that Arjuna though a very learned man as well as a warrior was overpowered by attachment for his near and dear ones and forgot his duty to fight for the right. Ignorance beseiged him and he invoked the guidance of Krishna who at the right moment picked him up and said, "Oh Arjuna! give up your doubts and fears created by your ego, revive your true Self and know the Truth. Surrender yourself to Me. Do as I tell you. Have full faith in Me." Thus Krishna imparted light, the true knowledge, to Arjuna.
The second chapter will show how Krishna removed Arjuna's despondency and uplifted him to Brahm Gyan, stage by stage. That is where a perfect master in physical form is required. Book knowledge will not help much. Arjuna was a typical seeker to attain liberation and peace. When the time for his test came, he was puzzled. The circumstances distressed him. Such things do happen with everyone where physical preceptor is needed to give the light and guide on the true path. Our false apprehensions, desires and prejudices do not reveal reality.
DR. ROCHALDAS SAHIB
Nearest of the Near,
Dearest of the Dear;
You are our only Source,
All in all, of course.
End of this sample eBook.
Enjoyed the sample?