Let us begin by thanking the Divine Mother, Lalitha for giving us the immortal nectar of truth through the Gita, the Song of God! Through it She has led us to the path of immortality!
GITA DHYANAM (Prayer and Meditation)
(Sanskrit-EnglishTransliteration)
Om parthaya pratibodhitam bhagavata
narayanena svayam
vyasena grathitam purana munina madhye mahabharatam
advaita
'mrta varsinim bhagavatim astadasa 'dhyayinim
amba tvam anusamdadhami bhagavad
gite bhava dvesinim
(Translation)
1. Om. O Bhagavad Gita, with which Partha (Arjuna) was
illumined by lord Narayana himself and which was secured within the Mahabharata
by the ancient sage Vyasa, O divine mother -the destroyer of rebirth- you
manifested as a the shower of the immortal nectar of advaita (oneness), in the form of
this book consisting of eighteen chapters - upon thee, O Bhagavad Gita, O
affectionate mother, I meditate.
(Summary)
The Bhagavad Gita is the
comprehensive concentrated essence of the Mahabharata Poem.
The Gita is the Supreme Mother in
another form.
Chapter 4:24 (Chapter 4, Verse 24)
(Sanskrit-English Transliteration)
brahmarpanam brahma havir
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina
(Translation)
Brahma arpanam: (It is) Brahmam, to whom the _Yagna_____
(everything) is offered; brahma
havih—the butter that is offered is also the Brahmam; brahma
agnau-- the fire that consummates the Yagna is also Brahmam; brahmana
hutam—the Yagna is offered by Brahman; brahma—the
Creator; eva--certainly; tena--by him; gantavyam--to
be reached; brahma karma—the medium of the activities; samadhina—in
Brahmam is completely immersed.
Arjuna’s Yoga of Sorrow
Chapter1: 30
Gandivam sramsate hastat
tvak caiva paridahyate
tvak caiva paridahyate
gandivam--the bow of Arjuna; sramsate--is slipping; hastat--from the hands; tvak--skin; ca--also; eva--certainly; paridahyate--burning.
na ca saknomy avasthatum
bhramativa ca me manah
bhramativa ca me manah
na--nor; ca--also; saknomi--am
I able; avasthatum--to stay;bhramati--spins; iva--as; ca--and; me--my; manah—mind;
na kankse vijayam krsna
na ca rajyam sukhani ca
na--nor;kankse--do I desire; vijayam--victory; krsna--O
Krsna; na--nor; ca--also; rajyam--kingdom; sukhani--happiness
thereof; ca--also.
kim no rajyena govinda
kim bhogair jivitena va
kim bhogair jivitena va
kim--what use; nah--to
us; rajyena--is the
kingdom; govinda--O Krsna; kim--what; bhogaih--enjoyment; jivitena--by living; va--either;
What
use is this kingdom, its charms? Even this very life I am living, what good can
come of it now?
Chapter
2: Sankhya Yoga
Samkhya, also Sankhya, Sāṃkhya, or Sāṅkhya (Sanskrit: सांख्य, IAST: sāṃkhya)
is one of the six orthodox (astika) schools of Hindu philosophy and classical Indian philosophy. Sage Kapila is traditionally credited as a founder of the Samkhya
school. It is regarded as one of the oldest philosophical systems in India.[1]
Sāmkhya is an
enumerationist philosophy that is strongly dualist.[2][3][4] Sāmkhya philosophy regards the universe as
consisting of two realities; Puruṣa (consciousness) and prakriti (phenomenal realm of matter). Jiva is that state in which puruṣa is bonded toprakriti through the glue of desire, and the end of this bondage is moksha.
Sāṃkhya denies the final cause of Ishvara (God).[5] Samkhya does not describe what happens after moksha and does not mention anything about
Ishwara or God, because after liberation there is no essential distinction of
individual and universal puruṣa.
Chapter2:11
asocyan anvasocas tvam
prajna-vadams ca bhasase
gatasun agatasums ca
nanusocanti panditah
prajna-vadams ca bhasase
gatasun agatasums ca
nanusocanti panditah
SYNONYMS
sri-bhagavan uvaca--the Supreme Personality of Godhead said;asocyan--that
which is not worthy of lamentation; anvasocah--you are lamenting; tvam--you; prajna-vadan--learned
talks; ca--also; bhasase--speaking; gata--lost; asun--life; agata--not
past; asun--life; ca--also;na--never; anusocanti--lament; panditah--the
learned.
You grieve for that
which is not worthy of your grievance. Not only that, you are take on the airs
of one who has attained Jnana. Pandits know that that there is no need to
grieve for that which always stays the same, nor is there any need to grieve
for that which changes, and must perforce ‘die’.
Chapter 2:13 dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati
dehinah--of the embodied; asmin--in
this; yatha--as; dehe--in the body; kaumaram--boyhood; yauvanam--youth; jara--old age; tatha--similarly; deha-antara--transference of
the body; praptih--achievement;dhirah--the
sober; tatra--thereupon; na--never; muhyati--deluded.
The
Permanent Life that wears this body goes through the stages of Childhood, Youth
and Old Age. So also, in a similar way, the Permanent Life in us also receives
freedom from this present body and transference to another body after death.
Thus, Heroes are not perturbed by this objective process.
Chapter 2: 22 vasamsi jirnani yatha vihaya
navani grhnati naro 'parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi
navani grhnati naro 'parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi
SYNONYMS
vasamsi--garments; jirnani--old and worn out; yatha--as
it is;vihaya--giving up; navani--new garments; grhnati--does
accept; narah--a man; aparani--other; tatha--in
the same way; sarirani--bodies;vihaya--giving up; jirnani--old
and useless; anyani--different; samyati--verily
accepts; navani--new sets; dehi--the embodied.
As one discards
torn clothes and wears new, un-torn clothes, so also, the Permanent Life leaves
the torn body and wears its new un-torn body.
Chapter 2:23 Nainam chindanti sastrani
nainam dahati pavakah
na cainam kledayanty apo
na sosayati marutah
nainam dahati pavakah
na cainam kledayanty apo
na sosayati marutah
SYNONYMS
na--never; enam--this soul; chindanti--can
cut to pieces; sastrani--all weapons; na--never; enam--unto
this soul; dahati--burns; pavakah--fire; na--never; ca--also; enam--unto
this soul; kledayanti--moistens;apah--water; na--never; sosayati--dries; marutah--wind.
This Atma, or Soul
cannot be penetrated by weapons or singed by fire or moistened by water nor
dried by the wind. The Atma is without a destructive mode. It is
indestructible.
Chapter 2:27jatasya
hi dhruvo mrtyur
dhruvam janma mrtasya ca
tasmad apariharye 'rthe
na tvam socitum arhasi
dhruvam janma mrtasya ca
tasmad apariharye 'rthe
na tvam socitum arhasi
jatasya--one who has taken his birth; hi--certainly; dhruvah--a
fact;mrtyuh--death; dhruvam--it is also a fact; janma--birth; mrtasya--of
the dead; ca--also; tasmat--therefore; apariharye--for
that which is unavoidable; arthe--in the matter of; na--do
not; tvam--you; socitum--to lament; arhasi--deserve.
That which is born
must die and that which dies must be re-born. About such un-avoidable things,
one must not lament.
Day 2
Chapter 2: Samkhya Yoga – Prakruti-Purusha
2:30dehi nityam avadhyo 'yam
dehe sarvasya bharata
tasmat sarvani bhutani
na tvam socitum arhasi
dehe sarvasya bharata
tasmat sarvani bhutani
na tvam socitum arhasi
dehi--the
owner of the material body; nityam--eternally; avadhyah--cannot
be killed; ayam--this soul; dehe--in the body; sarvasya--of
everyone; bharata--O descendant of Bharata; tasmat--therefore;sarvani--all; bhutani--living
entities (that are born); na--never; tvam--yourself; socitum--to
lament; arhasi--deserve.
Arjuna! It is in all bodies, it always is, it is everywhere
and under all circumstances. There for
this Indestructible you need not lament neither.
2:37hato va prapsyasi svargam
jitva va bhoksyase mahim
tasmad uttistha kaunteya
yuddhaya krta-niscayah
jitva va bhoksyase mahim
tasmad uttistha kaunteya
yuddhaya krta-niscayah
hatah--being
killed; va--either; prapsyasi--you will gain; svargam--the
heavenly kingdom; jitva--by conquering; va--or; bhoksyase--you
enjoy; mahim--the world; tasmat--therefore; uttistha--get
up;kaunteya--O son of Kunti; yuddhaya--to fight; krta--determined;niscayah--uncertainty.
Death in battlefield will take you straight to Hero’s
Heaven; Win and you enjoy the perks of Hastinapura and the unified pan-Bharatha
empire. So rise and remain determined to fight.
karmany evadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani
karmani--prescribed
duties; eva--certainly; adhikarah--right; te--of
you; ma--never; phalesu--in the fruits; kadacana--at
any time; ma--never; karma-phala--in the result of the
work; hetuh--cause; bhuh--become; ma--never; te--of
you; sangah--attachment; astu--be there;akarmani--in
not doing.
You possess authority only over your duty, not over its
fruit. You must be neither the one whose desire (due to attachment to sense
objects) became the cause of activity, nor must you relent from ceaseless daily
dutiful activity.
-Yagna concept
2:56duhkhesv anudvigna-manah
sukhesu vigata-sprhah
vita-raga-bhaya-krodhah
sthita-dhir munir ucyate
sukhesu vigata-sprhah
vita-raga-bhaya-krodhah
sthita-dhir munir ucyate
duhkhesu--in
the threefold miseries; anudvigna-manah--without being agitated in
mind; sukhesu--in happiness; vigata-sprhah--without
being too interested; vita--free from; raga--attachment; bhaya--fear;krodhah--anger; sthita-dhih--one
who is steady; munih--a sage; ucyate--is called.
Possessed of a steady mind in grave difficulties- Even by
comforts, not led far astray, Having
freed oneself from a bond of attachment, bond of fear and bond of anger,
spoken of by others as a muni (sage) is such a person.
dhyayato
visayan pumsah
sangas
tesupajayate
sangat
sanjayate kamah
kamat krodho 'bhijayate
krodhad
bhavati sammohah
sammohat
smrti-vibhramah
smrti-bhramsad
buddhi-naso
buddhi-nasat pranasyati
dhyayatah--while contemplating; visayan--sense
objects; pumsah--of the person; sangah--attachment; tesu--in the sense objects;
upajayate--develops; sangat--attachment; sanjayate--develops; kamah--desire;
kamat--from desire; krodhah--anger; abhijayate--becomes manifest; krodhat--from
anger; bhavati--takes place; sammohah--perfect illusion; sammohat--from
illusion; smrti--of memory; vibhramah--bewilderment; smrti-bhramsat--after
bewilderment of memory; buddhi-nasah--loss of intelligence; buddhi-nasat--and
from loss of intelligence; pranasyati--falls down.
When one meditates upon a sense-object in a sustained way,
it will increase our attachment to it. This attachment progress from desire.
Desire ends in anger. Anger leads to a deficiency in one’s judgment skills.
This leads to improper memory events. This corrupted memory effects the ability
to discriminate between good and bad. Unable to exercise proper judgement, one
is on the road to life in self-destruction and the lower-worlds.
esa brahmi sthitih partha
nainam prapya vimuhyati
sthitvasyam anta-kale 'pi
brahma-nirvanam rcchat
nainam prapya vimuhyati
sthitvasyam anta-kale 'pi
brahma-nirvanam rcchat
esa--this; brahmi--spiritual; sthitih--situation; partha--O
son of Prtha; na--never; enam--this; prapya--achieving; vimuhyati--bewilders;sthitva--being
so situated; asyam--being so; anta-kale--at the end of
life;api--also; brahma-nirvanam--nirvana rcchati--attains.
When one diligently distills his/her every action in the
knowledge of one’s true identity, such a person escapes the cycle of maya- the
bewilderment upon achievement. Such a person attains this difficult to attain a
state called State of Brahma. It is a state where one will merge into nirvana,
(thus escaping re-death) at the natural end of that life.
loke 'smin dvi-vidha nistha
pura prokta mayanagha
jnana-yogena sankhyanam
karma-yogena yoginam
pura prokta mayanagha
jnana-yogena sankhyanam
karma-yogena yoginam
--in
the world; asmin--this; dvi-vidha--two kinds of; nistha--faith;pura--formerly; prokta--were
said; maya--by Me; anagha--O sinless one; jnana-yogena-by
jnana-yoga ; sankhyanam—to the philosophers-yogis; karma-yogena--by
karma yoga; yoginam--of the Karma Yogis
Arjuna, I have declared always that one may escape the cycle
of maya in two ways. One way lies through the cultivation of judgement skills
to discriminate between what is indestructible and what is (and renounce what
isn’t – and this is the path of the jnana yogis.) The other way is through
karma yoga and can be attained by yogis with good yogic control over their
senses.
karma – action without expectation of the fruits thereof.
Karma Yoga is the Yagna of ceaseless
activity along with the exercise of proper judgement skills, all done in
accordance with the Vedic strictures.
– ( i.e. the 8 fold path for Raja
Yogis).
Yagna (Yaga) is by temperament. Those who are Samkya yogis,
the activity pertinent is the cultivation of discrimination of the
indestructible from the transient and the renun ciation of the latter. This is
called Jnana Yoga.
YAGNA - The Great Theme of the Vedas
Ghee in the Vedas
“Tongue of the
gods’,“navel of immortality.”
We will proclaim the name of ghee;
We will sustain it in this sacrifice by bowing low.
These waves of ghee flow like gazelles before the hunter
Streams of ghee caress the burning wood.
Agni, the fire, loves them and is satisfied. – Rig Veda
We will proclaim the name of ghee;
We will sustain it in this sacrifice by bowing low.
These waves of ghee flow like gazelles before the hunter
Streams of ghee caress the burning wood.
Agni, the fire, loves them and is satisfied. – Rig Veda
Those who are action-inclined, do the same but through the
path of Karma Yoga.
3.14annad bhavanti bhutani
parjanyad anna-sambhavah
parjanyad anna-sambhavah
yajnad bhavati parjanyo
yajnah karma-samudbhavah
3:15karma brahmodbhavam
viddhi
brahmaksara-samudbhavam
brahmaksara-samudbhavam
tasmat sarva-gatam brahma
nityam yajne pratisthitam
annat--from
grains; bhavanti--grow; bhutani--the material bodies;parjanyat--from
rains; anna--of food grains; sambhavah--are made
possible; yajnat--from the performance of sacrifice; bhavati--becomes
possible; parjanyah--rains; yajnah--performance
of yajna; karma--prescribed duties; samudbhavah--born
of; karma--work; brahma--Vedas; udbhavam--produced from; viddhi—given; brahma--the Vedas; aksara--the Supreme Brahman
(Personality of Godhead); samudbhavam--directly
manifested; tasmat--therefore; sarva-gatam--all-pervading; brahma--transcendence; nityam--eternally; yajne--in sacrifice; pratisthitam--situated.
Food sustains life, rain is the source of food. Only through
Yagna is rain sustained. The Yagna is sustained by the execution of ones
duties. Duties are (those that come with the way of life outlined) in the
Vedas. The Vedas have their source in the creator. Therefore know that God,
indestructible and always present is definitely the sustaining force in your
Yagna.
Also, the fact that food is plentiful for you is itself
proof that the Universe & you yourself are being sustained by the Brahmam
in your Yagna!
How much sacrifice in your Yagna? As much Brahmam in your
Yagna!
-What was Duryodhana’s Yagna? –What was Dhritarashtra’s
Yagna? What was Karna’s Yagna? What was Drona’s Yagna? What was Shakuni’s
Yagna? What was Aswatthama’s Yagna? What was Dussasana’s Yagna? How much Brahmam
in their Yagnas?
Kuru-Pandava Story:
1.
Bhishma - Santanu
2.
Vichitra virya
3.
Satyavathi
4.
Vyasa
5.
Pandu
6.
kunti, madri
7.
hunting
8.
pandu raju leaves
9.
Bhisma brings up the families
10.
Indraprastha for Dharma Raja – Hastinapura for
Duryodhana
11.
Rajasuya
12.
Laksha Griha
13.
Game of Dice
14.
Aranyavasa
15.
Agnathavasa
16.
Refusal to return kingdom
17.
Sanjaya Rayabara
18.
Krishna Rayabara
19.
War Preparations – Arjuna & Duryodhana
request Krishna to take their side
evam pravartitam cakram
nanuvartayati hayah
aghayur indriyaramo
mogham partha sa jivati
nanuvartayati hayah
aghayur indriyaramo
mogham partha sa jivati
evam--thus
prescribed; pravartitam--established by the Vedas;cakram--cycle; na--does
not; anuvartayati--adopt; iha--in this life; yah--one
who; agha-ayuh--life full of sins; indriya-aramah--satisfied
in sense gratification; mogham--useless; partha--O son
of Prtha (Arjuna); sah--one who does so; jivati—lives
Partha! The circle of life which is run by these rules of
mine, rewards those who run with it. Those who live a life that does not
conform these rules will instead choose the material satisfaction of their material
desires. That is useless to one who wishes to really embody the spirit of life.
yad yad acarati sresthah
tat tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate
tat tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate
yat--whatever; yat--and
whichever; acarati--does he act; sresthah--a respectable
leader; tat--that; tat--and that alone; eva--certainly; itarah--common; janah--person; sah--he; yat--whichever; pramanam--evidence; kurute--does
perform; lokah--all the world; tat--that;anuvartate--follow
in the footsteps.
What the
thoroughbred good one holds as the standards of performance is held to be the
standard by the whole world! What the thoroughbred good one does as his or her
duties is emulated by others too.
By following the
duties as laid out in the Vedas, the good will set an example and an ideal to
aspire to for others who follow. Because the thoroughly good are respected by
others, their behavior will therefore be emulated by such admirers. If the
thoroughly good do nothing, then so will those who follow them. Therefore it is
important for the good ones to be of ceaseless, relentless activity, setting an
example in everything they do.
3:30mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhutva
yudhyasva vigata-jvarah
sannyasyadhyatma-cetasa
nirasir nirmamo bhutva
yudhyasva vigata-jvarah
mayi--unto
Me; sarvani--all sorts of; karmani--activities;sannyasya--giving
up completely; adhyatma--with full knowledge of the self; cetasa--consciousness; nirasih--without
desire for profit;nirmamah--without ownership; bhutva--so
being; yudhyasva--fight;vigata-jvarah--without being
lethargic.
Offer all your
activity as a sacrifice to me (Brahman). Embody the spirit of the sacrifice by
eliminating hopelessness, attachment to gaining transient benefits, or the
states of sorrow or regret in you and perform your part in the war with no
trace of lethargy in you.
God is all to be
conceptualised as all-pervading, all-powerful, the greatest side of everything.
Everything in the world belongs to God. Therefore a person should realize that
their body, mind, wealth and talents, everything belongs to God. The self of the
person, the 5 senses and all that comes through them to the Chitta, - the Buddhi and every act performed through the use of the
Buddhi, - the Ahamkara and every fruit accrued due to the Ahamkara attaching
itself to the actions decided upon by the Buddhi all these also belong to God.
God simply gives to us what we owing to our Karma – the accrual of the activity
performed by the complex of the Body and Mind in the medium of the Maya. This visualization over a long time will
reduce one’s Ahamkara, causing the Buddhi to perform self-less duty and this
helps the Chitta to become less attached to the sense-objects. This virtuous
cycle will be gradually strengthened.
Say to yourself – I
am nothing. You are everything. All is yours. I am simply activated by the
limited and the transient. As you will lead me, so will I be led and shall do.
This is the Sarva Phala Pari Tyaga. Or
Iswara Prannidhana. In this way, by offering all activity and the fruit of
activity to God, one eliminates desires and attachment. This clearn mind then
moves in God’s directed path and the Karma of the activities thereof will
belong only to God. And since God is without Karma, the activities will be of a
sinless nature. This is a way to judge the activity.
3:35 sreyan sva-dharmo vigunah
para-dharmat svanusthitat
sva-dharme nidhanam sreyah
para-dharmo bhayavahah
para-dharmat svanusthitat
sva-dharme nidhanam sreyah
para-dharmo bhayavahah
sreyan--far better; sva-dharmah--one's
prescribed duties; vigunah--even faulty; para-dharmat--from
duties mentioned for others;svanusthitat--than perfectly done; sva-dharme--in
one's prescribed duties; nidhanam--destruction; sreyah--better; para-dharmah--duties
prescribed for others; bhaya-avahah--dangerous.
Even if one’s own
Dharma (as one best perceives from one’s reading of the Vedas and one’s own
life circumstances) is performed with flaws or has loss associated with it, it
will allow you to progress spiritually much farther than if you choose to do
something else simply because it is profitable and you can execute it
flawlessly. In fact, even destruction while performing ones Dharma is much more
preferable to the dangers brought by the subversion of one’s own Dharma.
Sastra-Given
duties are Yamas and Niyamas, Yoga,
Yaga, Pranayama, Svadhyaya, to work on one’s character and improve Mercy,
Patience, Philanthropy, Humility, Purity. These are the common duties of all.
Even under threat of death and destruction we do not change course from these
Sastra-Given common duties.
Swami Chinmayananda
commented that: Dharma – many meanings such as caste, class, religion, natural
qualities etc etc. but the right interpretation is that based on the Satva,
Rajo and Tamo gunas. One must understand one’s Guna composition and this will
allow one to realize one’s duties upon study of the Sastras.
In the Arthashastra
of Chanakya, (Chapter 6:1) , it says;- Whosoever is of reverse character,
whoever has not his organs of sense under his control, will soon perish, though
possessed of the whole earth bounded by the four quarters
3:38dhumenavriyate vahnir
yathadarso malena ca
yatholbenavrto garbhas
tatha tenedam avrtam
yathadarso malena ca
yatholbenavrto garbhas
tatha tenedam avrtam
dhumena--by
smoke; avriyate--covered; vahnih--fire; yatha--just
as; adarsah--mirror; malena--by dust; ca--also; yatha--just
as; ulbena--by the womb; avrtah--is covered; garbhah--embryo; tatha--so; tena--by
that lust; idam--this; avrtam--is covered.
As a fire is hidden
by thick smoke, as a mirror is hidden by dirt, as the embryo is covered by the
womb, so is this knowledge of one’s true self hidden by desire.
Desire – Maya: Through
the tools of obscuration, imperfect reflection and embryonization, is one’s
knowledge of their own true self is hidden from them.
4:7yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham
yada--whenever; yada--wherever; hi--certainly; dharmasya--of
religion; glanih--discrepancies; bhavati--manifested,
becomes; bharata--O descendant of Bharata; abhyutthanam--predominance; adharmasya--of
irreligion; tada--at that time; atmanam--self; srjami--manifest; aham--I. 4.8paritranaya sadhunamvinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge
paritranaya--for the deliverance; sadhunam--of
the devotees;vinasaya--for the annihilation; ca--also; duskrtam--of
the miscreants;dharma--principles of religion; samsthapana-arthaya--to
reestablish;sambhavami--I do appear; yuge--millennium; yuge--after
millennium.
Transcendental
knowledge: The machinery of the Universe.
Arjuna! Whenever
Dharma (those who walk in the path of Duty) becomes endangered and adharma (the
unrighteous) gain the upper hand, in such times, I incarnate myself. I will
protect the Yogis, decimate the unighteous and re-establish the ideals of
Dharma
God being with
neither birth nor death wills herself to be incarnated upon Earth as and when
required. All other beings and things are born
and die in ways that allow them to live out the fruits of their karma. God’s
primary purpose in incarnating herself is the re-establishment of the ideas of
Dharma in the Yogis. This is accomplished through the gathering of her Yogic
devotees and inculcating good in them through the power of personal presence
and conversation.
As Dharma is
weakened, gradually evil conduct will become more and more widespread among
people. This mass of people, thus misled, will raise up world-destroying
personalities, who will find the persecution of the Yogis to be entertaining.
The Yogis, by their very nature will seek merely to avoid such personalities
and there will be none who can face these evil personalities. Under such
circumstances, the wicked will gain power over all the world and progress to
ever greater atrocities, competing with each other to destroy more and more.
Under such circumstances, not only do the Yogis need to be saved, but the
wicked need to be checked, so that they will not continue to grow and gain
power. Even beyond that, the Dharma that has been obscured needs to be
re-established firmly again in the seat of power.
4:10 vita-raga-bhaya-krodha
man-maya mam upasritah
bahavo jnana-tapasa
puta mad-bhavam agatah
man-maya mam upasritah
bahavo jnana-tapasa
puta mad-bhavam agatah
vita--freed
from; raga--attachment; bhaya--fear; krodhah--anger;mat-maya--fully
in Me; mam--unto Me; upasritah--being fully situated;bahavah--many; jnana--knowledge; tapasa--by
penance; putah--being purified; mat-bhavam--transcendental
love for Me; agatah--attained.
Attachment, fear
and anger – Many who left these traits behind have come to know my true nature
and women have sought refuge in me. Through their Jnana-yoga they have become
purified and obtained my personal presence.
ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah
ye--all
of them; yatha--as; mam--unto Me; prapadyante--surrender;tan--unto
them; tatha--so; eva--certainly; bhajami--do
I reward; aham--I; mama--My; vartma--path; anuvartante--do
follow; manusyah--all men; partha--O son of
Prtha; sarvasah--in all respects.
Arjuna! Many workship me in many forms and ways and
seek refuge in me. I respond them in the appropriate way and reward them
accordingly. However I have neither attachment nor hatred for any of them.
yasya sarve samarambhah
kama-sankalpa-varjitah
jnanagni-dagdha-karmanam
tam ahuh panditam budhah
kama-sankalpa-varjitah
jnanagni-dagdha-karmanam
tam ahuh panditam budhah
yasya--one
whose; sarve--all sorts of; samarambhah--in all
attempts;kama--desire for sense gratification; sankalpa--determination; varjitah--are
devoid of; jnana--of perfect knowledge; agni--fire; dagdha--being
burnt by; karmanam--the performer; tam--him; ahuh--declare;panditam--learned; budhah--of
those who know.
One’s actions must
first be seared toroughly in the flame of Jnana in order for one to be
qualified a Buddha – the Knower. Such a person would person would first
renounce Kama (Desire) nor Sankalpa (become interested in or become attachmed
to). (Sankalpa is the source of Kama.)
brahmarpanam brahma havir
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina
brahma--spiritual in nature; arpanam--contribution; brahma--the
Supreme; havih--butter; brahma--spiritual; agnau--in
the fire of consummation; brahmana--by the spirit soul; hutam--offered; brahma--spiritual
kingdom; eva--certainly; tena--by him; gantavyam--to
be reached; brahma--spiritual; karma--activities; samadhina--by
complete absorption.
The altar is
Brahmam. The ghee is Brahmam. The fire is Brahmam. The one performing the Yagna
is Brahman. Certainly the one receiving the sacrifice is also Brahman.The fruit
accruing from the Yagna is also to be thought of as Brahmam.
sraddhavan labhate jnanam
tat-parah samyatendriyah
jnanam labdhva param santim
acirenadhigacchati
tat-parah samyatendriyah
jnanam labdhva param santim
acirenadhigacchati
sraddha-van-someone
with ‘sradhha’ ; labhate--achieves; jnanam--knowledge; tat-parah--very
much attached to it; samyata--controlled;indriyah--senses; jnanam--knowledge; labdhva--having
achieved;param--transcendental; santim--peace; acirena--very
soon;adhigacchati--attains.
Sradhha
is a combination of patience, perseverance and attention to detail in the task
at hand. Is such a person can also keep
his or her five senses under control, they will then receive Jnana –Gnosis –
Knowledge. This kind of deep knowledge quickly brings an immense peace. This is
the Brahma Vidya Yoga.
karma-yogas ca
nihsreyasa-karav ubhau
tayos tu karma-sannyasat
karma-yogo visisyate
nihsreyasa-karav ubhau
tayos tu karma-sannyasat
karma-yogo visisyate
sannyasah--renunciation
of work; karma-yogah--work
in devotion; ca--also;nihsreyasa-karau--all
leading to the path of liberation; ubhau--both;tayoh--of
the two; tu--but; karma-sannyasat--in comparison
to the renunciation of fruitive work; karma-yogah--work
in devotion; visisyate--is
better.
Both the path of Karma (Action) and
the path of Sanyasa (Renunciation) lead to freedom from rebirth and the
dissolution of the individual into God. However of the two, karma-yoga is the
more robust path.
brahmany adhaya karmani
sangam tyaktva karoti yah
lipyate na sa papena
padma-patram ivambhasa
sangam tyaktva karoti yah
lipyate na sa papena
padma-patram ivambhasa
brahmani--the
Supreme Personality of Godhead; adhaya--resigning unto; karmani--all
works; sangam--attachment; tyaktva--giving up;karoti--performs; yah--who; lipyate--is
affected; na--never; sah--he;papena--by
sin; padma-patram--lotus leaf; iva--like; ambhasa--in
the water.
One who offers all of ones activity to God,
resigning all attachment to the fruits of that activity, will be untouched any
sin arising from that activity, even though he/she maybe surrounded in it –
like a pearl of water on a lotus leaf.
jnanena tu tad ajnanam
yesam nasitam atmanah
tesam aditya-vaj jnanam
prakasayati tat param
yesam nasitam atmanah
tesam aditya-vaj jnanam
prakasayati tat param
jnanena--by
knowledge; tu--but; tat--that; ajnanam--nescience;yesam--whose; nasitam--is
destroyed; atmanah--of the living entity;tesam--their; aditya-vat--like
the rising sun; jnanam--knowledge;prakasayati--discloses; tat
param—the Greatest.
Self-knowledge
ends the ignorance and rises like the Sun within the consciousness of the
person.
Ignorance
is like the night that covers your innerself. It is obstructed from us by
interwoven layers of Kama (desire). This Ignorance that has been covering us
for a very long time can be removed by understanding the nature of God. Even
the great Sun in the sky can be obstructed by a tiny sliver of a cloud. So also
the eternally shining Sun of our Soul is obstructed by our own desires. These
clouds are cut through with the sword of the knowledge of the God.
The Louts (or Wheel) Vyuha (or
Formation) and Abhimanyu’s Vow
The 13th day of the war stands as a new low in
the fall of Humanity into the Kali State. It was a day when an unheard of new
low was reached in the annals of war among the Aryans. On that monumental day,
several of the Heroes of Duryodhana’s army broke the cardinal rule of Aryan war
that one Hero may be engaged by only one enemy Hero at any given time. Drona’s
entire Vyuha (Armed arrangement of the army on any given day.) was to draw
young 16 year Abhimanyu, Arjuna’s son into the fatal Padma (Lotus) Vyuha.
Duryodhana, Karna, Jayadradha (Saindhava), Krita , … , these Athiradhas and
Maharadhas, stalwarts of Duryodhana’s Army all worked together to cut off
Abhimanyu from the rest of his force and then together attacked young Abhimanyu
all showering their arrows at him at the same time and participated in a
collective murder of Abhimanyu on the battlefield , in a way that was unheard
of in Aryan society until then. Kali
Yuga truly started on that day although Krishna would hold it in check for
another few years, until he returned to Vaikuntha, a state of Samadhi that is
synonymous with the preservation of Universe and the good and the just in it.
Sanjaya said, “Oh King! On that day (12th day),
Arjuna defeated our army and prevented Drona from keeping his word to
Duryodhana that he would capture Yudhishtira.
Seeing the tide of the battle turn in favor of his cousins
(the Pandavas) Duryodhana became first angry and then torn with grief. Early
next morning, Duryodhana spoke pridefully of himself and deprecatingly of Drona
in front of the other Heros. He then
addressed Drona directly thus, “O Great Brahmin! Truly it seems we are all numbered as your enemies! Is that
not the true reason why you let
Yudhisthira escape even though he approached your position directly? No enemy, not even all the Devas
(immortal heroes) working together could prevent you from capturing any enemy
opponent that you truly set your mind to capture. Yesterday, you gave me your that you would
capture him but then you didn’t finish the task.
Hearing Duryodhana speak thus, Drona was a little stunned
and said, “O King! Do not think so. I am always working for your favored
outcomes. What can I do? If Arjuna takes
someone under his guard for safekeeping, not even the Sura, Asura armies, the
Naga armies and Rakshasas working together could pierce his guard. With Krishna
and Arjuna together, (Vishnu, the supporter and preserver of the Universe and
the perfectly balanced, heroic, sympathetic
Arjuna) only a Shiva (or a Brahma…) could possibly counter them. I am giving you my word! And I will
definitely keep this world! Today, I think kill one of the greatest Heroes of
the Pandava army! I have set up our army for the execution of the Padma Vyuha,
from which even the Devas, the immortal Heroes cannot escape once they enter.
First however, you must create a diversion to draw Arjuna somewhere far away
from. Arjuna knows every single art of waging war. He has learnt the art
involved in waging war from me and several others like me.’
Heeding Drona’s words, the Samsaptaka Heroes again
challenged Arjua and drew him to the Southern flank of the Kuru Army.
Arjuna fought with a fierceness never
seen before nor heard of nor had known in the entire Aryan world until that
day. On the other flank (the Northern
flank), Drona Acharya the Guru, spun his Lotus Vyuha, with Heroes equal in
strength ti the Devas.
In the leaf positions, Drona stationed many of Duryodhana’s
brothers and heirs apparent of the other Kings on the Kuru side, each equal in
power to the Sun. At the highest spot (the heart center) stood the
chariots of Drona, with Jayadradha, the commander-in-chief, Karna, Kripa
Acharya (Guru) and Dussasana. Right next to Jayadradha’s chariot was the
chariot of Aswathama, Drona’s own son. Surrounding them were the chariots of 30
of Duryodhana’s brothers, Shakuni, Salya and Bhurisrava. The battle that ensued
between the Kuru Army and the Pandava Army was Death Yagna, with Death
providing the only respite. The head of
the Vyuha was (Guru) Drona Acharya ,
protecting it all. The Kuru Army, this arrayed, fell upon the Pandava Army with
gusto.
Satyaki, Chekitaana, Drishtadyumna, , Kunti Bhoka, Drupada
the commander-in-chief of the Pandava Army, Abhimanyu, Arjuna’s 16 year old
son, Kshatravarma, Brihat Kshatra, the King of the Chedis, Chadi Raja,
Drishtaketu, Nakula, Sahadeva, Ghatothkaja,
Yudhamanyam, Sikhandi(A Maharatha Hero, an extremely skilled and fierce
warrior, the only one able to unseat Bhishma from the head of the Kuru Army,
was a Trans-Gender Male), Uttamauja, Viraja, Upapandavas, Sisupalas son, Kekaya
King’s sons (The Princes of Kekaya), several thousands of Srinjaya Kings, and
many other heroes reciprocated to Drona’s attack by launching a counter-attack
upon Drona’s position. Drona showed no emotion as he and his side fought the
approaching counter-attack and kept up a rain of arrows upon them and brought
the advance of the Pandava Army to a standstill. Our entire army now saw
Drona’s amazing prowess in shaping the battle.
Yudhisthira too witnessed the fierce onslaught of Drona’s positions upon
the Pandava’s positions. In vain, hemulled many different ways of trying to
stop Drona’s advancing positions. Yudhisthira at last realized that the Vyuha
was the Lotus Vyuha and that the only person who could enter this Vyuha was
Abhimanyu. Yudhisthira approached Abhimanyu and said, ‘My son! None of know how
to pierce through the Lotus Vyuha, only you, Arjuna, Krishna and Pradyumna. Of
the four who can pierce through this Vyuha, only you are here now. Therefore lead us in battle today or Arjuna
might find cause to blame us for the damage done by Drona’s Vyuha. ‘
Abhimanyu spoke, “No matter how strong Drona’s army is, or how fierce, for the
victory of my fathers, I will lead an attack on this Lotus formation. My father
has also initiated me into how to pierce into this Vyuha. But he did not tell
me how to pierce out of it. If I were to meet with danger there, I might not be
able to return back safely.”
Yudhisthira spoke, “Hero, lead and show us the way into the
Vyuha. We will follow you in and protect you from all sides.”
Bhima spoke, “Myself, Drishtaduymna, Satyaki, Panchaala,
Matsya, Prabhava, Kekaya heroes, we will all go in with you. Once you pierce
the formation, (Vyuha) we will target the heroes of the other side and destroy
the formation arrangements.
Abhimanyu spoke, “Good! And I will cut deep in this Drona’s
formation. Today I will fight with a valor that will bring good to my father
and uncles on my mother’s side. Even though I am still a child, all will only
able to watch while I offer the enemy army as a sacrifice.
While I am still alive, no enemy shall come to stand in
front of me and then escape to safety. I make the vow in my name. If I fail, it
is as if I were not Arjuna’s son nor born to my mother Subhadra.
Yudhisthira spoke, “O son of Subhadra! You display
enthusiasm to pierce this Vyuha! May the heroism and strength you proclaim
always and ever, increase and grow.”
Abhimanyu Enters into the Formation
and Displays his Valor in Battle
Sanjaya kept narrating, “Having heard Dharmaraja speak so,
Abhimanyu mounted his chariot and directed his charioteer to head toward
Drona’s chariot, issuing the order several times. The charioteer spoke,
“Abhimanyu! The Pandavas have placed a very large burden upon you. Give it a
little thought before you plunge into the war.
Drona (Acharya - Guru) is a great
pandit of the art of wielding the Bow. He has made many innovations in the
field of arrows. You are someone gently raised with all the comforts. Your skill with the bow and arrow is simply
not a match for Drona.
Abhimanyu laughed when he heard these words and said,
“Charioteer! What of this Drona or the entire Kshatriya army out there? Even if
Indra himself came with the entire army of the Devas, or even Shiva with his
Pramadha Ganas were to come to block my way, I would battle even them. I feel
nothing different about Drona the rest. The entire Kuru army does not count
even as equal to one-sixteenth of me! Not only that! Even if my uncle Krishna
or father Arjuna were on the other side, I would not fear them. Quick, take me
to Drona’s position, now!”
The charioteer did not like Abhimanyu’s words, but he
steered toward Drona’s position at the head of the Vyuha. Dharmaraja, Bhima,
Nakula, Sahadeva followed right behind. Watching the approaching Abhimanyu,
Drona and the Kuru forces prepared to meet the surging Pandava forces, with
Abhimanyu in the lead. Abhimanyu’s valor was even greater than that of Arjuna,
his father. Desirous of battling Drona’s formidable Vyuha and Drona and the
other great Kuru heroes, he seemed as a lion cub arraying to battle an
Elephant.
As Abhimanyu’s chariot veered toward Drona’s position, the
Kuru forces started to surge toward his approaching chariot. Abhimanyu however
was a very fast arrow-charger. He sought
and successfully attacked every opposing Hero who approached his position, upon
their weak points. A steady stream of opposing heroes died at the tip of his
many razor sharp arrows. Abhimanyu’s zone began to become covered with the
corpses and body parts of dead Kuru Heroes. The severed limbs were still
holding bows or arrows or strapped with swords or shields. Some had Ankusas fasted
to them. Several enemy chariots had been broken in two by Abhimanyu’s powerful
arrows. Abhimanyu shone like Vishnu, in his valor. During those battles,
Duryodhana and his brothers and the other Kuru heroes stared into the four
directions and began to seek ways to avoid confronting Abhimanyu head-on. Their
mouths dried, their stares unable to fix on any one spot. They broke out in sweat, with their hair
standing on end, at the thought of engaging Abhimanyu directly and facing off.
They no longer believed they could defeat their enemy. What energy they had, it
was employed in finding a way away from Abhimanyu. Leaving their dead father,
brothers or relatives, those who were still alive looked for ways to save
themselves. They hurried their horses and elephants away from him.
Watching his soldiers breaking formations as they sought to
flee Abhimanyu, Duryodhana, in his anger, headed out to challenge Abhimanyu’s
advance. Drona, the commander-in-chief, arranged for many other Heroes to
follow Duryodhana and surround Abhimanyu. Drona, Aswathama, Karna, Krita Verma,
Sakuni, Brihadbalam, Salya, Bhurisrava, Sala, Paurava, Vrishasena all together
shot arrows at Abhimanyu. A thick rain
of arrows covered Abhimanyu’s position, as he was attacked by these heroes as
they sought to keep Abhimanyu busy, so he could not engage Duryodhana directly.
As he watched Duryodhana's chariot being directed away to safety, Abhimanyu’s
state was that of someone watching his food taken away from him, in front of
eyes. Roaring with gusto, Abhimanyu continued to kill the horses of the
opposing forces, killing the archers too, and chasing others away as they fell
back, trying to save themselves. Hearing his roads, Drona was frowned and
rallied the Heroes and again surrounded Abhimanyu’s position and ordered that
they all to simultaneously cover Abhimanyu’s position with their arrows.
Abhimanyu kept shooting their arrows down in mid-air, with his own. Abhimanyu’s arrows also wounded
many Kuru heroes. Abhimanyu’s valor in battle was amazing to behold. He did not
retreat from his position. Dussasana shot Abhimanyu, injuring him with 9
arrows. Vivamsati shot 70 arrows, Dussasana 12, Kripa 7, Brihadbala 8,
Aswathama 7, Bhurisrava 3, Salya 6, Sakuni 2, Krita Verma 7 and Duryodhana 3.
O King! In those moments, Abhimanyu, like a dancer, kept
turning in many directions, charging three arrows each at every one of these
heroes, finding is mark with many. Their collective attack made Abhimanyu angry
and brought out all his skill with the bow and arrow. Suddenly the prince of
Asmaka charged Abhimanyu’s chariot with great speed from the side, shooting 10
arrows at Abhimanyu, the arrows piercing Abhimanyu in 10 places. Abhimanyu
nonchalantly used 10 arrows to kill Asmaka’s horses, charioteer, its Flag post,
his bow and then finally his shoulders and his head too. The Kuru forces who
witnessed Asmaka’s death began to break formation and fall into retreat. The
chariots of the Kuru heroes in the line behind the retreating forces advanced
forward to engage Abhimanyu. The heroes were Karna, Kripa, Drona, Aswathama,
Sakuni, Sala, Salya Bhurisrava, Katha, Somadatta, Vivamsati, Vrishasena,
Kumbhabhedi, Pratardhana, Brindaraka, Lavidha, Prabahu, Dirgalochana and
Duryodhana. All these warriors rained arrows at Abhimanyu simultaneously. Under
the impact of their arrows, Abhimanyu’s body armor became riddled with holes.
All over his body, were the gouges caused by the impact of sharp arrows.
Abhimanyu fired a special armor-piercing arrow at Karna. It pierced his armor, going
through his leg, and became embedded into the chariot behind his leg. Karna
shook in pain and fear, immobilized. Abhimanyu continued to let arrows fly,
killing Sushena, Dighalochana and Kundabheda with 3 arrows each. In the next
volley, Karna shot 25 arrows, Aswathama 20, Krita Verma 7, and injured
Abhimanyu even more. His entire body was now covered with deep holes caused by
the arrows. Even so, Abhimanyu continued to rain arrows on the enemy. His
chariot seemed everywhere on the field. Abhimanyu approached Salya’s position,
screaming wildly with gusto, showering him with arrows. Salya’s defenders fell
back, scattering in retreat. Salya was seriously wounded by Abhimanyu’s arrows.
He managed to stagger to the back of the chariot before he passed out on the
floor. The Kuru forces around Salya continued to fall back and scatter even
under Drona’s watchful eyes. The scene
proclaimed that the Devas, the forefathers, the siddhas, Yakshas and all the
people there were singing a praise of Abhimanyu’s valor.
Salya’s brother
approached Abhimanyu’s chariot, at great speed in his chariot, showering arrows
in his direction. With 10 arrows, Salya’s brother injured Abhimanyu’s horses
and his charioteer. Abhimanyu returned with a volley that broke Salya’s
brother’s umbrella, his flag post, killing his horses, his charioteer; breaking
the thread that was strung on his bow, his bow, the axle of his chariot the
hubcaps and the hubs of the wheels – all being reduced to smithereens under the
impact of Abhimanyu’s arrows. With his next 3 arrows, Abhimanyu also severed
his legs, neck and finally his head. The troops watching were thrown into
consternation and fell back wildly in all directions. Abhimanyu fell upon the
retreating forces, killing many, traversing the retreating front in all
directions. Abhimanyu’s valor seemed not of this world to the retreating
soldiers as they shook in fear at his performance.
Next, your son Dussasana charged Abhimanyu’s position in his
chariot, his voiced raised, shouting in anger as he rained a new shower of
arrows on Abhimanyu. Abhimanyu’s volley of 26 arrows greeted Dussasana. Both
Abhimanyu and Dussasana were famous as excellent chariotry – the art of weaving
a chariot through the battlefield. They
both began to race about in a large 8 shape, their skill mesmerizing to the
watchers, making them forget left from right.
vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva sva-pake ca
panditah sama-darsinah
brahmane gavi hastini
suni caiva sva-pake ca
panditah sama-darsinah
vidya--education; vinaya--gentleness; sampanne--fully
equipped;brahmane--in the brahmana; gavi--in the
cow; hastini--in the elephant;suni--in the dog; ca--and; eva--certainly; sva-pake--in
the dog-eater (the outcaste); ca--respectively; panditah--those
who are so wise; sama-darsinah--do see with equal vision.
The humble sage, by virtue of true
knowledge, sees with equal vision a learned and gentle brahmana, a cow, an
elephant, a dog and one who cooks and eats dogs.
saknotihaiva yah sodhum
prak sarira-vimoksanat
kama-krodhodbhavam vegam
sa yuktah sa sukhi narah
prak sarira-vimoksanat
kama-krodhodbhavam vegam
sa yuktah sa sukhi narah
saknoti--able
to do; iha eva--in the present body; yah--one who;sodhum--to
tolerate; prak--before; sarira--body; vimoksanat--give
up;kama--desire; krodha--anger; udbhavam--generated
from; vegam--urge; sah--he; yuktah--in
trance; sah--he; sukhi--happy; narah--human
being.
One who is able, by his/her own efforts to put down these six
passions before the one end of one’s Body is said to be happy and a Yogi
(Joined)(In Hindu theology, Arishadvarga are the six passions of mind or
desire: kama (lust), krodha (anger), lobh (greed), moha (attachment), mada or
ahankar (pride) and matsarya (jealousy))
5:28 sparsan krtva bahir bahyan
caksus caivantare bhruvoh
pranapanau samau krtva
nasabhyantara-carinau
caksus caivantare bhruvoh
pranapanau samau krtva
nasabhyantara-carinau
yatendriya-mano-buddhir
munir moksa-parayanah
vigateccha-bhaya-krodho
yah sada mukta eva sah
munir moksa-parayanah
vigateccha-bhaya-krodho
yah sada mukta eva sah
sparsan--external
sense objects, such as sound, etc.; krtva--keeping;bahih--external; bahyan--outside; caksuh--eyes; ca--also; eva--certainly; antare--within; bhruvoh--of
the earths; prana-apanau--up-and down-moving air; samau--in
suspension; krtva--doing so; nasa-abhyantara--within
the nostrils; carinau--blowing; yata--controlled;indriya--senses; manah--mind; buddhih--intelligence; munih--the
transcendentalist; moksa--liberation; parayanah--being
so destined;vigata--discarded; iccha--wishes; bhaya--fear; krodhah--anger; yah--one
who; sada--always; muktah--liberated; eva--certainly; sah--he
is
By casting out the urge to think of material luxury, fixing
one’s gaze on the center of the earth, one practices the slowing down and
lengthening of one’s in and out breath. (At the very least, the breath should
be ‘equated’, i.e. the temporal length of the in and out breath should be
equal) This meditation technique will bring the Chitta and Buddhi into one’s
control. Long practice in this exact
manner by one who is constantly interested in liberation (from rebirth) will be
continually free and liberated.
5:29 bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
jnatva mam santim rcchati
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
jnatva mam santim rcchati
bhoktaram--beneficiary; yajna--sacrifices; tapasam--of
penances and austerities; sarva-loka--all planets and the demigods
thereof; maha-isvaram--the Supreme Lord; su-hrdam--benefactor; sarva--all;bhutanam--of
the living entities; jnatva--thus knowing; mam--Me
(Lord Krsna); santim--relief from material pangs; rcchati--achieves.
God is the receiver of the well-performed Yagna, God is the
receiver of the earnest Tapas. The same one God is the only refuge of all the
peoples on all the planets and the leaders of the peoples.God is dearest to the
hearts of all living beings. God is the sum-total of all the love received by
one and all. One who ponders deeply upon the subtlety of God will receive the
deepest peace.
Yagna here refers not only to the formal Yagna performed by
the Jnana-Yogis, but also to all the unselfish activity performed by any and
all for the benefit of the world. Activity performed for the benefit of others,
without desire for a personal profit are received by God with love. Similarly,
Tapas here refers not only to the eager, inquisitive, enthusiastic meditation
of God. It also refers to the eager, activity that is performed in accordance
with the holy books and in line with one’s own Dharma (duty)
6:2 yam sannyasam iti prahur
yogam tam viddhi pandava
na hy asannyasta-sankalpo
yogi bhavati kascana
yogam tam viddhi pandava
na hy asannyasta-sankalpo
yogi bhavati kascana
yam--what; sannyasam--renunciation; iti--thus; prahuh--they
say;yogam--linking with the Supreme; tam--that; viddhi--you
must know;pandava--O son of Pandu; na--never; hi--certainly; asannyasta--without
giving up; sankalpah--self-satisfaction; yogi--a mystic
transcendentalist;bhavati--becomes; kascana--anyone.
Arjuna, that which is called renunciation is also called
yoga, this is because one cannot be a yogi without renunciation. (Compare to
chapter 3:3)
loke 'smin dvi-vidha nistha, pura prokta mayanagha
jnana-yogena sankhyanam, karma-yogena yoginam
jnana-yogena sankhyanam, karma-yogena yoginam
Renunciation here refers to the giving up of the
self-centered activity i.e the body, the senses and the chitta are deployed not
with the idea of “I am doing this”, but rather with the idea that you and the
world, the doer the action and the receiver are all one. This unity is Sankya
Yoga’s greatest platform.
Attachment and desire are sacrificed in order to achieve the
pinnacle of Karma Yoga also. Thus Krishna asserts that both Sankya and Karma
Yoga are facets of the same Yoga and both achieve unity with the Universal
Consciousness.
6:19 yatha dipo nivata-stho
nengate sopama smrta
yogino yata-cittasya
yunjato yogam atmanah
nengate sopama smrta
yogino yata-cittasya
yunjato yogam atmanah
yatha--as; dipah--a
lamp; nivata-sthah--in a place without wind; na--does
not; ingate--waver; sa upama--compared to that; smrta--likened;yoginah--of
the yogi; yata-cittasya--whose chitta is controlled;yunjatah--constantly
engaged in; yogam--meditation; atmanah--on
transcendence.
As an unshielded oil lamp burns steadily in a
place devoid of a breeze, the well-practiced mind which has achieved control
over the “Chitta” (the lower of the three parts of the human mind) will also
emit a steady and peaceful energy.
6:30 yo mam pasyati sarvatra
sarvam ca mayi pasyati
tasyaham na pranasyami
sa ca me na pranasyati
sarvam ca mayi pasyati
tasyaham na pranasyami
sa ca me na pranasyati
yah--whoever; mam--Me; pasyati--sees; sarvatra--everywhere;sarvam--everything; ca--and; mayi--in
Me; pasyati--he sees; tasya--his;aham--I; na--not; pranasyami--am
lost; sah--he; ca--also; me--to Me;na--nor; pranasyati--is
lost.
He/She who sees me in all beings living and
inert; Also seeing that all beings living and inert as being subsumed within
me; To such a person neither am I ever out of sight or nor is he/she ever out
of my sight.
The stars spread out in the sky, and the sky is
spread out among the stars. Similarly, we must strive to see the Universal
Consciousness spread out everywhere and also see that everything is contained
within the Universal Consciousness. All the different shapes and forms are thus
dramatis personae of the Unviersal Consciousness. Yet people (and other living
beings) fail to grasp this truth and thus behave differently toward different
forms.
Papa Ramdas And the Thief
Cheer up! Cheer up! The case of every one of us
is entirely in the hands of God.
His will be done! Death and birth are only passing phases in the journey of the soul to Immortality.
His will be done! Death and birth are only passing phases in the journey of the soul to Immortality.
- Swami Ramdas
Worship: Of the many facets of the Universal
Consciousness, we may select one form that appeals to us. Then, we discard
other forms to focus the gaze and the mind upon a picture or idol and conduct
intense meditation by looking at the form. Perceive the image as not a material
one, but as the personal appearance of the Universal Consciousness. With
devotion and single-mindedness, perform puja, prayer, bhajan and meditation.
This will bring intense happiness and peace.
Once the meditation has matured, we may find a
quiet, private space and establish this form in the sky, and continue to focus
the gaze on this form, while accepting this as the appearance of the Universal
Consciousness.
Dussasana’s Defeat
Sanjaya continued to speak, “O King! Abhimanyu addressed
Dussasana in mocking tones – ‘You of evil bent of mind have usurped the kingdom
of our forefathers your greed, ignorance and audacity to attempt outright evil
have outraged the Pandavas much. So
today, experience the results of your karma. It is to avenge mother Draupadi’s
humiliation (Draupadi Vastrapaharana) and assist Bhima Sena in fulfilling his pledge (that he would
kill Dussasana for attempting to remove Draupadi’s saree in the front of the
entire court of hastinapura and her husbands, the Pandavas.) that I accepted
the command to pierce the Lotus Vyuha today.
It will be flight or death for you today.
Abhimanyu shot the arrow of time’s fire. It pierced
Dussasana’s upper chest, as well as shattering the bones in his throat.
Abhimanyu then launched a volley of 26 arrows and Dussana staggered to the back
of his chariot and passed out. Abhimanyu did not pursue Dussasana’s chariot as the
charioteer steered him away to a safe distance.
*****
Abhimanyu’s Heroic Dance and His
Death
...Afterward, Karna spoke to Drona, “Abhimanyu has had the
upper hand of all of us all day. Please tell us of a way to kill him.”
Drona laughed and spoke, “This young man is showing uncommon
prowess. You don’t even see him loading the arrow in the bow, or letting an
arrow go, but all about his chariot’s trail, his prowess with the bow and arrow
is wright large in the work it has accomplished. Early he gouged me all over my
body, with his arrows.”
… Karna again speaks, “Acharya (Guru Drona), Abhimanyu has
also gravely bothered me today. Thinking I must stay brave, I have resisted
fleeing until now. This child with his fierceness in battle is gouging my heart
to shreds!”
Drona said, “His armor is unpiercable. Arjuna must have
taught him Kavacha Dharana. Therefore the only other way is to shoot and break
his bow, shoot precise arrows to break the reins of his chariot, killing his side guards and finally killing
his charioteer.
Drona, Karna, Kripa, Dussasasana, his son and Aswathama then
went into battle against Abhimanyu once again and together showered a rain of
arrows upon him. Karna severed the reins of the horses with his arrows and shot
Abhimanyu’s charioteer, killing him. Karna also shot Abhimanyu’s bow out,
damaging it beyond use. Kripa killed his
horses. Seeing that Abhimanyu had neither chariot, the Kuru armies surged
around him, showering arrows upon his position. Having neither a chariot nor a
bow, Abhimanyu nonetheless sprang out of the chariot, with a sword and a
shield, ready to continue the fight. Abhimanyu used his yogic Laghana Shakti
(Laghima) to spring into the sky with sword and shield in each hand, staying in the sky, like an eagle, even
turning somersaults in the sky. Drona joined Karna and attacked Abhimanyu,
using the Kshurapra arrow to break Abhimanyu’s lahana and his sword as Karna
targeted his arrows at Abhimanyu’s shield and broke it.
Body bleeding from cuts all over his body, Abhimanyu lifted
up the large wooden wheel of a broken chariot and leaped toward Drona’s
chariot. At that moment, he shone like he was Vishnu himself. Drona, Karna,
Dussasana, Dussasana’s son, Aswattama, all showered arrows on the wheel
Abhimanyu was carrying, raised above his head, breaking it into pieces
depriving him of his weapon yet again.
Next Abhimanyu picked up a mace from the battlefield,
invoked a mantra on it and released it against Aswathama. Looking like a
thunderbolt, it killed Kalikeya, his guards and 78 Gandara soldiers. Then it
struck the 10 Vasathi Heroes, 7 Kekaya Heroes, and 10 elephants, killing them
all.
Dussasana’s son grabbed a mace and attacked Abhimanyu.
Abhimanyu used another mace to beat Dussasana’s son’s chariot to smithereens.
They were both so full of the fire to fight, they did not bother to defend
themselves and instead continued to rain blows upon each other. Both of them
became severely injured and exhausted. They both fell to the floor weak from
their wounds. Dussana Kumara was the first one to get back on his feet. As
Abhimanyu was getting up, onto his feet, Dussasana Kumara hammered Abhimanyu’s
head with his mace. Poor Abhimanyu sank to the ground, fell unconscious and
died.
Arjuna’s
Vow and Day 14 (Part 1)
Upon learning of his son’s death, Arjuna wept and grieved
bitterly for his son. Dharma Raja spoke “Oh powerful one, around the time that
you were engaged by the Samsapthakas in the Southern flank, Guru Drona made a
severe effort to capture me. Drona repeatedly arrayed his chariot forces in
various vyuhas (formations) and attacked us over and over. We were fighting
back. Let alone breaking his formation, however, we were not even able to so
much as look straight at him. Under such
circumstances, I asked Abhimanyu to pierce the formation. Abhimanyu shouldered
this very heavy burden, upon simply hearing the words from me. He truly shone,
in his piercing of the formation and the fight that ensued. We followed him
into the formation until we were confronted and thwarted by the wicked Jayadratha
(Saindhava). He was able to use Shiva’s boon to hold us at bay. In the mean
time, Drona, Karna, Aswathama, Brihadbala and Krita Verma together attached
Abhimanyu. (The 6 maharathis)
Even surrounded in this way, this boy-hero struggled mightily
to overcome his enemies. When he was weak and helpless, Dussasana’s son killed
him.
1. First
Abhimanyu killed 1000 elephants, 1000 horses, destroyed 1000 chariots and
killed 1000 soldiers.
2. In the
second battle Abhimanyu destroyed 8000
chariots, 900 elephants.
3. In the
third battle, he killed 2000 princes, and many countless heroes.”
Hearing Dharma Raja speak thus, Arjuna cried, “Hey my son!”
and fell to the ground. Everyone’s faces clouded with sorrow. Everyone gathered
around Arjuna and began to take care of him. Some time later, Arjuna emerged
from his sorrow. His In his anger, he said, “Now hear this vow of mine!
If Jayadradha does not forsake the Kauravas and flee the
battle –
If Jayadradha does not seek Krishna or Dharma Raja’s
protection –
I will kill him in battle tomorrow.
Jayadradha became instrumental in killing my son. So tomorrow
he will certainly face death. If he survives the day, I will offer myself to
Agni.
…
Sanjaya continued to narrate to Dhristarashtra, “O king!
Spies conveyed to Jayadradha, the kind of Sindhu about Arjuna’s vow. Jayadradha
looked like a stricken man and collapsed into a deep grief. After a long time,
he went to the war room for the kings and began to weep openly. In deep fear of
Arjuna, Jayadradha spoke thus, “O kings! I could hear at my camp, the roars of
the approvals in the Pandava camp after Arjuna made his vow. The Padava’s
enthusiasm makes me tremble with fear. I feel death is approaching me and my
body is giving me many of that, behaving beyond my control. Having heard from
my spies about Arjuna’s vow, I am concinved that the roar I heard was after
Arjuna’s vow. Neither the Devas, not the Asuras, nor the Rakshasas, Nagas nor
the Gandharvas can defy Arjuna’s vows. Give me permission to run away from
battle and hide in some place far away from the Pandavas.
Upon hearing Jayadradha’s words, Duryodhana spoke, “O great
one! Do not fear. Who can reach you while you are arrayed in the midst of the
greatest of the Kuru Kshatriya heroes? Myself, Karna, Chitrasena, Vivimsati,
Bhurisrava, Sala, Salya, Vrishasena, Purumitru, Jaya, Bhoja,Sudakshina,
Satyavrata, Vikarna, Durmuka, Dussasana, Subhau, the Kalinga of Kalinga, Vinda,
Anuvinda, Drona, Aswathama, Sakuni, these and even many more kigs and their
armies stand ready to safeguard you! Therefore do not grieve. O king of Sindhu!
You yourself are a Maharadhi! A fierce fighter! Why fear the Pandavas! Today my
entire army is at the service of your safety! Leave all fear behind!”
Immediately, Duryodhana accompanied Jayadradha to Drona’s
camp. There, bowing to Drona’s feet, Duryodhana asked, “O Guru! At piercing a
faraway target, in speed of hand and at strength of arrow’s impact, who is
greater!? Myself or Arjuna!?”
Drona replied, “My son! Both you and Arjuna are students of
mine. And I can say clearly that in both in perseverance and fortitude in the
face of difficulties, Arjuna is stronger. Still you have nothing to fear from
him as I am your protector. Under my protection, you would be safe even from
the Devas. I will spin an impenetrable formation to protect you. So fear not.
Fight with enthusiasm! In any case, a hero such as you should never fear death.
As you know, the what yogis gain through many years of Tapas, the Kshatriya
gains with ease in battle!
…
After Arjuna made his vow, Krishna spoke to him. He said,
“Arjuna! You neither sought the approval of your brothers in making this vow.
Nor did you ask me for advice. Yet, you declared loudly to everyone around you
that you would kill Jayadradha! This is something less than courage. Even now,
my spies have returned from Duryodhana’s court with the news that your vow to
kill Jayadradha has reached him. Duryodhana’s advisors are full of fear and
trembling in terror. Jayadradha was weeping openly in court. However this
complicates things very much.
…
Krishna was with Subhadra, Abhimanyu’s mother, Draupadi, and
Uttara, Abhimanyu’s wife. Having consoled them, Sri Krishna returned to Arjuna.
With a little smile, he said, “May good happen to you! Go, sleep now. I too am
going.
So saying, Krishna made arrangements for sentries at Arjuna’s
doors, and a small number of fully armed soldiers as helpers to the
sentries.Krishna then took Daraka to his own camp. At midnight, Krishna
summoned Daraka and said, “In his anguish over his son’s death, Arjuna made a
vow, “Tomorrow, I will kill Jadadratha in battle.” No one that Drona protects
can be reached even by Indra. So I have designed a way to assist Arjuna in
fulfilling his vow.
… Tomorrow, fill the chariot with all manner of weapons, my
sudarsana chakra, Kaumudi Gadha, Divya Sakti and Sayra, my bows. Tie the horses
to the chariot by sunrise and await my signal. During battle, when I blow the
Panchajanya, come tearing around, to my position. Arjuna will surely triumph
over any and all Kuru Heroes he will battle tomorrow.
Krishna sensed that Arjuna was troubled. That night Krishna
appeared in Arjuna’s dream. Arjuna cordially invited Krishna to sit and himself
remained standing and silent. Krishna meditated upon Arjuna’s vow and said,
“Dhananjaya! Why are you so sad!? The truly good do not only cogitate. Merely
thinking about everything without acting upon anything will accomplish nothing
and cause irreversible harm. If you can do the most appropriate thing, then
just do it – the sorrow and doubt of untried solutions hunts one as one’s own
enemy
Arjuna said, “Krishna, Jayadradha was instrumental in the
trapping and killing of my son. Therefore I made the vow to kill him in battle.
The Kauravas will certainly do their level best to hide him deep within enemy
lines and thwart me. The greatest Athiradhis and Maharadhis will be arrayed all
around him. Of the several Akshouhinis still left, there will be an enormous
army arrayed in front of us tomorrow. How will I even find Jayadradha? Not only
that these are the days the sun sets early! All alternatives seem fruitless.
That is why my enthusiasm turns to disappointment.
…
Krishna-Pasupata-Kailasa-Shiva
…
The next morning, after attending Dharma Raja’s war room
discussion, everyone donned their armour and mounted their chariots. In all
their minds was pride and enthusiasm. Satyaki, Krishna and Arjuna also bowed to
Dharma Raja and walked out with steady minds, prepared to do battle that day.
Satyaki and Krishna shared a chariot and rode first to Arjuna’s camp. Krishna supplied
and prepared Arjuna’s chariot for the day. Arjuna completed his tasks and came
out fully armored and equipped with bow and arrows. Arjun circled the chariot,
and mounted it. Satyaki and Krishna shared the front seat and Krishna steered
the chariot. At that time they encountered many auspiscious signs of their
impending victory. Arjuna observed them and said to Satyaki, “It seems today we
will win Satyaki. I will begin my search for Jayadradha. I am leaving you here
by Dharma Raja’s camp, with the responsibility to protect the King. There are
few who could defeat yu in battle Satayki! I believe in your heroism. Forget
about me today and protect only Dharma Raja. We will be fine.”
…
That morning, Guru Drona spun his army first into the Chariot
Formation. Mounted on his chariot, he was fiercely flying here and there at the
front of army, he was blowing his conch. As everyone enthusiastically prepared
for the day’s battle with fanfare, Drona turned to Jayadradha and said, “You
will stay behind at a distance of 15 miles from the main army, right in the
middle of a formation consisting of 100,000 Cavalry, 60,000 chariots, 14,000
armored elephants, 21,000 infantry, all under the management of Bhurisrava,
Karna, Aswathama, Salya, Vrishasena, and Guru Kripa. The Pandavas have no
chance of reaching you there. Stay there without fear.”
As Jayadradha moved back from the main Kuru army, Drona’s
formation that day, called the Wheeled Chariot, has a width of almost 50 miles
on the side facing the Pandavas (about 125000 warriors) and was about 20 miles
in the back. Behind the backlines, was the Padmagarbha Vyuha (Lotus Womb
formation). Within the Padmagarbha was the secret Suchi Vyuha (Needle
Formation). Krita Verma was appointed the head of the Suchi Vyuha. Behind him rode
the king of Kambhoja, Jalasandha and behind them stood Duryodhana and Karna.
Behind the Suchi Vyuha stood Jayadradha with his army.
…
The morning drums and cymbals and conches sounded the
beginning of combat. Nakula’s son Satanika and Dhrishtadyumna together wrote
the Pandava formations for that day. Arjuna appeared on the battle field
sounding his bow string, along with Krishna as his charioteer. Standing at the
head of a spear formation, he blew his conch. Krishna too blew the Panchajanya.
The Kaurava forces looked uneasy. Their horses and elephants began to display
signs of nervousness. The Kaurava band started playing bugle sounds, attempting
to arouse their warriors.
Looking ready, Arjuna said, “Krishna! Steer the horses toward
Durmarshana. (1) I will first shoot
through his elephant forces and thus enter the flanks. Krishna drove the horses
to toward Durmasrshana. A great hive war broke out. Kaurava chariot-riding
archers all targeted Arjuna. Arjuna fought fiercely, often decapitating Kuru
heroes, filling his area uniformly with the heads of Kuru heroes, horses &
elephants.
Kuru forces seem to encounter Arjuna everywhere on the field.
Arjuna is here, over here or over there! Soldiers were shouting to one another.
In the confusion, many Kuru soldiers shot their own chariots down. Arjuna also
killed many. In this way, Arjuna tore through Durmarshana’s elephant forces.
6:34 cancalam hi manah krsna
pramathi balavad drdham
tasyaham nigraham manye
vayor iva su-duskaram
pramathi balavad drdham
tasyaham nigraham manye
vayor iva su-duskaram
cancalam--flickering; hi--certainly; manah--mind; krsna--O
Krsna;pramathi--agitating; bala-vat--strong; drdham--obstinate; tasya--its;aham--I; nigraham--subduing; manye--think; vayoh--of
the wind; iva--like; su-duskaram--difficult.
Arujna Asks: But Krishna, the mind is very prone
to flitting from one thing to another. It’s nature is to churn and generate a
differential. It retains its character very forcefully.Therefore, I find it
very difficult to retrain it or to place barriers in its very speedy path.
6:35 asamsayam maha-baho
mano durnigraham calam
abhyasena tu kaunteya
vairagyena ca grhyate
asamsayam--undoubtedly; maha-baho--O
mighty-armed one; manah--mind;durnigraham--difficult to
curb; calam--flickering; abhyasena--by practice; tu--but; kaunteya--O
son of Kunti; vairagyena--by detachment; ca--also; grhyate--can
be so controlled.
Arjuna! Indeed the mind is prone to churning and it is
exceedingly difficult to retrain even for the strongest. And yet, through the
dual means of renunciation and constant, unceasing effort one can indeed tame
the mind.
yoginam api sarvesammad-gatenantar-atmana
sraddhavan bhajate yo mam
sa me yuktatamo matah
yoginam--of all yogis; api--also; sarvesam--all
types of; mat-gatena--abiding in Me; antah-atmana--always
thinking of Me within;sraddha-van--in full faith; bhajate--renders
transcendental loving service;yah--one who; mam--Me (the
Supreme Lord); sah--he; me--Mine;yukta-tamah--the
greatest yogi; matah--is considered.
Of the many yogis, that yogi however, who with attention and
devotion, dedicates his/her innerself to me and constantly serves me, I
consider such a Yogi to be the highest among all yogis.
manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah
manusyanam--of men; sahasresu--out
of many thousands; kascit--someone; yatati--endeavors; siddhaye--for
perfection; yatatam--of those so endeavoring; api--indeed; siddhanam--of
those who have achieved perfection; kascit--someone; mam--Me; vetti--does
know;tattvatah--in fact.
Out of
many of thousands of people, perhaps one even desires to break themselves free
of this cycle of rebirth. Of many thousands who try, but one realizes my true
nature.
bhumir apo a'nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
apareyam itas tv anyam
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat
bhumih--earth; apah--water; analah--fire; vayuh--air; kham--ether;manah--mind; buddhih--intelligence; eva--certainly; ca--and;ahankarah--false
ego; iti--thus; iyam--all these; me--My; bhinna--separated; prakrtih--energies; astadha--total
eight apara--inferior; iyam--this; itah--besides this; tu--but; anyam--another; prakrtim--energy; viddhi--just try to understand; me--My;param--superior; jiva-bhutam--the living
entities; maha-baho--O
mighty-armed one; yaya--by
whom; idam--this; dharyate--being utilized or
exploited; jagat--the
material world.
Arjuna, my nature is two-fold. The first aspect is called the
Jada or perishable.consists of eight different elements – Earth, Water, Fire, Wind,
Sky (ether), Chitta, Buddhi & Ahamkara. The second aspect of me is the
Chetana (or active). This aspect occupies the entire realm of the Jada and
infuses it with a consciousness that motivates
creative-preservative-destructive activity. (This is also sometimes described
as Prakriti-Purusha or Nature-Consciouness binary system) It is the combination
of these 8 elements that creates ‘homes’ into which the Purusha or
Consciousness enters and impels activity. The 5 senses along with the Chitta,
Buddhi & Ahamkara form the micro or subtle body.
mattah parataram nanyat
kincid asti dhananjaya
mayi sarvam idam protam
sutre mani-gana iva
kincid asti dhananjaya
mayi sarvam idam protam
sutre mani-gana iva
mattah--beyond Myself; para-taram--superior; na--not; anyat
kincit--anything else; asti--there is; dhananjaya--O
conqueror of wealth;mayi--in Me; sarvam--all that be; idam--which
we see; protam--strung;sutre--on a thread; mani-ganah--pearls; iva--likened.
Arjuna! There is nothing
greater than Me. As precious stones threaded on a necklace, so is this entire
Universe strung together by me!
The visible matter and the
consciousness within that makes it kinetic all is part of the Universal
Consciousness. Like the thread that is within the necklace, stringing
everything together and holding it as one, the Universal Consciousness pervades
all the visible Universe. (and yet is invisible) (The Universal Consciousness
is subtle and the truth is not easily accessible)
punyo gandhah prthivyam catejas casmi vibhavasau
jivanam sarva-bhutesu
tapas casmi tapasvisu
punyah--original; gandhah--fragrance; prthivyam--in
the earth; ca--also; tejah--temperature; ca--also; asmi--I
am; vibhavasau--in the fire;jivanam--life; sarva--all; bhutesu--living
entities; tapah--penance; ca--also; asmi--I
am; tapasvisu--in those who practice penance.
I am the essence in this Earth. I am the intensity in the
Fire. I am consciousness in all living beings. I am the Tapas in every Tapas,
the Yagna in every Yagna.
daivi hy esa guna-mayimama maya duratyaya
mam eva ye prapadyante
mayam etam taranti te
daivi--transcendental; hi--certainly; esa--this; guna-mayi--consisting
of the three modes of material nature; mama--My; maya--energy;duratyaya--very
difficult to overcome; mam--unto Me; eva--certainly;ye--those; prapadyante--surrender; mayam
etam--this illusory energy;taranti--overcome; te--they.
This Eight-Fold Maya of the Universe springs forth from me
and has three aspects (Sattva/Rajas/Tamo) and it is impossible for beings
(inside them) to transcend it. Yet, when one seeks refuge in me, it becomes
possible to escape the cycle of re-birth into this Eight-Fold Maya.
catur-vidha bhajante mamjanah sukrtino 'rjuna
arto jijnasur artharthi
jnani ca bharatarsabha
catuh-vidhah--four kinds of; bhajante--render
services; mam--unto Me; janah--persons; su-krtinah--those
who are pious; arjuna--O Arjuna; artah--the
distressed; jijnasuh--the inquisitive; artha-arthi--one
who desires material gain; jnani--one who knows things as they
are; ca--also; bharata-rsabha--O great one amongst the
descendants of Bharata.
Arjuna! Four
kinds of good people seek refuge in me. Those in great sorrow/danger/need.
Those who wish to fulfill their desires. Those who wish to know my True Nature.
Those who already understand my True Nature.
bahunam janmanam ante
jnanavan mam prapadyate
vasudevah sarvam iti
sa mahatma su-durlabhah
jnanavan mam prapadyate
vasudevah sarvam iti
sa mahatma su-durlabhah
bahunam--many; janmanam--births; ante--after; jnana-van--he
possessing knowledge; mam--unto Me; prapadyate--surrenders;vasudevah--cause
of all causes; sarvam--all; iti--thus; sah--such; maha-atma--great
soul; su-durlabhah--very rare.
The person who possesses great knowledge, will after many,
many births finally reach a spiritual stage and seek refuge in Me!
anta-kale ca mam eva
smaran muktva kalevaram
yah prayati sa mad-bhavam
yati nasty atra samsayah
smaran muktva kalevaram
yah prayati sa mad-bhavam
yati nasty atra samsayah
anta-kale--at
the end of life; ca--also; mam--unto Me; eva--certainly;smaran--remembering; muktva--quitting; kalevaram--the
body; yah--he who; prayati--goes; sah--he; mat-bhavam--My
nature; yati--achieves;na--not; asti--there
is; atra--here; samsayah--doubt.
Without doubt, one who leaves his/her body thinking only of
me, will obtain only me!
abhyasa-yoga-yuktena
cetasa nanya-gamina
paramam purusam divyam
yati parthanucintayan
cetasa nanya-gamina
paramam purusam divyam
yati parthanucintayan
abhyasa--practice; yoga-yuktena--being
engaged in meditation;cetasa--by the mind and intelligence; na
anya-gamina--without their being deviated; paramam--the
Supreme; purusam--Personality of Godhead; divyam--transcendental; yati--achieves; partha--O
son of Prtha; anucintayan--constantly thinking of.
kavim puranam anusasitaram
anor aniyamsam anusmared yah
sarvasya dhataram acintya-rupam
aditya-varnam tamasah parastat
anor aniyamsam anusmared yah
sarvasya dhataram acintya-rupam
aditya-varnam tamasah parastat
kavim--one
who knows everything; puranam--the oldest;anusasitaram--the
controller; anoh--of the atom; aniyamsam--smaller
than; anusmaret--always thinking; yah--one who; sarvasya--of
everything; dhataram--the maintainer; acintya--inconceivable; rupam--form; aditya-varnam--illuminated
like the sun; tamasah--of the darkness;parastat--transcendental.
Arjuna! One who is Yogically
inclined, can after much practice and concentration, obtains samyama with the
Atma by simply meditating upon me! This Universal Consciousness is Omnscient,
Ever Present. The teacher of the world. Smaller than the atoms, unimaginable of
form, brilliantly shining brighter than the Sun. Devoid of the darkness of
ignorance.
(2) Seeing the deaths of many
of the heroes of Durmarshana’s contingent, the soldiers surrounding them began
fleeing the battle. Duryodhana’s brother Dussasana saw his side’s forces
scattering and rushed in with his personal elephant forces to counter Arjuna.
Dussasana seemed for a few brief moments, fearsome in his attack. Arjuna
however, roared like a lion and started to attack the hostile forces with his
thousands of very sharp arrows… In those moments, Arjuna’s movements appeared
beautiful to watch. It was impossible to tell when Arjuna was actually mounting
the arrow, nor when he was actually pulling the string back nor when he was
releasing the arrow nor when he was reaching to the quiver for a new arrow. It
seemed more like he was dancing with a circular bow…
(3) … Drona was standing at the
head of the formation. After they approached Drona, with Krishna’s permission,
Arjuna addressed Drona thus, “O Pure Seeker of Brahmam! You wish good things
for me. You are equal to my father to me. Therefore, without favoring
Aswathama, give the Raja of Sindh, Jayadradha. I will dispatch him according to
my vow.
…
Watching the severity of the
battle between Arjuna and Drona increase, Krishna reflected on the task of the
day and said, “Arjuna! Arjuna! Look! We should not let our time be run down
here in this fashion. Today we have an enormous task at hand. We must leave
Guru Drona behind.”
…
Along with Arjuna went his
Chakrarakshaka, the guardians of his wheels, the princes of Panchala, Yudhamanyu
and Uttamauja.
(4) Now the princes Jaya,
KritaVerma, the Kamboja prince Sruthayu raced forward and blocked Arjuna’s
progress.
..Sruthayu-His mother, the
river Parnasa (Banas/Chambal/Yamuna)- His father Varuna – Boon from Brahma…
Sruthayudhu & Sudakshina
(5) Niyathayuvu &
Dirghayuvu
(6) Sruthayu, Achyutayu
(7) Ambushta Raja
Duryodhana urgently confers
with Guru Drona – Drona gives him the Impervious Armor
Drishtadyumna and the 4 Pandava
brothers attack Drona.
Bhima is attacked by Vivimsati,
Chitrasena and Vikarna, three of the (100) Kuru brothers.
Govasana with a 1000 Hero
force, attacks the prince of Kasi, Parakrantha.
Dussasana attacks Satyaki.
Sakuni attacks Nakula with a
700 Hero force.
Vinda-Anuvinda attack Virata
Raja.
The King of Avanti, Prabadraka
charged Drishtadyumna with his 100 Hero force.
Alayudha charged against
Ghatotgaja.
Drona & Satyaki battle each
other
(8) Vinda & Anuvinda battle
Arjuna
(9) Arjuna and Krishna rest
their horses and slake their thirst
(10) Arjuna fights Duryodhana
and 8 others. Jayadradha is sighted for the first time. Duryodhana flees
(11) Bhurisrava, Sala, Karna,
Vrishasena, Guru Kripa, Salya, Aswathama, all together attack Arjuna
Drona & Satyaki battle each
other, Yudhishthira aks Satyaki to go to Arjuna, Satyaki circumambulates Drona and leaves toward
Arjuna.
Satyaki enters the Kaurava formation
and battles Krita Verma
Satyaki battles Yavana
formations.
Satyaki battle Trigarta
formations
Bhima battles Karna and
Duryodhana battles Yudhamanyu and Uttamauja
Bhima battles 7 of Duryodhana’s
brothers
Karna defeats Bhima
Satyaki reaches Arjuna – Arjuna
fears for Dharmaraja
(12) Bhurisrava attacks
Satyaki, Arjuna saves Satyaki
(13) Arjuna battles Jayadradha
and fulfills his vow.
