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P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P YSEEKER 2011

GKM PRESS

JOURNEY THROUGH THE B H A G A V A D G I TA

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P YCopyright 2013 Seeker 2011 published by gkm press journeygita . blogspot. com Licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License. First printing, April 2013

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P YContentsArjuna Vishaada Yoga 1.1 Dharmakshetre kurukshetre . . . . . . . . . . . . . 1.2 Dhristvaa tu . . . . . . . . . . . . . . . . . . . . . . 1.3 Pashyaitaam paanduputraanaamaachaarya . . . . 1.4-6 Atra shoora . . . . . . . . . . . . . . . . . . . . . 1.7 Asmaakam tu . . . . . . . . . . . . . . . . . . . . . 1.8 Bhavaanibheeshmashcha karnashcha . . . . . . . . 1.9 Anye cha . . . . . . . . . . . . . . . . . . . . . . . . 1.10 Aparyaaptam tadasmaakam . . . . . . . . . . . . 1.11 Ayaneshu cha . . . . . . . . . . . . . . . . . . . . 1.12 Tasya sanjanayanharsham . . . . . . . . . . . . . 1.13 Tataha shankashcha . . . . . . . . . . . . . . . . . 1.14 Tataha shvetair . . . . . . . . . . . . . . . . . . . . 1.15-18 Paanchajanyam hrishikeesho . . . . . . . . . . 1.19 Sa ghosho . . . . . . . . . . . . . . . . . . . . . . . 1.20 Atha vyavasthitaandhristhva . . . . . . . . . . . . 1.21-22 Senyorubhyormadhye ratham . . . . . . . . . 1.23 Yotsyamaanaanaveksheaham ya . . . . . . . . . . 1.24-25 Evamukto hrishikesho . . . . . . . . . . . . . . 1.26 Tatraapashyatsthitaanpaarthaha pitrinaatha . . . 1.27 Taansameekshya sa . . . . . . . . . . . . . . . . . 1.28-30 Jaatasya hi . . . . . . . . . . . . . . . . . . . . . 1.31 Nimittaani cha . . . . . . . . . . . . . . . . . . . . 1.32 Na kangshe . . . . . . . . . . . . . . . . . . . . . . 1.33 Yeshaamarthe kaankshitam . . . . . . . . . . . . 1.34-35 Aachaaryaaha pitaraha . . . . . . . . . . . . . 1.36 Nihatya dhaartaraashtraanaha . . . . . . . . . . . 1.37 Tasmaannarhaa vayam . . . . . . . . . . . . . . . 1.38-39 Yadyapyete na . . . . . . . . . . . . . . . . . . 1.40 Kulakshaye pranashyanti . . . . . . . . . . . . . . 1.41 Adharmaabhibhavaatkrishna pradushyanti . . . 1.42-43 Samkaro narakaayeiva . . . . . . . . . . . . . . 1.44-45 Utsannakuladharmaanaam manushyaanaam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 22 24 26 28 30 31 33 34 35 36 37 38 39 41 42 43 44 45 46 47 48 49 50 52 53 54 55 56 57 58 59 60

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y4 1.46 Yadi maamaprateekaaramashastram . . . . . . . . . . . . 1.47 Evamuktaarjunaha samkhye . . . . . . . . . . . . . . . . . 61 62 Saankhya Yoga 2.1 Tam tathaa . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.2 Kutastvaa kashmalamidam . . . . . . . . . . . . . . . . . . 2.3 Klaibyam maa . . . . . . . . . . . . . . . . . . . . . . . . . . 2.4 Katham bheeshmamaham . . . . . . . . . . . . . . . . . . . 2.5 Guroonahatvaa hi . . . . . . . . . . . . . . . . . . . . . . . . 2.6 Na chaitvidmaha . . . . . . . . . . . . . . . . . . . . . . . . 2.7 Kaarpanyadoshopahatasvabhaavaha pricchaami . . . . . . 2.8 Na hi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.9 Evamuktvaa hrisheekesham . . . . . . . . . . . . . . . . . . 2.10 Tam hrisheekeshaha . . . . . . . . . . . . . . . . . . . . . . 2.11 Ashochyaananvashochastvam pragnyaavaadaamshcha . 2.12 Na tvevaaham . . . . . . . . . . . . . . . . . . . . . . . . . 2.13 Dehinosminyathaa dehe . . . . . . . . . . . . . . . . . . . 2.14 Maatraasparshaastu kaunteya . . . . . . . . . . . . . . . . 2.15 Yam hi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.16 Naasato vidyate . . . . . . . . . . . . . . . . . . . . . . . . 2.17 Avinaashi tu . . . . . . . . . . . . . . . . . . . . . . . . . . 2.18 Antavanta ime . . . . . . . . . . . . . . . . . . . . . . . . . 2.19 Ya enam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.20 Na jaayate . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.21 Vedaavinaashinam nityam . . . . . . . . . . . . . . . . . . 2.22 Vaasaamsi jeernaani . . . . . . . . . . . . . . . . . . . . . . 2.23-24 Nainam chindanti . . . . . . . . . . . . . . . . . . . . . 2.25 Tasmaadevam viditvainam . . . . . . . . . . . . . . . . . . 2.26 Atha chainam . . . . . . . . . . . . . . . . . . . . . . . . . 2.27 Jaatasya hi . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.28 Avyaktaadeeni bhootani . . . . . . . . . . . . . . . . . . . 2.29 Aashcharyavatpashyati kashchidenamaashcharyavadvadati . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.30 Dehi nityamavadhyooyam . . . . . . . . . . . . . . . . . . 2.31 Svadharmamapi chaavekshya . . . . . . . . . . . . . . . . 2.32 Yadrichchayaa chopapannam . . . . . . . . . . . . . . . . 2.33 Atha chetvamimam . . . . . . . . . . . . . . . . . . . . . . 2.34-36 Akeertim chaapi . . . . . . . . . . . . . . . . . . . . . . 2.37 Hato vaa . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.38 Sukhaduhkhe same . . . . . . . . . . . . . . . . . . . . . . 2.39 Eshaa tebhihitaa . . . . . . . . . . . . . . . . . . . . . . . . 2.40 Nehaabhikramanaashosti pratyavayo . . . . . . . . . . . . 2.41 Vyavasaayaatmikaa buddhirekeha . . . . . . . . . . . . . . 2.42-44 Yaaimaam pushpitaam . . . . . . . . . . . . . . . . . . 65 66 67 68 69 70 71 72 74 76 77 78 80 82 84 86 88 90 91 93 94 95 96 97 98 99 100 101 103 104 105 107 108 109 110 111 113 115 116 118

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y5 2.45 Traigunyavishayaa vedaa . . . . . . . . . . . . . . . . . . 2.46 Yaavaanaartha udapaane . . . . . . . . . . . . . . . . . . 2.47 Karmanyevaadhikaaraste maa . . . . . . . . . . . . . . . 2.47 Karmanyevaadhikaaraste maa . . . . . . . . . . . . . . . 2.48 Yogasthaha kuru . . . . . . . . . . . . . . . . . . . . . . . 2.49 Doorena hyavaram . . . . . . . . . . . . . . . . . . . . . 2.50 Buddhiyukto jahaateeha . . . . . . . . . . . . . . . . . . 2.51 Karmajam buddhiyukta . . . . . . . . . . . . . . . . . . 2.52 Yada te . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.53 Shrutivipratipanna te . . . . . . . . . . . . . . . . . . . . 2.54 Sthitaprajnasya kaa . . . . . . . . . . . . . . . . . . . . . 2.55 Prajahaati yadaa . . . . . . . . . . . . . . . . . . . . . . . 2.56 Duhkeshvanudvignamanaah sukheshu . . . . . . . . . . 2.57 Yah sarvatraanabhisnehastattatpraapya . . . . . . . . . . 2.58 Yada samharate . . . . . . . . . . . . . . . . . . . . . . . 2.59 Vishayaa vinivartante . . . . . . . . . . . . . . . . . . . . 2.60 Yatato hyaapi . . . . . . . . . . . . . . . . . . . . . . . . . 2.61 Taani sarvaani . . . . . . . . . . . . . . . . . . . . . . . . 2.62-63 Dhyayato vishayaanpumsaha . . . . . . . . . . . . . . 2.64-65 Raagadveshaviyuktaistu vishayaanindrayaishcharan 2.66 Naasti buddhiryuktasya . . . . . . . . . . . . . . . . . . 2.67 Indriyaanaam hi . . . . . . . . . . . . . . . . . . . . . . . 2.68 Tasmaadyasya mahaabaaho . . . . . . . . . . . . . . . . 2.69 Yaa nishaa . . . . . . . . . . . . . . . . . . . . . . . . . . 2.70 Samudraamaapah pravishanti . . . . . . . . . . . . . . . 2.71 Vihaaya kaamanyah . . . . . . . . . . . . . . . . . . . . . 2.72 Eshaa braahmee . . . . . . . . . . . . . . . . . . . . . . . 2.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 120 122 123 125 127 129 131 133 135 137 138 140 141 143 144 146 148 149 151 154 155 156 157 158 159 160 161 163 Karma Yoga 3.1 Jyaayasee chetkarmanaste . . . . . . . . . . . 3.2 Vyaamineva vaakyen . . . . . . . . . . . . . . 3.3 Lokesmindvividhaa nishthaa . . . . . . . . . 3.4 Na karmanaamanaarmbhaannaishkarmyam 3.5 Na hi . . . . . . . . . . . . . . . . . . . . . . . 3.6 Karmendriyaani saiyamya . . . . . . . . . . . 3.7 Yastvindriyaani manasaa . . . . . . . . . . . . 3.8 Niyatam kuru . . . . . . . . . . . . . . . . . . 3.9 Yajnyaarthaarkarmanonyatra lokoyam . . . . 3.10 Sahayajnah prajaah . . . . . . . . . . . . . . 3.11 Devaanbhaavayataanena te . . . . . . . . . . 2.12 Ishtaanbhogaanhi vo . . . . . . . . . . . . . 3.13 Yajnashishtaashinah santo . . . . . . . . . . 3.14 Annaadbhavanti bhootaani . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165 166 167 168 170 171 173 174 176 178 179 180 181 182 184

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y6 3.15 Karma brahmodbhavam . . . . . . . . . . . 3.16 Evam pravartitam . . . . . . . . . . . . . . . 3.17 Yastvaatmaratireva syaadaatmatruptashcya 3.18 Naiva tasya . . . . . . . . . . . . . . . . . . . 3.19 Tasmaadasaktah satatam . . . . . . . . . . . 3.20 Karmanaiva hi . . . . . . . . . . . . . . . . . 3.21 Yadyadaacharati shthastattadevetaro . . . . 3.22 Na me . . . . . . . . . . . . . . . . . . . . . . 3.23 Yadi hyaham . . . . . . . . . . . . . . . . . . 3.24 Utseedeyurime lokaa . . . . . . . . . . . . . 3.25 Saktaah karmanyavidvaanso . . . . . . . . . 3.26 Na buddhibhedam . . . . . . . . . . . . . . 3.27 Prakruteh kriyamaanaani . . . . . . . . . . . 3.28 Tattvavittu mahaabaaho . . . . . . . . . . . 3.29 Prakritergunasammoodhaah sajjante . . . . 3.30 Mayi sarvaani . . . . . . . . . . . . . . . . . 3.31 Ye me . . . . . . . . . . . . . . . . . . . . . . 3.32 Ye tvetadabhyasooyanto . . . . . . . . . . . 3.33 Sadrisham cheshtate . . . . . . . . . . . . . . 3.34 Indriyasyendriyasyaarthe raagadveshau . . 3.35 Yaansvadharmo vigunaha . . . . . . . . . . 3.36 Atha kena . . . . . . . . . . . . . . . . . . . . 3.37 Kaama esha . . . . . . . . . . . . . . . . . . . 3.38 Dhoomenaavriyate vahinyarthaadarsho . . 3.39 Aavaritam jnyaanametena . . . . . . . . . . 3.40 Indriyaani mano . . . . . . . . . . . . . . . . 3.41 Tasmaattvamindriyaanyaadau niyamya . . 3.42 Indriyaani paranyaahurindriyebhyaha . . . 3.43 Evam buddheh . . . . . . . . . . . . . . . . . 3.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 185 186 187 189 190 191 192 193 194 195 196 197 198 200 202 204 206 207 208 210 212 214 215 217 219 220 222 223 225 227 Jnyana Karma Sanyaasa Yoga 4.1 Imam vivasvate . . . . . . . . . . . . . 4.2 Evam paramparaapraaptamimam . . 4.3 Sa evaayam . . . . . . . . . . . . . . . . 4.4 Aparam bhavato . . . . . . . . . . . . . 4.5 Bahooni me . . . . . . . . . . . . . . . 4.6 Ajopi sannavyayaatmaa . . . . . . . . 4.7 Yadaa yadaa . . . . . . . . . . . . . . . 4.8 Paritraanaaya saadhoonaam . . . . . . 4.9 Janma karma . . . . . . . . . . . . . . . 4.10 Veetaraagabhayakrodhaa manmayaa 4.11 Ye yathaa . . . . . . . . . . . . . . . . 4.12 Kaankshantaha karmanaam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 229 230 231 232 233 234 235 237 238 239 241 243 244

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y7 4.13 Chaaturvarnyam mayaa . . . . . . . . . . . . . . . . . . . 4.14 Na maam . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.15 Evam jnaatvaa . . . . . . . . . . . . . . . . . . . . . . . . . 4.16 Kim karma . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.17 Karmeno hyaapi . . . . . . . . . . . . . . . . . . . . . . . . 4.18 Karmanyakarma yaha . . . . . . . . . . . . . . . . . . . . . 4.19 Yasya sarve . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.20 Tyaktvaa karmaphalaasanga . . . . . . . . . . . . . . . . . 4.21 Niraasheeryatachittaatmaa tyaktasarvaparigraha . . . . . 4.22 Yadricchaalaabhasantushto dvandvaateeto . . . . . . . . . 4.23 Gatasangasya muktasya . . . . . . . . . . . . . . . . . . . 4.24 Brahmaarpanam brahma . . . . . . . . . . . . . . . . . . . 4.25 Daivamevaapare yajnyam . . . . . . . . . . . . . . . . . . 4.26 Shrotraadeeneendriyaanyanye saiyamaagnishu . . . . . . 4.27 Sarvaaneendriyakarmaani praanakarmaani . . . . . . . . 4.28 Dravyayajnyaastapoyajnya yogayagnyaastathaapare . . . 4.29 Apaane juvhati . . . . . . . . . . . . . . . . . . . . . . . . . 4.30 Apare niyataahaaraaha . . . . . . . . . . . . . . . . . . . . 4.31 Yajnyashishtaamritabhujo yaanti . . . . . . . . . . . . . . 4.32 Evam bahuvidhaa . . . . . . . . . . . . . . . . . . . . . . . 4.33 Yaandravyamayaadyajnyaanjnyaanayagnaha parantapa . 4.34 Tadviddhi pranipaatena . . . . . . . . . . . . . . . . . . . 4.35 Yajnyaatvaa na . . . . . . . . . . . . . . . . . . . . . . . . . 4.36 Api chedasi . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.37 Yathaidhaamsi samiddhognirbhasmasaatkuruterjuna . . 4.38 Na hi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.39 Shraddhavaanllabhate jnyaanam . . . . . . . . . . . . . . 4.40 Ajnyashchaashraddadhaanashcha samshayaatmaa . . . . 4.41 Yogasannyastakarmaanam jnyaanasanchinnasanshayam . 4.42 Tasmaadajnyaanasambhootam hritstham . . . . . . . . . 4.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245 247 248 249 250 252 254 256 258 259 260 261 262 264 265 266 268 269 270 272 273 274 276 277 278 279 280 282 283 284 285 Karma Sanyaasa Yoga 5.1 Sannyaasam karmanaam . . . . . 5.2 Sannyaasah karmayogashcha . . 5.3 Jneyah sa . . . . . . . . . . . . . . 5.4 Saankhyayogau prithagbaalaaha 5.5 Yatsaankhyaih praapyate . . . . . 5.6 Sannyaasastu mahaabaaho . . . . 5.7 Yogayukto vishuddhaatmaa . . . 5.8-9 Naiva kinchitkaromeeti . . . . 5.10 Brahmanyaadhaaya karmaani . 5.11 Kaayena manasaa . . . . . . . . 5.12 Yuktaha karmaphalam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 287 288 289 290 291 292 293 294 295 296 297 299

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y8 5.13 Sarvakarmaani manasaa . . . . . . . . . . . . . . . . . . . 300 5.14 Na kartritvam . . . . . . . . . . . . . . . . . . . . . . . . . 302 5.15 Naadatte kasyachitpaapam . . . . . . . . . . . . . . . . . . 303 5.16 Jnyaanena tu . . . . . . . . . . . . . . . . . . . . . . . . . . 305 5.17 Gacchantyapunaraavrittim jnyaanirdhootakalmashaaha . 306 5.18 Vidyavinayasampanne braamhane . . . . . . . . . . . . . 307 5.19 Ihaiva tairjitaha . . . . . . . . . . . . . . . . . . . . . . . . 308 5.20 Na prahrishyetapriyam . . . . . . . . . . . . . . . . . . . . 309 5.21 Baahyasparsheshvasaktaatmaa vindatyaatmani . . . . . . 311 5.22 Ye hi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 312 5.23 Shoknotihaiva yaha . . . . . . . . . . . . . . . . . . . . . . 314 5.24 Yontahasukhontaraaraamastathaantarjyotireva yaha . . . 315 5.25 Labhante brahmanirvaanamrishayaha . . . . . . . . . . . 317 5.26 Kaamakrodhaviyuktaanaam yateenaam . . . . . . . . . . 319 5.27 Sparshaankritvaa bahirbaahyaanshchakshushchaivaantare 320 5.28 Vigatechhaabhayakrodo yaha . . . . . . . . . . . . . . . . 321 5.29 Bhoktaram yajnyatapasaam . . . . . . . . . . . . . . . . . 322 5.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 324 Dhyaana Yoga 327 6.1 Anaataha karmaphalam . . . . . . . . . . . . . . . . . . . . 328 6.2 Yam sannyaasamiti . . . . . . . . . . . . . . . . . . . . . . . 330 6.3 Aarurukshormuneryogam karma . . . . . . . . . . . . . . . 331 6.4 Yada hi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 333 6.5 Uddharedaatmanaatmaanam naatmaanamavasaadayet . . 335 6.6 Banduraatmaatmanastasya yenatmaivaatmanaa . . . . . . 337 6.7 Jitaatmanaha prashaantasya . . . . . . . . . . . . . . . . . . 339 6.8 Jnaanavignyaanatriptaatmaa kutastho . . . . . . . . . . . . 341 6.9 Saadhushvapi cha . . . . . . . . . . . . . . . . . . . . . . . . 343 6.10 Yogi yunjeeta . . . . . . . . . . . . . . . . . . . . . . . . . . 346 6.11 Shuchau deshe . . . . . . . . . . . . . . . . . . . . . . . . . 348 6.12 Tatrekaagram manaha . . . . . . . . . . . . . . . . . . . . . 350 6.13 Samam kaayashirogreevam . . . . . . . . . . . . . . . . . . 352 6.14 Prashaantaatmaa vigatabheerbrahmachaarivrate . . . . . 354 6.15 Yunjannevam sadaatmaanam . . . . . . . . . . . . . . . . 356 6.16 Naatyashnatastu yogosti . . . . . . . . . . . . . . . . . . . 357 6.17 Yuktaahaaravihaarasya yuktacheshtasya . . . . . . . . . . 359 6.18 Yada viniyatam . . . . . . . . . . . . . . . . . . . . . . . . . 360 6.19 Yathaa deepo . . . . . . . . . . . . . . . . . . . . . . . . . . 362 6.20 Yatroparamate chittam . . . . . . . . . . . . . . . . . . . . 364 6.21 Sukhamaatyantikam yattadbuddhigraahyamateendriyam 366 6.22 Yam labdhvaa . . . . . . . . . . . . . . . . . . . . . . . . . 368 6.23 Tam vidyaadyuhkhasaiyogaviyogam . . . . . . . . . . . . 370 6.24 Sankalpaprabhavaankaamaanstyaktvaa sarvaanasheshataha 372

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y9 6.25 Shanaihi shanairooparamedbuddhyaa . . . . . . . . . . 6.26 Yato yato . . . . . . . . . . . . . . . . . . . . . . . . . . . 6.27 Prashaantamanasam hyonam . . . . . . . . . . . . . . . 6.28 Yunjannevam sadaatmaanam . . . . . . . . . . . . . . . 6.29 Sarvabhootasthamaatmaanam sarvabhootani . . . . . . 6.30 Yo maam . . . . . . . . . . . . . . . . . . . . . . . . . . . 6.31 Sarvabhootasthitam yo . . . . . . . . . . . . . . . . . . . 6.32 Aatmaopamyena sarvatra . . . . . . . . . . . . . . . . . 6.33 Yoyam yogastvayaa . . . . . . . . . . . . . . . . . . . . . 6.34 Chanchalam hi . . . . . . . . . . . . . . . . . . . . . . . . 6.35 Asamshayam mahaabaaho . . . . . . . . . . . . . . . . . 6.36 Asaiyataatmanaa yogo . . . . . . . . . . . . . . . . . . . 6.37 Ayatihi shraddhayopeto . . . . . . . . . . . . . . . . . . . 6.38 Kashchinnobhayavibhrashtashchinnabhramiva nashyati 6.39 Etanme samshayam . . . . . . . . . . . . . . . . . . . . . 6.40 Paartha naiveha . . . . . . . . . . . . . . . . . . . . . . . 6.41 Praapya punyakritaam . . . . . . . . . . . . . . . . . . . 6.42 Athavaa yoginaameva . . . . . . . . . . . . . . . . . . . . 6.43 Tatra tam . . . . . . . . . . . . . . . . . . . . . . . . . . . 6.44 Poorvabhyaasena tenaiva . . . . . . . . . . . . . . . . . . 6.45 Prayatnaadyatamaanastu yogee . . . . . . . . . . . . . . 6.46 Tapasvibhyodhiko yogi . . . . . . . . . . . . . . . . . . . 6.47 Yoginaamapi sarveshaam . . . . . . . . . . . . . . . . . . 6.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 374 376 378 380 381 383 385 387 388 389 390 392 394 395 396 397 399 401 402 403 405 406 408 410 Jnyaana Vijnyaana Yoga 7.1 Mayyasaktamanaaha paartha . . . . . . . . . . . 7.2 Jnyaanam teham . . . . . . . . . . . . . . . . . . 7.3 Manushyaanaam sahastreshu . . . . . . . . . . . 7.4 Bhoomiraaponalo vayuhu . . . . . . . . . . . . . 7.5 Apareyamitastvanyaam prakritim . . . . . . . . 7.6 Etadyoneeni bhootaani . . . . . . . . . . . . . . . 7.7 Mataha parataram . . . . . . . . . . . . . . . . . 7.8 Rasohamapsu kaunteya . . . . . . . . . . . . . . 7.9 Punyo gandhaha . . . . . . . . . . . . . . . . . . 7.10 Beejam maam . . . . . . . . . . . . . . . . . . . 7.11 Balam baalvataam . . . . . . . . . . . . . . . . . 7.12 Ye chaiva . . . . . . . . . . . . . . . . . . . . . . 7.13 Tribhirgunamayairbhaavairebhihi sarvamidam 7.14 Daivee hyoshaa . . . . . . . . . . . . . . . . . . 7.15 Na maam . . . . . . . . . . . . . . . . . . . . . . 7.16 Chaturvidhaa bhajante . . . . . . . . . . . . . . 7.17 Teshaam jnyaanee . . . . . . . . . . . . . . . . . 7.18 Udaaraaha sarva . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 413 414 416 417 418 420 422 424 426 428 429 431 432 434 436 438 439 441 442

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y10 7.19 Bahoonaam janmanaamante . . . . . . . . . . . . . . . . . 7.20 Kamaistaistairhritajnyaanaahaa prapadyantenyadevataahaa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7.21 Yo yo . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7.22 Sa tayaa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7.23 Antavattu phalam . . . . . . . . . . . . . . . . . . . . . . . 7.24 Avyaktam vyaktimaapannam . . . . . . . . . . . . . . . . 7.25 Naaham prakaashaha . . . . . . . . . . . . . . . . . . . . . 7.26 Vedaaham samateetaani . . . . . . . . . . . . . . . . . . . 7.27 Ichchaadveshasamutthena dvandvamohena . . . . . . . . 7.28 Yesham tvantagatam . . . . . . . . . . . . . . . . . . . . . 7.29 Jaraamaranamokshaaya maamatya . . . . . . . . . . . . . 7.30 Saadhibhootaadhidaivam maam . . . . . . . . . . . . . . . 7.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 444 445 447 448 449 450 451 452 453 454 455 456 458 461 462 464 465 467 469 470 471 473 Akshara Brahma Yoga 8.1 Kim tadbrahma . . . . . . . . . . . . . . . . . . . . . . . . . 8.2 Adhiyagnaha katham . . . . . . . . . . . . . . . . . . . . . . 8.3 Aksharam brahma . . . . . . . . . . . . . . . . . . . . . . . 8.4 Adhibhootam ksharo . . . . . . . . . . . . . . . . . . . . . . 8.5 Antakaale cha . . . . . . . . . . . . . . . . . . . . . . . . . . 8.6 Yam yam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8.7 Tasmaatsarveshu kaaleshu . . . . . . . . . . . . . . . . . . . 8.8 Abhyaasayogayuktena chetasaa . . . . . . . . . . . . . . . . 8.9 Kavim puraanamanushaasitaaramanoraneeyaamsamanusmaredyaha . . . . . . . . . . . . . . . . . . . . . . . . . . . 8.10 Prayaanakaale manasaachalena . . . . . . . . . . . . . . . 8.11 Yadaksharam vedavido . . . . . . . . . . . . . . . . . . . . 8.12 Sarvadvaaraani saiyamya . . . . . . . . . . . . . . . . . . . 8.13 Omityekaaksharam brahma . . . . . . . . . . . . . . . . . 8.14 Ananyachetaahaa satatam . . . . . . . . . . . . . . . . . . 8.15 Maamupetya punarjanma . . . . . . . . . . . . . . . . . . 8.16 Aabhramhabhuvanaallokaahaa punaraavartinorjuna . . . 8.17 Sahastrayugaparyantamaharyadbrahmano viduhu . . . . 8.18 Avyaktaadvyaktayaha sarvaahaa . . . . . . . . . . . . . . 8.19 Bhootagraamaha sa . . . . . . . . . . . . . . . . . . . . . . 8.20 Parastasmaattu bhaavonyovyaktovyaktaatsanaatanaha . . 8.21 Avyaktokshara ityuktastamaahuhu . . . . . . . . . . . . . 8.22 Purushaha sa . . . . . . . . . . . . . . . . . . . . . . . . . . 8.23 Yatra kaale . . . . . . . . . . . . . . . . . . . . . . . . . . . 8.24 Agnijyotiraha shuklaha . . . . . . . . . . . . . . . . . . . . 8.25 Dhoomo raatristathaa . . . . . . . . . . . . . . . . . . . . . 8.26 Shuklakrishne gatee . . . . . . . . . . . . . . . . . . . . . . 8.27 Naite srutee . . . . . . . . . . . . . . . . . . . . . . . . . . . 475 477 478 479 480 481 482 483 484 486 488 489 490 491 492 493 494 495 496

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y11 8.28 Vedeshu yajneshu . . . . . . . . . . . . . . . . . . . . . . . 497 8.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 498 Raja Vidya Raja Guhya Yoga 9.1 Idam tu . . . . . . . . . . . . . . . . . . . . 9.2 Raajavidya raajaguhyam . . . . . . . . . . 9.3 Ashradyadhaanaahaa purushaa . . . . . . 9.4 Mayaa tatamidam . . . . . . . . . . . . . . 9.5 Na cha . . . . . . . . . . . . . . . . . . . . 9.6 Yathaakaashasthito nityam . . . . . . . . . 9.7 Sarvabhootaani kaunteya . . . . . . . . . 9.8 Prakritim svaamavashtabhya . . . . . . . 9.9 Na cha . . . . . . . . . . . . . . . . . . . . 9.10 Mayaadhyakshena prakritihi . . . . . . . 9.11 Avajaananti maam . . . . . . . . . . . . . 9.12 Moghaashaa moghakarmaano . . . . . . 9.13 Mahaatmaanastu maam . . . . . . . . . 9.14 Satatam keertayanto . . . . . . . . . . . . 9.15 Jnyaanayagnena chaapyanye . . . . . . . 9.16 Aham kraturaham . . . . . . . . . . . . . 9.17 Pitaahamasya jagato . . . . . . . . . . . . 9.18 Gatirbhartaa prabhuh . . . . . . . . . . . 9.19 Tapaamyahamaham varsham . . . . . . 9.20 Traividyaa maam . . . . . . . . . . . . . 9.21 Te tam . . . . . . . . . . . . . . . . . . . . 9.22 Ananyaashchintayanto maam . . . . . . 9.23 Yepyanyadevataa bhaktaa . . . . . . . . 9.24 Aham hi . . . . . . . . . . . . . . . . . . . 9.25 Yaanti devavrataa . . . . . . . . . . . . . 9.26 Patram pushpam . . . . . . . . . . . . . . 9.27 Yatkaroshi yadashnaasi . . . . . . . . . . 9.28 Shubhaashubhaphalairevam mokshyase 9.29 Samoham sarvabhooteshu . . . . . . . . 9.30 Api chetsuduraachaaro . . . . . . . . . . 9.31 Kshipram bhavati . . . . . . . . . . . . . 9.32 Maam hi . . . . . . . . . . . . . . . . . . 9.33 Kim punarbraamhanaahaa . . . . . . . . 9.34 Manmanaa bhava . . . . . . . . . . . . . 9.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 501 502 504 506 508 510 512 513 515 517 518 520 521 522 524 526 527 528 529 530 531 533 535 537 539 540 541 543 545 546 547 548 549 551 552 553 Vibhooti Yoga 555 10.1 Bhooya eva . . . . . . . . . . . . . . . . . . . . . . . . . . . 556 10.2 Na me . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 557 10.3 Yo maamajamanaadim . . . . . . . . . . . . . . . . . . . . 559

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y12 10.4 Buddhirjnyaanamasammohaha kshamaa . . . . . . . . . . 10.5 Ahimsaa samataa . . . . . . . . . . . . . . . . . . . . . . . 6.10 Maharshayaha sapta . . . . . . . . . . . . . . . . . . . . . . 10.7 Etaam vibhootim . . . . . . . . . . . . . . . . . . . . . . . . 10.8 Aham sarvasya . . . . . . . . . . . . . . . . . . . . . . . . . 10.9 Macchittaa madgatapraanaa . . . . . . . . . . . . . . . . . 10.10 Teshaam satatayuktaanaam . . . . . . . . . . . . . . . . . 10.11 Teshaamevaanukampaarthamahamajnyaanajam tamaha 10.12 Param brahma . . . . . . . . . . . . . . . . . . . . . . . . 10.13 Aahustvaamrishayaha sarve . . . . . . . . . . . . . . . . 10.14 Sarvametadritam manye . . . . . . . . . . . . . . . . . . . 10.15 Svayamaatmanaatmaanam vettha . . . . . . . . . . . . . 10.16 Vaktumarhasyasheshena divyaa . . . . . . . . . . . . . . 10.17 Katham vidyaamaham . . . . . . . . . . . . . . . . . . . . 10.18 Vistarenaatmano yogam . . . . . . . . . . . . . . . . . . . 10.19 Hanta te . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10.20 Ahamaatmaa gudaakesha . . . . . . . . . . . . . . . . . . 10.21 Aadityaanaamaham vishnurjyotishaam . . . . . . . . . . 10.22 Vedaanaam saamavedosmi . . . . . . . . . . . . . . . . . 10.23 Rudraanaam shankaraashchaasmi . . . . . . . . . . . . . 10.24 Purodhasaam cha . . . . . . . . . . . . . . . . . . . . . . . 10.25 Maharsheenaam bhriguraham . . . . . . . . . . . . . . . 10.26 Ashvattaha sarvavrikshaanaam . . . . . . . . . . . . . . . 10.27 Ucchaihshravasamashvaanaam viddhi . . . . . . . . . . 10.28 Aayudhaanaamaham vajram . . . . . . . . . . . . . . . . 10.29 Anantashchaasmi naagaanaam . . . . . . . . . . . . . . . 10.30 Prahlaadashchaasmi daityaanaam . . . . . . . . . . . . . 10.31 Pavanaha pavataamasmi . . . . . . . . . . . . . . . . . . 10.32 Sargaanaamaadirantashcha madhyam . . . . . . . . . . . 10.33 Aksharaanaamakaarosmi dvandvaha . . . . . . . . . . . 10.34 Mrityuhu sarvaharashchaahamudbhavashcha . . . . . . 10.35 Brihatsaama tathaa . . . . . . . . . . . . . . . . . . . . . . 10.36 Dyootam chalayataamasmi . . . . . . . . . . . . . . . . . 10.37 Vrishneenaam vaasudevosmi . . . . . . . . . . . . . . . . 10.38 Dando damayataamasmi . . . . . . . . . . . . . . . . . . 10.39 Yatchaapi sarvabhootaanaam . . . . . . . . . . . . . . . . 10.40 Aantosti mama . . . . . . . . . . . . . . . . . . . . . . . . 10.41 Yadyadvibhootimatsatvam madoorjitameva . . . . . . . 10.42 Athavaa bahunaitena . . . . . . . . . . . . . . . . . . . . 10.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . 560 562 564 565 567 568 570 571 572 573 574 575 576 577 578 579 580 582 583 585 586 587 588 589 590 592 593 594 595 597 598 599 600 602 603 605 606 607 608 609 Vishwaroopa Darshana Yoga 611 11.1 Madanugrhaaya paramam . . . . . . . . . . . . . . . . . . 612 11.2 Bhavaapyayau hi . . . . . . . . . . . . . . . . . . . . . . . . 613

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y13 11.3 Evametadyathaattha tvamaatmaanam . . . . . . . . . . . 614 11.4 Manyase yadi . . . . . . . . . . . . . . . . . . . . . . . . . . 615 11.5 Pashya me . . . . . . . . . . . . . . . . . . . . . . . . . . . 616 11.6 Pashyaadityaanvasoonrudraanaashvinau marutastathaa . 617 11.7 Ihaikastham jagatkritsnam . . . . . . . . . . . . . . . . . . 618 11.8 Na tu . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 619 11.9 Evamuktvaa tato . . . . . . . . . . . . . . . . . . . . . . . . 621 11.10 Anekadivyaabharanam divyaanekodyataayudham . . . 622 11.11 Divyamaalyaambaradharam divyagandhaanulepanam . 623 11.12 Divi sooryasahastrasya . . . . . . . . . . . . . . . . . . . 624 11.13 Tatrakastham jagatkritsnam . . . . . . . . . . . . . . . . . 625 11.14 Tataha sa . . . . . . . . . . . . . . . . . . . . . . . . . . . . 626 11.15 Pashyaami devaamstava . . . . . . . . . . . . . . . . . . . 627 11.16 Anekabaahoodaravaktranetram pashyaami . . . . . . . . 628 11.17 Kireeteenam gadinam . . . . . . . . . . . . . . . . . . . . 630 11.18 Tvamaksharam paramam . . . . . . . . . . . . . . . . . . 631 11.19 Anaadimadhyaantamanantaveeryamanantabaahum shashisooryanetram . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 632 11.20 Dyaavaaprathivyoridamantaram hi . . . . . . . . . . . . 633 11.21 Amee hi . . . . . . . . . . . . . . . . . . . . . . . . . . . . 634 11.22 Rudraaditya vasavo . . . . . . . . . . . . . . . . . . . . . 635 11.23 Roopam mahatte . . . . . . . . . . . . . . . . . . . . . . . 637 11.24 Nabhahasprisham deeptamanekavarnam . . . . . . . . . 638 11.25 Damshtraakaraalaani cha . . . . . . . . . . . . . . . . . . 639 11.26 Amee cha . . . . . . . . . . . . . . . . . . . . . . . . . . . 640 11.27 Vaktraani te . . . . . . . . . . . . . . . . . . . . . . . . . . 641 11.28 Yathaa nadeenaam . . . . . . . . . . . . . . . . . . . . . . 642 11.29 Yathaa pradeeptam . . . . . . . . . . . . . . . . . . . . . . 643 11.30 Lelihyaase grasmaanaha . . . . . . . . . . . . . . . . . . . 644 11.31 Aakhyaa hi . . . . . . . . . . . . . . . . . . . . . . . . . . 645 11.32 Kaalosmi lokakshayakritpravruddho . . . . . . . . . . . 646 11.33 Tasmaattvamuttishtha yasho . . . . . . . . . . . . . . . . 648 11.34 Dronam cha . . . . . . . . . . . . . . . . . . . . . . . . . . 650 11.35 Etatchchutvaa vachanam . . . . . . . . . . . . . . . . . . 651 11.36 Sthaane hrisheekesha . . . . . . . . . . . . . . . . . . . . 652 11.37 Kasmaaccha te . . . . . . . . . . . . . . . . . . . . . . . . 653 11.38 Tvam aadidevaha . . . . . . . . . . . . . . . . . . . . . . . 654 11.39 Vayuryamognirvarunaha shashaankaha . . . . . . . . . . 655 11.40 Namaha purastaadatha . . . . . . . . . . . . . . . . . . . 656 11.41 Sakheti matvaa . . . . . . . . . . . . . . . . . . . . . . . . 658 11.42 Yacchaavahaasaarthamasatkritosi vihaarashayyasanabhojaneshu . . . . . . . . . . . . . . . . . . . . . . . . . . . 659 11.43 Pitaasi lokasya . . . . . . . . . . . . . . . . . . . . . . . . 660 11.44 Tasmaatpranamya pranidhaaya . . . . . . . . . . . . . . 661

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y14 11.45 Adrishtapoorvam hrishitosmi . . . . . . 11.46 Kireetinam gadinam . . . . . . . . . . . . 11.47 Mayaa prasannena . . . . . . . . . . . . . 11.48 Na vedayajnyaadhyayanairna . . . . . . . 11.49 Maa te . . . . . . . . . . . . . . . . . . . . 11.50 Ityarjunam vaasudevastathoktvaa . . . . 11.51 Drishtvedam maanusham . . . . . . . . . 11.52 Sudurdarshamidam roopam . . . . . . . 11.53 Naaham vedairna . . . . . . . . . . . . . 11.54 Bhaktyaa tvananyayaa . . . . . . . . . . . 11.55 Matkarmakrinmatparamo madbhaktaha 11.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 662 663 664 665 666 667 668 669 670 671 673 675 Bhakti Yoga 12.1 Evam satatayuktaa . . . . . . . . . . . 12.2 Mayyaveshya mano . . . . . . . . . . 12.3 Ye tvaksharamanirdeshyamavyaktam 12.4 Sanniyamyendriyagraamam sarvatra 12.5 Avyaktaa hi . . . . . . . . . . . . . . . 12.6 Ye tu . . . . . . . . . . . . . . . . . . . 12.7 Teshaamaham samuddhartaa . . . . 12.8 Mayyeva mana . . . . . . . . . . . . . 12.9 Atha chittam . . . . . . . . . . . . . . 12.10 Abhyaasepyasamarthosi matkarmo 12.11 Athaitadapyashaktosi kartum . . . 12.12 Yo hi . . . . . . . . . . . . . . . . . . 12.13 Adveshta sarvabhootaanaam . . . . 12.14 Santushtaha satatam . . . . . . . . . 12.15 Yasmaannodvijate loko . . . . . . . 12.16 Anapekshaha shuchirdaksha . . . . 12.17 Yo na . . . . . . . . . . . . . . . . . . 12.18 Samaha shatrau . . . . . . . . . . . . 12.19 Tulyanindaastutirmauni santushto . 12.20 Ye tu . . . . . . . . . . . . . . . . . . 12.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 677 678 679 680 682 683 684 685 686 687 689 690 692 694 695 697 699 700 701 703 704 705 Kshetra Kshetrajnya Vibhaaga Yoga 13.1 Idam shareeram . . . . . . . . . . . . . . . . . . . . . . 13.2 Kshetragnya chaapi . . . . . . . . . . . . . . . . . . . . 13.3 Tatkshetram yachcha . . . . . . . . . . . . . . . . . . . 13.4 Rishibhirbahudhaa geetam . . . . . . . . . . . . . . . . 13.5 Mahaabhootaanyahankaaro buddhiravyaktameva . . 13.6 Ichchaa dveshaha . . . . . . . . . . . . . . . . . . . . . 13.7 Amaanitvamadambhitvamahimsaa kshaantiraarjavam . . . . . . . . . . . . . . 707 708 710 712 713 715 717 718

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y15 13.8 Indriyaartheshu vairaagyamanahankaara . . . . . . . . . 720 13.9 Asaktiranabhishvangaha putradaaragrihaadishu . . . . . 722 13.10 Mayi chaananyayogena . . . . . . . . . . . . . . . . . . . 724 13.11 Adhyaatmajnyaanamnityatvam tattvajnyaanaarthadarshanam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 725 13.12 Jneyam yattatpravakshyaami . . . . . . . . . . . . . . . . 726 13.13 Sarvatahapaanipaadam tatsarvatokshishiromukham . . 728 13.14 Sarvendriyagunaabhaasam sarvendriyavivarjitam . . . . 730 13.15 Bahirantashcha bhootaanaamacharam . . . . . . . . . . . 732 13.16 Avibhaktam cha . . . . . . . . . . . . . . . . . . . . . . . 734 13.17 Jyotishaamapi tajjyotistamsaha . . . . . . . . . . . . . . . 736 13.18 Iti kshetram . . . . . . . . . . . . . . . . . . . . . . . . . . 738 13.19 Prakritim purusham . . . . . . . . . . . . . . . . . . . . . 740 13.20 Kaaryakaranakartritve hetuhu . . . . . . . . . . . . . . . 742 13.21 Purushaha prakritistho . . . . . . . . . . . . . . . . . . . 744 13.22 Upadrashtaanumantaa cha . . . . . . . . . . . . . . . . . 746 13.23 Ya evam . . . . . . . . . . . . . . . . . . . . . . . . . . . . 748 13.24 Dhyaanenaatmani pashyanti . . . . . . . . . . . . . . . . 750 13.25 Anye tvevamajaanantaha . . . . . . . . . . . . . . . . . . 752 13.26 Yaavatsanjaayate kinchitsattvam . . . . . . . . . . . . . . 754 13.27 Samam sarveshu . . . . . . . . . . . . . . . . . . . . . . . 756 13.28 Samam pashyanhi . . . . . . . . . . . . . . . . . . . . . . 757 13.29 Prakityaiva cha . . . . . . . . . . . . . . . . . . . . . . . . 758 13.30 Yadaa bhootaprithagbhaavamekasthamanupashyati . . 759 13.31 Shareerasthopi kaunteya . . . . . . . . . . . . . . . . . . 760 13.32 Yathaa sarvagatam . . . . . . . . . . . . . . . . . . . . . . 762 13.33 Yathaa prakaashayatyekaha . . . . . . . . . . . . . . . . . 763 13.34 Kshetrakshetrajnyayorevamantaram jnyaanachakshushaa 764 13.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . 765 Gunatraya Vibhaaga Yoga 14.1 Param bhooyaha . . . . . . . . . . . . . 14.2 Idam jnyaanamupaatya . . . . . . . . . 14.3 Mama yonirmahadbrahma . . . . . . . 14.4 Sarvayonishu kaunteya . . . . . . . . . 14.5 Sattvam rajastama . . . . . . . . . . . . 14.6 Tatra sattvam . . . . . . . . . . . . . . . 14.7 Rajo raagaatmakam . . . . . . . . . . . 14.8 Tamastvajnyaanajam viddhi . . . . . . 14.9 Sattvam sukham . . . . . . . . . . . . . 14.10 Rajastamaschaabhibhooya sattvam . . 14.11 Sarvasvaareshu dehesminprakaasha . 14.12 Lobhaha pravrittiraarambhaha . . . . 14.13 Aprakaashopravrittishcha pramaado . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 767 768 769 770 771 772 774 775 776 778 779 780 781 782

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y16 14.14 Yada sattve . . . . . . . . . . . . . . . . . . . . . . . . 14.15 Rajasi pralayam . . . . . . . . . . . . . . . . . . . . . . 14.16 Karmanaha sukritasyaahuhu . . . . . . . . . . . . . . 14.17 Sattvaatsanjaayate jnyaanam . . . . . . . . . . . . . . 14.18 Oordhvam gacchanti . . . . . . . . . . . . . . . . . . . 14.19 Naanyam gunebhyaha . . . . . . . . . . . . . . . . . . 14.20 Gunaanetaanateetya treendehee . . . . . . . . . . . . 14.21 Kairlingaistreengunaanetaanateeto bhavati . . . . . . 14.22 Prakaasham cha . . . . . . . . . . . . . . . . . . . . . 14.23 Udaaseenavadaaseeno gunairyo . . . . . . . . . . . . 14.24 Samaduhkhasukhaha svastaha . . . . . . . . . . . . . 14.25 Maanaapamaanayostulyastulyo mitraaripakshayoho 14.26 Maam cha . . . . . . . . . . . . . . . . . . . . . . . . . 14.27 Brahmano hi . . . . . . . . . . . . . . . . . . . . . . . 14.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 783 784 785 786 787 788 790 791 792 794 795 797 798 799 801 Purushottam Yoga 803 15.1 Oordhvamoolamadhahashaakhamashvattham praahuravyayam 804 15.2 Adhashchordhvam prasritaastasya . . . . . . . . . . . . . 806 15.3 Na roopamasyeha . . . . . . . . . . . . . . . . . . . . . . . 808 15.4 Tataha padam . . . . . . . . . . . . . . . . . . . . . . . . . 809 15.5 Nirmaanamohaa jitasangadoshaa . . . . . . . . . . . . . . 810 15.6 Na tadbhaasayate . . . . . . . . . . . . . . . . . . . . . . . 812 15.7 Mamaivaansho jeevaloke . . . . . . . . . . . . . . . . . . . 813 15.8 Shareeram yadvaapnoti . . . . . . . . . . . . . . . . . . . . 814 15.9 Shrotram chakshuhu . . . . . . . . . . . . . . . . . . . . . 816 15.10 Utkramaantam sthitam . . . . . . . . . . . . . . . . . . . 818 15.11 Yatanto yoginashchainam . . . . . . . . . . . . . . . . . . 819 15.12 Yadaadityagatam tejo . . . . . . . . . . . . . . . . . . . . 820 15.13 Gaamavishya cha . . . . . . . . . . . . . . . . . . . . . . . 821 15.14 Aham vaishvaanaro . . . . . . . . . . . . . . . . . . . . . 822 15.15 Sarvasya chaaham . . . . . . . . . . . . . . . . . . . . . . 823 15.16 Dvaamimau purushau . . . . . . . . . . . . . . . . . . . . 825 15.17 Uttamaha purushastvanyaha . . . . . . . . . . . . . . . . 827 15.18 Yasmaatksharamateetohamaksharaadaapi choottamaha 829 15.19 Yo maamevamasammoodho . . . . . . . . . . . . . . . . 831 15.20 Iti guhyatamam . . . . . . . . . . . . . . . . . . . . . . . . 832 15.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . 834 Daivaasursampad Vibhaaga Yoga 16.1 Abhayam sattvasamshuddirjnyaanayogavysavasthitihi . 16.2 Ahimsaa satyamakrodhastyaagaha . . . . . . . . . . . . 16.3 Tejaha kshamaa . . . . . . . . . . . . . . . . . . . . . . . 16.4 Dambho darpobhimaanashcha . . . . . . . . . . . . . . 837 838 841 844 846 . . . .

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y17 16.5 Daivee sampadvimokshaaya . . . . . . . . . . . . . . . . . 848 16.6 Dvau bhootasargau . . . . . . . . . . . . . . . . . . . . . . 849 16.7 Pravrittim cha . . . . . . . . . . . . . . . . . . . . . . . . . 850 16.8 Asatyamapratishtham te . . . . . . . . . . . . . . . . . . . 851 16.9 Etaam dristhimavashthaabya . . . . . . . . . . . . . . . . . 852 16.10 Kaamamaatya dushpooram . . . . . . . . . . . . . . . . . 853 16.11 Chintaamaparimeyaam cha . . . . . . . . . . . . . . . . . 854 16.12 Aashaapaashashatairbaddhaahaa kaamakrodhaparaayanaahaa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 855 16.13 Idamadya maya . . . . . . . . . . . . . . . . . . . . . . . . 856 16.14 Asau mayaa . . . . . . . . . . . . . . . . . . . . . . . . . . 857 16.15 Aadhyobhijanavaanasmi konyosti . . . . . . . . . . . . . 858 16.16 Anekachittavibhraantaa mohajaalasamaavritaahaa . . . 859 16.17 Aatmasambhaavitaahaa stabdhaa . . . . . . . . . . . . . 860 16.18 Ahankaaram balam . . . . . . . . . . . . . . . . . . . . . 861 16.19 Taanaham dvishataha . . . . . . . . . . . . . . . . . . . . 862 16.20 Aasureem yonimaapannaa . . . . . . . . . . . . . . . . . 864 16.21 Trividham narakasyedam . . . . . . . . . . . . . . . . . . 865 16.22 Etairvimuktaha kaunteya . . . . . . . . . . . . . . . . . . 867 16.23 Yaha shaastravidhimutsrijya . . . . . . . . . . . . . . . . 868 16.24 Tasmaachhaastraam pramaanam . . . . . . . . . . . . . . 869 16.S Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . 870 871 Index

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P YIntroduction*Om Ganeshaaya Namahaa* I decided today to begin a blog that is my attempt to understand the Bhagavad Gita. I cant remember the exact date, but it was around 5 years ago that I chanced upon a television program in India where a prominent teacher of the Gita was conducting a discourse in English, stripped of all the usual pomp and ceremonial activities that usually accompany a discourse. As I watched that program, I realized that there is something here that is attracting me, but I could not quite explain why. I tried to watch that program as often as possible during my 3 month stay in India. When I returned to the US to continue my work, those Gita discourses stuck in my head. I began to buy commentaries on the Gita from several authors, and eventually came across a teacher whose audio discourses resonated with me. Now I am looking at the end of the 18th chapter (the last chapter) of the Gita, and having gone through it over the course of 2 years, still feel a need to understand it deeply. This blog is my attempt to restart my journey of the Gita, beginning with the rst verse of chapter 1. But this time, I want to go deeper and understand each verse to the best of my ability. I will keep the language as simple as possible, and provide examples that I and most people can relate to. Seeker 2011

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P YArjuna Vishaada Yoga

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y22 journey through the bhagavad gita

Bhagavad Gita Verse 1, Chapter 1

Dhritraashtra uvaacha: dharmakshetre kurukshetre samavetaa yuyutsavaha | maamakaaha paandavaashchaiva kimakurvata sanjaya || 1 ||

dharmakshetre : in the eld of dharma kurukshetre : in the eld of the Kurus samavetaa : gathered here yuyutsavaha : in order to ght eva : also kim : what sanjaya : O Sanjaya

Dhritrashtra said:In Kurukshetra, the eld of the Kurus and also the eld of righteousness, both my sons and Pandus sons gathered, eager to ght. What did they do, O Sanjaya?

So begins the rst chapter of the Gita. The rst chapter is a dialog between Dhritrashtra, father of the Kauravas and Sanjaya, his charioteer and also his adviser. Sanjaya was given divine vision so that he could provide a real-time commentary on the Mahabharata war for the sightless Dhritrashtra.

This verse begins to reveal one of the recurring themes of the Gita - the downside of extreme attachment to objects or situations. Dhritrashtra means someone who clings to his kingdom, and Sanjaya means victory. Dhritrashtra was extremely attached to his sons and his kingdom, which is one of the reasons that the Mahabharata war occurred. He refers to his nephews as "Pandus sons" indicating that they are a 3rd party, whereas his sons are referred to as "my sons".

What exactly is attachment? Heres an example. Lets say Mr. X brought a brand new car. He shows it to all his friends, they ooh and they aah, his spouse is happy, his kids are jumping up and down and so on. When he hears all the praises, there usually is something inside him that "puffs up". That thing is the ego. Now lets say a few weeks have passed. Its morning and as he opens the car door, he notices a large dent on the side of the car. He begins to experience anger, sadness, and a whole host of other emotions.

What just happened? It was attachment to the car. Mr. Xs ego created an identication with the new car. In other words, it began to think of the car as an extension of its identity. So any praise for the car became the egos praise, and any harm to the car became the egos harm. The ego strengthens itself by attachment, i.e. identication with objects,

Notes 1. Eckhart Tolle talks about ego and attachment in his books "The Power Of Now" and "A New Earth". 2. Per the Dnyaneshwari commentary, the word "dharmakshetre" here suggests that Kurukshetra battleground had a positive energy that was known to bring senseless warriors to their senses and make them behave rationally. Perhaps Dhritrashtra wanted to know whether that positive energy compelled his sons the Kauravas to give up the idea of war

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Yarjuna vishaada yoga 23 thoughts (I am smart, I am sincere etc), positions (e.g. right wing vs left wing). So what is the practical lesson here? Later chapters and verses will go in detail into this subject, but till then, this verse urges us to examine our life and take stock of our attachments. What are our attachments? How strong are those attachments? What can we do to prevent ourselves getting entangled in more and more attachments? Also - at this point, do we think that all attachments are bad? Or are some good? Upon introspection we will nd the answers.The Gita will begin to address those questions as we go further into it.



Sanjaya uvaacha: dhristvaa tu paandavaanikam vyoodham duryodhanstadaa | aachaaryamupasangmaya raaja vachanambraveet || 2 ||

Sanjaya said:Observing that the Pandava army was organized into a military formation, Duryodhana approached his teacher Drona and spoke these words.

tadaa: during that time vyoodham: organized into a military formation paandavaanikam: the Pandava army dhrishtvaa: observing tu: and aachaaryam: Dronacharya upasangmaya: approached raaja: king duryodhan: Duryodhana vachanam: words abraveet: spoke

Lets look at the character that is introduced in this verse - Duryodhana. Duryodhana was the son of Dhritrashtra, and leader of the Kaurava army in the Mahabharata war. He was a skilled and strong warrior, almost equal in prowess to Bhima, the strongest warrior in the Pandava army.

Since childhood, Duryodhana grew up with the idea that he was the rightful heir to the throne and not Yudhishtira, who was the eldest brother of the Pandavas. Going back to the theme of the previous verse which is that of attachment, he was extremely attached to the throne. But because he perceived the Pandavas as an obstacle to the throne, which was something that he was extremely attached to, he developed an aversion towards them.

Think of aversion or in other words, hatred, as the polar opposite of attachment. But interestingly enough, it is born out of attachment itself. For example, we saw that Mr. X from the last post was extremely attached to his car, and saw that someone had made a large dent in it. What feeling do you think Mr. X had for the person who caused that dent? That is aversion. Aversion is usually caused when we perceive a person, situation or object as an obstacle between us and the object of our attachment. And aversion, just like attachment, strengthens the ego. Examples are people (I hate my boss), objects (I hate my old TV), positions (I hate anyone who believes in communism) or situations (I hate my job).

Now, why did Duryodhana approach his teacher Drona? He saw the military formation of the Pandavas and began to get scared. As is the

Notes 1. There is a redundancy here in the phrase "vachanambraveet". Usually if you write "say", most people know that you mean "say words". But here the word "abraveet" is used in addition to "vachana". This could mean that the words that Duryodhana is going to speak in the next verse are not ordinary words, they could perhaps be very negative or hurtful.

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Yarjuna vishaada yoga 25 case, most people run to someone superior when they get scared, so he approached his teacher for counsel. Drona was a teacher to both the Pandavas and Kauravas, and had equal afnity to both of them. And unlike some of the other senior warriors, Drona was not a blood relation to the Kauravas. Duryodhana also sensed that he needs to check in with Drona to understand his state of mind, because he needed Dronas prowess to win this war. There is an interesting leadership lesson here. If you are leading a team - in a business, political or any context - your success is not guaranteed unless everyone buys into a common vision that you as a leader have articulated.



pashyaitaam paanduputraanaamaachaarya mahatim chamoom | vyoodham drupadaputrena tava shishyena dheemata || 3 ||

Teacher, behold this mighty Pandava army, that your intelligent student Dhrishtadyumna, son of Drupada, has organized in a military formation for battle.

aachaarya: teacher tava: your dheemata: intelligent shishyena: student drupadaputrena: son of Drupada vyoodham: organized in military formation paanduputraanaam: of the Pandavas etaam: this mahatim: mighty chamoom: army pashya: see or behold

The Gita has many conversations-within-conversations, so it is useful to keep track. In the rst two verses, Sanjaya and Dhritrashtra were talking, and in this verse, Duryodhana is addressing his teacher Drona.

Here we begin to explore another theme of the Gita which is that of mental equanimity, or as sometimes it is referred to, "even keelness". We are at our best when our mind, the part of our brain that feels emotions, is calm and not agitated. When our mind is calm it enables our intellect, the part of our brain that evaluates options and makes rational decisions, to give us the most logical way out of a situation. In the TV show "Star Trek", Mr. Spock was always consulted to provide the best decision because he would never take emotions into considerations when making a decision.

In the last verse we saw that Duryodhana wanted to ensure that Drona was sufciently motivated to ght against his students the Pandavas, lest he become weak due to having a soft spot for them. So Duryodhana attempted to disturb Dronas equanimity by reminding him that the leader of the military formation that is in front of them is the son of Drupada.

Drupada and Drona had a chequered past. They were the best of friends, but due to some misunderstandings, they turned into sworn enemies. By reminding Drona that Drupadas son Dhrishtadyunma is leading the opposing army, Duryodhana wanted to stir up Dronas emotions so that he think that his students purposely put Dhrush-

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Yarjuna vishaada yoga 27 tadyumna in front, just to spite Drona. Do we have such biases or lters in our lives through which we view people or situations? How were they formed? Did some Duryodhana plant them in us? Uncovering such biases makes our decision-making clearer and simpler.


Bhagavad Gita Verse 4-6, Chapter 1

atra shoora maheshvaasaa bheemarjunasamaa yudhi | yuyudhaano viraatashcha drupadashcha mahaarathaha || 4 || dhrishtaketushchekitaanah kaashirajascha veeryavan | purujitkuntibhojashcha shaibyascha narapungvaha || 5 || yudhamanyushcha vikraanta uttamaujaashcha veeryavan | saubhadro draupadeyashcha sarva eva mahaarathaaha || 6 ||

This army has mighty archers such as Yuyudhaana, King Viraata and Drupada who are equal to Bheema and Arjuna in battle. Other powerful warriors include Dhrishtaketu, Chekitaana, the gallant king of Kashi, Purujit, Kuntibhoja, Yuyudhaana, Uttamauja, Abhimanyu and all the sons of Draupadi.

Duryodhana continued his attempt to incite Drona to ght aggressively against the opposing army by calling out the mighty warriors on the other side. He chose each name carefully to elicit a reaction from Drona, since each of these warriors had a history with Drona.

atra: here shooraha: brave maheshavaasaa: with giant bows cha: and yudhi: in battle bheemarjunasamaaha: equal to Bheem and Arjuna yuyudhaanaha: Yuyudhaana viraataha: King Viraata mahaarathaha: mighty warriors drupadaha: Drupad dhrishtaketu: Dhrishtaketu chekitaanaha: Chekitaana purujitaha: Purujit kuntibhoja: Kuntibhoja shaibya: Shaibya kaashiraajaha: King of Kashi veeryavaan: gallant yudhmanya: Yudhamanyu uttamaujaaha: Uttamaujaaha saubhadraha: son of Subhadra which is Abhimanyu draupadeyaaha: sons of Draupadi sarva: everyone eva : all maharaathaaha: mighty warriors

Yuyudhaana was Arjunas top student, and Duryodhana wanted to point out that although Arjunas top student was ghting on his teachers side, Dronas top student Arjuna was ghting against his teacher. Drupada also was someone that Drona disliked, as was pointed out earlier. Dhristaketus father had been killed by Krishna, yet he was on the side of the Pandavas. Chekitaana was the only Yadava warrior not taking the side of the Kauravas. The king of Kashi was an exceptionally gallant warrior, and took the side of the Pandavas. Yudhamanyu and Uttamauja were exceptional warriors from the Paanchaala kingdom. Purujit and Kuntibhoja were Kuntis maternal brothers who were also related to the Kauravas, but chose the side of the Pandavas. Shaibya was Yudhishtiras father-inlaw, similarly related to the Kauravas. Abhimanyu, Arjunas son, was well versed in the art of breaking military formations. Duryodhana disliked Draupadi immensely, so her sons were pointed out as well. We begin to see how interrelated the warring parties were. Some were friends who turned into enemies, some were relatives who chose sides, and some like Drona were equally loving to both sides, but had to choose one based on their duty to the throne and the kingdom.

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Yarjuna vishaada yoga 29 It is a reminder that nothing in our lives stays the same. A relationship that gives you lot of joy today, could in a matter of seconds turn into a sorrowful relationship at some point.



asmaakam tu vishishtaa ye taannibodha dvijottama | naayakaa mama sainsyasya sangnyartham taanbraveemi te || 7 ||

O twice-born Drona, now I would like to bring to your addition to our competent warriors. Let me point you to some of my armys commanders.

Duryodhana continued his conversation with Drona in this verse. As is apparent from the text of the verse, he wanted to now talk to Drona about his army, having assessed the capabilities of the Pandava army. Notice how each verse gives an indication of Duryodhanas state of mind. Initially, he saw the well-formed army of the Pandavas that was marching with a single vision, and began to worry that it may prove to be a formidable opponent. His worry prompted him to instigate Drona. Now in this verse Duryodhanas worry unleashed a condescending, mean attitude by calling Drona a "twice born".

dvija-uttama: O twice born asmaakam: on our side tu: also ye: those vishishtaaha: select taan: on them nibodhaa: to draw your attention te:for you sangya-artham: indicate for your information mama: my sainyasya: army naayakaaha: commanders taan: about them braveemi: I will speak

Twice-born usually refers to individuals in the brahman, kshatriya and vaishya classes. However, in this verse, this was a veiled insult because although Drona was a accomplished warrior, he was a brahmin by birth. Duryodhana wanted to imply that Drona, being a brahmin, would be soft on his disciples the Pandavas.In addition, use of the phrase "my army" also indicates that Duryodhanas ego was puffed up at this point. Negative emotions like fear and worry, when allowed to simmer in the mind, tend to unleash the worst in us. Later, the Gita will go in great detail into how this happens.

Notes 1. In Swami Ramdas Samarathas Dasbodh, there is an entire chapter on signs exhibited by foolish people. According to him, anyone who insults his guru out of pride is considered a fool.

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bhavaanibheeshmashcha karnashcha kripashcha samitinjayaha | ashvaththaama vikarnashcha soumaduttistathaiva cha || 8 ||

We have victorious warriors such as yourself, Bheeshma, Kripaachaarya and Karna on our side. Similarly, we also have Ashvaththaama, Vikarna and Bhoorishrava.

bhavaan: yourself cha: and bheeshmaha: Bheeshma karna: Karna samitinjayaha: victorious kripaha: Kripaachaarya tathaa eva: and similarly ashvaththaama: Ashvaththaama vikarnaha: Vikarna soumaduttihi: son of Somadutta which is Bhoorishrava

Having conducted an assessment of the warriors on the Pandavas side, Duryodhana began to conduct a similar assessment of his side.

Throughout the last few verses we were observing Duryodhanas emotional state. After having lobbed an insult at Drona, and not having heard a response back, Duryodhana now became scared that he had angered his armys main commander and his teacher. So he wanted to say something to appease Drona. Hence he began his assessment of powerful warriors by putting Drona rst in this verse.

What does this tell us about Duryodhanas personality? Sometimes we tend to view people as either good or evil, and by that logic Duryodhana would be considered evil. But this temporary outpouring of reverence for his teacher shows that Duryodhana had some good qualities in him, although in lower proportion to his bad qualities. Later the Gita will provide a detailed explanation of types of qualities that all individuals have. At this point, let us consider that all individuals have a mix of three qualities or tendencies: a tendency that draws us towards inertia, another that draws us to action, and another that draws us to equanimity or harmony. Usually, one or two tendencies tend to dominate the other in us. You may know some people who have a tendency to be lazy and sleep all the time. Or there may be someone who cannot rest and has to keep doing something or the other. Or, there are some who do whats needed to run their lives and are not lazy, and also deal with severe setbacks and challenges while managing to stay calm, collected and even-keel.

What do we think is our most dominant tendency? Are there external factors that change it temporarily? For example, if you nd that your most dominant tendency is towards action, are there factors that make

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anye cha bahavaha shoora madarthe tyaktkajeevitaaha | naanaashastrapraharanaaha sarve yuddhavishaaradaaha || 9 ||

In addition to our commanders, we also have several other brave warriors who have vowed to give up their life for me. These warriors are well versed in deploying weapons, and are procient in the art of battle.

anye: besides these bahavaha: several shooraha: brave warriors madarthe: for me tyaktajeevitaaha: giving up their desire to live cha: and naanaashastraprahaaranaaha: versed in the deployment of many weapons sarve: all of them yuddhavishaaradaaha: procient in the art of war

Duryodhana naively tried to impress Drona by glorifying his army. In doing so, his ego resurfaced again, which is evidenced by his selfaggrandizing statements like "they will give up their life for me". He probably was trying to convince (or delude) himself that his army is poised to win the battle. The tendency of the ego to consider something "mine" is called mamataa in Sanskrit. Mamataa literally means "mine-making" or "mineness". This is yet another means for the ego to strengthen itself through possessions.

Heres an interesting exercise. Take something that you know for sure is "yours". Now deeply examine it. Is it really yours? For example, say you own a house. On what basis do you consider it yours? Most probably, its a legal document that the government issues to you. Well, what happens if that government no longer exists? Or, more likely, what happens if the government grabs that land from you because it possesses some precious natural resources? Is the relationship between you and the house "real"?

Notes 1. Astra denotes weapons that are thrown, and shastra denotes weapons that are hand-held



aparyaaptam tadasmaakam balam bheeshmaabhirikshitam | paryaaptam tvidameteshaam balam bheemaabhirikshitam || 10 ||

asmaakam tat: our army tu: but eteshaam: these Pandavas idam: this paryaptam: limited

Whereas our army, defended by Bheeshmas strength, is innitely capable of victory, the Pandava army defended by Bheemas strength, seems limited.

balam bheemaa-abhirikshitam: defended by Bheemas strength

Duryodhana continued to boast about his army in this nal comment to Drona. Note that Drona did not reply to any of Duryodhanas statements at any point in the conversation. His silence indicated either anger, disappointment or knowing the inevitable that his army was doomed to failure.

If you measure Duryodhanas comments, they tend to become increasingly arrogant and hyperbolic throughout the conversation. Anytime you have somebody making hyperbolic statements praising themselves, it usually indicates an underlying insecurity.

Notes1. In translating this verse I looked up several commentaries, and this is the rst verse where I have encountered a difference in translation. Some commentators translate the Sanskrit word "aparyaptam" to mean "beyond sufcient" or "innitely capable". This is the meaning that I have used above. However, some commentators translate it as "less than sufcient" or "limited capability". If that meaning is taken, that means Duryodhanas fear has broken past the facade of arrogance and he has begun speaking what he really thinks.



ayaneshu cha sarveshu yathaabhaagamavastithaaha | bheeshmamevaabhirakshantu bhavantaha sarva eva hi || 11 ||

All of you should completely protect Bheeshma at all points, situated in each of your various formations.

bhavavtaha: all of you eva hi: must certainly abhirakshantu: completely protect bheeshman: Bheeshma eva: foremost sarveshu ayaneshu ca: at all points avasthitaaha: situated sarve: respectively yathaa-bhaagam: in your various formations

Duryodhana instructed his main warriors to ensure Bheesmas safety since the Mahabharata war was about to begin.

Lets do a quick recap. The rst chapter opened with Dhristrashtra asking Sanjaya to elaborate on the progress of the war, and that led to Duryodhanas monologue to Drona. After the statement Duryodhana makes in the current verse, he no longer has a "speaking part" in the Gita anywhere. After this verse, we will encounter a series of verses that get us closer to the start of the battle, and closer to the core of the Gita.



tasya sanjanayanharsham kuruvriddha pitaamaha | simhanaada vinadyochchai shankamdadhamau prataapavaan || 12 ||

Then the valiant Bheeshma, elder of the Kuru dynasty, blew his conch loudly, a sound as mighty as the roar of a lion, delighting Duryodhana.

prataapavaan: valiant kuruvriddhaha pitaamaha: Bheeshma who is an elder of the Kuru dynasty simhanaada vinadya: roaring like a lion shankham dadhamau: blew his conch uchchaiha: very loudly tasya : in this manner harsham : delight sanjayanan : of the king

This is the rst verse in a series of verses which indicate the beginning of the Mahabharata war. Traditionally, conches were blown to announce the start of the war. Bheeshma, sensing the fear in Duryodhana, blew his conch so that Duryodhana felt condent that his army was still on his side. It also indicates the dependence of Duryodhanas ego on external circumstances, such as the roar of conches, in order to strengthen itself, instead of an innate belief that his army was on his side.



tataha shankashcha bheryascha panavaanakagomukhaahaa | sahasaivaabhyahanyanta sa shabda tumulobhavat ||13 ||

Immediately thereafter, several conches, bugles, trumpets, kettlehorns and cow-horns resounded simultaneously, growing into a tumultuous sound.

tataha: thereafter shankha: conches cha: and bherya: bugles panamaanaka: trumpets and kettedrums gomukhaha: cow-horns sahasaa eva abhyahanyanta: resounded suddenly and simultaneously shabdaha: sound abhavat: became tumulaha: tumultuous

This is another verse in the sequence of verses that brings us closer to the start of the war. It also suggests that the Kaurava army was happy that their commander Bheeshma was eager to begin the war. As we progress through this verse into some of the later verses, we cannot help but paint a picture of that battleeld, since the words used in these verses are so evocative. For some of us that grew up in India, we probably tend to dig up memories of watching the Mahabharata on Sunday morning, and maybe those memories are recalled. With this verse, we now have another dimension that adds depth to the picture - that of sound. The author of these verses clearly intends to paint a rich picture of the battleeld, and the Kaurava army in particular. We shall see why shortly.



tataha shvetair hayair yukte mahati syandane sthitau | maadhavaha paandavaschaiva divyau shankau pradadhmatau || 14 || And then, seated on a magnicent chariot harnessed to white horses, Shri Krishna and Arjuna blew their divine conches. tataha : thereafter cha eva: both maadhavaha : Shri Krishna paandavaha : Arjun sthitau : situated mahati syandane: on a magnicent chariot yukte: harnessed shvetaiha : by white hayaiha: horses pradadhmatuha: resounded saha: their divyau: divine shankhau: conches With this verse, we are introduced to the key gures in the Bhagavad Gita, as we leave behind Duryodhana and the Kaurava army. Lord Krishna was a divine incarnation or an avatar

tataha : thereafter cha eva: both maadhavaha : Shri Krishna paandavaha : Arjun sthitau : situated mahati syandane: on a magnicent chariot yukte: harnessed shvetaiha : by white hayaiha: horses pradadhmatuha: resounded saha: their divyau: divine shankhau: conches

And then, seated on a magnicent chariot harnessed to white horses, Shri Krishna and Arjuna blew their divine conches.

With this verse, we are introduced to the key gures in the Bhagavad Gita, as we leave behind Duryodhana and the Kaurava army. Lord Krishna was a divine incarnation or an avatar, and Arjuna was one of the ve Pandava princes. Arjuna was considered the most skillful archer and warrior of his time. Shri Krishna was a close friend of Arjuna, and offered to be his charioteer for the Mahabharata war. The prior verses served to paint a picture of the Kaurava army, that was ready to engage in conict with the Pandavas. As we move further into the text, the perspective shifts from Duryodhanas viewpoint to Arjunas.

Notes 1. Many commentaries offer a lot of background from the Mahabharata in order to describe the grandeur of Arjunas chariot. It was a robust chariot, endowed with several divine powers. A key feature of the chariot was a ag in which Lord Hanumaan had entered in the form of an emblem. Therefore it is said that Lord Hanumaan was one of the few individuals to hear the Gita rsthand.



paanchajanyam hrishikeesho devadattam dhananjayaha | paundryam dadhamau mahaashankam bheemekarmaa vrikodaraha || 15 || anantavijayam raaja kuntiputrau yudhistiraha | nakulaha sahadevashcha sughoshamanipushpakau || 16 ||

kashyashcha parameshvasaaha shikhandi cha mahaarathaha | dhristhadyumno viraatashcha saatyakischaparaajiataha ||17|| drupado draupadeyascha sarvashaha pruthiveepate | saubhadrashcha mahaabaahuh shankhaandadhmuh prithakprithak || 18 ||

Hrishikesha blew his conch named Paanchajanya, Arjuna blew his conch Devadatta, and the fearsome Bheema blew his mighty conch named Paundra. King Yudhishtira, son of Kuntu, blew his conch named Anantavijayam, Nakula and Sahadeva blew their conches named Sughosha and Manipushpaka. The King of Kashi, a supreme archer, the mighty warriors Shikhandi, Dhristadyumna, King Viraata and Satyaki .. King Drupada, the sons of Draupadi and Abhimanyu, the mighty armed son of Subhadraa, all blew their respective conches, O King.

Blowing of the conches was a tradition that signied the start of a war. In other words, once that sound was heard, there was no room for compromise, there was no more vacillation on whether or not to ght, everyone was committed to start the war.

paanchajanyam : conch named Paanchajanya devadattam : conch named Devadatta paundryam : conch named Paundra dadhamau : blew mahaashankam : mighty conch bheemekarmaa : Bheema vrikodaraha : one who has extraordinary capacity to imbibe food anantavijayam : conch named anantavijayam raaja : king kuntiputrau : son of Kunti yudhistiraha : Yudhishtira nakulaha : Nakula sahadevashcha : and Sahadeva sughoshamanipushpakau : conches named Sughosha and Manipushpaka kashyashcha : King of Kashi parameshvasaaha : supreme archer shikhandi : Shikhandi mahaarathaha: mighty warrior dhristhadyumno : Dhrishtadyumna viraatashcha : King Viraata saatyaki : Saatyaki aparaajiataha : indefeatable drupado : King Drupada sarvashaha : all pruthiveepate : O king saubhadra : Abhimanyu mahaabaahu : mighty armed shankha: conches dadhmuh : sounded prithak : their respective

We should remind ourselves again and again that the Gita is rst and foremost a practical text on how to lead a balanced life, a life that is in harmony with the world. Therefore, we should try to connect what we read in this text to our own life and experiences.

Arjuna was face to face with the Kaurava army, and the sound of the conches indicated that he was about to deal with an extremely difcult situation - that of war. Most of us also have to deal with extremely difcult situations every day, though usually not that of life or death, but ones with high stakes nevertheless. If you are a student,

Notes

1. While the Pandava army has well-known conches, the Kaurava armys conches are nameless

P R RE V I PR E V I EW PR E V I EW PR E V I EW C PR E V I EW C E O C RE EVVI IE W C O P W E O C P V IE W C O P Y V IE W C O P Y IE W C O P Y IE W C O P Y W C O P Y40 journey through the bhagavad gita then a tough exam is an example. If you have a job, then a upcoming meeting with your boss is is another example. When I read the blowing of the conches, I recalled a sound from my childhood which for me had similar implications. Early in the morning, at the same time everyday, I would hear the sound of a air raid warning alarm, coming in from the distance. There was no imminent threat of an air raid, that sound was used only to test the warning system. But for me personally, it reminded me that in a few minutes I would have to face the most difcult situation a shy, nerdy kid has to face everyday - school!



sa ghosho dhaartaraashtraanaam hridayaani vyadaaryat | nabhascha prithvim chaiva tumulo vyanunaadayan || 19 ||

That tumultuous sound resounded through the earth and the sky, shattering the hearts of the sons of Dhritraashtra.

sa : that ghosho : sound dhaartaraashtraanaam : of the sons of Dhritaashtra hridayaani : hearts of vyadaaryat : shattered nabhascha : sky prithvim : earth chaiva : and tumulo : tumultuous vyanunaadayan : resounded

During college years my classmates and I used to participate in intercollege music competitions. Teams from various colleges competed with each other for the "best music team" prize. Usually the teams would all be waiting backstage to be called on to perform, but in the interim they would do "mini rehearsals" where they would sing one or two lines of their song to warm up. What was interesting is that most teams knew who would win just by hearing that two line sample of the song, because it provided a glimpse of that teams talent and preparation.

Similarly, when the Pandavas blew their conches, their sound was much louder and spirited than the Kauravas, even though the Pandava army was a fraction of the Kaurava army. That sound provided a window into the Pandava armys determination and preparation, which had the effect of injecting fear into the hearts of the Kauravas.



atha vyavasthitaandhristhva dhaartaraashtraan kapidhvajaha | pravrutte shastrasampatte dhanurudyamya paandavaha | hrishikesham tada vaakyamidamaaha mahipate || 20 ||

Now, as he was about to take up arms against the battle-ready sons of Dhritrashtra, Arjuna - whose chariot displayed the emblem of an ape - spoke these words to Hrishikesha, O King.

Did you observe something different here? By now if you have attempted to read aloud any of the shlokas, you realize that they usually follow the same pattern - 2 lines per shloka, 2 quarters per line, 8 syllables per quarter. But in this shloka, we see for the rst time that there are 3 lines instead of 2. This pattern or "meter" is changed every so often to indicate that the listener should play close attention to a particular shloka, or the shlokas that follow. Lets also look at another aspect that this shloka highlights. The core of the Gita is a dialogue between Shri Krishna and Arjuna. In ancient Indian literature, there exists a tradition of beginning important teachings or messages with the word "atha" which means now. The shlokas so far covered introduction and background, but now, Arjuna starts the dialogue in the next verse, hence the word "atha" is used here.

atha : thereafter vyavasthitaandhristhva : observed that they were getting ready for war dhaartaraashtraan : sons of Dhritraashtra kapidhvajaha : ag with the emblem of an ape pravrutte : while about to engage shastrasampatte : releasing of weapons dhanurudyamya : taking up his bow paandavaha : Arjuna hrishikesham : Hrishikesha tada : then vaakyamidamaaha : spoke these words mahipate : O king

Notes 1. The meter followed in the Gita is called "Anushtup Chhanda" 2. Each chapter of the Gita concludes with a sentence that acts as a marker signifying the end of the chapter. These traditions were followed as a means to make memorization easier, among other things. Every end-of-chapter market contains the phrase "Shri-KrishnaArjuna-Samvade" which means "a dialogue between Shri Krishna and Arjuna"



Arjuna uvaacha: senyorubhyormadhye ratham sthaapaya mechyuta | 21 | yaavadetaannireeksheham yoddhukaamaanvasthitaan | kairmayaa saha yodhdhavyamasminranasamudyame || 22 ||

Arjuna said: O infallible one, in preparation for combat, position my chariot between the two armies till I have surveyed those battlehungry warriors with whom I have to ght.

senyorubhyormadhye : between both armies ratham : chariot sthaapaya : place achyuta : infallible yaavat: till I etaan : those warriors nireeksheham : I can observe/survey yoddhukaamaanuavasthitaan : organized for battle kaihamayaa : whom I have to saha : with yodhdhavyam : ght asminranasamudyame : in preparation for combat

And so begins the conversation between Arjuna and Shri Krishna. At this point, Arjuna was rmly in control of the situation, and like any determined warrior, he commanded his charioteer to carry out his instructions. Similar to the analysis of Duryodhanas emotional state from the previous verses, let us analyze Arjunas state. Here, it is clear that he was charged up for war, his warrior instincts had kicked into high gear, and he was bursting with self-condence.

Another point to consider here is how much, like Arjuna, we rely on our sense organs to deliver the right information to our brain so that we can take the right decision and carry out the necessary action that a situation demands. Our sense organs comprise our eyes, ears, nose, tongue and skin. Any information that we process must necessarily come from one of these organs. Arjuna was located at some distance from the opposing army, so he knew that he needed to get a better look at the opposing army, and therefore have all the information he needs to make his battle plans. Sense organs and understanding how they function is a topic that will be discussed at great length in the rest of the Gita.



yotsyamaanaanaveksheaham ya etetra samaagataahaa | dhaartraashtrasya durbudhyeryuddhe priyachikeershavaha || 23 ||

Let me see those battle-hungry warriors, those who wish to adore that evil-minded Dhritraashtras son, who have gathered here to ght this war.

yotsyamaanaan: battle-hungry warriors avekshe : let me see aham : I ye ete atra : those who have samaagataahaa : gathered durbudhyer: evil-minded yuddhe : war priyachikeershavaha : wanting to adore

Arjunas self-condence and bravado rose to fever pitch. His words indicated disgust for Duryodhana, and everyone associated with him, including Dhritraashtra, who was Arjunas uncle and a senior gure in the family. Arjuna seemed to say "my victory is guaranteed, my prowess is superior, so let me look at the people that I am going to kill in battle today". He probably also wanted his opponents to take a closer look at him, so that the sight of Arjuna in full warrior mode would further weaken their spirits. Like Duryodhanas comment from a few verses ago "our army is unlimited and theirs is not", this comment indicated that Arjunas ego was as puffed up as Duryodhanas. Little did Arjuna know that Shri Krishna was going to totally change his state of mind very, very soon.



Sanjaya uvaacha: evamukto hrishikesho gudaakeshena bhaarata | senyorubhayormadhye sthaapayitvaa rathottamam || 24 || bheeshmadronapramukhataha sarveshaam cha maheekshitaam | uvaacha paartha pashyaitaansamavetankuruniti || 25 ||

Sanjay said:O descendant of Bharat, having heard Gudaakesha address him, Hrisheekesha positioned his magnicent chariot between the two armies.In front of Bheeshma, Drona and the other kings, he said "O Paartha, behold all the Kuru warriors gathered here".

Shri Krishna obeyed Arjunas instructions, like any devoted charioteer should, and positioned their chariot in the middle of the Kaurava and Paandava armies. But he chose an interesting location, he positioned it right where Arjuna could see his fondest relatives, friends and well wishers on the Kaurava side. So now, Arjuna was face to face with the people he had love and respect for, including Bheeshma and Drona.

evam-ukto : thus addressed hrishikesho : conquerer of the senses Shri Krishna gudaakeshena : conquerer of sleep Arjuna bhaarata : descendant of Bharata Dhritraashtra senyorubhayormadhye : between the two armies sthaapayitvaa : position rath-uttamam: magnicent chariot bheeshma-drona: Bheeshma and Drona pramukhataha : in front of sarveshaam : everyone cha : and maheekshitaam : kings uvaacha : said pashya : behold etaan : all samavetaan: assembled members kurun : Kuru dynasty iti : thus

This verse contains the rst words spoked by Shri Krishna in the Gita, and reect his wise and clever personality. Instead of referring to the Kauravas as "sons of Dhritraashtra" as Arjuna and Sanjaya did, he refers to them as "Kurus". This was an interesting choice, because both Kauravas and Paandavas are part of the Kuru dynasty. So Shri Krishna was pointing out the similarity between the two armies rather than their differences. In addition, Shri Krishna wanted to use this opportunity to create the conditions in which he would deliver the teaching of the Gita. He knew that Arjunas puffed up ego and battle spirit would be challenged by bringing him face to face with warriors like Bheeshma and Drona, who were not just mighty and powerful, but were also people he cared a lot about.



tatraapashyatsthitaanpaarthaha pitrinaatha pitaamahaan | aachaaryaanmaatulaan bhraatrin putraan poutraan sakhimstathaa ||26 || shvasuraan suhradashchaiva senyorubhayorapi

There, Arjuna saw his fatherly and grandfatherly elders, teachers, uncles, brothers, sons, grandsons, as well as friends, in-laws and well-wishers, present in both armies.

Before Shri Krishna had spoken, the Kaurava army seemed like one big sea of evil to Arjuna, ready to be des

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