Bhagavad Gita Chapter 4 : The Way of Renunciation of Action in Knowledge

The Blessed Lord said:

1. I told this imperishable Yoga to Vivasvat; Vivasvat told it to Manu; (and) Manu told it to Ikshvâku: 1

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2. Thus handed down in regular succession, the royal sages knew it. This Yoga, by long lapse of time, declined in this world, O burner of foes.

3. I have this day told thee that same ancient Yoga, (for) thou art My devotee, and My friend, and this secret is profound indeed. 3

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Arjuna said:

4. Later was Thy birth, and that of Vivasvat prior; how then should I understand that Thou toldest this in the beginning?

The Blessed Lord said:

5. Many are the births that have been passed by Me and thee, O Arjuna. I know them all, whilst thou knowest not, O scorcher of foes.

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6. Though I am unborn, of changeless nature and Lord of beings, yet subjugating My Prakriti, I come into being by My own Mâyâ. 6

7. Whenever, O descendant of Bharata, there is decline of Dharma, and rise of Adharma, then I body Myself forth. 7

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8. For the protection of the good, for the destruction of the wicked, and for the establishment of Dharma, I come into being in every age. 8

9. He who thus knows, in true light, My divine birth and action, leaving the body, is not born again: he attains to Me, O Arjuna. 9

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10. Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of Knowledge, many have attained My Being. 10

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11. In whatever way men worship Me, in the same way do I fulfil their desires: (it is) My path, O son of Prithâ, (that) men tread, in all ways. 11

12. Longing for success in action, in this world, (men) worship the gods. Because success, resulting from action, is, quickly attained in the human world. 12

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13. The fourfold caste was created by Me, by the differentiation of Guna and Karma. Though I am the author thereof, know Me to be the non-doer, and changeless. 13

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14. Actions do not taint Me, nor have I any thirst for the result of action. He who knows Me thus is not fettered by action. 14

15. Knowing thus, the ancient seekers after freedom also performed action. Do thou, therefore, perform action, as did the ancients in olden times. 15

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16. Even sages are bewildered, as to what is action and what is inaction. I shall therefore tell you what action is, by knowing which you will be freed from evil. 16

17. For verily, (the true nature) even of action (enjoined by the Shâstras) should

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be known, as also, (that) of forbidden action, and of inaction: the nature of Karma is impenetrable.

18. He who sees inaction in action, and action in inaction, he is intelligent among men, he is a Yogi and a doer of all action. 18

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19. Whose undertakings are all devoid of plan and desire for results, and whose actions are burnt by the fire of knowledge, him, the sages call wise. 19

20. Forsaking the clinging to fruits of action, ever satisfied, depending on nothing, though engaged in action, he does not do anything.

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21. Without hope, the body and mind controlled and all possessions relinquished, he does not suffer any evil consequences, by doing mere bodily action. 21

22. Content with what comes to him without effort, unaffected by the pairs of opposites, free from envy, even-minded in success and failure, though acting, he is not bound.

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23. Devoid of attachment, liberated, with mind centred in knowledge, performing work for Yajna alone, his whole Karma dissolves away.

24. The process is Brahman, the clarified butter is Brahman, offered by Brahman in the fire of Brahman; by seeing Brahman in action, he reaches Brahman alone. 24

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25. Some Yogis perform sacrifices to Devas alone, while others offer the self as sacrifice by the self in the fire of Brahman alone. 25

26. Some again offer hearing and other senses as sacrifice in the fire of control, while others offer sound and other sense-objects as sacrifice in the fire of the senses. 26

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27. Some again offer all the actions of the senses and the functions of the vital energy, as sacrifice in the fire of control in self, kindled by knowledge.

28. Others again offer wealth, austerity, and Yoga, as sacrifice, while still others, of self-restraint and rigid vows, offer study of the scriptures and knowledge, as sacrifice. 28

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29. Yet some offer as sacrifice, the outgoing into the in-coming breath, and the in-coming into the out-going, stopping the courses of the in-coming and out-going breaths, constantly practising the regulation of the vital energy; while others yet of regulated food, offer in the Prânas the functions thereof. 29

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30-31. All of these are knowers of Yajna, having their sins consumed by Yajna, and eating of the nectar—the remnant of Yajna, they go to the Eternal Brahman. (Even) this world is not for the non-performer of Yajna, how then another, O best of the Kurus? 30

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32. Various Yajnas, like the above, are strewn in the store-house of the Veda. Know them all to be born of action, and thus knowing, thou shalt be free. 32

33. Knowledge-sacrifice, O scorcher of foes, is superior to sacrifice (performed) with (material) objects. All action in its

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entirety, O Pârtha, attains its consummation in knowledge.

34. Know that, by prostrating thyself, by questions, and by service; the wise, those who have realised the Truth, will instruct thee in that knowledge. 34

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35. Knowing which, thou shalt not, O Pândava, again get deluded like this, and by which thou shalt see the whole of creation in (thy) Self and in Me. 35

36. Even if thou be the most sinful among all the sinful, yet by the raft of knowledge alone thou shalt go across all sin.

37. As blazing fire reduces wood into ashes, so, O Arjuna, does the fire of knowledge reduce all Karma to ashes. 37

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38. Verily there exists nothing in this world purifying like knowledge. In good time, having reached perfection in Yoga, one realises that oneself in one's own heart.

39. The man with Shraddhâ, the devoted, the master of one's senses, attains (this) knowledge. Having attained knowledge one goes at once to the Supreme Peace.

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40. The ignorant, the man without Shraddhâ, the doubting self, goes to destruction. The doubting self has neither this world, nor the next, nor happiness. 40

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41. With work renounced by Yoga and doubts rent asunder by knowledge, O Dhananjaya, actions do not bind him who is poised in the Self.

42. Therefore, cutting with the sword of knowledge, this doubt about the Self, born of ignorance, residing in thy heart, take refuge in Yoga. Arise, O Bhârata!

Bhagavad Gita Chapter 3 : The Way of Action

Arjuna said:

1. If, O Janârdana, according to Thee, knowledge is superior to action, why then, O Keshava, dost Thou engage me in this terrible action?

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2. With these seemingly conflicting words, Thou art, as it were, bewildering my understanding;—tell me that one thing for certain, by which I can attain to the highest.

The Blessed Lord said:

3. In the beginning (of creation), O sinless one, the twofold path of devotion was given by Me to this world;—the path of knowledge for the meditative, the path of work for the active. 3

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4. By non-performance of work none reaches worklessness; by merely giving up action no one attains to perfection. 4

5. Verily none can ever rest for even an instant, without performing action; for all are made to act, helplessly indeed, by the Gunas, born of Prakriti. 5

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6. He, who restraining the organs of action, sits revolving in the mind, thoughts regarding objects of senses, he, of deluded understanding, is called a hypocrite.

7. But, who, controlling the senses by the mind, unattached, directs his organs of action to the path of work, he, O Arjuna, excels.

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8. Do thou perform obligatory * action; for action is superior to inaction, and even the bare maintenance of thy body would not be possible if thou art inactive.

9. The world is bound by actions other than those performed for the sake of Yajna; do thou therefore, O son of Kunti, perform action for Yajna alone, devoid of attachment. 9

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10. The Prajâpati, having in the beginning created mankind together with Yajna, said,—"By this shall ye multiply: this shall be the milch cow of your desires. 10

11. "Cherish the Devas with this, and may those Devas cherish you: thus cherishing one another, ye shall gain the highest good. 11

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12. "The Devas, cherished by Yajna, will give you desired-for objects." So, he who enjoys objects given by the Devas without offering (in return) to them, is verily a thief.

13. The good, eating the remnants of Yajna, are freed from all sins: but who cook food (only) for themselves, those sinful ones eat sin. 13

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14. From food come forth beings: from rain food is produced: from Yajna arises rain and Yajna is born of Karma. 14

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15. Know Karma to have risen from the Veda, and the Veda from the Imperishable. Therefore the all-pervading Veda is ever centred in Yajna. 15

16. He, who here follows not the wheel thus set revolving, living in sin, and satisfied in the senses, O son of Prithâ,—he lives in vain. 16

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17. But the man who is devoted to the Self, and is satisfied with the Self, and content in the Self alone, he has no obligatory duty.

18. He has no object in this world (to gain) by doing (an action), nor (does he incur any loss) by non-performance of action,—nor has he (need of) depending on any being for any object.

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19. Therefore, do thou always perform actions which are obligatory, without attachment;—by performing action without attachment, one attains to the highest.

20. Verily by action alone, Janaka and others attained perfection;—also, simply with the view for the guidance of men, thou shouldst perform action. 20

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21. Whatsoever the superior person does, that is followed by others. What he demonstrates by action, that, people follow.

22. I have, O son of Prithâ, no duty, nothing that I have not gained, and nothing that I have to gain, in the three worlds; yet, I continue in action.

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23. If ever I did not continue in work, without relaxation, men, O son of Prithâ, would in every way, follow in My wake.

24. If I did not do work, these worlds would perish. I should be the cause of the admixture of races, and I should ruin these beings.

25. As do the unwise, attached to work, act, so should the wise act, O descendant of Bharata, (but) without

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attachment, desirous of the guidance of the world.

26. One should not unsettle the understanding of the ignorant, attached to action; the wise, (himself) steadily acting, should engage (the ignorant) in all work.

27. The Gunas of Prakriti perform all action. With the understanding deluded by egoism, man thinks, "I am the doer."

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28. But, one, with true insight into the domains of Guna and Karma, knowing that Gunas as senses merely rest on Gunas as objects, does not become attached. 28

29. Men of perfect knowledge should not unsettle (the understanding of) people of dull wit and imperfect knowledge, who deluded by the Gunas of Prakriti attach (themselves) to the functions of the Gunas. 29

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30. Renouncing all actions to Me, with mind centred on the Self, getting rid of hope and selfishness, fight,—free from (mental) fever.

31. Those men who constantly practise this teaching of Mine, full of Shraddhâ and without cavilling, they too, are freed from work. 31

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32. But those who decrying this teaching of Mine do not practise (it), deluded in all knowledge, and devoid of discrimination, know them to be ruined.

33. Even a wise man acts in accordance with his own nature: beings follow nature: what can restraint do? 33

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34. Attachment and aversion of the senses for their respective objects are natural: let none come under their sway: they are his foes. 34

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35. Better is one's own Dharma, (though) imperfect, than the Dharma of another well-performed. Better is death in one's own Dharma: the Dharma of another is fraught with fear. 35

Arjuna said:

36. But by what impelled does man commit sin, though against his wishes, O Vârshneya, constrained as it were, by force? 36

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The Blessed Lord said:

37. It is desire—it is anger, born of the Rajo-guna: of great craving, and of great sin; know this as the foe here (in this world). 37

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38. As fire is enveloped by smoke, as a mirror by dust, as an embryo by the secundine, so is it covered by that. 38

39. Knowledge is covered by this, the constant foe of the wise, O son of Kunti, the unappeasable fire of desire. 39

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40. The senses, the mind and the intellect are said to be its abode: through these, it deludes the embodied by veiling his wisdom. 40

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41. Therefore, O Bull of the Bharata race, controlling the senses at the outset, kill it,—the sinful, the destroyer of knowledge and realisation.

42. The senses are said to be superior (to the body); the mind is superior to the senses; the intellect is superior to the mind; and that which is superior to the intellect is He (the Atman).

43. Thus, knowing Him who is superior to the intellect, and restraining

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the self by the Self, destroy, O mighty-armed, that enemy, the unseizable foe, desire.

 

Bhagavad Gita Chapter 2 : The way of knowledge

Sanjaya said:

1. To him who was thus overwhelmed with pity and sorrowing, and whose eyes were dimmed with tears, Madhusudana spoke these words: 1

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The Blessed Lord said:

2. In such a crisis, whence comes upon thee, O Arjuna, this dejection, un-Aryalike, disgraceful and contrary to the attainment of heaven? 2

3. Yield not to unmanliness, O son of Prithâ! Ill doth it become thee. Cast off this mean faint-heartedness and arise, O scorcher of thine enemies!

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Arjuna said:

4. —But how can I, in battle, O slayer of Madhu, fight with arrows against Bhishma and Drona, who are rather worthy to be worshipped, O destroyer of foes!

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5. Surely it would be better even to eat the bread of beggary in this life than to slay these great-souled masters. But if I kill them, even in this world, all my enjoyment of wealth and desires will be stained with blood. 5

6. And indeed I can scarcely tell which will be better, that we should conquer them, or that they should conquer us. The very sons of Dhritarâshtra,—after slaying whom we should not care to live,—stand facing us.

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7. With my nature overpowered by weak commiseration, with a mind in confusion about duty, I supplicate Thee. Say decidedly what is good for me. I am Thy disciple. Instruct me who have taken refuge in Thee. 7

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8. I do not see anything to remove this sorrow which blasts my senses, even were I to obtain unrivalled and flourishing dominion over the earth, and mastery over the gods.

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Sanjaya said:

9. Having spoken thus to the Lord of the senses, Gudâkesha, the scorcher of foes, said to Govinda, "I shall not fight," and became silent. 9

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10. To him who was sorrowing in the midst of the two armies, Hrishikesha, as if smiling, O descendant of Bharata! spoke these words. 10

The Blessed Lord said:

11. Thou hast been mourning for them who should not be mourned for. Yet thou speakest words of wisdom. The (truly) wise grieve neither for the living nor the dead. 11

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12. It is not that I have never existed, nor thou, nor these kings. Nor is it that we shall cease to exist in the future. 12

13. As are childhood, youth, and old age, in this body, to the embodied soul, so

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also is the attaining of another body. Calm souls are not deluded thereat. 13

14. Notions of heat and cold, of pain and pleasure, are born, O son of Kunti, only of the contact of the senses with their objects. They have a beginning and an end. They are impermanent in their nature. Bear them patiently, O descendant of Bharata. 14

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15. That calm man who is the same in pain and pleasure, whom these cannot disturb, alone is able, O great amongst men, to attain to immortality. 15

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16. The unreal never is. The Real never is not. Men possessed of the knowledge of the Truth fully know both these. 16

17. That by which all this is pervaded,—That know for certain to be indestructible. None has the power to destroy this Immutable. 17

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18. Of this indwelling Self, the ever-changeless, the indestructible, the illimitable,—these bodies are said to have an end. Fight therefore, O descendant of Bharata. 18

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19. He who takes the Self to be the slayer, he who takes It to be the slain, neither of these knows. It does not slay, nor is It slain. 19

20. This in never born, nor does It die. It is not that not having been It again comes into being. (Or according to another view: It is not that having been It again ceases to be). This is unborn, eternal, changeless, ever-Itself. It is not killed when the body is killed. 20

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21. He that knows This to be indestructible, changeless, without birth, and immutable, how is he, O son of Prithâ, to slay or cause another to slay? 21

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22. Even as a man casts off worn-out clothes, and puts on others which are new, so the embodied casts off worn-out bodies, and enters into others which are new. 22

23. This (Self), weapons cut not; This, fire burns not; This, water wets not; and This, wind dries not.

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24. This Self cannot be cut, nor burnt, nor wetted, nor dried. Changeless, all-pervading, unmoving, immovable, the Self is eternal.

25. This (Self) is said to be unmanifested, unthinkable, and unchangeable. Therefore, knowing This to be such, thou oughtest not to mourn. 25

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26. But if thou shouldst take This to have constant birth and death, even in that case, O mighty-armed, thou oughtest not to mourn for This. 26

27. Of that which is born, death is certain, of that which is dead, birth is certain. Over the unavoidable, therefore, thou oughtest not to grieve. 27

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28. All beings are unmanifested in their beginning, O Bhârata, manifested in their middle state and unmanifested again in their end. What is there then to grieve about? 28

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29. Some look upon the Self as marvellous. Others speak of It as wonderful. Others again hear of It as a wonder. And still others, though hearing, do not understand It at all. 29

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30. This, the Indweller in the bodies of all, is ever indestructible, O descendant of Bharata. Wherefore thou oughtest not to mourn for any creature. 30

31. Looking at thine own Dharma, also, thou oughtest not to waver, for there is nothing higher for a Kshatriya than a righteous war. 31

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32. Fortunate certainly are the Kshatriyas, O son of Prithâ, who are called to fight in such a battle, that comes unsought as an open gate to heaven. 32

33. But if thou refusest to engage in this righteous warfare, then, forfeiting thine own Dharma and honour, thou shalt incur sin.

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34. The world also will ever hold thee in reprobation. To the honoured, disrepute is surely worse than death. 34

35. The great chariot-warriors * will believe that thou hast withdrawn from the battle through fear. And thou wilt be lightly esteemed by them who have thought much of thee.

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36. Thine enemies also, cavilling at thy great prowess, will say of thee things that are not to be uttered. What could be more intolerable than this?

37. Dying thou gainest heaven; conquering thou enjoyest the earth. Therefore, O son of Kunti, arise, resolved to fight.

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38. Having made pain and pleasure, gain and loss, conquest and defeat, the same, engage thou then in battle. So shalt thou incur no sin. 38

39. The wisdom of Self-realisation has been declared unto thee. Hearken thou now to the wisdom of Yoga, endued with which, O son of Prithâ, thou shalt break through the bonds of Karma. 39

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40. In this, there is no waste of the unfinished attempt, nor is there production of contrary results. Even very little of this Dharma protects from the great terror. 52

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41. In this, O scion of Kuru, there is but a single one-pointed determination. The purposes of the undecided are innumerable and many-branching. 53

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42-44. O Pârtha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their (flowery) words are exuberant with various specific, rites as the means to pleasure and power and are the causes of

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[paragraph continues] (new) births as the result of their works (performed with desire). 42

45. The Vedas deal with the three Gunas. Be thou free, O Arjuna, from the triad of the Gunas, free from the pairs of opposites, ever-balanced, free from (the thought of) getting and keeping, and established in the Self. 45

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46. To the Brâhmana who has known the Self, all the Vedas are of so much use as a reservoir is, when there is a flood everywhere. 46

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47. Thy right is to work only; but never to the fruits thereof. Be thou not the producer of the fruits of (thy) actions; neither let thy attachment be towards inaction. 47

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48. Being steadfast in Yoga, Dhananjaya, perform actions, abandoning attachment, remaining unconcerned as regards success and failure. This evenness. of mind (in regard to success and failure) is known as Yoga.

49. Work (with desire) is verily far inferior to that performed with the mind undisturbed by thoughts of results. O

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[paragraph continues] Dhananjaya, seek refuge in this evenness of mind. Wretched are they who act for results.

50. Endued with this evenness of mind, one frees oneself in this life, alike from vice and virtue. Devote thyself, therefore, to this Yoga. Yoga is the very dexterity of work. 50

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51. The wise, possessed of this evenness of mind, abandoning the fruits of their actions, freed for ever from the fetters of birth, go to that state which is beyond all evil.

52. When thy intellect crosses beyond the taint of illusion, then shalt thou attain to indifference, regarding things heard and things yet to be heard. 52

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53. When thy intellect, tossed about by the conflict of opinions—has become immovable and firmly established in the Self, then thou shalt attain Self-realisation.

Arjuna said:

54. What, O Keshava, is the description of the man of steady wisdom, merged in Samâdhi? How (on the other hand) does the man of steady wisdom speak, how sit, how walk? 54

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The Blessed Lord said:

55. When a man completely casts away, O Pârtha, all the desires of the mind, satisfied in the Self alone by the Self, then is he said to be one of steady wisdom. 55

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56. He whose mind is not shaken by adversity, who does not hanker after happiness, who has become free from affection, fear, and wrath, is indeed the Muni of steady wisdom. 63

57. He who is everywhere unattached, not pleased at receiving good, nor vexed at evil, his wisdom is fixed. 57

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58. When also, like the tortoise its limbs, he can completely withdraw the senses from their objects, then his wisdom becomes steady. 58

59. Objects fall away from the abstinent man, leaving the longing behind. But his longing also ceases, who sees the Supreme. 59

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60. The turbulent senses, O son of Kunti, do violently snatch away the mind of even a wise man, striving after perfection.

61. The steadfast, having controlled them all, sits focussed on Me as the Supreme. His wisdom is steady, whose senses are under control.

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62. Thinking of objects, attachment to them is formed in a man. From attachment longing, and from longing anger grows.

63. From anger comes delusion, and from delusion loss of memory. From loss of memory comes the ruin of discrimination, and from the ruin of discrimination he perishes. 63

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64. But the self-controlled man, moving among objects with senses under restraint, and free from attraction and aversion, attains to tranquillity. 64

65. In tranquillity, all sorrow is destroyed. For the intellect of him who is tranquil-minded, is soon established in firmness. 65

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66. No knowledge (of the Self) has the unsteady. Nor has he meditation. To the unmeditative there is no peace. And how can one without peace have happiness?

67. For, the mind which follows in the wake of the wandering senses, carries away his discrimination, as a wind (carries away from its course) a boat on the waters.

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68. Therefore, O mighty-armed, his knowledge is steady, whose senses are completely restrained from their objects. 68

69. That which is night to all beings, in that the self-controlled man wakes. That in which all beings wake, is night to the Self-seeing Muni. 69

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70. As into the ocean,—brimful, and still,—flow the waters, even so the Muni into whom enter all desires, he, and not the desirer of desires, attains to peace. 70

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71. That man who lives devoid of longing, abandoning all desires, without the sense of 'I' and 'mine,' he attains to peace. 71

72. This is to have one's being in Brahman, O son of Prithâ. None, attaining to this, becomes deluded. Being established therein, even at the end of life, a man attains to oneness with Brahman.

Bhagavad Gita Chapter 1 : The Grief of Arjuna

Dhritarâshtra said:

1. Tell me, O Sanjaya! Assembled on Kurukshetra, the centre of religious activity, desirous to fight, what indeed did my people and the Pândavas do? 1

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Sanjaya said:

2. But then King Duryodhana, having seen the Pândava forces in battle-array, approached his teacher Drona, and spoke these words: 2

p. 3

3. "Behold, O Teacher! this mighty army of the sons of Pându, arrayed by the son of Drupada, thy gifted pupil. 3

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4-6. "Here (are) heroes, mighty archers, the equals in battle of Bhima and Arjuna—the great warriors Yuyudhâna, Virâta, Drupada; the valiant Dhrishtaketu, Chekitâna and the king of Kâshi; the best of men, Purujit, Kunti-Bhoja and Shaivya; the powerful Yudhâmanyu, and the brave Uttamaujas, the son of Subhadrâ, and the sons of Draupadi,—lords of great chariots. 4

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7. "Hear also, O Best of the twice-born! the names of those who (are) distinguished amongst ourselves, the leaders of my army. These I relate (to you) for your information. 7

8. "Yourself and Bhishma and Karna and Kripa, the victorious in war. Asvatthâmâ and Vikarna and Jayadratha, the son of Somadatta. 8

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9. "And many other heroes also, well-skilled in fight, and armed with many kinds of weapons, are here, determined to lay down their lives for my sake.

10. "This our army defended by Bhishma (is) impossible to be counted, but that army of theirs, defended by Bhima (is) easy to number. 10

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11. "(Now) do, being stationed in your proper places in the divisions of the army, support Bhishma alone." 11

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12. That powerful, oldest of the Kurus, Bhishma the grandsire, in order to cheer Duryodhana, now sounded aloud a lion-roar and blew his conch. 12

13. Then following Bhishma, conches and kettle-drums, tabors, trumpets and

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cowhorns blared forth suddenly from the Kaurava side and the noise was tremendous.

14. Then, also, Mâdhava and Pândava, stationed in their magnificent chariot yoked with white horses, blew their divine conches with a furious noise.

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15. Hrishikesha blew the Pânchajanya, Dhananjaya, the Devadatta, and Vrikodara, the doer of terrific deeds, his large conch Paundra.

16. King Yudhishthira, son of Kunti, blew the conch named Anantavijaya, and Nakula and Sahadeva, their Sughosha and Manipushpaka.

17. The expert bowman, king of Kâshi, and the great warrior Shikhandi,

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[paragraph continues] Dhrishtadyumna and Virâta and the unconquered Sâtyaki;

18. O Lord of Earth! Drupada and the sons of Draupadi, and the mighty-armed son of Subhadrâ, all, also blew each his own conch.

19. And the terrific noise resounding throughout heaven and earth rent the hearts of Dhritarâshtra's party. 19

p. 12

20. Then, O Lord of Earth, seeing Dhritarâshtra's party standing marshalled and the shooting about to begin, that Pândava whose ensign was the monkey,

p. 13

raising his bow, said the following words to Krishna: 20

Arjuna said:

21-22. Place my chariot, O Achyuta! between the two armies that I may see those who stand here prepared for war. On this eve of battle (let me know) with whom I have to fight.

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23. For I desire to observe those who are assembled here for fight, wishing to please the evil-minded Duryodhana by taking his side on this battle-field. 23

p. 15

Sanjaya said:

24-25. Commanded thus by Gudâkesha, Hrishikesha, O Bhârata, drove that grandest of chariots to a place between the two hosts, facing Bhishma, Drona and all the rulers of the earth, and then spoke thus, "Behold, O Pârtha, all the Kurus gathered together!"

26. Then saw Pârtha stationed there in both the armies, grandfathers, fathers-in-law and uncles, brothers and cousins, his own and their sons and grandsons, and

p. 16

comrades, teachers, and other friends as well.

27. Then he, the son of Kunti, seeing all those kinsmen stationed in their ranks, spoke thus sorrowfully, filled with deep compassion.

p. 17

Arjuna said:

29. Seeing, O Krishna, these my kinsmen gathered here, eager for fight, my limbs fail me, and my mouth is parched up. I shiver all over, and my hair stands on end. The bow Gândiva slips from my hand, and my skin burns. 29

30. Neither, O Keshava, can I stand upright. My mind is in a whirl. And I see adverse omens.

p. 18

31. Neither, O Krishna, do I see any good in killing these my own people in battle. I desire neither victory nor empire, nor yet pleasure.

p. 19

32-34. Of what avail is dominion to us, of what avail are pleasures and even life, if these, O Govinda! for whose sake it is desired that empire, enjoyment and pleasure should be ours, themselves stand here in battle, having renounced life and wealth—Teachers, uncles, sons and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, besides other kinsmen.

35. Even though these were to kill me, O slayer of Madhu, I could not wish to kill them, not even for the sake of dominion over the three worlds, how much less for the sake of the earth!

p. 20

36. What pleasure indeed could be ours, O Jnanârdana, from killing these sons of Dhritarâshtra? Sin only could take hold of us by the slaying of these felons. 36

p. 21

37. Therefore ought we not to kill our kindred, the sons of Dhritarâshtra. For how could we, O Mâdhava, gain happiness by the slaying of our own kinsmen?

38-39. Though these, with understanding overpowered by greed, see no evil due to decay of families, and no sin in hostility to friends, why should we, O Janârdana, who see clearly the evil due to

p. 22

the decay of families, not turn away from this sin?

40. On the decay of a family the immemorial religious rites of that family die out. On the destruction of spirituality, impiety further overwhelms the whole of the family.

41. On the prevalence of impiety, O Krishna, the women of the family become corrupt; and women being corrupted,

p. 23

there arises, O Vârshneya, intermingling of castes.

42. Admixture of castes, indeed, is for the hell of the family and the destroyers of the family; their ancestors fall, deprived of the offerings of rice-ball and water. 42

p. 24

43. By these misdeeds of the destroyers of the family, bringing about confusion of castes, are the immemorial religious rites of the caste and the family destroyed.

44. We have heard, O Janârdana, that inevitable is the dwelling in hell of those men in whose families religious practices have been destroyed.

p. 25

45. Alas, we are involved in a great sin, in that we are prepared to slay our kinsmen, from greed of the pleasures of a kingdom!

46. Verily, if the sons of Dhritarâshtra, weapons in hand, were to slay me, unresisting and unarmed, in the battle, that would be better for me.

p. 26

Sanjaya said:

47. Speaking thus in the midst of the battle-field, Arjuna casting away his bow and arrows, sank down on the seat of his chariot, with his mind distressed with sorrow.

Is there any problem with rebith?

========== Is there any problem with rebith?==========
“Om Namo Bhagavate Vasudevayah”

Dear Devotees, in most of the post we keep talking about liberation. There are no doubts that Liberation is the ultimate goal of each living being, because this is where every soul starts from and finally rests. But one may still like to ask, is rebirth wrong, or is there any problem in it?

It is very interesting that, before me posting anything on this subject, one devotee asked this question. I would like to put his question as it is:

Question:
------------
Why we need liberation? What is the problem if we take birth again?
(Shrijith Parambanthally )

Ans:
-----
Very straight answer is , no, absolutely not. There is no problem in taking birth again. If somebody wants to take birth again on this planet he can have such wish do his actions accordingly and he would take birth.

This is really very intelligence question, and I feel very happy to know that we Hinds try to reason on every subject. The truth of Hinduism is also established because it stands true on reasoning.

To explain this we might understand following facts:

Every life is divine
------------------------
It is not just human, but every living being has divine origin and they all evolved from same Bramhan(the life force). Living being differs only in physical identities. Since most of the time we human read and know the contents prepared and understood by human point of view, we consider some animal as bad or lower.

For a moment put yourself in the body of an animal and then visualize this world. The reality and truth is not only what human understand or know. Every living being enjoys or suffer as per its physical body. They have their own way of amusement and grieve. But yes every living being has a kind of physical limitation, for some less, for other more, that’s the only difference.

Summary is that, every life is divine and complete in itself.


Different places of living
--------------------------------
As we have different types of living on this planet, there are other kinds of living being on other plants. Hinduism declared there are 14 such places where life exists. This includes, Deva Loka(The heaven), The Pitri Loka(ancestors) and Patal lokas. These platents are under the sphere of Time, which is characterized by the birth and death, or start and end.
There are other lokas which are away from the sphere of time and hence they are called eternal. There is one famous verses in Rig Veda which declares this

Rig Veda 10.90.3(Pursha Suktam: #3)

etavanasya mahima ato jyayagamshcha purushaha
padosya vishva bhutani tripadasya mritam divi

Such (aforesaid) is His pre-eminence, Greater still stands the Purusha. A quarter of Him is all beings that could have been(mortal lokas); Three quarters of Him sits immortal lokas.
---------------------------------------------------------------------------

1/4th of whole universe is the mortal Lokas and 3/4th the Immortal lokas. Mortal Lokas are bound to the time, they have start and end, or to say birth and death. Everything on mortal lokas exist for a certain period of time.
Immortal lokas as out of bounds of time, they don’t go through the decay, or destruction. They are eternal always.

Characteristics of Mortal Lokas
-----------------------------------------
When we talk about birth and rebirth is not about right or wrong, about facts. Mortal lokas have following common features:
--Everything exists for a limited time period. Each object has to end someday.
-- It is bounded by the affiliation of senses to sense objects. This gives rise to phenomena like happiness, sorrow, birth, death, greed, anger, peace etc.
--Perfection is not an automatic phenomenon in mortal world. Good and bad is mixed and one has to filter well from bad. Those extra efforts are required.
-- Spirtual power is limited, on Mortal Lokas and one has to work to achieve the state of spiritual enlightenment.
-- Limited intelligence: Living beings have less intelligence on mortal Lokas. This make them susceptible to confusion, delusion.

Anybody who exists in mortal Loka has to face these. One can call this as advantage.


Mokha: Beyond time and eternal
-------------------------------------------
The advantage with Moksha is that, the soul exist beyond the limit of time. Everything on those places is eternal. There exist perfections in everything. One is not bounded by any physical limits.

Many destinations
-----------------------
But moksha is not the only destination of Human, One can choose to take birth as Human, One may stil do good actions with desires of heaven and he will go to heaven. Else if one wish to get free from the cycle of birth and death, he may select any path of yogas or 20 noble virtues to attain the same.
Also if some does bad Karma he may take birth as some other living being as animal, or bird etc. In each case the soul is given the freedom of life. But obviously there exist the advantages and disadvantages with each physical body. All these are available as per the actions done by human.

A human many wish for any destination and it is perfectly fine. There is never a loss of life in any situation.

I hope I am able to answer the question. I would try to cover this subject again.

“Shri Hari Om Tat Sat”

Non-Violence In Sanatan Dharma

 

 

Non-Violence In Sanatan Dharma :

"Ahimsa Paramo Dharma" is a Sanskrit phrase that is often repeated today to demonstrate the universality of Ahimsa.

Loosely translated, Ahimsa means Non-violence, Paramo means topmost, ultimate, or supreme, and Dharma means duty. Thus, the entire phrase means that non-violence is the topmost duty to the extent that it supersedes all other duties.

For someone who holds this true, it means that there is no selective application of Ahimsa...it must be applied in every case and in all matters. This universal sense leads to an unconditional and unilateral abandonment of violent resistance, under any and all circumstances (as in the philosophy of Buddha and Jains).

But Sanatan Vedic Dharma does not impose total non-violence on its followers except in the case of ascetics. Ahimsa is a general Dharma that is superseded with Himsa (violence) in order to protect Dharma.

Ahimsa is only loosely translated as non-violence. Unlike the English word 'non-violence' (which is absolute in its meaning), Ahimsa means non-violence in a relative sense. There are times when violence can also be considered Ahimsa if that violence is used to stop greater violence.

For example, a king should always raise his rod of chastisement to keep peace and order in his country. He will fail in the discharge of his duty if he does not punish the wicked, and his country will be in a state of utter chaos. To hang a murderer is Ahimsa for a king. To kill a man who is taking away the lives of many is Ahimsa. A real Sannyasin, however, should not defend himself even when his life is in danger. A Sannyasin is one who doesn't associate with his body, instead identifying himself with the Atman.

The statement, taken in full context and meaning within Sanatan Dharma as is applicable to most people is :

अहिंसा परमो धर्मः
धर्म हिंसा तथीव च

"Non-violence is the ultimate dharma. So too is violence in service of Dharma. "

The phrase "Ahimsa Paramo Dharma" is mentioned several times in the Mahabharat. These instances are explained below:


Adi Parva :

The following extract is narrated by Sauti Muni talking about Rishi Sahasrapat telling Rishi Ruru about the characteristics of a Brahamana.

अहिंसा परमॊ धर्मः सर्वप्राणभृतां समृतः
तस्मात पराणभृतः सर्वान न हिंस्याथ बराह्मणः कव चित

बराह्मणः सौम्य एवेह जायतेति परा शरुतिः
वेथवेथाङ्गवित तात सर्वभूताभय परथः

अहिंसा सत्यवचनं कषमा चेति विनिश्चितम
बराह्मणस्य परॊ धर्मॊ वेथानां धरणाथ अपि

कषत्रियस्य तु यॊ धर्मः स नेहेष्यति वै तव
थण्डधारणम उग्रत्वं परजानां परिपालनम

तथ इथं कषत्रियस्यासीत कर्म

[Mahabharata 1.11.12-16]

" Verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. "

" A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. "

" He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. "

" The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. "

In summary, it states that a brahmana should never take the life of any creature however, a kshatriya may do so as it may be required to ensure proper rule of law and order.


Vana Parva :

In the Vana Parva, Markandya Muni is narrating the discussion between a brahamana named Kausika and a poultry-monger named Dharmavyadha who lived in Mithila. The Kausika asks the fowler 'How shall I know what is virtuous conduct.' In answering, Dharmavyadha states that :

काललॊभ गरहाकीर्णां पञ्चेन्थ्रिय जलां नथीम
नावं धृतिमयीं कृत्वा जन्म थुर्गाणि संतर
करमेण संचितॊ धर्मॊ बुथ्धियॊगमयॊ महान
शिष्टाचारे भवेत साधू रागः शुक्लेव वाससि

[Mahabharata 3.198.67-68]

" Among holy men, virtue is differentiated in three ways--that great virtue which is inculcated in the Vedas, the other which is inculcated in the dharma shastra, and virtuous conduct And virtuous conduct is indicated by acquisition of knowledge, pilgrimage to sacred places, truthfulness, forbearance, purity and straight-forwardness. "

He continues:

अहिंसा सत्यवचनं सर्वभूतहितं परम
अहिंसा परमॊ धर्मः स च सत्ये परतिष्ठितः
सत्ये कृत्वा परतिष्ठां तु परवर्तन्ते परवृत्तयः

[Mahabharata 3.198.69]

" Virtuous men are always kind to all creatures, and well-disposed towards regenerate men. They abstain from doing injury to any creature, and are never rude in speech. Those good men who know well the consequences of the fruition of their good and evil deeds, are commended by virtuous men. "

This particular quotation uses ahimsa in the sense of not doing injury to any creature and states that it is applied to 'holy men' who are typically defined to be ascetics and sometimes as brahamanas.


Anusasana Parva :

In the Anusasana Parva, Yudhisthira is asked by Lord Krishna to ask Bhishma any questions he may have as this will be his last opportunity to do so. Yudhisthira states that Bhishma has told him that 'ahimsa paramo dharma' and is asking about it in the context of conducting sraddha in which meat is offered.

अहिंसा परमॊ धर्म इत्य उक्तं बहुशस तवया
शराथ्धेषु च भवान आह पितॄन आमिष काङ्क्षिणः

[Mahabharata 13.116.1]

" Thou hast told it many times that abstention from injury is the highest religion. In Sraddhas, however, that are performed in honour of the Pitris, persons for their own good should make offerings of diverse kinds of meat. "

Yudhisthira asks how can killing be avoided if meat is to be offered in offering sraddha in honor of ancestors ?

Bhishma answers by stating that absention from eating meat is a great sacrifice and provides many benefits. He goes on to state that

परजानां हितकामेन तव अगस्त्येन महात्मना
आरण्याः सर्वथैवत्याः परॊक्षितास तपसा मृगाः
करिया हय एवं न हीयन्ते पितृथैवतसंश्रिताः
परीयन्ते पितरश चैव नयायतॊ मांसतर्पिताः

[ Mahabharata 13.116.56-57]

" Desirous of benefiting all men, the high-souled Agastya, by the aid of his penances, dedicated, once for all, all wild animals of the deer species to the deities. Hence, there is no longer any necessity of sanctifying those animals for offering them to the deities and the Pitris. "

After hearing his answer in full, Yudhisthira repeats his question "...O grandsire, what is flesh, of what substances it is, the merits that attach to abstention from it, and what the demerits are that attach to the eating of flesh."

Bhishma again answers and concludes with "Hence, a person of cleansed soul should be compassionate to all living creatures..."

अहिंसा परमॊ धर्मस तदाहिंसा परॊ थमः
अहिंसा परमं थानम अहिंसा परमस तपः
अहिंसा परमॊ यज्ञस तदाहिस्मा परं बलम
अहिंसा परमं मित्रम अहिंसा परमं सुखम
अहिंसा परमं सत्यम अहिंसा परमं शरुतम
सर्वयज्ञेषु वा थानं सर्वतीर्देषु चाप्लुतम
सर्वथानफलं वापि नैतत तुल्यम अहिंसया
अहिंस्रस्य तपॊ ऽकषय्यम अहिंस्रॊ यजते सथा
अहिंस्रः सर्वभूतानां यदा माता यदा पिता
एतत फलम अहिंसाया भूयश च कुरुपुंगव
न हि शक्या गुणा वक्तुम इह वर्षशतैर अपि

[ Mahabharata 13.117.37-41]

" Abstention from cruelty is the highest Religion. Abstention from cruelty is the highest self-control. Abstention from cruelty is the highest gift. Abstention from cruelty is the highest penance. Abstention from cruelty is the highest sacrifice. Abstention from cruelty is the highest puissance. Abstention from cruelty is the highest friend. Abstention from cruelty is the highest happiness. Abstention from cruelty is the highest truth. Abstention from cruelty is the highest Sruti. Gifts made in all sacrifices, ablutions performed in all sacred waters, and the merit that one acquires from making all kinds of gifts mentioned in the scriptures,--all these do not come up to abstention from cruelty (in point of the merit that attaches to it). The penances of a man that abstains from cruelty are inexhaustible. The man that abstains from cruelty is regarded as always performing sacrifices. The man that abstains from cruelty is the father and mother of all creatures. Even these, O chief of Kuru's race, are some of the merits of abstention from cruelty. Altogether, the merits that attach to it are so many that they are incapable of being exhausted even if one were to speak for a hundred years. "

Here ahimsa is translated as abstention from cruelty in relation to killing for the sake of eating the flesh of the killed animal for personal pleasure. In essence, Bhishma is stating that it is very beneficial to be vegetarian because thereby there is no cruelty to animals.


Bhagavad Gita :

"Ahimsa paramo dharma" is not mentioned in the Bhagavad Gita as is frequently cited. The word Ahimsa is mentioned four times in the Gita. [ Gita 10.5, 13.8, 16.2, and 17.14]

The Gita begins with Arjuna telling Krishna that he is despondent and unwilling to fight the war. In this discussion, Lord Krishna repeatedly tells Arjuna to get up and fight. One such statement is:

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि [Bhagavad Gita 2.33]

" If, however, you do not fight this righteous war, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter. "

Had the Lord said 'Ahimsa paramo dharma' than the war would have ended before it began because he would have effectively been stating that there is no need to fight because the greater dharma is non-violence.


The great irony:

(Words Of Swami Vivekananda)

" See the irony of it. Jesus Christ, the God of the Europeans, has taught: Have no enemy, bless them that curse you; whosoever shall smite thee on thy right cheek, turn to him the other also; stop all your work and be ready for the next world; the end of the world is near at hand. And our Lord in the Gita is Rousing Call to Hindu Nation saying: Always work with great enthusiasm, destroy your enemies and enjoy the world. But, after all, it turned out to be exactly the reverse of what Christ or Krishna implied. "

" The Europeans never took the words of Jesus Christ seriously. Always of active habits, being possessed of a tremendous Râjasika nature, they are gathering with great enterprise and youthful ardor the comforts and luxuries of the different countries of the world and enjoying them to their hearts' content. And we are sitting in a corner, with our bag and baggage, pondering on death day and night, and singing: " Very tremulous and unsteady is the water on the lotus-leaf; so is the life of man frail and transient " - with the result that it is making our blood run cold and our flesh creep with the fear of Yama, the god of death; and Yama, too, alas, has taken us at our word, as it were - plague and all sorts of maladies have entered into our country ! "

" Who are following the teachings of the Gita ? – The Europeans. And who are acting according to the will of Jesus Christ ? - The descendants of Shri Krishna ! This must be well understood. "

" It is only the Vedic religion which considers ways and means and lays down rules for the fourfold attainment of man, comprising Dharma, Artha, Kama, and Moksha. Buddha ruined us, and so did Christ ruin Greece and Rome ! Then, in due course of time, fortunately, the Europeans became Protestants, shook off the teachings of Christ as represented by Papal authority, and heaved a sigh of relief. "


Conclusion :

"Ahimsa Paramo Dharma" can only be practiced by Sannyasins who tread the path of Nivritti Marga. It cannot be strictly practiced by householders. If someone enters the house and molests a lady, a householder cannot keep quiet. Similarly, in a war, a soldier cannot put down his weapons. In either case, practicing Ahimsa would be Adharma, not Dharma. Similarly, a king must protect his subjects even if it requires violence to punish criminals or going to war with neighboring kingdoms if they attack.

Lord Krishna states:

परित्राणाय साधूनां विनाशाय च दुष्कृताम्
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे [Bhagavad Gita 4.22]

" To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, age after age. "

The Lord clearly states that Ahimsa, while highly regarded, is not the highest Dharma for everyone and certainly not for Arjun on the battlefield of Kurukshetra.


"Om Shanti Shanti Shanti"

The different ways of liberation

========= Different Ways of Liberation ==========
(English)
"On namo bhagavate vasudevayah"

As we all know this physical life is one of the tempory exitence made of the illusionary force, the Maya and bounded by three Gunas(Satva, Rajasa and Tamasa) of material nature.

To liberate from the cycle of the birth and death is the real goal of each soul.
On earth only human has this opportunity to free himself from the bounds of material world. Other creatures neither have the inteelligence nor the sense to achieve the liberation.

If anybody who wants to be liberated means he don’t want to take birth again. Then he has to first ask what the reasons of rebirths are? Reason for rebirths is the attachment with the material world.

So here is the answer: Detach soul from the modes of the Prakriti(material nature) and then soul will get liberated

To know the problem and the ways to solve it is what called as Knowledge(Gyan or jnana). In other words knowing the truth is knowledge (Gyan jnana) and the yoga of Knowledge is what called as Gyan yoga(yoga of knowledge).

Lord Krishna has very categorically explained all the four ways to attain liberation
----------------------------------------------------------------------------
Ch13:sh23
ya evam vetti purusam prakrtim ca gunaih saha
sarvatha vartamano 'pi na sa bhuyo 'bhijayate

One who knows the Purusha and the Prakriti and along with its modes, although, living in every state of life, he is not born again.

Ch13:sh24

dhyanenatmani pasyanti kecid atmanam atmana
anye sankhyena yogena karma-yogena capare

Some comprehend the God within themselves through meditation, Some through Sankhya Yoga (Yoga of renunciation or naturalism) and others through Karma yoga (yoga of actions)
--------------------------------------------------------------------------------------
From above shlokas we can see.

First shloka (Ch13:sh23) talks about the Gyan yoga. Knowing the truth about the Purusha and Prakriti, modes of prakriti, the reasons of rebirths is what human need to know to attain the Moksha(Liberation).

In Second Shloka Lord has given other three ways. They are

--dhyanenatman---Bhakti yoga(meditating upon lord)
-- sankhyena yogena---Sankhya yoga
-- karma-yogena---Karma yoga

(One can see the clear mention of words as given above in shloka)

We would discus all these Yogas in coming posts and would understand how to attain liberation by practicing different yoga. The purpose of all yogas is to detach human from this material world. Once a human attains the state where he is no longer attached with the material world, he loses the purpose of taking birth again. He is then liberated.

A shot description of all four yogas is as follows:

Four yogas explained in short here:

Karma yoga (Yoga of actions)
-----------------------------------
Karma yoga is the path of doing duties without the desires of fruits of actions and for the welfare of humankind. Doing duties and selfless acts frees the soul from the reactions of the action and he gets liberated after the life.

Sankya yoga(Yoga of renonciation):
-------------------------------------------
This is the path of renounciation(tapashya) and Tyaga(recnoucing fruits). Sankhya yogis, establish full control over their senses through different methods like tapa, yajna, yoga, steadfast etc.They never involve in fruitful activities and do only those karma which ensures their peaceful existence and benefits others. They acquire all peace and happiness in present life and liberation after the life.

Gyan Yoga(Yoga of Knowledge)
-------------------------------------
This is category of knowledgeable people. Either by self study or from some spritual master they acquire all the knowledge about soul(atma),
Supreme soul(parmatma). attachment, detachement, good and bad.
By knowng truth, they attains highest state of peace and happiness in present life. They invove only in pure karma and work for the benefits of others. In this way they get detached from the fruits of actions and get liberated.

Bhakti yoga(Yoga of Devotion)
-------------------------------------
Ah..., Bhakti(devotion), sweet like honey, soft like flower bud, peaceful like sky,deep like the sea, the direct path to Lord and the easiest one. When a human submit himself completely to lord( all his ego, all his karma) the same way child goes to his mother. Lord takes all his bad or good karma the same way mother taker her child into her arms without thinking of dust or mud on his body. Such devotee sees Lord in every living being and causes peace and happiness to all human around. After life he directly reaches to the world of Lord and get liberated from the cycle fo birth and death.

Knowing the truth about the Soul (atma), Supreme soul (paramatma), Material world and all modes of material world is extremely important to attain liberation. One should put all the time to know about these secrets.

I hope this would help devotees in establishing the truth. In later posts we would discus, all yogas in detail.

May Lord Krishna bless all.

“Hari Om Tat Sat”