CHAPTER VII- JNANA VIJNANA YOGA(YOGA OF KNOWLEDGE AND EXPERIENCE)

After explaining the practical methods of attaining the state of Yoga by controlling the mind and fixing it constantly on the Supreme, Sree Bhagavan concluded Chapter VI with the declaration that the best among all Yogis is the one who worships God with his mind focused on Him . In this chapter, Sree Bhagavan imparts a thorough knowledge about His glories and the manner in which devotees of different tastes worship Him.
Sree Bhagavan said:- Arjuna! I shall now tell you how devotees who keep their mind constantly fixed in Me with undivided love can get a clear and comprehensive knowledge about My glories, powers and other divine attributes. Besides imparting this knowledge, I shall also tell you how you can experience it yourself. Once this is known, there will remain nothing else to be known in this world. (VII-1,2)

Among thousands of human beings there is hardly one who attempts to gain this knowledge;and out of those who strives for it, rarely does some one comes to know Me with all My essential attributes.(VII-3)
Arjuna! My essential Nature has two divisions: Superior Nature(Para Prakriti) and Inferior Nature(Apara Prakriti). My Inferior Nature has eight different parts consisting of Earth, Water,Fire, Air and Ether(five elements) together with Mind, Intellect and Ego. This constitutes the material body of the entire creation. My Superior Nature is the life-principle in all living things that sustains the whole universe. Remember that all living and non-living things in the universe have been evolved from this two-fold Nature of Mine and I am the only source of the entire creation and the whole universe ultimately dissolves in Me . Nay, the fact is that there is no existence other than Me; everything in the universe is inseparably clung to Me like beads in the thread that forms a garland.(VII-4 to 7)
To understand this better I shall give you a few examples of my existence in different creations. I am the element that gives water its taste; I exist in the sun and moon as their radiance ; in the Vedas I am the sacred syllable OM; I exist in ether as sound and in every man as his manliness. I exist in the earth as its sacred smell; in the fire as its brightness; in all living beings as life and in all ascetics as austerity. I am the everlasting seed that brings forth everything; and I manifest as intelligence in the intelligent and as energy in the energetic. Arjuna! I am the might of the mighty, devoid of lust and desire; and in all beings, I am the sexual urge that conforms to scriptural injunctions (VII-8 to 11)
You must also know that whatever other entities belonging to the three Gunas Sattwa, Rajas and Tamas, exist in this world; all of them emanate from Me alone. But neither do I exist in them, nor do they exist in Me. Being deluded by the various objects of this ever-changing world of the three gunas; people are unable to know Me, the imperishable Reality which stands apart from all these. This delusion caused by the gunas is My divine power known as Maya, which is very difficult to break through. But those who take refuge in Me can easily cross it. Wicked and foolish would neither worship Me nor take refuge in Me, because their wisdom having been vitiated by the influence of Maya, their very behaviour would become devillish(VII-12 to 15)
Arjuna!There are, however, four types of people of noble deeds who worship Me. They are respectively known as Aartha (one who seeks relief from grief) ; Jijnasu (one who is eager to know Me better) ; Arthaarthi (one who seeks wealth and other possessions) and Jnani (the man of wisdom, who worships Me for no purpose other than worshipping Me because he has already gained full knowledge about Me and My glories). Among these four categories of devotees, the man of wisdom is the best, because his mind is constantly established in union with Me. For him I am the dearest of all and naturally he is the dearest of all for Me too. (VII-16,17)
Indeed, all of them are elevated souls; but according to Me, the man of wisdom (Jnani) is My own self because having his mind constantly fixed in Me, he considers Me as his sole refuge and ultimate goal to reach.In fact, a man becomes Jnanni and worships Me in this manner only after a series of births and deaths.He looks upon the entire Creation as Vasudeva (all-pervading Supreme God) and such a person is very rare to be seen.(VII-18,19)
Those whose power of reason has been vitiated by worldly desires, worship other deities chosen according to their own inherent nature, adopting the norms prescribed for the worship of each. When a devotee wishes to offer his worship with faith and reverence, to his chosen deity, I Myself encourage him for that and make his faith in that deity steady. Therefore, a devotee who worships a certain deity with full faith will definitely receive the desired gains through that deity, as ordained by Me.(VII-20 to 22)
But the gains received by these people of limited understanding are not lasting, because the deities who grant them are also not lasting.Those who worship the deities will reach the deities only while those who worship Me will reach Me.(VII-23)
Unintelligent people, who cannot understand Me as the imperishable and unparalleled Supreme Spirit that has assumed a human form, consider Me only as an ordinary human being . Having been covered by Yoga Maya(the divine potency that deludes the whole world), My real nature cannot be understood by all.Naturally, these ignorant people cannot understand Me as the birth- less and imperishable Supreme Self.(VII-24,25).
Arjuna! I know all beings of the past, present and future ; but none of them knows Me . All living beings in the entire creation are deluded by the pairs of opposite experiences(such as pleasure and pain; gain and loss, success and failure) which arise from desires and prejudices.That is why they are not able to know or worship Me. However, those men whose sins have been washed away by virtuous deeds, become freed from all delusions and they worship Me with firm resolution.(VII-26,27,28)
Those who thus take refuge in Me and strive to get riddance from the fear of old age and death, they realise *Brahman ( the Absolute Truth) , *Adhyatma (the totality of life-principle) and all facets of *Karma(universal creative energy). Those who have known Me as possessed with *Adhibhuta, *Adhidaiva and *Adhiyajna, will have their minds fixed in Me and their knowledge will remain with them even at the time of their death.(VII-29,30)
Thus ends the Seventh Chapter of Sreemad Bhagavad Gita, entitled the Yoga of Knowledge and Experience.
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*These words are explained in Chapter VIII
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CHAPTER - VI ATMA SAMYAMA YOGA

YOGA OF SELF-CONTROL

Sree Bhagavan said:-He who performs his prescribed duties without concern for their fruits, is a Sannyasin as well as a Yogi. But the one who merely abandons the ritualistic sacred fire and remains idle without doing anything is neither a Yogi nor a Sannyasin.(VI-1)

Arjuna, you must understand that what is known as Sannyasa is nothing but Yoga because no one can become a Yogi without abandoning all worldly thoughts.(VI-2)

For those who are desirous of reaching the state of Yoga and strive for that, performance of action without concern for its fruit is said to be the means for it. But once he has reached the state of Yoga, he can quit actions and remain in a state of tranquillity.(VI-3)

When a man ceases to have any interest either in the enjoyment of sense objects or in actions prompted by desires, he having abandoned all worldly thoughts, is said to have attained the state of Yoga . (VI-4)

One should always keep oneself high and should not allow oneself to be degraded.One's own self is one's friend as well as foe. One's own self acts as one's friend when the higher self (intellect) has conquered the lower self (mind , body and senses). But if the lower self is not subdued by the higher self , that very self will act like a foe leading to his destruction.(VI-5,6)
That Yogi whose mind is constantly fixed on the Supreme Self will always remain calm and serene, unaffected by the pairs of opposite experiences like cold and heat, joy and grief and honour and dishonour. His mind, having been satiated by the knowledge and experience of the Supreme Self, remains unmoved under all circumstances with his senses perfectly under his control; he looks upon a piece of stone and a piece of gold with equal detachment.; and so he is said to be one who has attained the state of Yoga. In that supreme state of Yoga, he sees no difference between a friend, foe, a relative, a stranger, a middle man or some one who hates him. He considers a holy man and a sinner alike without any differentiation .(VI-7 to 9)

One who desires to reach this state of a Yogi, should avoid all desires for worldly possessions, live in seclusion at a lonely place, and keeping his mind under control constantly meditate on the Supreme.For this purpose, he should choose a clean place and sit on a seat set up by spreading kusha grass,deer-skin and cloth one over the other, neither too high nor too low for comfortable sitting. He should occupy this seat and practise Yoga for attaining self-purification by concentrating his mind and controlling all the functions of his body, mind and the senses. The posture to be adopted for meditation should be steady and without any movement , keeping his trunk, head and neck straight, and fixing his gaze at tip of his nose without looking in any other direction.( VI-11 to13)
He should then sit in meditation, with his mind fixed on Me and totally absorbed in Me, observing strict celibacy and keeping his mind perfectly controlled, calm and fearless.That well- disciplined Yogi who has permanently united himself with Me attains everlasting peace and enters into My Supreme abode.(VI-14,15)
Arjuna!This Yoga is not reachable by one who eats too much or too little. Likewise, it is not for one who sleeps too much or too little.In order to attain this Yoga,which is the end of all sorrows, one has to exercise moderation and regularity in his food, engagements, activities, sleep and wakefulness.(VI-16,17)
When his well-disciplined mind, free from all worldly desires, remains constantly fixed solely in the Supreme Self, he is said to have established himself in Yoga. The disciplined mind of a Yogi fixed in the Supreme Self, is comparable to a flame that burns without flickering, when placed at a windless place .(VI-18,19)
When the mind of the Yogi, subdued by constant practice of Yoga withdraws from all its activities, he is able to see God within himself and at that stage he rejoices himself in God. Then he experiences the ultimate super- sensuous joy which is can be intuited only by a subtle and purified intellect. Established in this state he does not deviate from the Supreme Truth on any account.Having attained this state, he does not consider any other gain as greater than this and he will not be disturbed even by the greatest of sorrows.(VI-20 t0 23)
This state called of Yoga, makes one free from the contact of all sorrows.One should, therefore, resolutely practise this Yoga with an unwavering and energetic mind, discarding all desires arising out of worldly thoughts, and withdrawing the mind and senses from worldly objects on all sides. Thereafter, by gradual practice he should attain tranquillity and fix the mind on God through reason triggered by steadfastness, and should not think of anything else.Whenever the fidgety and wavering mind slips away, it should be drawn back from where it has strayed into and brought into the thoughts on God repeatedly. (VI-24to26)
By this practice, the Yogi's mind becomes perfectly serene, calm and free from the grip of Rajo Guna(Passion); and having identified himself with the faultless Brahman, he enjoys supreme happiness.The sinless Yogi, thus having united his Self with the Supreme Self, enjoys the eternal bliss associated with becoming one with Brahman.VI-27,28)
A Yogi who his absorbed in this Yoga, having imbibed the vision of equality in all beings, beholds the presence of Atman(universal supreme consciousness) in all beings and all beings as nothing but different manifestations of Atman.He who sees Me (the Supreme Self) in everything, and everything within me, will never miss Me and and I will never miss him too. (We never part with each other) A Yogi who is established in union with Me and worships Me in all beings(treats all beings with the same reverence as to Me) will always dwell in Me even if he is engaged in various activities.(No external activity can divert his mind from Me) Arjuna, he is the most eminent of all Yogis, who recognises the identity of Atman in all beings as his own and looks upon the joy or sorrow of all beings equally.(VI-29 to 32)
Arjuna who had been listening to the words of Lord Krishna attentively, felt a doubt whether it would be possible for him to control his unsteady and wavering mind and attain the state of Yoga. He,therefore, decided to admit this weakness to Sree Bhagavan and seek a remedy for that. Arjuna said:-
Oh! Krishna! Owing to the restless and unsteady nature of my mind, I do not see any possibility of attaining the state of Yoga and equanimity of mind that you have just now told me.The mind being very unsteady, turbulent,tenacious and powerful, it appears to me that controlling it is as difficult as controlling the wind.(VI-33,34)
As an ideal Guru, Sree Bhagavan not only agreed to what Arjuna had said but also suggested a suitable remedy for the problem. Sree Bhagavan said:-
Arjuna! There is no doubt about it; mind is quite unsteady and difficult to control. But it can be brought under control by constant practice together with an attitude of dispassion.Yoga is not attainable by any one whose mind is not under his control. However, it can be easily attained if you strive hard and bring your mind under control through regular practice.That is my opinion.(VI-35,36)
(At this stage, Arjuna raises a doubt as to what would happen if one who strives hard to attain Yoga could not accomplish the task during this life and asks Krishna for clarification. )
Arjuna said:- Oh! Krishna! What becomes of a soul that has been striving earnestly and faithfully to attain Yoga, but slips away from that path before his death and consequently does not reach the goal? My Lord! Does he not, having deviated from the path of God-realisation and having no other ground to stand upon, get lost like scattered clouds, without being able to enjoy either God-realisation or heavenly pleasures. Kindly enlighten me on this point. There is none other than Thou to clear this doubt of mine.(VI-37 to39)
In reply to Arjuna's query,
Sree Bhagavan said:-Oh! Partha!*There is no fall for him in this world or the other world. Because no one who strives for this glorious aim will ever meet with an evil end.A person who somehow gets distracted from the path of Yoga will reach the worlds of the men of meritorious deeds. After spending countless number of years there, they will take re-birth in the families of pious and affluent parents.(VI-40,41)
It is also possible(if he had reached a higher state of sadhana in the previous birth) that he may be reborn in the families of enlightened Yogis; but such re-birth is very rare in this world.If he gets such a re-birth, he will automatically regain the spiritual insight of his previous birth and strive harder and harder for attaining God-realisation.(VI-42,43)
On the other hand, the one who takes birth in rich and pious families, will be drawn towards God by the force of habit in his previous birth and pursue the path of Yoga without resorting to fruit-oriented actions as laid down in the Vedas.His earnest efforts in this path will bear fruit in this birth, and having been purged of all sins of the past many births, he will soon reach the Supreme state of God-realisation.(VI-44,45)
A Yogi(one who has attained the state of Yoga), is superior to one who is engaged in penances; he is superior to one who has earned superficial knowledge of the scriptures; he is also superior to one who performs fruit-oriented actions.Therefore, oh! Arjuna you should necessarily become a Yogi. Again, he who devoutly worships Me with utmost faith and his soul fully immersed in Me, is said to be the best among all Yogis.
Thus ends the sixth Chapter of Sreemad Bhagavad Gita entitled the Yoga of Self Control.
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*(Partha means Son of Pritha, Arjuna.Pritha is another name for Kunti, the mother of Pandavas)
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CHAPTER V - KARMA SANYASA YOGA

(YOGA OF RENUNCIATION OF ACTION.)
Arjuna said:-
Oh! Lord! At first, You spoke highly about renunciation of action ; now You are asking me to follow the Yoga of action.Kindly tell me definitely any one of these, which is more beneficial.(V-1)
Sree Bhagavan said:-

Arjuna! Renunciation of action through Yoga of knowledge and Yoga of action, both are equally effective paths for attaining liberation. But in comparison, Yoga of action is better than renunciation of action.One can be considered as a man of renunciation only when his mind is totally free from hatred and desires and is unaffected by the pairs of opposite experiences. He will then attain liberation from all bondage very easily .(V-2, 3)
Only the ignorant will say that Yoga of Knowledge and Yoga of Action are different; The wise and learned won't say so.If any one of these two is diligently followed, the result will be the same.In other words, that state of Supreme Bliss, which is reached by Yoga of Knowledge can be reached by Yoga of Action too. If one has realised that Yoga of Knowledge and Yoga of Action are one and the same; he alone has actually seen the Truth.(V-4, 5)
In fact renunciation of action without performing actions through Yoga is fraught with great hazards. But one who follows the Yoga of Action and performs all actions with his mind fixed on God, reaches the Supreme Brahman very quickly. A man, established in this Yoga and pure at heart, who has fully conquered his mind and senses and has also identified himself with the Self in all beings ; even if he performs all actions he is not tainted by them.(V-6, 7)
However, a Yogi who follows the path of Knowledge, having understood the reality of things, even when he is engaged in activities like seeing,hearing, touching, smelling,eating, walking, sleeping, breathing, speaking, excreting, grasping something, opening and closing his eyes, believes that he does nothing but only the senses are interacting with the objects. (V-8,9,)
He who performs all his actions as a dedication to God, after shaking off attachment and desire for their fruits, is not tainted by his actions, as the lotus leaf does not get wet by water in which it lives.(V-10)
The yogis who follow the path of action, perform all actions with their body, mind, intellect and senses without attachment,merely for the sake of self-purification. He who has surrendered the fruits of all his actions to God, enjoys ever-lasting peace; while he who has attachment towards the fruits of action, is bound by his actions.The Yogi who has controlled his mind and mentally renounced all actions, remains embodied in the mansion of nine gates, immersed in Bliss, without doing anything himself or causing to do anything. (V-11,12,13)
God does not prescribe doer-ship or doings for any man; nor does He dictate the contact between actions and their fruits .But everything takes place according to the inherent nature of the individual. Similarly, the omnipresent God does not partake of any body's sin or virtue. But the beings are often deluded because of their wisdom being en wrapped by ignorance.(V-14,15)
However, in the case of those whose ignorance has been destroyed by spiritual knowledge,that wisdom shines forth like sun and reveals the Supreme.(V-16)
Their mind and intellect become wholly merged in the Supreme Self; they remain constantly identified with it and finally become inseparably one with the Supreme Self.Having thus washed off all their delusions, they reach the state of Nirvana from where there is no return.(V-17)
These wise men look upon everyone with equanimity, whether it be a Brahmin endowed with learning and humility, a cow, an elephant, a dog or a chandala who eats the dog's flesh. (V-18)
Those whose mind is thus established in the unity of all beings, they conquer the whole world even in this life. Absolute Brahman is untouched by evil and is pervading equally in all beings. Therefore, these yogis remain established in Brahman.(V-19)
In that state, the enlightened soul, free from all doubts, having realised and constantly established in Brahman, is neither elated by the pleasant nor perturbed by the unpleasant.(V-20)
What internal joy is experienced by a yogi who is indifferent to external sense-objects, and has his mind fixed on the Supreme; that joy he can experience eternally, when he becomes identified with the Brahman through yoga.(V-21)
The pleasures derived from the contact of senses with sense-objects are verily sources of misery. They have a beginning and an end. The enlightened do not take delight in them.(V-22)
He alone is a yogi who can withstand the urges of lust and anger, in this very life before casting off the body; and he alone is a happy person. (V-23)
He who is happy is within himself; who rejoices in his own self; and who is illumined by the inner light of the Atman, such a Yogi who remains constantly identified with the Brahman becomes one with Brahman. Great seers whose sins have been destroyed and doubts dispelled; whose disciplined minds are fixed firmly in the Supreme and who are eager for the welfare of all beings; they attain oneness with Brahman(V-24,25)
Those wise men who have controlled their mind and freed themselves from lust and anger, having known the Atman in all its aspects, will be surrounded on all sides by bliss and eternal peace, in the state of Brahma Nirvana.(V-26)
That Yogi who has brought his senses, mind and intellect under control and is desirous of Moksha(liberation), keeps out all external objects of enjoyment out of his mind and senses, fixes his gaze between the two eye-brows and regualtes his outgoing and incoming beaths through the nostrils, he is always liberated.(V-27,28)
That Yogi who has known Me as the supreme Lord of all worlds and the enjoyer of all sacrifices and austerities, and the friend of all beings, he attains eternal peace.(V-29)
Thus ends the Fifth Chapter of Sreemad Bhagavad Gita entitled the Yoga of Renunciation of Action.

SREEMAD BHAGAVAD GITA - CHAPTER IV

JNANA KARMA SANYASA YOGA
(YOGA OF RENUNCIATION OF ACTION THROUGH KNOWLEDGE)

Sree Bhagavan said:-

Arjuna! This immortal Yoga was taught by me to Vivasvan(Sun-God) who in turn, taught it to his son Manu and Manu taught it to his son Ikshvaku. Having been thus handed down by generations, this Yoga was known to the royal sages of yore.However, by the effluence of time this great Yoga was lost to the world.The same ancient Yoga which is, in fact, a great secret has now been imparted to you by Me because you are My devotee as well friend.(IV-1,2,3)

Arjuna said:-

You are of recent birth while Sun-God was born long ago. How am I to understand the statement that You had taught this Yoga in the beginning?(IV-4)

Sree Bhagavan said:-

Arjuna! You and I have had many births in the past ; I remember them all but you don't. Though birthless, deathless and Lord of all beings, I manifest Myself in this world through my own Maya(divine potency); retaining My Prakriti (essential nature) as basis. Whenever virtue subsides and vice prevails in the world I create a body for myself and come down to earth. I do this from age to age in order to protect the righteous, destroy the evil-doers, and to re-establish righteousness. He who understands the divine nature of My birth and work is not reborn after death, but comes to Me. (IV-5 to 9)

Many devotees, who have completely got rid of fear, lust and anger and taking refuge in Me with their minds fully absorbed in Me, have purified themselves with penance and wisdom have attained the state of identification with Me in the past.(IV-10)

With whatever wish a man worships Me, I grant him the same. This is My eternal law and all men follow this law in every step. Those who seek success in their worldly activities worship the gods for that purpose. This kind of material success can be gained very quickly on this earth.IV-11,12)

The division of men into four classes was made by Me on the basis of their innate qualities (guna) and the duties appropriate for each(karma) .Though I am said to be the author of this division, you must understand me as the Immortal Brahman, which is a non-doer. Therefore, no actions will bind Me and I have no craving for the fruits of any action. One who understands My reality in this manner will also not be bound by actions. The ancient seekers for liberation had performed their duties with this knowledge. You must also perform your duties in this spirit, following the footsteps of our forefathers.(IV-13,14,15)

What is action? What is inaction? Even the wise are puzzled by this question. Therefore, I shall first tell you what is action, on knowing which you will be freed from its evil influences.You must know the nature of work to be done,nature of work to be avoided and how to reach a state of calm detachment from all actions.Mysterious are the ways of action.(IV-16,17)

He who can see inaction in action and vice versa, he is the most intelligent among men and he alone can perform all actions with perfection. Arjuna, inaction does not mean desistance from work, but performing action without attachment and desire for result. For a person who begins all his actions without desire and concepts about their results, his actions are as though burnt away by the fire of knowledge. Enlightened ones call him wise. Because one who has forsaken attachment to his actions and results thereof, does not seek anything from this world , and is ever content, does not really do anything even when he is engaged in action. Again, he who has subdued his mind and intellect and performs action merely by the body without desire for enjoying any worldly pleasures or acquiring any worldly possessions, does not incur sin as a result of his action.He who is contented with what he gets by chance , is not worried about opposite experiences like pleasure and pain, loss and gain etc., has no quarrel with any one, and is equally poised in success and failure; his actions do not bind him. For a person who is free from all attachments and his mind is established in the Supreme Knowledge, all his actions are sacrifice and they melt away immediately without leaving any trail . (IV-18,19,20,21,22,23)

For a person who performs every action as a sacrifice, there is nothing but the Supreme Brahman.The performer himself, absorbed in Brahman is Brahman ; the sacrificial fire is Brahman; the objects which are offered as oblation into the sacrificial fire are Brahman; the ladle used for pouring the oblations into the fire is Brahman; the act of offering oblations into the fire is Brahman; and finally the fruit of the sacrificial action also is Brahman. (IV-24)
Other yogis offer sacrifice by worshipping different forms of God.Some others perform sacrifice by offering their own inner self into the fire of Brahman by meditating on the identity of self with supreme Brahman.There are some other yogis who offer their hearing and other senses as sacrifice into the fire of self discipline, by exercising restraint over the senses. Some others offer all the objects of perception as sacrifice into the fire of senses, by not responding to the external stimuli from those objects.Yet other yogis sacrifice all the functions of their and those of the vital forces into the fire of self-control, kindled by the Knowledge of the Self. Some others offer material possessions; some of them practise Yoga as a sacrifice ;and some others striving for self realisation observe austere vows and perform sacrifice in the form of study of the scriptures.(IV-25,26,27,28)

Others are intent on controlling the vital energy; so they practise breathing exercises-inhalation and exhalation, and stoppage of breath. Others weaken their body and senses by regulated diet and thus achieve self-control.All these understand the meaning of sacrificial worship and their sins are consumed away by the sacrifice they perform.(IV-29,30)

Oh! Son of Kurus!The ultimate result of all these sacrifices is the nectar of God-realisation. Those who partake of this nectar reach the eternal Brahman. Others who do not perform sacrifice cannot be happy even in this world; then how can they expect anything from the other. (IV-31)
All these and many other form of worships through sacrifice have been prescribed in the Vedas.All of them involve some kind of action to be preformed.When you understand them fully, you will be freed from all bondage of action.Among them form of worship performed with Knowledge of the Supreme Self is superior to worship performed with material offerings ; because the ultimate end of all actions is attaining that Knowledge (IV-32,33)
That knowledge, you must learn from those who have realised it. They will instruct you when you prostrate at their feet, render them service and ask questions to them with eagerness to know the truth. Arjuna! when you have achieved this Knowledge, you will no longer have this delusion which puzzles you now, and by the same Knowledge you will see the entire creation within yourself at first and then in Me. Even if you happen to be most sinful of all sinners, this Knowledge will cross you like a raft, across the ocean of sins .(IV-34,35,36)
Arjuna! The Fire of Knowledge burns away all actions, just in the same manner as a blazing fire burns all fuel int ashes.In fact there is no greater purifier than Knowledge. He who has mastered this Yoga by long practice will, in due course, realise the Truth of the Self within himself.And of course, a man of faith, totally devoted to the purpose, with his senses kept under control will at once experience this Knowledge and lasting peace associated with it. On the other hand, an man who is totally deluded, has no faith but only doubts in this matter is lost for ever. A doubting soul will have neither world nor the other world nor happiness anywhere.(IV-37,38,39,40)
Arjuna! Actions do not bind a person who has dedicated all his actions to God in Karma Yoga; who has all his doubts destroyed in the fire of Knowledge and is self-possessed.There fore, Oh! Son of Bharata! Wield the sword of Knowledge and slash into pieces the ignorance-born doubts lingering in your heart; then establish yourself in Karma Yoga and stand up to fight.( IV-41,42)
Thus ends the Fourth Chapter of Sreemad Bhagavad Gita
entitled
The Yoga of Renunciation of Action Through Knowledge.

BHAGAVAD GITA CHAPTER III--KARMA YOGA (YOGA OF ACTION)

CHAPTER III.KARMA YOGA(YOGA OF ACTION)

Arjuna said:-Oh! Janardana! If You consider Knowledge as superior to Action, then why do you direct me to this dreadful action? I feel that your seemingly conflicting statements are, as it were, confusing my reason . Kindly tell me definitely the one, which will bring me the highest honour. (III-1,2)

Sree Bhagavan said:-Oh! Unblemished Arjuna! In this world there are two paths of spiritual discipline laid down by Me in the long past; one is the Path of Knowledge for the Sankhyas and the other is the Path of Action for the Yogis.(III-3)

By mere abstention from action no one can reach the state of freedom from all actions; nor can any one reach the culmination of Knowledge merely by renouncing all actions.(III-4)

It is the law of nature that none can remain inactive even for a second; for every one is helplessly driven to some action according to his innate nature. If someone restrains his sense organs and remains inactive outwardly, but at the same time mentally broods over the various sense objects, that man of deluded intellect is called a hypocrite. Oh! Arjuna! On the other hand, if a man controls his sense organs by his mental power and acts through his organs of action without attachment, in accordance with the Yoga of Action, he is great . Therefore, you should necessarily perform the duties which are appropriate to your inherent nature; because action is superior to inaction. Remaining inactive, you cannot even sustain your body.(III-5,6,7,8)

You must,however, be aware that every action that is performed otherwise than for the sake of sacrifice(selfless work for common good), will bind the doer to this world.Therefore, Oh! Son of Kunti! all your actions should be performed for the sake of sacrifice and be free from attachment. In fact, when Brahma, the Creator created mankind, the spirit of sacrifice was also infused in them and He told them thus:-

"You shall prosper by this; this will grant you all your wishes.Propitiate the Gods through this and the Gods will propitiate you too in return; thus by mutual propitiation you will reach the highest goal. When the Gods are satisfied by your sacrifice,they will grant you all your wishes.One who enjoys the gifts granted by the Gods without offering them anything in return , is certainly a thief." (III-9,10,11,12)

Those noble men who partake of what is left over after sacrifice, (what they receive as a result of their selfless action performed for common good) will be relieved of all sins.(they will not be bound by their actions). One who cooks for the sake of his own benefit alone( one whose actions are directed towards selfish interests alone) will be eating only sin.(III-13)

All beings are sustained by food; production of food depends on rain; rain ensues from sacrifice; and sacrifice comes from selfless action.Selfless action, in turn, is enjoined in the Vedas and Vedas have emanated from the Indestructible Supreme. Thus the all-pervading Brahman( the Infinite ) is always dwelling in Selfless action.Arjuna!Any one who does not follow this cycle of creation, which has been set going in this world( i.e.does not perform his duties selflessly,) and leads a sensual life,his life is sinful and he lives in vain.(III-14,15,16)

But if a man finds delight, satisfaction and contentment in the Atman alone and nothing else,
he has no obligation to perform any kind of action.He has nothing to gain or lose in this world by performing or not performing any action; nor does he depend on any one for anything.Therefore, always do your duty without attachment. Man can attain the Ultimate Truth by performing action without attachment. (III-17,18,19)

In fact, King Janaka and many others have attained enlightenment only through action performed in this spirit. Having in view the welfare of the world too, you have a responsibility to set an example to the world by performing your duty in this spirit. Because whatever a great man does, others will imitate and whatever standard he sets up, the world will follow the same.(III-20,21)

Arjuna! Look at Me. I am not bound to perform any action in all the three worlds.There is also nothing that I do not already have to be acquired by action.Yet I go on working. If I do not continue to work untiringly as I do now, people will still follow my example in all matters. If ever I cease to work, it will be total ruin for the mankind. In other words, I would become the cause for all round confusion and universal destruction.(III-22,23,24)

Arjuna!The ignorant work with attachment; the wise should also work with the same diligence desiring the welfare of the world, but without attachment.In this process, the wise should be careful not to bewilder the minds of the ignorant attached to their actions.He ,having established himself in the Self, should show them by his own example and make them perform their duties without attachment(III-25,26)

Every action is really performed by the Gunas (The three inherent qualities of the individual;

Sattwa, Rajas and Tamas). But the individual who is deluded by his egoism thinks : "I am the doer".But he who has the true insight into the divisions of Gunas and their various functions, understands that interaction is between the Gunas and the sense objects ;therefore, he does not become attached to his actions.Those who are deluded by the Gunas identify themselves with Gunas and the resultant actions.The illumined souls should not create any confusion in the minds of those ill-informed ignorants, by refraining from work. (III-27,28,29)

Therefore, shake of this fever of ignorance. Dedicating all actions to Me with your mind fixed on Me, the Self in every being, freed from all desires for worldly rewards and without any feeling of ownership or possession, come forward and fight.(III-30)

Arjuna! not only you, but every man who follows this teaching of Mine faithfully and without reservation,will be released from the bondage of his actions.But those who scorn My teaching and do not follow them, take them as lost because their intellect is misguided and all their knowledge is a mere delusion .(III-31,32)

Even a wise man acts according to the tendencies of his innate nature. That being the case with every living creature, what use is there for external restraint?Attraction and aversion which the senses feel towards sense objects are natural phenomena.But you must not yield to such feelings because they are strong enemies in the path of spirituality.(III-33,34)

Arjuna! Beware! Performance of one's own duty, however imperfect it may appear to be, is far better than taking up the duty of another person, however perfectly it may be performed.Death in the performance of one's own duty will be glorious; but another one's duty will bring only fear and disgrace to you.(III-35)

Arjuna said:-Krishna! What makes a man do evil, even against his own will, as though by compulsion from an external source? (III-37)

Sree Bhagavan said:-The Rajoguna has an off-spring named lust, which often takes the shape of wrath. It is extremely ravenous and deadly; and know it as your enemy in this matter.
(The characteristics of the three Gunas namely, Sattwaguna, Rajoguna and Tamoguna are explained in Chapter XIV of Gita). As fire is coverd by smoke, mirror by dust and embryo by amnion, so is Knowledge covered by lust. Arjuna, Knowledge is thus covered by this eternal foe of the wise known as lust, which acts like an insatiable fire (III-38,39)

It is said that the senses, mind and intellect are its working ground ; and working on these three fields of action, it conceals Knowledge and deludes the embodied soul .Therefore, Arjuna! You must first control your senses and then kill this evil thing which obstructs knowledge and realisation of the Atman.(III-40,41)

The senses are said to be stronger than sense-objects; mind is stronger than senses and intellect is stronger than mind. But what is stronger than even intellect is this lust.Knowing that lust is stronger than even intellect, you must join your mind and intellect to the Supreme Atman and destroy this enemy in the form of lust that is difficult to control.(III-42,43)

Thus ends the Third Chapter of Sreemad Bhagavad Gita entitled
The Yoga of Action

BHAGAVAD GITA- CHAPTER 2

SAMKHYA YOGA. (YOGA OF KNOWLEDGE)

Sanjaya :-Addressing Arjuna, who was full of sorrow and pity for his kinsmen and was shedding tears on account of them, Lord Krishna said the following words. (II-1)

Sree Bhagavan :--Arjuna! How has this blasphemous infatuation, quite unbecoming of noble men seized you at this critical hour?Yield not to un-manliness, which does not befit you. Shake away the weakness of heart and stand up to fight.You are here to scorch your enemies. (II-2,3)

Arjuna:-Oh! Madhusudana! Bhishma and Drona are worthy of my greatest reverence. Oh! Destroyer of enemies! how can I fight them with arrows?I deem it better to live on alms than killing these great masters and enjoying the riches and pleasures stained by their blood.Besides, I am not sure whether it is better that we win them or they win us.The very sons of Dhritarashtra, after killing whom we do not even wish to live, are standing in front of us to fight. I am in a total dilemma as to what is right and what is wrong.I beseech you, take me as your humble disciple who has taken refuge in you and advise me as to which is good for me.I do not see any means to redeem this grief which is drying up by senses, even if undisputed sovereignty of an affluent kingdom or the lordship of the heaven is going to be conferred on me.(II-4 to 8)

Sanjaya(to Dhritarsahtra): Oh! King! Having spoken thus to Lord Krishna, Arjuna became silent after asserting that he would not fight. At this, Lord Krishna with a smile on His face, said the following words to the grieving Arjuna, in the midst of the two armies. (II-9,10)

Sree Bhagavan:-Oh! Arjuna! You are grieving for those who are worthy of being grieved for and yet speaking like a wise man. Wise men do not grieve either for the dead or for the living.In fact, there was never a time when I, you or these kings have not existed. Hereafter also none of us will ever cease to exist. Just as the soul abiding in the body experiences childhood, youth and old age taking place on the body, it is only natural for it to leave one body and take another. Wise men do not get deluded by this.(II-11 to 13)
Arjuna! While living in this world, contact between sense-organs and their objects gives the pairs of opposite feelings like heat and cold, pleasure and pain, etc. They being transitory, will come and go. So we have to endure them patiently.One who can take these opposite feelings with equanimity, and is not worried about them, becomes entitled to immortality. (II-14,15)
That which is unreal has no existence and that which is Real does not ever cease to exist; one who has realised this Truth can easily distinguish the Real from the unreal. Arjuna! You must know that the Reality which pervades the whole universe is imperishable and nobody can destroy it on any account.That eternal Reality is the imperishable soul that exists in all bodies ; and what is perishable are the bodies only.Therefore, you must fight without grief. (II-16 to 18)

Any one who considers that this soul can kill or can be killed, does not know the truth; because the soul can neither kill nor can it be killed.It has never born, nor does it ever die; it has not come into existence after having born at any time.The soul which is unborn, eternal, everlasting and primeval, does not die even when the body dies.Oh! Partha! if a man has known this soul as imperishable, eternal and free from birth and death, how and whom can he kill or cause to be killed? Death is nothing but a change of body for the souls. Just as a man discards worn out clothes and wears new ones, the embodied discards worn out bodies and take new ones(II-19 to 22)

Arjuna! Weapons do not cut the soul , fire does not burn it, water does not wet it, and wind does not dry it. Because this souls is incapable of being cut, burnt, getting wet and dried .Not only that, it is eternal,omnipresent,immovable and permanent. It is un-manifest, incomprehensible and immutable. After knowing so much about it, you have no cause for grief. (II -23 to 25)

Even if you believe that the soul is ever subject to births and deaths, you have no ground for grief. Because, death is sure for the born and rebirth is sure for the dead .For this reason you should not grieve over the inevitable. Arjuna, the beginning of creation is from the un-manifest, and the end of creation is by dissolution into the un-manifest. The creatures are manifest to our senses only in the interim stage. What is the cause for lamentation in this process? (II-26 to 28)

Some one perceives this soul as miraculous, some one speaks of it as a miracle, and yet another one hears about it as a miracle; but however much is heard about it, no one knows about it properly. Arjuna! This soul which is dwelling in the bodies of all creatures can never be killed; so you should not grieve on account of any one. (II-29,30)

Considering your own duty also, you have no reason to waver, because there is nothing more honourable for a Kshatriya( man of the warrior class) than a righteous war. Arjuna! An opportunity like this, which opens the gateway to heaven, usually comes by chance to lucky Kshatriyas only.If you are not fighting this righteous war, you are not only shirking your duty and losing your reputation but also incurring sin. (II-31,32,33)

Not only that, people will speak calumnies about you endlessly; and calumny for a reputed person is more dreadful than death.These great warriors who are now holding you in high esteem will think that you have run away for the war due to fear.Naturally, they will look upon you with contempt.And your enemies will certainly speak many unbecoming words disparaging your might ;and what can be more distressing than that? (II-34,35,36)

Arjuna! Now there are two possibilities before you; either die in the war and reach the heavens or win the war and enjoy the kingdom on earth. Either way you are not losing anything. Therefore, Oh! Son of Kunti! Rise up with the determination to fight. Get ready to fight this battle, prepared to accept all eventualities like pleasure and pain, gain and loss, victory and defeat with equanimity. Then you will not incur any sin.(II-37,38)

What I have so far told you is based on Sankhya Yoga, the Path of Knowledge. Now hear from me about Karma Yoga, the Path of Intelligent Action, following which you will not be bound by your actions.In this path no effort is lost and no opposite result is produced. Even the least practice in this path will save you from the fear of death, which is the greatest fear of man (II-39,40)

Arjuna, in this path, what is required is only an intellect with single-pointed determination; because persons of undecided intellect will easily get distracted towards endless objectives. Prompted by the desires for worldly and heavenly pleasures they will proclaim in flowery speech that there is nothing more beneficial than those pleasures.They will quote the Vedas to support their view, engage themselves in innumerable Vedic rituals, praying for worldly and heavenly pleasures, and attain endless births and deaths as the fruit thereof.Such persons who are carried away by pleasures and luxuries cannot have a determined intellect; nor can they concentrate on the Supreme God.(II-41,42,43,44)

In fact, the Vedic rituals lay stress on things which are evolved from the three Gunas.(Sattwa, Rajas andTamas) Arjuna!. In the path of Karma Yoga you have to surpass these Gunas ;be neutral towards the pairs of opposites like pleasure and pain, loss and gain etc; be constantly established in mind with God; be completely self-controlled; and be unconcerned about supplying your needs and preserving whatever you have acquired. For a person who is thus established in the Brahman(Supreme) and is, therefore, called Brahmana, the Vedic rituals have no more use than that of a small pond or well at a place which is inundated by water on all sides.(II-45,46)

Arjuna, reverting to Karma Yoga, remember that your authority is on action alone and not on its fruits.That is to say, the motivation for your actions should never be their fruits; and you should have no inclination to remain idle also.Therefore, perform all your duties on the basis of this Karma Yoga, without any attachment on the fruits thereof treating success and failure equally.This equanimity of mind is called Yoga. Action performed with selfish motives and desire for fruits is far inferior to action based on Yoga. Those whose actions are solely motivated by the fruits thereof really deserve pity.You must therefore, seek resort only in Yoga for the performance of your actions.Those who are endowed with this balance of mind attained through Yoga , will get rid of all the bonds of all their actions, both good and bad.Oh! Arjuna!You should, therefore, practice this Yoga diligently, as Yoga is the skill in action without getting entangled in the bonds of action.Those wise men who are established in Yoga, having renounced the fruits of their actions and become free from the bonds of actions and the shackles of births and deaths, will soon attain the Supreme state of Bliss.
(II-47,48,49,50,51).

Arjuna, when your intellect gets rid of the delusion by which you forget the soul and believe that you are the body, you will become disgusted with all worldly pleasures, including those heard of and those yet to be heard of. Then gradually your intellect will be freed from the confusion due to conflicting statements from different sources and your intellect will remain steady and un-distracted from the Supreme God. When you reach this stage, you have attained Yoga,which means perfect and everlasting union with God.(II-52,53)

Arjuna said:-Oh! Keshava!What are the distinguishing features of a person who is of steady intellect and has attained this state of union with God?How does he behave and speak to others? And how does he interact with the ordinary world ?(II-54)

Sree Bhagavan said:-When a person has discarded all worldly desires and his mind remaining in unison with the soul is fully content, he can be said to be a person of steady intellect. He who remains unperturbed in sorrows and has no craving for pleasures, and who is devoid of all feelings like lust, fear and anger can be called a person of stable intellect.If a person has no special liking for anything in the world and he does not rejoice or rebuff on meeting with good or evil, take it that his intellect is steady.When a person is able to withdraw his senses from the sense-objects just like a tortoise that withdraws its limbs from all sides, then his intellect can be said to be steady. When senses are withdrawn from sense-objects, their enjoyment only is denied, but the tastes for them still persists in the senses.Even this taste will disappear in the case of a person of steady intellect who has realised the Supreme Reality. (II-55,56,57,58,59)

Arjuna,the senses are so very powerful that they carry away the mind ,even of a wise man who is practising self control.Therefore, he has always to be on the guard and keep vigilance against the senses. He should sit in meditation with all his senses kept under the control of his mind and his mind and intellect should be fully concentrated on Me. For, that person possesses a steady intellect. (II-60,61)

Now I shall tell tell you how people stray away from the right path. A man who keeps thinking of worldly pleasures naturally develops an attachment towards them. Attachment grows into desires and desires when not fulfilled lead to anger. Anger gives rise to delusion and from delusion confusion of memory arises and confusion of memory leads to failure of the intellect. When the intellect fails it ends up in total and complete ruin. of the individual.(II-62,63)

On the other hand, a self controlled person who enjoys the sense-objects through his senses which are disciplined and free from all likes and dislikes, easily attains placidity of mind. Placidity of mind eradicates all his sorrows and the intellect of a person having tranquility of mind becomes firmly established in the Supreme Self. A person who has not controlled his mind and senses cannot have a discriminative intellect, nor contemplation. Without contemplation one cannot enjoy peace of mind and without peace of mind where is happiness? (II-64,65,66)

If the mind of a person indiscriminately follows his senses, the senses will definitely carry it away the mind and intellect of that person, just like the wind carrying away an uncontrolled boat floating on the waters.Therefore, Oh! Arjuna! Only a person who restricts his senses from their objects with complete mastery over them can be said to have a steady intellect.(II-67,68)

A person of controlled mind keeps awake in the matter of realising the Self to which all others close their eyes.But he will keep his eyes closed and remain unconcerned towards worldly pleasures for which all others will keep awake and work actively .(II-69)

Even when the waters of all rivers enter the ocean, which is already full ,it still remains undisturbed. Likewise, a person whose mind remains undisturbed even when the pleasures of the world enters his mind, he alone attains lasting peace; not the one who hankers after the enjoyment of those pleasures.(II-70)

He who lives in this world after having abandoned all desires, free from attachments, likes and dislikes, egoism and craving for pleasures; that person attains peace. Arjuna! that is the state of a God-realised person. A person who reaches this state, even at the last moment of his life, is freed from all delusions and will soon attain one-ness with the Supreme Self (II-71,72)

Thus concludes the Second Chapter of Sreemad Bhagavad Gita entitled

The Yoga of Knowledge.

SREEMAD BHAGAVAD GITA

PROLOGUE--ANCIENT STORY .

One day, Shantanu, the king of Hasinapura ,belonging to the Kuru dynasty, while walking along the shores of the Holy River Ganga met a beautiful lady . Attracted by her divine beauty, Shantanu approached her and requested her to become his wife. The lady, who in fact was none other than Goddess Ganga, born in human form due to a curse of Lord Brahma, agreed to this on condition that the king would never stand against her will on any account. If any such instance occurred at any time, she would leave him at once.Having been so much fascinated by her beauty Shantanu agreed to these conditions and they soon became man and wife.Seven sons were born to them, and Ganga devi threw all of them in the River as soon as they were born. King Shantanu was very much grieved by this cruel act on the part of his wife, but suffered the grief silently as he did not want to lose his beautiful wife. But when the eighth son was about to be thrown into the river, the king could no longer resist himself and asked his wife to spare at least that child.

Ganga Devi, then revealed her identity and told the king that all these eight sons born to him from her, were the eight Vasus who had bees cursed by Maharshi Vasishta to become humans as a punishment for trying to steal his divine cow . The first seven had redeemed their punishment as soon as they took birth as humans and that was why they were thrown into the river to leave their human body and return to their permanent abode in the heaven.But the eighth Vasu who was the leader of the clan and the one actually responsible for stealing the cow, had to undergo the punishment and live a full span of human life in this world . So saying, Goddess Ganga disappeared from the earth.However, the goddess took the infant boy with her and returned him to the king after eighteen years as a fully grown up and properly educated young prince befitting the Kuru dynasty.This young prince named Devavrata, was received by his father with great joy. Devavrata had acquired complete knowledge of everything that a prince should know and had become an invincible archer and a great scholar .
However,by destiny,he could not become the king of Hastinapura after his father. After Ganga Devi's disappearance, King Shantanu had been living a lonely life, till the return of his son. One day, the king came across a beautiful young lady named on the banks of River Ganga. She was Satyavati, the daughter of the cheif-tain of the fishermen folk .The King expressed his desire to marry her; but her father told him point blank that he would give his daughter to the king in marriage only on condition that her sons would become successors to the throne of Hastinapura after the king's time. It was a great shock to the king , who could not disinherit his noble son Devavrata from the throne of Hastinapura. However, he became very dejected and gloomy after that incident. Young Devavrata noticed the change in his father, found out the reason from the king's followers and decided to fulfil his father's wish.He approached the fisherman and assured him to relinquish his claim for the throne if he would give Satyavati to his father. But the fisherman expressed his doubt whether Devavrata's sons would forgo their claim for the throne. At this, Devavrata took a fierce vow and declared that he not only relinquished his claim for the throne, but also took the vow that he would never marry or begot any child during his life time. After this, Devavrata came to be known as Bhishma( one who has taken a fierce vow)
Devavrata himself escorted his step mother to his father. One learning what his son has done , King Shantanu was overwhelmed with emotion. He embraced his son and gave him a boon that death would approach him only at his will.King Shantanu had two sons from Satyavati, named Chitrangada and Vichitraveerya . Chitrangada was killed in fight by a gandharva of the same name . Vichitra veerya succeeded his father and became king of hastinapura. Although he had married Ambika and Ambalika the daughters of the king of Kashi, Vichitraveerya died of tuberculosis, leaving the throne of Hastinapura intestate. Therefore, Bhishma who had relinquished his claim for throne looked after the affairs of the kingdom as regent.
According to the custom prevalent at that time, it was rightful for an elder brother to beget child in the widow of a younger brother in order to maintain the family lineage. Satyavati , therefore , requested Bhishma to relax his vow and beget children in widows of Vichitraveerya; but Bhishma decilned.Having no other go, Satyavati summoned her pre-born son Veda Vyasa and asked him to do so.(As a flash back, it may be recalled that Satyavati, had given birth to Vyasa from the sage Parasara, long before her marriage to Shantanu .By the blessing of the sage, her virginity had been restored to her. Vyasa, as soon as he was born, grew into a youth and bid farewell to his mother,giving her an assurance that he would appear before her any time when she wanted to see him.)
Vyasa begot a son each to Ambika and Ambalika . Ambika approached Vyasa with her eyes closed, in order not to see the ugly body of the sage; and the son born to her was blind Dhritarashtra.Ambalika became pale with disgust when she saw Vyasa and so her son Pandu was pale throughout his life.As the elder son was blind, Satyavati asked Ambika to beget another son from the sage; but instead of going herself to the sage she sent her maid dressed like a queen.This maid was very devoted and approached the sage with great reverence and love.The son born to her was the noble Vidura, who in fact was the reincarnation of Lord yama
Dhritarashtra being blind by birth was not entitled to the throne .So Pandu the younger brother became king of Hastinapura,but met with an untimely death on account of the curse of a Muni.After Pandu's death, Dhritarashtra, the blind prince , came to be king of Hastianpura.When Pandu died, Madri, the younger of his two wives also entered the funeral pyre and ended her life.Thereafter, the three Sons of Pandu born to his elder wife Kunti and twin brothers born to Madri were bred and brought up by Kunti, in Hastinapura along with the hundred sons of Dhritarashtra.The five sons of Kunti named Yudhishtira, Bhima, Arjuna and the twinsons of Madri named nakula and Sahadeva waer generally known as Pandavas( Pandu's sons).The hundred sons od Dhritarashtra, were known as Kauravas(the sons of Kuru) . Duryodhana, Dusshasana and Vikarna were the elders among Kauravas and they had a sister named Dusshala.

After the death of Pandu, the Pandavas were living at Hastinapura under the care of their grandsire Bhishma, in the palace of Dhritarashtra.Being the children of Pandu, who was the rightful ruler of the kingdom, Pandavas were to succeed the kingdom after their father. But Duryodhana, being the son of Dhritarashtra who was the de-facto ruler, wanted to become king after his father.He, therefore, hatched several plans to do away with Kunti and Pandavas.
He tried to burn them in a house of lacquer; tried to kill Bhima by drowning him in the Ganges. But Lord Krishna protected them from all dangers and finally a compromise was reached by giving half the kingdom to Pandavas.They got their capital built at Indraprastha and started ruling their kingdom righteously.
But Duryodhana did not sit quiet. One day Duryodhana invited Yudhishtira to Hastinapura for a game of dice.As had been the custom among the kings at that time ,it was improper to decline such an invitation and so Yudhishtira came and participated in the game.Duryodhana, with the help of his uncle Shakuni, defeated Yudhishtira by foulplay and deprived him of his kingdom and all possessions including his brothers and wife Panchali.Dusshasana tried to dishonour Panchali in the open court, but Lord Krishna rescued her from disgrace by providing endless clothing on her body even as Dushhasana was trying to undress her. In the end, the game was compromised and all possessions of Yudhishtira were restored to him.
This was , however, not the end. Not long afterwards, Yudhishtira was enticed into another game of dice at Hastinapura, and was defeated as before. This time the condition was that the loser should relinquish his kingdom and live in the forest for twelve years and spend the thirteenth year in cognito.If they were detected during this period, they had to repeat the whole process again.With the help of Lord Krishna , the Pandavas successfully completed the twelve years of forest life and on year of life in cognito.However when they came back and claimed their kingdom Duryodhana declined to give it back .Negotiations and mediations followed and even Lord Krishna played the role of mediator ;but none yielded any result as Duryudhana was adamant on his stand.The Pandavas were left with no choice other than a righteous war with the Kauravas to get back their kingdom.The war was announced and Kurukshetra was selected as the war-field.
Before starting the war, both Duryodhana and Arjuna formally visited Lord Krishna at Dwaraka to enlist His support for their side of the war.The Lord who knew the intention of both had taken a posture of affected sleep and was reposing on a couch. Duryodhana who came first, occupied a seat at the head of the couch and waited. When Arjuna entered the room he stood at the foot of the couch facing the Lord. Soon Lord Krishna opened His eyes and asked them what brought them there. After hearing their purpose of visit, the Lord said that He would offer His entire army and ammunition to one side and would join the other side unarmed and asked them to give their options. Suddenly Duryodhana intervened and said that he had come first and should get the first opportunity to opt.But the Lord said that being younger of the two Arjuna should give his option first.Duryodhana feared that Arjuna would take away the army and ammunition and he would get only the 'useless' unarmed Krishna. But to his surprise, Arjuna said he wanted only the Lord with him and not His army or ammunition. Duryodhana was delighted at this. He took Krishna's Army as his share and went on his way.Krishna agreed to remain with Arjuna as his charioteer in the war.

DHRITHARASHTRA'S DILEMMA.
After the declaration of war, many righteous kings including those of Panchala, Virata,Kasi and other strong kingdoms joined the Pandava's side. Duryodhana also had enlisted the help of several unrighteous and wicked kings. Dhritarashtra was upset when he heard that Lord Krishna was assisting Arjuna in the war acting as his charioteer, because he was sure that only Lord Krishna'a side would be crowned with victory. He, therefore, secretly sent his minister Sanjaya to Arjuna to dissuade him from fighting the war, as it was a sinful act to kill friends and relatives, even if it was in a war.But Krishna stood sternly beside Arjuna and asked Sanjaya to go and tell Dhritarashtra that his counsel should be given to his wicked son Duryodhana who was unlawfully occupying the kingdom rightfully belonging to the Pandavas, and not to Arjuna.
The time and place for the commencement of war were fixed. Sage Vyasa , who had previously warned Dhritrashtra about the consequences of a war with Pandavas, offerred to give him divine eye-sight so as to enable him to see the war sitting in his palace.But Dhritarashtra said he could not bear the sight of his sons falling dead in the war field.Instead, he asked Vyasa to give that divine sight to his minister Sanjaya, who could see the war and give him a narration of the events as and when necessary.

THE WAR
Accordingly, on the appointed day, Pandavas and Kouravas with their armies arrayed on opposite sides, stood in the war-field of Krukshetra to commence the righteous war. Bhishma the grand sire, Drona and Kripa the chief masters were invincible warriors. But they were compelled to remain with Kouravas, on account of their allegience to the ruling monarch of the land, who happened to be Dhritarashtra for the time being. Karna,the son born to Kunti, from the Sun-God, before her marriage with Pandu, was another great warrior who was also on Kauravaside. Bhishma was the commander-in chief of Kourava Army. Pandava'sArmy was under the command of Dhrishtadyumna, Panchali's brother , whose birth was ordained for killing Drona.Similarly, Shikhandi on Pandava's side was destined to kill Bhishma.
Before starting the war, Yudhishtira went and bowed before Bhishma, Drona, and Kripa and asked for their permission to fight against them and also prayed for their blessings for his victory.The war started and Sanjaya kept watching the events.On the tenth day, grand-sire Bhishma who was fatally wounded by Arjuna's arrows fell in the battle field.The failure of Bhishma was a sure sign of the disaster to follow on the Kourava's side.Sanjaya could not wait any longer. He immediately went to Dhritarashtra and reported the fall of Bhishma .On hearing this terrible news, Dhritarashtra was dumbfounded for a while. He soon pulled himself together and asked Sanjaya to give a first hand report from the beginning of the war.

CHAPTER I -ARJUNA VISHADA YOGA( YOGA OF ARJUNA'S DESPONDENCY)

Sreemad Bhagavad Gita opens up with the first question that was asked by Dhritarshtra to Sanjaya."Oh! Sanjaya! Tell me. What did my children and the sons of Pandu actually do, after they had assembled at Kurukshetra, the field of righteousness, desiring to fight out their case. (I-1)
(Dhritarashtra had an expectation that the counsel that he sent through Sanjaya would have some impact on Arjuna, and he would have withdrawn from the fighting.But the contrary had happened. He wanted to know what exaxtly were the turn of events)
In reply to this question,Sajaya said:"Oh! King! On seeing the Pandava's army , arranged in several rows, King Duryodhana approached his master Drona and said these words." (I-2)
(Duryodhana to Drona) "Oh! Revered Master! kindly see the mighty army of the sons of Pandu, arrayed for battle by your own talented disciple ,Dhrshtadyumna, son of Drupada. (I-3)
(Implying that Dhrshtadyumna was born to kill Drona, but Drona himself trained him in Archery and made him a talented warrior) "In that army, there are many mighty heroes like Satyaki, Virata,Drupada, Dhrshtaketu, Chekitana, King of Kashi, Purujit, Kunti Bhoja Shaibya, Yudhamanyu,Uthamauja, Abhimanyu and the five sons of Panchali. All of them are equal in their military prowess to Bhima and Arjuna. (I-4,5,6)
(Bhima and Arjuna are universally accepted as invincible warriors.All others on that side are equally strong men. So the strength of the opposite side cannot be ignored) " Oh!the best of Brahmins! We have also may great warriors in my army.I shall mention them for your information. (I-7)
(Implying that after all Drona is only a Brahmin who is inherently not of the fighter class.Reference to Kaurava army as 'my army' shows Duryuodhana's egoism and arrogance)
" Your goodself, Bhishma, Karna, Kripa, who is always a victor in battles, Aswadhama,Vikarna, Bhurishrava and Jayadratha." (I-8)
(Equating Drona, Bhishma, and Kripa with other warriors, shows Duryodhana's scant regard for the Grand Sire Bishma and the great Acharyas Drona and Kripa)
"There are many other heroes, well versed in the use of various weapons,and skilled in warfare, who have staked their lives for my sake." (I-9)
( Duryodhana's words 'staked their lives for my sake' portent the outcome of the war.)
"So long as Bhishma is protecting our Army , none can defeat us.On the other hand, their army protected by Bhima can easily be defeated by us.So my request is that all of you stationed in you respective positions, should safeguard Bhishma from all sides." (I- 10,11)
( Sanjaya continues) Hearing these words of Duryodhana, in order to make him happy, grand old patriarch of the Kuru dynasty, Bhishma roared like a lion and blew his conch. (I-12)
Then followed a tumultuous and disorderly noise of conches, drums,and trumpets from from the Kaurava side .(I-13)
At this point, seated in a glorious chariot, drawn by white horses, Lord Krishna and Arjuna blew their celestial conches Panchajanya and Devadatta.This was followed by other warriors on the Pandava side systematically. Bhima of terrible deeds blew His great conch Paundra, Yudhishtira blew Anantavijayam and Nakula and Sahadev blew Sughosha and Manipushpaka respectively. The excellent archer,King of Kashi,Sikhandi, Dhrishtadyumna,Virata, Satyaki Drupada,Panchali's sons and Abhimanyu blew their respective conches from all sides.This terrible noise resounding through heaven and earth nearly crushed the hearts od Kauravas.(I-14,15,16,17,18,19)
Having found that the Armies were ready to fight and it was time to use the weapons, Arjuna raised his bow and said the following words to Lord Krishna :-"Oh! Achyutha!Please place my chariot between the to armies and keep it there till I have seen those who have come to fight with me. I should also like to see all the well-wishers of wicked Duryodhana, who have come to fight in this war."(I-20,21,22,23)
Having been told so by Arjuna, Lord Krishna placed the glorious chariot between the two armies in front of Bhishma, Drona and all the Kings and said:-"Arjuna! now look at the Kurus assembled here"(I-24,25)
When Arjuna looked towards both Armies, he could not see any foes; but only kinsmen like parents, grandparents, uncles, teachers, brothers, cousins, nephews, friends and so on.On seeing all these people, Arjuna's heart was siezed by deep compassion and he started speaking sorrowful words.(I-26,27)
[This was what Dhritrashtra wanted to take place when he sent Sanjaya a few days before the commencement of War, to counsel Arjuna about the evils of killing one's own kith and kin in war.]
Arjuna said:-Oh! Krishna! On seeing these kinsmen in the battlefield, my limbs are getting tired, my mouth is drying up,my body is trembling and my hairs stand on end.My bow Gandiva is slipping from my hand;my skin is burning with heat; my body and mind seem to have become unsteady.Not only that, what I see are all bad omens and I do not see any good in killing our own kinsmen in battle.Krishna!To tell you the truth, I do not covet victory , nor kingdom nor the pleasures attached to it.In fact, what is the use of all these and even what is the use of life?For whose sake we seek kingdom and all the pleasures, those very persons are standing here arrayed for battle, staking their life and wealth. So I do not want to kill them, even if they kill me; not even for the sovereignity of all the three worlds, not to speak of this small earth.
Oh! Janardana!.What do we gain by killing the sons of Dhritharashtra? Although they are scoundrels, killing them will bring only sin to us.It is ,therefore, not proper for us to kill our own relatives.Oh!Madhava! How can we derive any happiness from killing kinsmen?
Oh! Janardana!They may not see the evil in destroying one' own race and and the sin in killing kinsmen, because they are blinded by greed. But we are different and can see these cosnequences clearly. Should we not then desist from commiting such attrocities?As you know very well, if the family is destroyed, age-old traditions of the family will cease to exist; family virtues will vanish and vices will take their place.Oh! Varshneya! When vices thrive, naturally women become corrupt , which in turn brings admixture of races.Consequently, deprived of the prescribed offerings, the departed souls of the family will fall into the hell.This will lead to the fall of those responsible for destroying the family.It is heard that men who have lost their family and its traditions will dwell in hell for an indefinite period of time.
Oh! What a pity!We who are possessed of discriminative intelligence to know all these ,have ourselves come up for commiting the sinof killing kinsmen, just because of our greed for kingdom and its pleasures .
I consider it better for me if the Kauravas armed with weapons, kill me while I remain unarmed and unresisting.(I-28 to 46)
Sanjaya said:-Arjuna, his mind being agitated by grief, after speaking thus to Lord Krishna , put his bow and arrows down ans sat on the hind part of his chariot.
Thus ends Chapter I of Sreemad Bhagavad Gita entitled
"The yoga of Arjuna's despondency"
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