Search this blog


Home About Me Contact
2007-06-25

കുരുക്ഷേത്ര യുദ്ധം വായിക്കാത്ത ഏട്  

കുരുക്ഷേത്ര യുദ്ധം അധര്‍മ്മത്തിനുമുകളിലുള്ള ധര്‍മ്മത്തിന്റെ വിജയമായിരുന്നുവന്ന് പറയുമ്പോള്‍ അത് എങ്ങനെ ധര്‍മ്മത്തിന്റെ ജയമാകുമന്ന് സ്വാഭാവികമായും നമ്മള്‍ ചോദിച്ചുപോകാറുണ്ട്. പാണ്ഡുവിന് പുത്രന്മാരില്ലാത്തിടത്തോളം അവര്‍ പാണ്ഡവര്‍ എന്ന പേരിനുപോലും അര്‍ഹരല്ലന്നും, കുരുക്ഷേത്രയുദ്ധത്തില്‍ എല്ലാധര്‍മ്മങ്ങളും നിഷ്:കരുണം തെറ്റിച്ചവരാണന്നും, ധര്‍മ്മപുത്രര്‍ പോലും സ്വന്തം ഗുരുവായ ദ്രോണാചാര്യരെ വധിക്കാന്‍ ധര്‍മ്മം വെടിഞ്ഞുവന്ന് അറിയുമ്പോള്‍ കുരുക്ഷേത്രയുദ്ധം ധര്‍മ്മയുദ്ധം തന്നയായിരുന്നുവോ എന്ന് ചിന്തിച്ചുപോകും

പാണ്ഡവരുടേയോ കൗരവരുടേയോ ഭാഗത്തുനിന്ന് ചിന്തിച്ച് ഇതിന് ഉത്തരം കണ്ടത്താന്‍ ശ്രമിച്ചാല്‍ കുരുക്ഷേത്രയുദ്ധം ധര്‍മ്മത്തിന്മേലുള്ള അധര്‍മ്മത്തിന്റെ വിജയമായിരുനുവന്ന നിഗമനത്തിലെത്തിചേരേണ്ടിവരും എന്നാല്‍ തന്ത്രപൂര്‍‌വ്വം യുദ്ധം ചമച്ച കൗശലക്കാരനായ ക്യഷ്ണന്റെ ഭാഗത്തുനിന്ന് തുടങ്ങി പിന്നോട്ട് സഞ്ചചരിച്ച് യയാതിമഹാരാജാവിലേക്കെത്തുമ്പോള്‍ മാത്രമേ ഭാരതയുദ്ധം അധര്‍മ്മത്തിന്മേലുള്ള ധര്‍മ്മത്തിന്റെ വിജയമായിരുന്നുവന്ന് മനസ്സിലാക്കാന്‍ കഴിയൂ.

ബ്രഹ്മാവില് തുടങ്ങി അത്രിമഹര്‍ഷിയിലൂടെ അഞ്ചു തലമുറകള്‍ പിന്നിട്ട് വംശാവലി യയാതി മഹാരാജാവിലെത്തും. മഹാഭാരത കഥ തുടങ്ങുന്നത് അവിടനിന്നാണ്. വാര്‍ദ്ധക്യത്തോടടുത്ത യയാതി മാഹാരാജന്‍, അശ്രുബിന്ദുമതി എന്നകന്യകയില്‍ അനുരുക്തനാകുകയും, വിവാഹം കഴിക്കാന്‍ ആഗ്രഹിക്കയും ചെയ്തു.

എന്നാല്‍ വ്യദ്ധനായ യയാതിമഹാരാജാവിനെ വരിക്കാന്‍ അശ്രുബിന്ദുമതി തയ്യാറല്ലായിരുന്നു. അതിനാല്‍ യൗവ്വനം നേടിവന്നാല്‍ യയാതിയെ വിവാഹം കഴിക്കാമന്ന് അശ്രുബിന്ദുമതി ശഠിച്ചു. കൊട്ടാരത്തില്‍ എത്തിയ യയാതി മഹാരാജന്‍ തന്റെ മക്കളില്‍ മൂത്തവനായ യദുവിനോട് യൗവ്വനം കടം ചോദിച്ചു. എന്നാല്‍ യദു തന്റെ യൗവ്വനം സംഭാവനചെയ്യാന്‍ തയ്യാറായില്ല. പക്ഷേ മകനായ പുരു സ്വമനസ്സാലെ തന്റെ യൗവ്വനം പിതാവിനു നല്കുകയും അങ്ങനെ രാജാവ് അശ്രുബിന്ദുമതിയെ വിവാഹം കഴിക്കുകയും ചെയ്തു. തനിക്ക് യൗവ്വനം നല്‌കുവാന്‍ യദു തയ്യാറാകാത്തതില്‍ കോപിഷ്ട്നായ രാജാവ് യദുവിനെ രാജ്യത്തുനിന്ന് പുറത്താക്കുകയും "നിന്റെ വംശത്തിലെ പുരുഷന്‍ മാതുല പുത്രിയെ വിവാഹം കഴിച്ച് മാതാവിന്റെ രാജ്യത്തിനുമാത്രം അധികാരിയായ് തീരട്ടെ" എന്ന് ശപിക്കയും ചെയ്തു. അങ്ങനെ യദുവിനെ നാടുകടത്തി സീമന്തപുത്രനായ യദുവിന് അവകാശപ്പെട്ട രാജ്യം പുരുവിന് ദാനം നല്‌കുകയും ചെയ്യുന്നു.

പുരുവിന്റെ നാലാം തലമുറയായ കുരുവിലെത്തുന്നതോടെ ശരിക്കുള്ള മഹാഭാരത കഥ തുടങ്ങുകയായി. കുരു വംശത്തിലെ പിന്തലമുറക്കാരനായ ഭരതനിലെത്തുമ്പോള്‍ രാജ്യം ഭാരതം എന്നറിയപ്പെടാന്‍ തുടങ്ങി. ഭരതനിലൂടെ തലമുറ പിന്നിട്ട് കുരുവംശം ശന്തനുവിലെത്തുന്നു. ശന്തനു മഹാരാജന് രണ്ടൂമക്കള്‍. ഭീഷ്മാചാര്യരും വിചിത്രവീര്യനും ശന്തനുവിനു നല്കിയ വാഗ്ദാനത്തിന്റെ അടിസ്ഥാനത്തില്‍ ഭീഷ്മര്‍ വിവാഹം കഴിക്കുന്നില്ല. വിചിത്ര വീര്യന് രണ്ടുഭാര്യമാര്‍. അംബിക അംബാലിക. എന്നാല്‍ മക്കളില്ലാതെ വിചിത്ര വീര്യന്‍ മരിക്കുന്നു. ഇതോടെ കുരുവംശം അവസാനിക്കുന്നു.

പിന്നീട് വിചിത്രവീര്യന്റെ ഭാര്യമാര്‍ക്ക് വ്യാസമഹാമുനിയില്‍ രണ്ടു പുത്രന്മാര്‍ ജനിക്കുന്നു. ധ്യതരാഷ്ടരും പാണ്ഡുവും. ധ്യതരാഷ്ട്രരില്‍ നിന്നു കൗരവരും പാണ്ഡുവിന്റെ ഭാര്യയായ കുന്തിയില്‍ നിന്നും പാണ്ഡവരും ഉണ്ടാകുന്നു. അങ്ങനെ യയാതിയുടെ സീമന്തപുത്രനായ യദുവിന് അവകാശപ്പെട്ട രാജ്യം കൗരവരുടെ കൈവശമെത്തുന്നു.

യയാതി മഹാരാജാവിനാല്‍ നാടുകടത്തപ്പെട്ട യദു സ്വന്തമായ് ഒരു നാട്ടുരാജ്യമുണ്ടാക്കി രാജാവാകുന്നു. അവിടനിന്നും യദുവംശം അഥവാ യാദവര്‍ ഉണ്ടാകുന്നു. യദുവില്‍ തുടങ്ങി പതിനേഴു തലമുറകള്‍ പിന്നിട്ട് യദുവംശം ചിത്രരഥന്റെ മക്കളായ വിഡൂരനിലും കുകൂരനിലുമെത്തുന്നു. കുകൂരനില്‍ നിന്നും വീണ്ടും ഒന്‍പത് തലമുറകള്‍ പിന്നിട്ട് യദുവംശം അഹൂകനില്‍ എത്തുന്നു.

അഹൂകന്റെ മക്കള്‍ ദേവയാനും ഉഗ്രസേനനും. ദേവയാന്റെ മകന്‍ ദേവാപാന്‍, ദേവേപാന്റെ മകള്‍ ദേവകി.

കുകൂരന്റെ സഹോദരന്‍ വിഡൂരന്റെ വംശം പതിനൊന്ന് തലമുറകള്‍ പിന്നിട്ട് ശൂരനിലെത്തുന്നു. ശൂരന്റെ മകന്‍ വാസുദേവന്‍. വാസുദേവന്‍ അമ്മാവന്റെ മകളായ ദേവകിയെ വിവാഹം കഴിക്കുന്നു.വാസുദേവന്‍ - ദേവകി ദമ്പതികളില്‍ ശ്രീക്യഷ്ണന്റെ ജനനം. ഇവിടെ യയാതി യദുവിനു നല്കിയ ശാപം ക്യഷ്ണനില്‍ വരെ എത്തിനില്ക്കുന്നു.

ഇവിടെ, മഥുരയിലെ രാജാവയ് വാഴുന്ന ക്യഷ്ണനില്‍ കൗരവരുടെ കൈവശമിരിക്കുന്ന ഹസ്തിനപുരത്തിന്റെ (യദുവിന് അവകാശപ്പെട്ട രാജ്യം അല്ലങ്കില്‍ ഭാരതം) അവകാശം എത്തിനില്ക്കുന്നു. തന്റെ പൂര്‍‌വ്വികന്മാരിലൂടെ യാദവകുലത്തിന് കൈവിട്ടുപോയ രാജ്യം തിരിച്ചുപിടിക്കുവാന്‍ കൗശലക്കാരനായ ക്യഷ്ണന്‍ തന്ത്രങ്ങള്‍ മെനയുന്നു. അതിന്റെ ആദ്യപടിയായി ക്യഷ്ണന്‍ തന്റെ സഹോദരി സുഭദ്രയെ അര്‍ജ്ജുനന് വിവാഹം കഴിച്ചുകൊടുത്തുകൊണ്ട് കുരുവംശവും യാദുവംശവും തമ്മില്‍ ബന്ധിപ്പിക്കുന്നു. അതിലുണ്ടായ പുത്രന്‍ അഭിമന്യുകുമാരനില്‍ എത്തുമ്പോള്‍ കുരുവംശം ഭാഗികമായ് യദുവംശമായ്‌തീരുന്നു. യദുവംശത്തിലെ ഉത്തരയെ അഭിമന്യുകുമാരനെകൊണ്ട് വിവാഹം കഴിപ്പിക്കുന്നു. അതിലുണ്ടാകുന്ന പുത്രന്‍ പരീക്ഷിത്ത് പൂര്‍ണ്ണമായും യാദവ വംശജനായ് തീരുന്നു.

മാതുലനായ കംസനെ വധിച്ച ക്യഷ്ണനെ അഭിമന്യുവിനാല്‍ വധിക്കപ്പെട്ടേക്കാം എന്ന ഒരു ഭയം വേട്ടയാടപ്പെട്ടിരുന്നു. അതിനാല് ഗര്‍ഭത്തിലിരുക്കുമ്പോള്‍തന്നെ അഭിമന്യുവിനെ ഇല്ലാതാക്കാനുള്ള തന്ത്രങ്ങളും ഭഗവാന്‍ ക്യഷ്ണന്‍ തയ്യാറാക്കി. കുരുക്ഷേത്ര യുദ്ധത്തില്‍ പദ്മവ്യൂഹം ചമക്കുമ്പോള്‍ അത് ഭേദിച്ച് ഉള്ളിള്‍ കടക്കാനുള്ള തന്ത്രങ്ങള്‍വരെ പറഞ്ഞു നിര്‍ത്തി, അഭിമന്യുകുമാരനെ പദ്മവ്യൂഹത്തിലകപ്പെടുത്തി, തന്ത്രത്തിള്‍ പിതാവായ അര്‍ജ്ജുനനെ മനപ്പൂര്‍വ്വം അവിടനിന്നും മാറ്റി അഭിമന്യുവിനെ പദ്മവ്യൂഹത്തില്‍ വച്ച് വധിക്കുന്നു. കുരുക്ഷേത്രയുദ്ധത്തില്‍ പാര്‍ത്ഥന്റെ സാരഥിയാകാന്‍ ക്യഷ്ണന്‍ തീരുമ്മനിച്ചതും ഇതുകൊണ്ടുതന്നെ. ഭീമപുത്രനായ ഘടോല്കചന്‍ മരിച്ചപ്പോള്‍ കണ്ണുകലങ്ങിയ ഭഗവാന്‍ മരുമകനായ അഭിമന്യുകുമരന്‍ പത്ന്മവ്യൂഹത്തില്‍ മരിച്ചപ്പോള്‍ ഗൂഡമായ് ചിരിച്ചതും ഇതുകൊണ്ടുതന്നെ.

യുദ്ധം കഴിഞ്ഞ് അശ്വദ്ഥാമാവ് പടകുടീരങ്ങളില്‍ കയറി എല്ലാവരെയും അരിഞ്ഞുവീഴ്തുമന്ന് അറിഞ്ഞിരുന്ന ക്യഷ്ണന്‍ പാഞ്ചാലിയുടെ ഒറ്റപുത്രന്മാരെപോലും രക്ഷിക്കാതെ പാണ്ഡവരേയും പാഞ്ചാലിയേയും മാത്രം തന്ത്രപൂര്‍‌വ്വം ശിബിരങ്ങളില്‍ നിന്നും പുറത്തു കടത്തി. യുദ്ധത്തില്‍ മക്കളെ ഓരോരുത്തരെയായി പാണ്ഡവര്‍ക്കു നഷ്ടപ്പെടുമ്പോള്‍ ഗൂഡമായ് ചിരിച്ച ക്യഷ്ണന്‍ പാഞ്ചാലിയുടെ ഒരു പുത്രനെപോലും ജീവിപ്പിച്ചില്ല? എന്തുകൊണ്ട്? അങ്ങനെ വന്നാല്‍ രാജ്യം യാദവര്‍ക്ക് തിരികെ ലഭിക്കില്ല. അതിനാല്‍ ഉത്തരയുടെ ഗര്‍ഭത്തില് വച്ച് അശ്വദ്ഥാമാവിന്റെ നാരായണാസ്ത്രമേറ്റ് മരിച്ച പരീക്ഷിത്തിനെ ജീവിപ്പിച്ച് കിരീട ധരണം നടത്തി. അങ്ങനെ യാദവര്‍ക്കവകാശപ്പെട്ട രാജ്യം കുരുവംശത്തില് നിന്നും ക്യഷ്ണന്‍ പിടിച്ചടക്കുന്നതിലൂടെ കുരുക്ഷേത്രയുദ്ധം അധര്‍മ്മത്തിന്മേലുള്ള ധര്‍മ്മത്തിന്റെ വിജയമായി.

യദാ യദാ ഹി ധര്‍മ്മസ്യ, ഗ്ലാനിര്‍ഭവതി ഭാരത!
അഭ്യുത്ഥാനമധര്‍മ്മസ്യ, തദാത്മാനം സൃജാമ്യഹം
പരിത്രാണായ സാധൂനാം, വിനാശായ ച ദുഷ്കൃതാം
ധര്‍മ്മസംസ്ഥാപനാര്‍ത്ഥായ, സംഭവാമി യുഗേ യുഗേ

എന്ന് ഭഗവാന്‍ ഭഗവത് ഗീതയില്‍ പാടിയതിന്റെ അര്‍ത്ഥം ഇതുതന്നെ.

Posted in by Dr. Prasanth Krishna | 10 comments

2007-06-15

Bhagavat Gita Chaper 2  

Chapter 2


Contents of the Gita summarized

Verse 1-4

Sanjaya Uvaacha

Tam tatha krpayaavishtam
Ashru-purnakulekshanam
Vishidantam idam vakyam
Uvaacha madhusudhanah

Sanjaya said: Seeing Arjuna full of compassion , his mind depressed,his eyes full of tears, Madhusudana, Krishna, spoke the following words.

Sri- Bhagavan uvaacha

Kutas tva kashmalam idam
Vishame samupasthitam
Anaarya jushtam asvargyam
Akirti-karam arjuna

The Supreme Personality of Godhead said: My dear Arjuna,how have these impurities come upon you?

They are not at all befitting a man who knows the value of life.They lead not to higher planets but to infamy.

Klaibyam ma sma gamah partha
Naitat tvayy upapadyate
Kshudram hrdaya-daurbalyam
Tyaktvottishta parantapa

O son of Prtha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy

Arjuna Uvaacha

Katham bhismam aham sankhye
Dronam cha madhusudana
Ishubhih pratiyotsyami
Pujarhav ari-sudana

Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhisma and Drona, who are worthy of my worship

Verese 5-8

Gurun ahatva hi mahanubhavan
Sreyo bhoktum bhaiksyam apiha loke
Hatvartha-kamams tu gurun ihaiva
Bhunjiya bhogan rudhira-pradigdhan

It would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood.

Na caitad vidmah kataran no gariyo
Yad va jayema yadi va no jayeyuh
Yan eva hatva na jijivisamas
Te 'vasthitah pramukhe dhartarashtrah

Nor do we know which is better--conquering them or being conquered by them. If we killed the sons of Dhrtarastra, we should not care to live. Yet they are now standing before us on the battlefield.

Karpanya-doshopahata-svabhavah
Prcchami tvam dharma-sammudha-cetah
Yac chreyah syan nischitam bruhi tanme
Shishyas te 'ham sadhi mam tvam prapannam

Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

Na hi prapashyami mamapanudyad
Yac chokam ucchoshanam indriyanam
Avapya bhumav asapatnam rddham
Rajyam suranam api chadhipatyam

I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven.

Verse 9-12

Sanjaya Uvaacha

Evam uktva hrsikesam
Gudakesah parantapah
Na yotsya iti govindam
Uktva tushnim babhuva ha

Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krsna, "Govinda, I shall not fight," and fell silent.

Tam uvaacha hrsikesah
Prahasann iva bharata
Senayor ubhayor madhye
Vishidantam idam vachah

O descendant of Bharata, at that time Krsna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.

Sri-bhagavan Uvaacha

Asochyan anvasochas tvam
Prajna-vadams ca bhashase
Gatasun agatasums ca
Nanushochanti panditah

The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.

Na tv evaham jatu nasam
Na tvam neme janadhipah
Na chaiva na bhavisyamah
Sarve vayam atah param

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

Verse 13-16

Dehino 'smin yatha dehe
Kaumaram yauvanam jara
Tatha dehantara-praptir
Dhiras tatra na muhyati

As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.

Matra-sparsas tu kaunteya
Sitoshna-sukha-duhkha-dah
Agamapayino 'nityas
Tams titikshasva bharata

O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

Yam hi na vyathayanty ete
Purusam purusarsabha
Sama-duhkha-sukham dhiram
So 'mrtatvaya kalpate

O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.

Nasato vidyate bhavo
Nabhavo vidyate satah
Ubhayor api drsto 'ntas
Tv anayos tattva-darsibhih

Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both.

Verse 17-20

Avinasi tu tad viddhi
Yena sarvam idam tatam
Vinasam avyayasyasya
Na kascit kartum arhati

That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.

Antavanta ime deha
Nityasyoktah saririnah
Anasino prameyasya
Tasmad yudhyasva bharata

The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata.

Ya enam vetti hantaram
Yas cainam manyate hatam
Ubhau tau na vijanito
Nayam hanti na hanyate

Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain.

Na jayate mriyate va kadacin
Nayam bhutva bhavita va na bhuyah
Ajo nityah sasvato 'yam purano
Na hanyate hanyamane sarire

For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.

Verse 21-24

Vedavinasinam nityam
Ya enam ajam avyayam
Katham sa purusah partha
Kam ghatayati hanti kam

O Partha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?

Vasamsi jirnani yatha vihaaya
Navani grhnati naro 'parani
Tatha sarirani vihaaya jirnany
Anyani samyati navani dehi

As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.

Nainam chindanti sastrani
Nainam dahati pavakah
Na cainam kledayanty apo
Na sosayati marutah

The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.

Acchedyo 'yam adahyo 'yam
Akledyo 'sosya eva ca
Nityah sarva-gatah sthanur
Acalo 'yam sanatanah

This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.

Verse 25-28

Avyakto 'yam acintyo 'yam
Avikaryo 'yam ucyate
Tasmad evam viditvainam
Nanusocitum arhasi

It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.

Atha cainam nitya-jatam
Nityam va manyase mrtam
Tathapi tvam maha-baho
Nainam socitum arhasi

If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed.

Jatasya hi dhruvo mrtyur
Dhruvam janma mrtasya ca
Tasmad apariharye 'rthe
Na tvam socitum arhasi

One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.

Avyaktadini bhutani
Vyakta-madhyani bharata
Avyakta-nidhanany eva
Tatra ka paridevana

All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?

Verse 29-32

Ascarya-vat pasyati kascid enam
Ascarya-vad vadati tathaiva canyah.
Ascarya-vac cainam anyah srnoti
Srutvapy enam veda na caiva kascit

Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.

Dehi nityam avadhyo 'yam
Dehe sarvasya bharata
Tasmat sarvani bhutani
Na tvam socitum arhasi

O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being

Sva-dharmam api caveksya
Na vikampitum arhasi
Dharmyad dhi yuddhac chreyo 'nyat
Ksatriyasya na vidyate

Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.

Yadrcchaya copapannam
Svarga-dvaram apavrtam
Sukhinah ksatriyah partha
Labhante yuddham idrsam

O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.

Verse 33-36

Atha cet tvam imam dharmyam
Sangramam na karisyasi
Tatah sva-dharmam kirtim ca
Hitva papam avapsyasi

If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.


Akirtim capi bhutani
Kathayisyanti te 'vyayam
Sambhavitasya cakirtir
Maranad atiricyate

People will always speak of your infamy, and for a respectable person, dishonor is worse than death

Bhayad ranad uparatam
Mamsyante tvam maha-rathah
Yesam ca tvam bahu-mato
Bhutva yasyasi laghavam

The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.

Avacya-vadams ca bahun
Vadisyanti tavahitah
Nindantas tava samarthyam
Tato duhkhataram nu kim

Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?

Verse 37-40

Hato va prapsyasi svargam
Jitva va bhoksyase mahim
Tasmad uttistha kaunteya
Yuddhaya krta-niscayah

O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight.

Sukha-duhkhe same krtva
Labhalabhau jayajayau
Tato yuddhaya yujyasva
Naivam papam avapsyasi

You should fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat--and by so doing you shall never incur sin.

Esa te 'bhihita sankhye
Buddhir yoge tv imam srnu
Buddhya yukto yaya partha
Karma-bandham prahasyasi

Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Prtha, when you act in such knowledge you can free yourself from the bondage of works.

Nehabhikrama-naso 'sti
Pratyavayo na vidyate
Sv-alpam apy asya dharmasya
Trayate mahato bhayat

In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

Verse 41-44

Vyavasayatmika buddhir
Ekeha kuru-nandana
Bahu-sakha hy anantas ca
Buddhayo 'vyavasayinam

Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.

Yam imam puspitam vacam
Pravadanty avipascitah
Veda-vada-ratah partha
Nanyad astiti vadinah

Kamatmanah svarga-para
Janma-karma-phala-pradam
Kriya-visesa-bahulam
Bhogaisvarya-gatim prati

Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

Bhogaisvarya-prasaktanam
Ta yapahrta-cetasam
Vyavasayatmika buddhih
Samadhau na vidhiyate

In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.

Verse 45-48

Trai-gunya-visaya veda
Nistrai-gunyo bhavarjuna
Nirdvandvo nitya-sattva-stho
Niryoga-ksema atmavan

The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.

Yavan artha udapane
Sarvatah samplutodake
Tavan sarvesu vedesu
Brahmanasya vijanatah

All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.

Karmany evadhikaras te
Ma phalesu kadacana
Ma karma-phala-hetur bhur
Ma te sango 'stv akarmani

You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.

Yoga-sthah kuru karmani
Sangam tyaktva dhananjaya
Siddhy-asiddhyoh samo bhutva
Samatvam yoga ucyate

Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.

Verse 49-52

Durena hy avaram karma
Buddhi-yogad dhananjaya
Buddhau saranam anviccha
Krpanah phala-hetavah

O Dhananjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.

Buddhi-yukto jahatiha
Ubhe sukrta-duskrte
Tasmad yogaya yujyasva
Yogah karmasu kausalam

A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, which is the art of all work.

Karma-jam buddhi-yukta hi
Phalam tyaktva manisinah
Janma-bandha-vinirmuktah
Padam gacchanty anamayam

By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].

Yada te moha-kalilam
Buddhir vyatitarisyati
Tada gantasi nirvedam
Srotavyasya srutasya ca

When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

Verse 53-56

Sruti-vipratipanna te
Yada sthasyati niscala
Samadhav acala buddhis
Tada yogam avapsyasi

When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.

Arjuna Uvaacha

Sthita-prajnasya ka bhasa
Samadhi-sthasya kesava
Sthita-dhih kim prabhaseta
Kim asita vrajeta kim

Arjuna said: O Krsna, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

Sri-bhagavan Uvaacha

Prajahati yada kaman
Sarvan partha mano-gatan
Atmany evatmana tustah.
Sthita-prajnas tadocyate

The Supreme Personality of Godhead said: O Partha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

Duhkhesv anudvigna-manah
Sukhesu vigata-sprhah
Vita-raga-bhaya-krodhah
Sthita-dhir munir ucyate

One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

Verse 57-60

Yah sarvatranabhisnehas
Tat tat prapya subhasubham
Nabhinandati na dvesti
Tasya prajna pratisthita

In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.

Yada samharate cayam
Kurmo 'nganiva sarvasah
Indriyanindriyarthebhyas
Tasya prajna pratisthita

One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.

Visaya vinivartante
Niraharasya dehinah
Rasa-varjam raso 'py asya
Param drstva nivartate

The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

Yatato hy api kaunteya
Purusasya vipascitah
Indriyani pramathini
Haranti prasabham manah

The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.

Verse 61-64

Tani sarvani samyamya
Yukta asita mat-parah
Vase hi yasyendriyani
Tasya prajna pratisthita

One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence

Dhyayato visayan pumsah
Sangas tesupajayate
Sangat sanjayate kamah
Kamat krodho 'bhijayate

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

Krodhad bhavati sammohah
Sammohat smrti-vibhramah
Smrti-bhramsad buddhi-naso
Buddhi-nasat pranasyati

From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.

Raga-dvesa-vimuktais tu
Visayan indriyais caran
Atma-vasyair vidheyatma
Prasadam adhigacchati

But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.

Verse 65-68

Prasade sarva-duhkhanam
Hanir asyopajayate
Prasanna-cetaso hy asu
Buddhih paryavatisthate

For one thus satisfied [in Krsna consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.

Nasti buddhir ayuktasya
Na cayuktasya bhavana
Na cabhavayatah santir
Asantasya kutah sukham

One who is not connected with the Supreme [in Krishna consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?

Indriyanam hi caratam
Yan mano 'nuvidhiyate
Tad asya harati prajnam
Vayur navam ivambhasi

As a boat on the water is swept away by a strong wind, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.

Tasmad yasya maha-baho
Nigrhitani sarvasah
Indriyanindriyarthebhyas
Tasya prajna pratisthita

Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

Verse 69-72

Ya nisha sarva-bhutanam
Tasyam jagrati samyami
Yasyam jagrati bhutani
Sa nisha pasyato muneh

What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

Apuryamanam acala-pratistham
Samudram apah pravisanti yadvat
Tadvat kama yam pravisanti sarve
Sa santim apnoti na kama-kami

A person who is not disturbed by the incessant flow of desires--that enter like rivers into the ocean, which is ever being filled but is always still--can alone achieve peace, and not the man who strives to satisfy such desires.

Vihaya kaman yah sarvan
Pumams carati nihsprhah
Nirmamo nirahankarah
Sa santim adhigacchati

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego--he alone can attain real peace.

Esa brahmi sthitih partha
Nainam prapya vimuhyati
Sthitvasyam anta-kale 'pi
Brahma-nirvanam rcchati

That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.

by Dr. Prasanth Krishna | 0 comments

2007-06-13

Bhagavad Gita Chapter 3  

Chapter - 3

KARMA YOGA


Verse 1-5


Arjuna Uvaca

Jyayasi cet karmanas te
Mata buddhir janardana
Tat kim karmani ghore mam
niyojayasi kesava



Arjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?



Vyamisreneva vakyena
Buddhim mohayasiva me
Tad ekam vada niscitya
Yena sreyo 'ham apnuyam



My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.



Sri-Bhagavan Uvaca

Loke 'smin dvi-vidha nistha
Pura prokta mayanagha
Jnana-yogena sankhyanam
Karma-yogena yoginam



The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.



Na karmanam anarambhan
Naiskarmyam puruso 'snute
Na ca sannyasanad eva
Siddhim samadhigacchati



Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.



Verses 5-8



Na hi kascit ksanam api
Jatu tisthaty akarma-krt
Karyate hy avasah karma
Sarvah prakrti-jair gunaih


Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.


Karmendriyani samyamya
Ya aste manasa smaran
Indriyarthan vimudhatma
Mithyacarah sa ucyate



One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.




Yas tv indriyani manasa
Niyamyarabhate 'rjuna
Karmendriyaih karma-yogam
Asaktah sa visisyate


On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krsna consciousness] without attachment, he is by far superior.


Niyatam kuru karma tvam
Karma jyayo hy akarmanah
Sarira-yatrapi ca te
Na prasiddhyed akarmanah


Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work.



Verses 9-12




Yajnarthat karmano 'nyatra
Loko 'yam karma-bandhanah
Tad-artham karma kaunteya
Mukta-sangah samacara


Work done as a sacrifice for Visnu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.




Saha-yajnah prajah srstva
Purovaca prajapatih
Anena prasavisyadhvam
Esa vo 'stv ista-kama-dhuk


In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Visnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you all desirable things."


Devan bhavayatanena
Te deva bhavayantu vah
Parasparam bhavayantah
Sreyah param avapsyatha


The demigods, being pleased by sacrifices, will also please you; thus nourishing one another, there will reign general prosperity for all.


Istan bhogan hi vo deva
Dasyante yajna-bhavitah
Tair dattan apradayaibhyo
Yo bhunkte stena eva sah


In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to the demigods in return, is certainly a thief



Verses 13-16


Yajna-sistasinah santo
Mucyante sarva-kilbisaih
Bhunjate te tv agham papa
Ye pacanty atma-karanat


The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin..




Annad bhavanti bhutani
Parjanyad anna-sambhavah
Yajnad bhavati parjanyo
Yajnah karma-samudbhavah


All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.




Karma brahmodbhavam viddhi
Brahmaksara-samudbhavam
Tasmat sarva-gatam brahma
Nityam yajne pratisthitam


Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice


Evam pravartitam cakram
Nanuvartayatiha yah
Aghayur indriyaramo
Mogham partha sa jivati


My dear Arjuna, a man who does not follow this prescribed Vedic system of sacrifice certainly leads a life of sin, for a person delighting only in the senses lives in vain.



Vereses 17-20



Yas tv atma-ratir eva syad
Atma-trptas ca manavah
Atmany eva ca santustas
Tasya karyam na vidyate

One who is, however, taking pleasure in the self, who is illuminated in the self, who rejoices in and is satisfied with the self only, fully satiated--for him there is no duty.




Naiva tasya krtenartho
Nakrteneha kascana na
Casya sarva-bhutesu
Kascid artha-vyapasrayah

A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.




Tasmad asaktah satatam
Karyam karma samacara
Asakto hy acaran karma
Param apnoti purusah

Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme.



Karmanaiva hi samsiddhim
Asthita janakadayah
Loka-sangraham evapi
Sampasyan kartum arhasi



Even kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.



Vereses 21-24




Yad yad acarati sresthas
Tat tad evetaro janah
Sa yat pramanam kurute
Lokas tad anuvartate


Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues..




Na me parthasti kartavyam
Trisu lokesu kincana
Nanavaptam avaptavyam
Varta eva ca karmani


O son of Prtha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything--and yet I am engaged in work.




Yadi hy aham na varteyam
Jatu karmany atandritah
Mama vartmanuvartante
Manusyah partha sarvasah


For, if I did not engage in work, O Partha, certainly all men would follow My path..


Utsideyur ime loka
Na kuryam karma ced aham
Sankarasya ca karta syam
Upahanyam imah prajah


If I should cease to work, then all these worlds would be put to ruination. I would also be the cause of creating unwanted population, and I would thereby destroy the peace of all sentient beings.



Verses 25-28


Saktah karmany avidvamso
Yatha kurvanti bharata
Kuryad vidvams tathasaktas
Chikirsur loka-sangraham


As the ignorant perform their duties with attachment to results, similarly the learned may also act, but without attachment, for the sake of leading people on the right path.




Na buddhi-bhedam janayed
Ajnanam karma-sanginam
Josayet sarva-karmani
Vidvan yuktah samacharan


Let not the wise disrupt the minds of the ignorant who are attached to fruitive action, they should not be encouraged to refrain from work, but to engage in work in the spirit of devotion.




Prakrteh kriyamanani
Gunaih karmani sarvasah
Ahankara-vimudhatma
Kartaham iti manyate


The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.




Tattva-vit tu maha-baho
Guna-karma-vibhagayoh
Guna guneshu vartanta
Iti matva na sajjate


One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.


Verses 29-32


Prakrter guna-sammudhah
Sajjante guna-karmasu
Tan akrtsna-vido mandan
Krtsna-vin na vicalayet

Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge.




Mayi sarvani karmani
Sannyasyadhyatma-cetasa
Nirasir nirmamo bhutva
Yudhyasva vigata-jvarah

Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.




Ye me matam idam nityam
Anutisthanti manavah
Sraddhavanto 'nasuyanto
Mucyante te 'pi karmabhih

One who executes his duties according to My injunctions and who follows this teaching faithfully, without envy, becomes free from the bondage of fruitive actions.



Ye tv etad abhyasuyanto
Nanutisthanti me matam
Sarva-jnana-vimudhams tan
Viddhi nastan achetasah

But those who, out of envy, disregard these teachings and do not practice them regularly, are to be considered bereft of all knowledge, befooled, and doomed to ignorance and bondage.











Verses 33-36

Sadrsam chestate svasyah
Prakrter jnanavan api
Prakrtim yanti bhutani
Nigrahah kim karisyati



Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?






Indriyasyendriyasyarthe
Raga-dvesau vyavasthitau
Tayor na vasam agacchet
Tau hy asya paripanthinau



Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization.






Sreyan sva-dharmo vigunah
Para-dharmat svanusthitat
Sva-dharme nidhanam sreyah
Para-dharmo bhayavahah



It is far better to discharge one's prescribed duties, even though they may be faultily, than another's duties. Destruction in the course of performing one's own duty is better than engaging
in another's duties, for to follow another's path is dangerous.



Arjuna Uvaca


Atha kena prayukto 'yam
Papam charati purusah
Anicchann api varsneya
Balad iva niyojitah



Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?



Vereses 37-40



Sri-bhagavan uvacha
Kama esa krodha esa
Rajo-guna-samudbhavah
Mahasano maha-papma
Viddhy enam iha vairinam



The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world.






Dhumenavriyate vahnir
Yathadarso malena cha
Yatholbenavrto garbhas
Tatha tenedam avrtam



As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly, the living entity is covered by different degrees of this lust.






Avrtam jnanam etena
Jnanino nitya-vairina
Kama-rupena kaunteya
Duspurenanalena cha



Thus, a man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.






Indriyani mano buddhir
Asyadhisthanam uchyate
Etair vimohayaty esa
Jnanam avrtya dehinam



The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him.






Verses 41-43






Tasmat tvam indriyany adau
Niyamya bharatarsabha
Papmanam prajahi hy
Enam jnana-vijnana-nasanam



Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization






Indriyani parany ahur
Indriyebhyah param manah
Manasas tu para buddhir
Yo buddheh paratas tu sah



The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.






Evam buddheh param buddhva
Samstabhyatmanam atmana
Jahi satrum maha-baho
Kama-rupam durasadam



Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus--by spiritual strength--conquer this insatiable enemy known as lust.

by Dr. Prasanth Krishna | 3 comments

2006-12-31

കടന്നുപോകുന്ന വര്‍ഷം-ഒരു യാത്രാമൊഴി  

അനിവാര്യമായ ഒരു യാത്ര...
ഇനി നിന്റെ ജീവിതത്തില്‍ ഞാനില്ല
നിന്നെ ഉപേക്ഷിച്ച് ഞാന്‍ പോകുകയാണ്..
നീ കരുകയാണോ ചിരിക്കുകയാണോ എന്ന് എനിക്കറിയില്ല
അഘോഷത്തോടെ നീ എന്നെ നിന്റെ ജീവിതത്തിലേക്ക് കൈപിടുച്ചു കൂട്ടികൊണ്ടുപോയി..
ഊണിലും ഉറക്കത്തിലും എപ്പോഴും നിന്നോടൊപ്പമായിരുന്നു ഞാന്‍
എന്നാല്‍ നീയോ..എന്നെ വിസ്‌മ്യതിയിലേക്ക് തള്ളിവിടുകയായിരുന്നു
ഒരുപക്ഷേ നിനക്ക് ഞാന്‍ ഒരു ഭാരമായിരുന്നിരിക്കാം..
എന്നും നിനക്ക് കണ്ണീര്‍ മാത്രമേ സമ്മാനിച്ചിട്ടുണ്ടാകൂ..
നിന്നോടെനിക്ക് പരിഭവമില്ല....പിണക്കവുമില്ല
പറന്നകന്ന പക്ഷിയായ്......
പൈയ്‌തൊഴിഞ്ഞ മഴനൂലായ്.....
ഇനി ഇല്ലാത്ത ഇന്നലയായ്...
ഇടവേളകളിലെ നൊമ്പരമായ്..
ഇന്നലത്തെ പൈയ്‌തൊഴിഞ്ഞ മഴയുടെ പ്രസക്തിയോടെ....
അവകാശ വാദങ്ങള്‍ ഇന്നയിക്കതെ...ആരവങ്ങളില്ലാതെ...
മൗനമായ് ഒരു യാത്ര....
മടക്കമില്ലാത്ത യാത്ര...
ഒരു യാത്രാമൊഴിപോലും ഏറ്റുവാങ്ങാതെ വിടപറയുകയാണ്..
ഒരുപാട് സ്‌നേഹത്തോടെ
നിന്റെ സ്വന്തം ഞാന്‍

by Dr. Prasanth Krishna | 0 comments

2006-12-15

Bhagavat Gita Chapter 1  

CHAPTER 1:

The Yoga of Dejection

On the confrontation with the necessity to fight

(1) [Time: 3102 B.C.] Dhritarâshthra [the blind uncle of the Pândavas, the sons of king Pându] said: "At Kurukshetra, a place of pilgrimage, my party and the sons of Pându assembled desiring to fight. What did they do, o Sañjaya?"

(2) Sañjaya said: "After seeing the formation of the soldiers of the Pândavas, king Duryodhana [the chief of the sons of Dhritarâshthra, the Kurus] at that time approached his teacher [Dronâcârya] and said:

(3) ' Just see the sons of Pându [a brother of Dhritarâshthra and the father of the Pândavas], o teacher, arranged as a great military force by the son of Drupada [the father in law of Arjuna who leads the Pândavas], your intelligent disciple [Dhristadyumna].

(4) There are heroes and mighty bowmen equal in the fight to Bhîma and Arjuna [two of the five sons of Pându] like Yuyudhâna and Virata as also Drupada himself, who is also a great warrior.

(5) Dhrishthâketu, Cekitâna, Kâs'îrâja, and also the very powerful Purujit, Kuntibhoja and Saibya are there, who are all great heroes in human society.

(6), the mighty Uttamaujâ, the very powerful son of Subhadrâ [sister of Krishna, a wife of Arjuna] and the sons of Draupadî all certainly are great chariot fighters.

(7) But to your information, o best of the twice-born, let me tell you also about the specially powerful captains of our soldiers.

(8) Of your good self there are grandfather Bhîshma and also Karna, Kripa, and As'vatthâmâ, Vikarna and the son of Somadatta [Bhuris'ravâ], who are certainly also always victorious in battle.

(9) There are as well a great number of other heroes equipped with many weapons having combat experience, that are willing to risk their lives for my sake.

(10) Our strength is immeasurable being perfectly protected by Grandfather Bhîshma, but limited is all of this strength with the Pândavas carefully protected by Bhîma.

(11) Those everywhere strategically arranged to support Bhîshma certainly all respectively will give you their support'.

(12) To his greater joy, did the valiant grandsire of the Kuru dynasty, the grandfather, blew his conchshell very loudly vibrating like a roaring lion.

(13) Other conchshells as also large and small drums and horns all of a sudden were sounded together thereafter, which culminated into a tumultuous uproar.

(14) Thereupon Mâdhava [Krishna as the husband of the goddess of fortune] with Arjuna standing in a great chariot drawn by white horses, both confidently sounded their divine conchshells.

(15) Hrishîkes'a [Krishna as the Lord of the Senses] blew the Pâñcajanya, Arjuna the Devadatta and the herculean Bhîma, the voracious eater, blew the Paundra.

(16-17-18) The king, the son of Kuntî [Yudhishthhira, the eldest Pândava] blew Ananta-vijaya while Nakula and Sahadeva [the twin brother Pândava's] blew the Sughosha and Manipushpaka. So also the king of Kâs'î [Varanasi], the great archerer Sikhandî and the great warrior Dhristadyumna, Virâtha [who gave the Pândavas shelter], Sâtyaki [Yuyudhâna, the charioteer of Krishna] who was never defeated and, o King, Drupada together with all the sons of the Pândavas, and the mighty armed Abhimanyu [son of Subhadrâ], each blew their respective conchshells.

(19) That vibration tore the hearts of the sons of Dhritarâshthra as it resounded tumultuous in the sky and the earth.

(20) Then the son of Pându, whose flag was marked with Hanumân and who was looking from his chariot upon the sons of Dhritarâshthra in preparing to take up his bow and shoot his arrows, o King, at that time spoke the following words to Hrishîkes'a.

(21-22) Arjuna said: 'Please drive my chariot between both the armies, o Infallible One, for the time that I may look upon those desiring to fight arrayed on the battlefield with whom together I have to contend in this trial of arms.

(23) Let me see those who will be fighting and are assembled here wishing to please the evil minded son of Dhritarâshthra.'

(24) Sañjaya said: "O son of Bharata, thus being addressed by Arjuna, did Hrishîkes'a place the mighty fine chariot in the midst of the two armies.

(25) In front of Bhîshma, Drona and all the military leaders of the world the Lord said: 'O son of Prithâ, just see how all the members of the Kuru-dynasty are assembled here'.

(26) There he indeed could see standing both parties of the armies: his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends and also his fathers-in-law and well-wishers.

(27) Seeing all kinds of relatives he, the son of Kunti got overwhelmed by a high degree of compassion and lamenting he thus spoke.

(28) Arjuna said: 'The look of all these kinsmen, o Krishna, all present in a fighting spirit, makes the limbs of my body quiver and my mouth dry up.

(29) My body trembles and my hair stands on end, my Gândiva [his bow] is slipping from my hand and my skin certainly is burning.

(30) Nor am I able to keep standing, my mind goes and I see just the opposite, o Kes'ava [Krishna as the killer of the the mad horse Kes'î].

(31) Nor do I forsee any good in killing my own kinsmen in the fight, and I do not desire the victory either, o Krishna, nor do I expect a happy kingdom thereof.

(32-35) What use is the kingdom to us, Govinda? What joy or life is there either if the kingdom is desired by us for the sake of those who want that material pleasure and happiness also, while they have all taken positions on the battlefield and are willing to give up their lives: our teachers, fathers, sons as well as certainly also our grandfathers. All these maternal uncles, fathers-in-law, grandsons, brothers and other relatives I never wish to kill nor get killed, o Madhusûdana [Krishna who defeated Madhu]. Not even in exchange for the three worlds I want the kingdom not to speak about having it for the sake of the earth - what pleasure will there be in killing the sons of Dhritarâshthra, o Janârdana [Krishna as maintainer of the three worlds]?

(36) For sure sin will come upon us by killing all these aggressors and therefore we should never kill the sons of Dhritarâshthra along with the friends and kinsmen. How can we become happy by killing others, o Mâdhava?

(37-38) Even if they do not see with their hearts overpowered by greed the fault to kill one's family, the quarreling with friends and having to suffer the reactions - why should we, who see the crime of destroying a dynasty, not turn us away from such sins, o Janârdana?

(39) Destroying the family, its eternal traditions of religion will vanish as a consequence of which the whole family will lose its sense of duty, it is said.

(40) With the prominence of this lack of responsibility, o Krishna, the women of the family will become spoiled and from that corruption of womanhood there will be a confusion of identity in society.

(41) Such a confusion will certainly turn the life of the family members of those who killed their family to hell, as with the fall of their forefathers they also will have stopped with the offerings of food and water.

(42) Such faults of all those who destroyed the family and became confused in their identity, will devastate the continuation of the righteousness of status orientations and family traditions in society.

(43) Of those men who spoiled the family traditions, o Janârdana, one will always turn out to reside in hell, thus I heard from the learned.

(44) Alas, oddly we have decided to perform great sins in trying to kill kinsmen in our being driven by greed for royal happiness.

(45) It would rather be better for me to give up my resistance and arms and have me killed by the weapons in the hands of the sons of Dhritarâshthra on the battlefield'."

(46) Sañjaya said: "Thus having spoken on the battlefield, Arjuna sat down on the seat of his chariot putting aside his bow and arrows, in distress with a mind full of lamentation."

Chapter 1


Observing the Armies on the Battlefield of Kurukshetra
Verse 1-5

Dhrtarastra Uvaca

Dharma-ksetre kuru-ksetre
Samaveta yuyutsavah
Mamakah pandavas caiva
Kim akurvata sanjaya

Dhrtarashtra said: O Sanjaya , after my sons and the sons of Pandu assembled in the place of pilgimage at Kuruksetra,desiring to fight , what did they do?

Sanjaya Uvaca

Drstva tu pandavanikam
Vyudham duryodhanas tada
Acaryam upasangamya
Raja vacanam abravit

Sanjaya said: O King, after looking over the army arranged in military formation by the sons of Pandu, King Duryodhana went to his teacher and spoke the following words

Pasyaitam pandu-putranam
Acarya mahatim camum
Vyudham drupada- putrena
Tava sisyena dhimata

O my teacher , behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple the son of Drupada

Atra sura mahesv-asa
Bhimarjuna-sama yudhi
Yuyudhano viratas ca
Drupadas ca maha-rathah

Here in this army are many heroic bowmen equal in fighting to Bhima and Arjuna: great fighters like Yuyudhana, Virata and Drupada

Dhrstaketus cekitanah
Kasirajas ca viryavan
Purujit kuntibhojas ca
Saibyas ca nara-pungaavaah

There are also great heroic, powerful fighters like Dhrstaketu, Cekitana,Kasiraja, Purujit, Kuntibhoja and Saibya

Verse 6-10

Yudhamanyus ca vikranta
Uttamaujas ca viryavan
Saubhadro draupadesyas ca
Sarva eva maha-rathah

There are the mighty Yudhamanyu, the very powerful Uttamauja, the son of Subhadra and the sons of Draupadi। All these warriors are great chariot fighters.

Asmakam tu visista ye
Tan nibodha dvijottama
Nayaka mama sainyasya
Samjnartham tan bravimi te

But for your information, O best of the b rahmanas, let me tell you about the captains who are especially qualified to lead my military force।

Bhavan bhismas ca
Karnas ca krpas ca samitim-jayah
Asvatthama vikarnas ca
Saumadattis tathaiva ca

There are personalities like you, Bhisma, Karna, Krpa, Asvatthama, Vikarna and the son of Somadatta called Bhurisrava, who are always victorious in battle।

Anye ca bahavah sura
Mad-arthe tyakta-jivitah
Nana-sastra-praharanah
Sarve yuddha-visaradah

There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science.

Aparyaptam tad asmakam
Balam bhismabhirakshitam
Paryaptam tv idam etesam
Balam bhimabhirakshitam

Our strength is immeasurable, and we are perfectly protected by Grandfather Bhisma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited।

Verse 11-15

Ayanesu ca sarvesu
Yatha- bhagam avasthitah
Bhismam evabhirakshantu
Bhavantah sarva eva hi

All of you must now give full support to Grandfather Bhisma, as you stand at your respective strategic points of entrance into the phalanx of the army

Tasya sanjanayan harsam
Kuru-vrddhah pitamahah
Simha-nadam vinadyoccaih
Sankham dadhmau pratapavan

Then Bhisma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly, making a sound like the roar of a lion, giving Duryodhana joy.

Tatah sankhas ca bheryas ca
Panavanaka- gomukhah
Sahasaivabhyahanyanta
Sa sabdas tumulo bhavat

After that, the conchshells, drums, bugles, trumpets and horns were all suddenly sounded, and the combined sound was tumultuous

Tatah svetair hayair yukte
Mahati syandane sthitau
Madhavah pandavas caiva
Divyau sankhau pradadhmatuh

On the other side, both Lord Krsna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells

Pancajanyam hrshikesho
Devadattam dhananjayah
Paundram dadhmau maha-shankham
Bhima-karma vrkodarah

Lord Krsna blew his conchshell , called Panchajanya; Arjuna blew his, the Devadatta; and Bhima , the voracious eater and performer of herculean tasks, blew his terrific conchshell called Paundra

Verse 16-20

Anantavijayam raja
Kunti-putro yudhisthirah
Nakulah sahadevas ca
Sughosa-manipuspakau

King Yudhishtira, the son of Kunti, blew his conchshell, the Anantavijaya, and Nakula and Sahadeva blew the Sughosha and Manipushpaka.

Kasyas ca paramesv-asah
Sikhandi ca maha-rathah
Dhrstadyumno viratas ca
Satyakis caparajitah

Drupado draupadeyas ca
Sarvasah prthivi-pate
Saubhadras ca maha-bahuh
Sankhan dadhmuh prthak prthak

That great archer the King of Kashi, the great fighter Shikhandi, Dhrstadyumna, Virata, the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others , O King, such as the mighty-armed son of Subhadra, all blew their respective conchshells.

Sa ghoso dhartarashtranam
Hrdayani vyadaarayat
Nabhas ca prthivim caiva
Tumulo ‘bhyanunaadayan

The blowing of these different conchshells became uproarious Vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhrtarashtra

Atha vyavasthitan drstva
Dhartarashtran kapi-dhvajah
Pravrtte sastra-sampaate
Dhanur udyamya pandavah
Hrsikesam tada vakyam
Idam aha mahi-pate

At that time Arjuna, the son of Pandu, seated in the chariot bearing the flag marked with Hanuman, took up his bow and prepared to shoot his arrows.
O King, after looking at the sons of Dhrtarashtra drawn in military array, Arjuna then spoke to Lord Krsna these word

Verse 21-26

Arjuna Uvaca

Senayor ubhayor madhye
Ratham sthapaya me ‘cyuta
Yavad etan nirikshe ham
Yoddhu-kaman avasthitan
Kair maya saha
Yoddhavyam asmin rana-samudyame

Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to fight, and with whom I must contend in this great trial of arms.

Yotsayamanan avekse 'ham
Ya ete 'tra samagatah
Dhartarastrasya durbuddher
Yuddhe priya-cikirsavah

Let e see those who have come here to fight, wishing to please the evil-minded son of Dhrtarastra

Sanjaya Uvaca

Evam ukto hrsikeso
Gudakesena bharata
Senayor ubhayor madhye
Sthapayitva rathottamam

Sanjaya said: O descendant of Bharata, being thus addressed by Arjuna, Lord Krsna drew up the fine chariot in the midst of the armies of both parties।

Bhisma-drona-pramukhatah
Sarvesam ca mahi-ksitam
Uvaca partha pasyaitan
Samavetan kurun iti

In the presence of Bhisma, Drona and all the other chieftains of the world, the Lord said, Just behold, Partha, all the Kurus assembled here।

Tatrapashyat sthitaan parthah
Pitrn atha pitamahan
Acharyan matulan bhratrn
Putran pautran sakhims tatha
Svashuran suhrdas caiva
Senayor ubhayor api

There Arjuna could see , within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons,friends,and also his fathers-in-law and well –wishers

Verse 27-30

Tan samikshya sa kaunteyah
Sarvan bandhun avasthitan
Krpaya parayavishto
Visidann idam abravit

When the son of Kunti, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus.

Arjuna uvaca

Drstvemam sva-janam krsna
Yuyutsum samupasthitam
Sidanthi mama gaatrani
Mukham cha parishushyati

Arjuna said: My dear Krsna, seeing my friends and relatives present before me in such a fighting spirit, I feel the limbs of my body quivering and my mouth is drying up

Vepathus cha sharire me
Roma-harshash cha jaayate
Gandivam sramsate hastaat
Tvak chaiva paridahyate

My whole body is trembling, my hair is standing on end, my bow Gandiva is slipping from my hand, and my skin is burning.

Na cha shaknomy avasthaatum
Bhramativa cha me manah
Nimittani cha pashyami
Vipareetani keshav

I am now unable to stand here any longer . Iam forgetting myself,and my mind is reeling. I see only causes of misfortune, O krsna, killer of the Keshi demon.

Na cha shreyo anupashyami
Hatva sva-janam aahave
Na kankshe vijayam krsna
Na cha rajyam sukhani cha

I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Krsna, desire any subsequent victory, kingdom or happiness.

Verse 31-35

Kim no rajyena govinda
Kim bhogair jivitena va
Yesham arthe kankshitam no
Rajyam bhogah sukhani cha

Ta ime avasthita yuddhe
Praanaams tyaktva dhanaani cha
Acharyah pitarah putras
Tathaiva cha pitamahah

Maatulah shvashurah pautrah
Shyalaah sambhandinas tatha
Etaan na hantum icchaami
Ghnato api madhusudana

O Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battlefield?

O Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers- in-law , grandsons, brothers-in-law and other relatives are ready to give up their lives and properties and are standing before me, why should I wish to kill them, even though they might otherwise kill me?


Api trailokya-rajyasya
Hetoh kim nu mahi-krte
Nihatya dhartaraashtran nah
Ka pritih syaaj janaardana

O Janaardana, maintainer of all living entities, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhrtarashtra?


Paapam evashrayed asmaan
Hatvaitaan aatataayinah
Tasmaan naarhaa vayam hantum
Dhaartaraashtraan sa-baandhavaan
Sva-janam hi katham hatvaa
Sukhinah syaama madhava

Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhrtaraashtra and our friends. What should we gain, O Krsna, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?

Verse 36-40

Yady apy ete na pashyanti
Lobhopahata- cetasah
Kula-kshaya-krtam dosham
Mitra- drohe ca paatakam

Katham na jneyam asmaabhih
Paapaad asmaan nivartitum
Kula-kshaya-krtam dosham
Prapashyadbhir janardana

O Janardana, although these men , their hearts overtaken by greed, see no fault in killing one’s family or quarrelling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin?

Kula-kshaye pranashyanti
Kula-dharmah sanatanah
Dharme nashte kulam krtsnam
Adharmo abhibhavaty ut

With the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion.

Adharmaabhibhavaat krsna
Pradushyanti kula-striyah
Strishu dushtaasu vaarshneya
Jaayate varna-sankaarah

When irreligion is prominent in the family, O Krsna, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vrsni, comes unwanted progeny.

Sankaro narakaayaiva
Kula-ghnaanam kulasya ca
Patanti pitaro hy esaam
Uptapindodaka-kriyaaha

An increase of unwanted population certainly causes hellish life both for the family and for those who destroy the family tradition.
The ancestors of such corrupt families fall down, because the rituals for offering them food and water are entirely stopped.

Verse 41-46

Doshair etaih kula-ghnaanam
Varna-sankara-kaarakaih
Utsaadyante jaati-dharmaah
Kula-dharmas ca shashvatah

By the evil deeds of those who destroy the family tradition set forth by sanaatana dharma, and thus give rise to unwanted children, all kinds of community projects and family welfare activities of varnaashrama-dharma are devastated.

Utsanna-kula-dharmaanaam
Manushyaanaam janaardana
Narake niyatam vaaso
Bhavatity anushushruma

O Krsna, maintainer of the people , I have heard by disciplic succession that those who destroy family tradition dwell always in hell.

Aho bata mahat paapam
Kartum vyavasitaa vayam
Yad rajya-sukha-lobhena
Hantum sva-janam udyataah

Alas, how strange it is that we are preparing to commit greatly sinful acts.Driven by the desire to enjoy royal happiness,we are intent on killing our own kinsmen.

Yadi maam apratiikaaram
Ashastram shastra-paanayah
Dhaartaraashtraa raney hanyus
Tan me kshemataram bhavet

Better for me if the sons of Dhrtarashtra, weapons in hand, were to kill me unarmed and unresisting on the battle field.

Sanjaya uvaca

Evam uktvaarjunah sankhye
Rathopastha upaavishat
Visrjya sa-sharam chaapam
Shoka-samvigna-maanasah

Sanjaya said: Arjuna, having thus spoken on the battlefield, put aside his bow and arrows and sat down on the chariot, his mind overwhelmed with grief.

by Dr. Prasanth Krishna | 0 comments

Subscribe to: Posts (Atom)