The Bhagavad-Gita 1 AIMS AND OBJECTIVES The International Gita Society PREFACE

138 Pages·2013·0.96 MB·English

by  Ram Prasad

The Bhagavad-Gita 1
AIMS AND OBJECTIVES as non-Hindu scriptures of the world such as the Vedas, the
of Upanishads, the Puranas, the Mahabharata, the Bhakti
The International Gita Society Sutras, Yoga Sutra, Brahma Sutra, Manu Smriti, and
(Formerly: American Gita Society) Ramayanas, as well as the Dhammapada, the Bible, and the
Koran, were added. A short commentary of selected
Founded in 1984, the International Gita Society (IGS) is a
verses, as well as the teachings of saints and sages, was
registered, non-profit, tax-exempt, spiritual institution in
included to aid the understanding of difficult verses. The
the United States of America under Section 501(c) (3) of
Third Edition was substantially revised and improved. In
the IRS Code. Membership is free of charge and open to
this edition both Sanskrit and English words were used,
all. The Aims and Objectives of IGS include, but not
within parentheses, for the clarity and convenience of our
limited to:
readers. In the Fourth Edition additional material and
1. Translate, publish and distribute, The Bhagavad-Gita paragraph headings have been added, and the use of
in simple and easy to understand languages, to anyone Sanskrit words is kept to a minimum. The Fourth edition is
interested in the Gita. suitable also for those who are not familiar with Indian
2. Spread the basic Non-sectarian Universal teachings Philosophy. In the second printing of the Fourth Edition
of Shrimad Bhagavad-Gita and other Vedic scriptures in explanation of difficult to understand verses has been
easy to understand languages by establishing branches of appended. The Fifth Edition (paperback) is a revised
the Society in other countries to be known as International
version of our Fourth Edition with or without Sanskrit
Gita Society of United Kingdom or any other particular
verses and is available from:
country.
www.CreateSpace.com and e-books from
3. Provide support and guidance in establishing Gita
Study and Discussion (Satsang) Groups, including a free www.Amazon.com
Gita correspondence course.
The writer wishes to offer adoration to saints and
4. To provide inspiration, cooperation, and support to sages of all religions, and to the commentators on the Gita,
persons and non-profit organizations engaged in through whose grace and blessings alone I was able to
the study and propagation of Vedic knowledge. write this commentary. I also wish to acknowledge the
5. To break the barriers between faiths, and establish immeasurable contributions made to my spiritual life by
unity of races, religions, castes, and creeds my gurus, under whose guidance I had an opportunity and
through the immortal non-sectarian teachings of the Vedas, privilege to start the study of the Gita and Kriya-yoga.
Upanishads, Gita, Ramayana, as well as other They are: Swami Prabhupada, Swami Chinmayananda,
major world scriptures and to promote the Universal Swami Dayananda Saraswati, Swami Arjun Puri,
Brotherhood. Paramahamsa Hariharananda, and Swami Chidanand
Sarasawati (Muniji). I wish to express my heart-felt
Readers interested in promoting the ideals of the appreciation and acknowledgment to Sayeed Chaudhury,
society are invited to correspond with the Dr. Ved Prakash Vatuk, my wife Sadhana, daughter Reeta,
secretary: [email protected] and son Sanjay, for providing valuable suggestions, moral
support, help, and encouragement during the development
The International Gita Society and preparation of this manuscript. Raj Khanna of Adobe
511 Lowell Place Systems provided valuable help in editing PDF files. I
Fremont, California 94536-1805 117, USA would like to thank Avkash Chauhan and Shyamala
Visit us: www.gita-society.com, Raveendran for their support and timely help in cover
www.gita4free.com design and website development, and to Doret Kollerer for
www.gitaInternational.com her meticulous editorial help. I would also like to give
special thanks to Peter Hansmann for reviewing the current
edition of the manuscript, valuable suggestions, ideas for
PREFACE improving the website, discussions as well as for other
promotional efforts. Last, but not least, the writer expresses
The First Edition of our work was published in his gratitude to a great soul, late Shri Mulkraj Dhamija,
1988. The Second revised and enlarged edition, with who inspired this publication by his immortal words:
Sanskrit verses, was published in 1996 by Motilal
“The best translation of Gita is your own translation.”
Banarsidass in India with a view to underline the harmony

and unity between major teachings of the great religions of
Ramananda Prasad
the world. All scriptures draw the water of truth from the
Fremont, California
same ocean. The teachings of Gita are non-sectarian and
December, 2008
do not belong to any particular creed, cult, or country.
They are meant for the people of the whole world. In this
edition similar verses and teachings of major Hindu as well
2 International Gita Society

CONTENTS Who is the best yogi? …………………..............…. 6.46
Review comments......................................................i
7. Self-knowledge and Enlightenment ….....................…. 128
Aims and objectives of the Gita Society...................iv
Seekers are very few ..................................................7.03
Preface.....................................................................vii
Matter, consciousness, and spirit ………...............…7.04
Message of solace in the Gita.................................xiii
Supreme spirit is the basis of everything…............…7.07
List of Abbreviations...............................................xv
Who seeks God? ………………………..............…..7.15
Introduction...........................................................xvii
Everything is a manifestation of God ........................7.19
God can be seen in any desired form of worship....... 7.24
1. Arjuna’s Dilemma..................................................................1
Arjuna wants to inspect the army..............................1.20
8. The Eternal Being (Brahma) ……….....................……. 144
Arjuna's dilemma.......................................................1.27
Spirit, individual soul, and Karma …….................…8.03
Arjuna gets deluded...................................................1.47
Theory of reincarnation and Karma ...........................8.05
A simple method of God-realization …..............…...8.07
2. Transcendental Knowledge................................................ 14
How to attain salvation …………...……...............…8.12
The spirit is eternal, body is transitory............ ….... 2.16
Death and transmigration of soul............. ……....… 2.22 The creation is cyclic .................................................8.17
Paths of departure from world …….….............….…8.24
The science of selfless action.................................... 2.39
Self-knowledge leads to salvation ….…................…8.27
Theory and practice of KarmaYoga.............……..... 2.47
Marks of a Self-realized person............ ………..…. 2.55

Dangers of unrestrained senses............. ………..…. 2.60
9. Supreme Knowledge and Big Mystery............................160
Peace through sense control and Self-knowledge.. .. 2.64
The theory of evolution and involution ….................9.07
The ways of the wise and of the ignorant .............….9.11
3. Path of KarmaYoga.................... ………………...….……49
Everything is a manifestation of God ……................9.16
Why one should serve others? …............………......3.07
Attaining salvation by devotional love …..................9.20
The first commandment of Hinduism …..............… 3.10
The Lord accepts the offering of love …..............….9.26
Leaders should set an example.................................. 3.19
There is no unforgivable sinner ……………....….9.30
What should the wise do to the ignorant?................. 3.25
The path of devotional love is easier .........................9.32
All works are the works of nature …….…............... 3.27

Two stumbling blocks on the path ……...............… 3.34
10. Manifestation of the Absolute ........................................178
Origin and control of sin or lust…….…................... 3.36
God gives Self-knowledge to His devotees .....…....10.10
4. Path of Renunciation with Knowledge...............................71 Nobody can know the Reality ………..............…...10.14
Why God incarnates? …………...………................ 4.05 Everything is His manifestation ……..............…....10.19
Path of worship and prayer .......................................4.11 Creation is a small fraction of the Absolute …....…10.40
Division of labor is based on the aptitude .................4.13
Attached, detached, and forbidden action................. 4.16 11. Vision of the Cosmic Form.............................................194
A KarmaYogi is not bound by Karma …...…...........4.18 The vision of God is the aim of a seeker .................11.03
Different types of sacrifices ......................................4.25 Lord Krishna shows His cosmic form ..…...............11.09
The gift of knowledge is the best gift …...................4.33 We are only a divine instrument …....….............….11.33
A KarmaYogi obtains Self-knowledge ….............…4.38 Arjuna’s prayers to the cosmic form .......................11.35
Need for both Self-knowledge and Seva ..............…4.41 One may see God in any form..................................11.46
Lord can be seen by devotional love .......................11.52
5. Path of Renunciation ………….……….....................…… 92

Both paths lead to the Supreme ................................5.04
12 Path of devotion ..............................................................217
A KarmaYogi works for God ………...................…5.10
Worship a personal or impersonal God? ...........…. 12.02
Marks of an enlightened person................................5.18
Four paths to God.................................................... 12.08
The path of meditation and contemplation ................5.27
KarmaYoga is the best way …….............……...… 12.12
The attributes of a devotee .......................................12.13
6. Path of Meditation ………………………....................… 103
One should develop divine qualities …..............….12.20
A KarmaYogi is a renunciant …………..............… 6.01

Mind is both a friend and an enemy ….............…....6.05
13. Creation and the Creator ……..…......................…….. 231
Techniques of meditation...........................................6.10
The theory of creation ……… …..............….…. 13.05
Who is a Yogi?......................................................... 6.27
The fourfold noble truth and Nirvana …..................13.08
Two methods to subdue the mind …….............……6.35
God can be described only by parables .............…..13.13
Destination of unsuccessful yogi ..............................6.37
The faith alone can lead to Nirvana .........................13.25

Attributes of the spirit 13.31
The Bhagavad-Gita 3

14. Three Modes of Nature …….……..…......................…. 248
Three modes bind the soul ………...…..............….14.05
Three modes are the vehicles of transmigration .....14.14
How to rise above the three modes ………......….. 14.21
Cut the bonds of modes by devotional love ............14.26
15. The Supreme Person....................................................... 260
Creation is like a tree of Maya ………..............…..15.01
How to attain salvation ………….....…..............…15.03
The embodied soul is the enjoyer ...........................15.07
Spirit is the essence of everything ...........................15.12
The supreme spirit, spirit, and the soul ............…...15.16
Descent of the Supreme Being.................................15.18
16. Divine and the Demonic Qualities..................................274
A list of major divine qualities …..….…............…16.01
There are only two types of human beings …....….16.06
Three gates to hell ……………..….……............... 16.21
One must follow the scriptural injunctions .............16.23
17. Threefold Faith.................................................................288
Three types of food..................................................17.07
Three types of sacrifices ………..….…............…. 17.11
Austerity of thought, word, and deed …................ 17.15
Three types of charity ……….………...............….17.20
18. Liberation Through Renunciation.................................301
Definition of renunciation and sacrifice ................ 18.02
The four goals of human life ………..................... 18.34
Three types of pleasure ………..…...…............…. 18.37
The ultimate path to God ……….….…............…. 18.66
The highest service to God ………….................... 18.68
The Grace of Gita ………………….............…… 18.70
Epilogue.............................................................................339
Forty Verses of the Gita…....................................…...…341
Index ………………………………….......................….. 355
About the Author …………………………………..….. 362
4 International Gita Society

The Message of Peace, Solace, and Guidance for LIST OF ABBREVIATIONS
the:
The Hindu Scriptures
(See index for more details)
1. AiU Aitareya Upanishad
2. AV Atharvaveda
Angry: 2.62-63, 6.21
3. BP Bhāgavata Mahā Purāna
Atheist: 4.07-08, 4.40,
4. BrU Brihadāranyaka Upanishad
4.42, 7.07-11, 10.15,
5. BS BrahmaSutra
10.20, 11.08,
6. ChU Chāndogya Upanishad
Bereaved: 2.11-17,
7. DB Devi Bhagavatam
2.20-28
8. IsU Ishāvāsya Upanishad
Broken Heart: 2.11,
9. KaU Katha Upanishad
3.43
10. KeU Kena Upanishad
Businessman: 2.47-50,
11. MaU Māndukya Upanishad
8.07, 12.11, 16.21,
17.20 12. MB Mahabharata
Concentration: 6.10-12, 13. MS Manu Smriti
6.35 14. MuU Mundaka Upanishad
Confused: 2.07, 2.53, 15. NBS Narada BhaktiSutra
4.16-18, 15.15 16. PrU Prashna Upanishad
Devotees: 9.29, 12.20, 17. PYS Patanjali YogaSutra
18.65, 18.68 18. RV Rigveda
Downcast: 2.03, 2.15, 19. SBS Shāndilya BhaktiSutra
2.38, 3.30, 18.67
20. ShU Shvetashvatara Upanishad
Gurus: 4.34
21. SV Samaveda
Householders: 3.07,
22. TaU Taittiriya Upanishad
3.30, 6.14, 7.11, 18.34
23. TR Tulasi Ramayana
Husband: 11.44, 16.03
24. VP Vishnu Purāna
Intellectuals: 11.33
25. VR Valmiki Ramayanam
Leaders: 3.20, 3.21,
26. YV Yajurveda, Vājasaneyi Samhita
3.25, 17.15, 18.68
Meditators: 6.10-17, 8.10 Non-Hindu Scriptures
Mental Peace: 2.50, 2.66, 2.70,
27. The Dhammapada
2.71, 3.17-19, 3.27, 4.39, 5.21,
28. The Bible
5.29, 6.15, 6.20, 6.25, 6.35,
29. The Koran
10.25, 12.12, 16.21, 18.62

Poor: 7.16, 17.03
Prayers: 4.11, 9.26
Retired Person: 18.66

Rich: 8.07, 9.33, 16.21,

17.20-22, 18.38

Saint: 5.06, 5.08, 5.18

Seekers: 4.24, 6.37-45,
8.14, 9.34, 10.10,
13.08, 14.26, 17.28
Self-realization: 8.07
Sick: 7.16, 17.08

Sinner: 3.16, 3.36-43,

5.15, 9.30

Students: 2.15, 3.35,
3.37-43, 7.22, 17.03,
18.38, 18.47,18.48
Successful Marriage:
6.29, 7.11, 12.20,
16.03, 17.15

Swami: 2.61, 2.71, 5.18

Victims of injustice:

2.32, 12.11, 18.61
Wife: 6.29, 16.23, 16.24
The Bhagavad-Gita 5
INTRODUCTION faced the dilemma in the battlefield whether to fight or run
away from war for the sake of peace.
The Gita is a doctrine of universal truth. Its message is
universal, sublime, and non-sectarian although it is a part Arjuna’s dilemma is, in reality, the universal
of the scriptural trinity of San|tana Dharma, commonly dilemma. All human beings face dilemmas, big and small,
known as Hinduism. The Gita is very easy to understand in in their everyday life when performing their duties.
any language for a mature mind. A repeated reading with Arjuna’s dilemma was a big one. He had to make a choice
faith will reveal all the sublime ideas contained in it. A few between fighting the war and killing his most revered guru
abstruse statements are interspersed here and there, but who was on the other side, very dear friends, close
they have no direct bearing on practical issues or the relatives, and many innocent warriors; or running away
central theme of Gita. The Gita deals with the most sacred from the battlefield for the sake of preserving the peace and
metaphysical science. It imparts the knowledge of the Self nonviolence. The entire seven hundred verses of the Gita
and answers two universal questions: Who am I, and how are a discourse between Lord Krishna and the confused
can I lead a happy and peaceful life in this world of Arjuna on the battlefield of Kurukshetra near New Delhi,
dualities? It is a book of yoga, the moral and spiritual India, about 3,100 years BCE. This discourse was narrated
growth for mankind, based on the cardinal principles of the to the blind king, Dhritar|shtra, by his charioteer, Sanjaya,
Hindu religion. as an eyewitness war report.

The message of the Gita came to humanity because The main objective of the Gita is to help people 
of Arjuna’s unwillingness to do his duty as a warrior struggling in the darkness of ignorance  cross the ocean
because fighting involved destruction and killing. of transmigration and reach the spiritual shore of liberation
Nonviolence or Ahimsa is one of the most fundamental while living and working in society. The central teaching
tenets of Hinduism. All lives, human or non-human, are of the Gita is the attainment of freedom or happiness from
sacred. This immortal discourse between the Supreme the bondage of life by doing one’s duty. Always remember
Lord, Krishna, and His devotee-friend, Arjuna, occurs not the glory and greatness of the Creator and do your duty to
in a temple, a secluded forest, or on a mountain top but on the best of your ability without being attached to or
a battlefield on the eve of a war and is recorded in the great affected by the results, even if that duty may at times
epic, Mah|bh|rata. In the Gita Lord Krishna advises demand unavoidable violence. Some people neglect or give
Arjuna to get up and fight. This may create a up their duty in life for the sake of a spiritual life while
misunderstanding of the principles of Ahimsa if the others excuse themselves from spiritual practices because
background of the war of Mah|bh|rata is not kept in mind. they believe that they have no time.
Therefore, a brief historical description is in order.
The Lord’s message is to sanctify the entire living
In ancient times there was a king who had two process itself. Whatever a person does or thinks, ought to
sons, Dhritar|shtra and P|ndu. The former was born blind; be done for the glory and satisfaction of the Maker. Not too
therefore, P|ndu inherited the kingdom. P|ndu had five much effort or cost is necessary for this process. Do your
sons. They were called the P|ndavas. Dhritar|shtra had one duty as a service to the Lord and humanity, and see God
hundred sons. They were called the Kauravas. Duryodhana alone in everything in a spiritual frame of mind. This
was the eldest of the Kauravas. spiritual state of mind can be gradually attained with per-
sonal discipline, austerity, penance, good conduct, selfless
After the death of king P|ndu, the eldest son of service, meditation, worship, prayer, rituals, and study of
P|ndu became the lawful King. Duryodhana was a very scriptures. The company of holy persons, pilgrimage, yogic
jealous person. He also wanted the kingdom. The kingdom practices, chanting of the holy names of God, and Self-
was divided into two halves between the P|ndavas and the inquiry also helps to purify the body, mind, and intellect.
Kauravas. Duryodhana was not satisfied with his share of One must learn to give up lust, anger, greed, and establish
the kingdom. He wanted the entire kingdom for himself. mastery over the mind and five senses (hearing, touch,
He unsuccessfully planned several foul plots to kill the sight, taste, smell) by the purified intellect. One should
P|ndavas and take away their kingdom. He unlawfully always remember that all works are done by the energy of
took possession of the entire kingdom of the P|ndavas and nature and that one is not the doer but only an instrument.
refused to give back even an acre of land without a war. One must strive for excellence in all undertakings but
All mediation by Lord Krishna and others failed. The big maintain equanimity in success and failure, gain and loss,
war of Mah|bh|rata was thus inevitable. The P|ndavas and pain and pleasure.
were unwilling participants. They had only two choices:
Fight for their right as a matter of duty or run away from The ignorance of metaphysical knowledge is
war and accept defeat in the name of peace and humanity’s greatest predicament. A scripture, being the
nonviolence. Arjuna, one of the five P|ndava brothers, voice of transcendence, cannot be translated. Language is
6 International Gita Society
incapable and translations are defective to clearly impart
the knowledge of the Absolute. In this rendering, an
attempt has been made to keep the style as close as
possible to the original Sanskrit poetry and yet make it easy
to read and understand. An attempt has been made to
improve the clarity by adding words or phrases, within
parentheses, in the English translation of the verses. One
hundred and thirty-three (133) key verses are printed in red
for the convenience of beginners. We suggest all our
readers to ponder, contemplate, and act upon these verses.
The beginners and the busy executives should first read
and understand the meaning of these key verses before
delving deep into the bottomless ocean of transcendental
knowledge of the Gita.

According to the scriptures, no sin, however
heinous, can affect one who reads, ponders, and practices
the teachings of Gita any more than water affects the lotus
leaf. The Lord Himself resides where Gita is kept, read,
chanted, or taught. One who reads, ponders, and practices
the teachings of Gita with faith and devotion will attain
Moksha (or Nirvana) by the grace of God.

This book is dedicated to all the gurus whose blessings,
grace, and teachings have been invaluable. It is offered to
the greatest Guru, Lord Krishna, with love and devotion.
May the Lord accept it, and bless those who repeatedly
read this with peace, happiness, and the true knowledge of
the Self.

OM TAT SAT
The Bhagavad-Gita 7
Sanjaya said: O King, after seeing the battle
XI hn=um=t=e n=m=/ formation of the Pandava’s army, your son
approached his guru and spoke these words: (1.02)
aq= XIm=d< B=g=v=d<g=It==

aq= p=>q=m==eCQy==y=/ NOTE: Beginners should not become lost in the jungle of
historic proper nouns, or the names of the characters of
CHAPTER 1
Mah|bh|rata in this chapter and the Sanskrit names of
aj=*un=iv={==dy==eg=/
various celestial controlling forces (Devas) in Chapter 10
ARJUNA’S DILEMMA
of the Bhagavad-Gita. These names have no bearing on the
main theme of the Gita; therefore, these names are either
The war of Mah|bh|rata had begun after all
omitted or substituted by generic names in this rendition.
negotiations by Lord Krishna and others to avoid it failed.

Sage Vyasa, the author of Mah|bh|rata, wanted to give the
p=xy=Et==] p==[#up=uF==[==m=< , a=c==y=* m=ht=I] c=m=Um=< +
blind King (Dhritar|shtra) the boon of eyesight so that the
King could see the horrors of the war for which he was vy=U$=] 7uup=dp=uF=e[=, t=v= ix={y=e[= Q=Im=t== ++à++
responsible. But the King refused the offer. He did not pa%yait|= p|[#uputr|[|m, |c|rya mahat$= cam~m
want to see the horrors of the war; but preferred to get the vy~#h|= drupada putre[a, tava %i^ye[a dh$mat|
war report through his charioteer, Sanjaya. Sage Vyasa
aF= x=Ur= m=he{v==s==, B=Im==j=*un=s=m== y=uiQ= +
granted the power of clairvoyance and clairvision to
Sanjaya. With this power Sanjaya could see, hear, and y=uy=uQ==n==e iv=r=!xc=, 7up=dxc= m=h=rq=/ ++å++
recall the events of the past, present, and future. He was atra %~r| mahe^v|s|, bh$m|rjunasam| yudhi
able to give an instant replay of the eye-witness war report yuyudh|no vir|!a%ca, drupada%ca mah|ratha+
to the blind King sitting in the palace.
Q=&{!ke:t=ux=< c=eik:t==n=/, k:=ix=r=j=xc= v=Iy=*v==n=< +
Bhishma, the mightiest man and the commander-in-
p=uoòj=t=< ku:ûnt=B==ej=xc=, x=Eby=xc= n=rp=uV<g=v=/ ++ç++
chief of the Kaurava’s army, is disabled by Arjuna and
dh&^!aketu% cekit|na+, k|%ir|ja%ca v$ryav|n
dying on the battleground on the tenth day of the eighteen-
purujit kuntibhoja%ca, %aibya%ca narapu]gava+
day war. Upon hearing this bad news from Sanjaya, the
blind King loses all hope for victory by his sons. Now the y=uQ==m=ny=uxc= iv=k>:=nt=, WT=m==Ej==xc= v=Iy=*v==n=< +
King wants to know the details of the war from the
s==EB=7=e 7=Ep=dey==xc=, s=v=* Av= m=h=rq==/ ++ê++
beginning, including how the mightiest man, the
yudh|manyu%ca vikr|nta, uttamauj|%ca v$ryav|n
commander-in-chief of his superior army  who had a
saubhadro draupadey|%ca, sarva eva mah|rath|+
boon of dying at his own will  was defeated in the

battlefield. The teaching of the Gita begins with the inquiry
of the blind King, after Sanjaya described how Bhishma O Master, behold this mighty army of the Pandavas,
was defeated, as follows: arranged in battle formation by your other talented
disciple! There are many great warriors, valiant men,
Q=&t=r={!M Wv==c=
heroes, and mighty archers. (1.03-06)
Q=m=*Z=eF=e ku:oZ=eF=e, s=m=v=et== y=uy=uts=v=/ +
INTRODUCTION OF THE ARMY COMMANDERS
m==m=k:=/ p==[#v==xc=Ev=, ik:m=< aku:v=*t= s=]j=y= ++â++
asm==k:} t=u iv=ix={!= y=e, t==n=< in=b==eQ= i8j==eT=m= +
dh&tar|^!ra uv|ca
dharmak^etre kuruk^etre, samavet| yuyutsava+ n==y=k:= m=m= s=Eny=sy=, s=]N=q=*] t==n=< b=>v=Iim= t=e ++ë++
m|mak|+ p|[#av|% cai’va, kim akurvata Sa=jaya asm|ka= tu vi%i^!| ye, t|n nibodha dvijottama
n|yak| mama sainyasya, sa=j@|rtha= t|n brav$mi te
The King inquired: Sanjaya, please, now tell me in
detail, what did my people (the Kauravas) and the B=v==n=< B=I{m=xc= k:[=*xc=, k&:p=xc= s=im=it=]j=y=/ +
Pandavas do in the battlefield before the war
axv=tq==m== iv=k:[=*xc=, s==Em=diT=s=< t=q=Ev= c= ++è++
started? (1.01)
bhav|n bh$^ma%ca kar[a%ca, k&pa%ca samiti=jaya+

a%vatth|m| vikar[a%ca, saumadattis tathaiva ca
s=]j=y= Wv==c=
any=e c= b=hv=/ x=Ur=, m=dq=e* ty=kt=j=Iiv=t==/ +
d&{!<v== t=u p==[#v==n=Ik:], vy=U$] duy==e*Q=n=s=< t=d= +
n==n==x=sF=p=>hr[==/, s=v=e* y=u3iv=x==rd=/ ++ï++
a=c==y=*m=< Wp=s=]g=my=, r=j== v=c=n=m=< ab=>v=It=< ++ä++
anye ca bahava+ %~r|, madarthe tyakta j$vit|+
sa=jaya uv|ca
n|n| %astra prahara[|+, sarve yuddha vi%|rad|+
d&^!v| tu p|[#av|n$ka=, vy~#ha= duryodhanas tad|

|c|ryam upasa=gamya, r|j| vacanam abrav$t
Also there are many heroes on my side who have

risked their lives for me. I shall name a few
distinguished commanders of my army for your
8 International Gita Society
information. He named all the officers of his army pau[#ra= dadhmau mah| %a]kha=, bh$ma karm|
and said: They are armed with various weapons and v&kodara+
are skilled in warfare. (1.07-09)
an=nt=iv=j=y=] r=j==, ku:nt=Ip=uF==e y=uiQ=ò{@r/ +

n=ku:D=/ s=hdev=xc=, s=uG==e{=m=i[=p=u{p=k:=E ++âê++
ap=y==*pt=] t=d< asm==k:}, b=D=] B=I{m==òB=riZ=t=m=< +
anantavijaya= r|j|, kunt$ putro yudhi^!hira+
p=y==*pt=] ûtv=dm=< At=e{==], b=D=] B=Im==òB=ròZ=t=m=< ++âî++
nakula+ sahadeva% ca, sugho^a ma[ipu^pakau
apary|pta= tad asm|ka=, bala= bh$^m|bhi rak^itam
pary|pta= tvidam ete^|=, bala= bh$m|bhi rak^itam k:=xy=xc= p=rm=e{v==s=/, ix=K=[#I c= m=h=rq=/ +
Q=&{!6umn==e iv=r=!xc=, s==ty=ik:xc==p=r=òj=t=/ ++âë++
ay=n=e{=u c= s=v=e*{=u, y=q==B==g=m=< av=ûsq=t==/ +
k|%ya% ca parame^v|sa+, %ikha[#$ ca mah| ratha+
B=I{m=m=< Av==iB=rZ=nt=u, B=v=nt=/ s=v=* Av= ih ++ââ++ dh&^!adyumno vir|!a% ca, s|tyaki% c|’par|jita+
ayane^u ca sarve^u, yath| bh|gam avasthit|+
7up=d=e 7=Ep=dey==xc=, s=v=*x=/ p=&iq=v=Ip=t=e +
bh$^mam ev|’bhirak^antu, bhavanta+ sarva eva hi
s==EB=7xc= m=h=b==hu/, x=V<K==n=< dQm=u/ p=&q=k:< p=&q=k:< ++âè++

The army protecting our commander-in-chief is drupado draupadey|% ca, sarva%a+ p&thiv$ pate
insufficient, whereas my archrival on the other side saubhadra% ca mah|b|hu+, %a]kh|n dadhmu+ p&thak
is well protected. Therefore all of you, occupying p&thak
your respective positions, protect our commander-
s= G==e{==e Q==t=*r={!M=[==], Ådy==in= vy=d=ry=t=< +
in-chief. (1.10-11)
n=B=xc= p=&iq=v=I] c=Ev=, t=um=uD==e vy=n=un==dy=n=< ++âï++
WAR STARTS WITH THE BLOWING OF
sa gho^o dh|rtar|^!r|[|=, h&day|ni vyad|rayat
CONCH SHELLS
nabha% ca p&thiv$= caiva, tumulo vyanun|dayan
t=sy= s=]j=n=y=n=< h{=*], ku:ov=&3/ ip=t==m=h/ +
Krishna blew His conch; then Arjuna and all other
is=]hn==d] iv=n=6=ecc=E/, x=V<K=] dQm==E p=>t==p=v==n=< ++âä++
commanders of various divisions of the army of
tasya sa=janayan har^a=, kuruv&ddha+ pit|maha+
Pandavas blew their respective conches. The
si=ha n|da= vinadyo ccai+, %a]kha= dadhmau
tumultuous uproar, resounding through the earth
prat|pav|n
and sky, tore the hearts of your sons. (1.15-19)

The mighty commander-in-chief and the eldest man ARJUNA WANTS TO INSPECT THE ARMY
of the dynasty, roared as a lion and blew his conch
AGAINST WHOM HE IS ABOUT TO FIGHT
loudly, bringing joy to your son. (1.12)
aq= vy=v=ûsq=t==n=< d&{!<v==, Q==t=*r={!M=n=< k:ip=Qv=j=/ +

p=>v=&T=e x=sF=s=]p==t=e, Q=n=ur< W6my= p==[#v=/ ++äî++
t=t=/ x=V<K==xc= B=ey=*xc=, p=[=v==n=k:g==em=uK==/ +
s=hs=Ev==By=hny=nt=, s= x=bds=< t=um=uD==eCB=v=t=< ++âà++ atha vyavasthit|n d&^!v|, dh|rtar|^!r|n kapidhvaja+
prav&tte %astrasa=p|te, dhanur udyamya p|[#ava+
tata+ %a]kh|% ca bherya% ca, pa[av|naka gomukh|+
sahasai’v|’bhyahanyanta, sa %abdas tumulo’bhavat Å{=Ike:x=] t=d= v==ky=m=< , wdm=< a=h m=hIp=t=e +
s=en=y==er< WB=y==er< m=Qy=e, rq=] sq==p=y= m=eCcy=ut= ++äâ++
Soon after that, conches, kettledrums, cymbals,
h&^$ke%a= tad| v|kyam, idam |ha mah$pate
drums, and trumpets were sounded together. The
senayor ubhayor madhye, ratha= sth|paya me’cyuta
commotion was tremendous. (1.13)
t=t=/ xv=et=Er< hy=Er< y=ukt=e, m=hit= sy=ndn=e òsq=t==E + y==v=d< At==n=< in=rIZ=eCh], y==e3uk:=m==n=< av=òsq=t==n=< +
m==Q=v=/ p==[#v=xc=Ev=, idvy==E x=V<K==E p=>dQm=t=u/ ++âå++ kE:r< m=y== s=h y==e3vy=m=< , aòsm=n=< r[=s=m=u6m=e ++ää++
tata+ %vetair hayair yukte, mahati syandane sthitau y|vad et|n nir$k^e’ha=, yoddhu k|m|n avasthit|n
m|dhava+ p|[#va% cai’va, divyau %a]khau kair may| saha yoddhavyam, asmin ra[asamudyame
pradadhmatu+

Seeing your sons standing and the war about to
After that, Lord Krishna and Arjuna, seated in a
begin with the hurling of weapons, Arjuna took up
grand chariot yoked with white horses, blew their
his bow and spoke these words to Lord Krishna: O
celestial conches. (1.14)
Lord, please stop my chariot between the two

armies until I behold those who stand here eager for
p==Jc=j=ny=] Å{=Ike:x==e, dev=dT=] Q=n=]j=y=/ + the battle and with whom I must engage in this act
p==E[#M] dQm==E m=h=x=V<K]=, B=Im=k:m==* v=&k:=edr/ ++âç++ of war. (1.20-22)

p|@cajanya= h&^$ke%o, devadatta= dhana=jaya+
The Bhagavad-Gita 9
y==etsy=m==n==n=< av=eZ=eCh], y= At=eCF= s=m==g=t==/ +
Q==t=*r={!Msy= dub=u*3er< , y=u3e ip=>y=ic=k:0{=*v=/ ++äà++ After seeing fathers-in-law, companions, and all his
kinsmen standing in the ranks of the two armies,
yotsyam|n|n avek^e’ha=, ya ete’tra sam|gat|+
Arjuna was overcome with great compassion and
dh|rtar|^!rasya durbuddher, yuddhe priyacik$r^ava+
sorrowfully spoke these words: O Krishna, seeing

my kinsmen standing with a desire to fight, my
I wish to see those who are willing to serve and
limbs fail and my mouth becomes dry. My body
appease the evil-minded Kauravas by assembling
quivers and my hairs stand on end. (1.27-29)
here to fight the battle. (1.23)

g==[#Iv=] s=]>]s=t=e hst==t=< , tv=k<: c=Ev= p=irdÄt=e +
s=]j=y= Wv==c=
n= c= x=kn==emy=< av=sq==t=u], B=>m=t=Iv= c= m=e m=n=/ ++àî++
Av=m=< Wkt==e Å{=Ike:x==e, g=u#=ke:x=en= B==rt= +
g|[#$va= sra=sate hast|t, tvak caiva paridahyate
s=en=y==er< WB=y==er< m=Qy=e, sq==p=iy=tv== rq==eT=m=m=< ++äå++
na ca %aknomy avasth|tu=, bhramat$va ca me mana+
sa=jaya uv|ca
in=im=T==in= c= p=xy==im=, iv=p=rIt==in= ke:x=v= +
evam ukto h&^$ke%o, gu#|ke%ena bh|rata
senayor ubhayor madhye, sth|payitv| rathottamam n= c= Xeey==eCn=up=xy==im=, htv== sv=j=n=m=< a=hv=e ++àâ++
nimitt|ni ca pa%y|mi, vipar$t|ni ke%ava
B=I{m=7=e[=p=>m=uK=t=/, s=v=*e{==] c= m=hIòZ=t==m=< +
na ca %reyo’nupa%y|mi, hatv| svajanam |have
Wv==c= p==q=* p=xy=Et==n=< , s=m=v=et==n=< ku:On=< wit= ++äç++

bh$^ma dro[a pramukhata+, sarve^|= ca mah$k^it|m
The bow slips from my hand and my skin intensely
uv|ca p|rtha pa%yai’et|n, samavet|n kur~n iti
burns. My head turns, I am unable to stand steady,

and O Krishna, I see bad omens. I see no use of
Sanjaya said: O King, Lord Krishna, as requested by killing my kinsmen in battle. (1.30-31)
Arjuna, placed the best of all the chariots in the
midst of the two armies facing Arjuna's grandfather,
n= k:=V<Z=e iv=j=y=] k&:{[=, n= c= r=jy=] s=uK==in= c= +
his guru and all other Kings, and said to Arjuna:
òk:] n==e r=jy=en= g==eiv=nd, òk:] B==eg=Er< j=Iiv=t=en= v== ++àä++
Behold these assembled soldiers! (1.24-25)
na k|]k^e vijaya= k&^[a, na ca r|jya= sukh|ni ca
t=F==p=xy=t=< òsq=t==n=< p==q=*/, ip=t=&n=< aq= ip=t==m=h=n=< ki= no r|jyena govinda, ki= bhogair j$vitena v|
a=c==y==*n=< m==t=uD==n=< B=>>=t=&n=< , p=uF==n=< p==EF==n=< s=K=I]s=< t=q== y=e{==m=< aq=e* k:=V<òZ=t=] n==e, r=jy=] B==eg==/ s=uK==in= c= +
++äê++ t= wm=eCv=òsq=t== y=u3e, p=>=[==]s=< ty=ktv== Q=n==in= c= ++àà++
tatr|’pa%yat sthit|n p|rtha+, pit*n atha pit|mah|n ye^|m arthe k|]k^ita= no, r|jya= bhog|+ sukh|ni ca
|c|ry|n m|tul|n bhr|t*n, putr|n pautr|n sakh$=s tath| ta ime’vasthit| yuddhe, pr|[|=s tyaktv| dhan|ni ca

Arjuna saw his uncles, grandfathers, teachers, I desire neither victory nor pleasure nor kingdom, O
maternal uncles, brothers, sons, grandsons, and Krishna. What is the use of the kingdom or
other comrades in the army. (1.26) enjoyment or even life, O Krishna; because all those
 for whom we desire kingdom, enjoyments, and
ARJUNA'S DILEMMA
pleasures  are standing here for the battle, giving
xv=x=ur=n=< s=uÅdxc=Ev=, s=en=y==er< WB=y==er< aip= + up their lives? (1.32-33)
t==n=< s=m=IZy= s= k:=Ent=ey=/, s=v==*n=< b=nQ=Un=< av=òsq=t==n=<
a=c==y==*/ ip=t=r/ p=uF==s=< , t=q=Ev= c= ip=t==m=h=/ +
++äë++
m==t=uD==/ xv=x=ur=/ p==EF==/, xy==D==/ s=]b=ònQ=n=s=< t=q== ++àå++
%va%ur|n suh&da% cai’va, senayor ubhayor api
t|n sam$k^ya sa kaunteya+, sarv|n bandh~n |c|ry|+ pitara+ putr|s, tathaiva ca pit|mah|+
avasthit|n m|tul|+ %va%ur|+ pautr|+, %y|l|+ sa=bandhinas tath|
k&:p=y== p=ry==iv={!=e, iv={=Idnn=< wdm=< ab=>v=It=< + At==n=< n= hnt=um=< wc%=im=, Gn=t==eCip= m=Q=us=Udn= +
d&{!<v=em=] sv=j=n=] k&:{[=, y=uy=uts=u] s=m=up=òsq=t=m=< ++äè++ aip= F=ED==eky=r=jy=sy=, het==e/ òk:] n=u m=hIk&:t=e ++àç++
k&pay| paray|vi^!o, vi^$dann idam abrav$t et|n na hantum icch|mi, ghnato’pi madhus~dana
d&^!vema= svajana= k&^[a, yuyutsu= samupasthitam api trailokya r|jyasya, heto+ ki= nu mah$k&te

s=Idònt= m=m= g==F==ò[=, m=uK=] c= p=irx=u{y=it= +
I do not wish to kill my teachers, uncles, sons,
v=ep=q=uxc= x=rIre m=e, r=em=h{=*xc= j==y=t=e ++äï++
grandfathers, maternal uncles, fathers-in-law,
s$danti mama g|tr|[i, mukha= ca pari%u^yati grandsons, brothers-in-law, and other relatives who
vepathu% ca %ar$re me, romahar^a% ca j|yate are about to kill us, even for the sovereignty of the
10 International Gita Society
three worlds, let alone for this earthly kingdom, O adharm|bhibhav|t k&^[a, pradu^yanti kula striya+
Krishna. (1.34-35) str$^u du^!|su v|r^[eya, j|yate var[asa=kara+

in=hty= Q==t=*r={!M=n=< n=/, k:= p=>Iit=/ sy==j=< j=n==d*n= + And when immorality prevails, O Krishna, people
become corrupted. And when people are corrupted,
p==p=m=< Av==Xy=ed< asm==n=< , htv=Et==n=< a=t=t==iy=n=/ ++àê++
unwanted progeny are born. (1.41)

nihatya dh|rtar|^!r|n na+, k| pr$ti+ sy|j jan|rdana
s=]k:r=e n=rk:=y=Ev=, ku:D=Gn==n==] ku:D=sy= c= +
p|pam ev|%rayed asm|n, hatvait|n |tat|yina+
p=t=ònt= ip=t=r=e Äe{==], D=upt=ip=[#=edk:òk>:y==/ ++åä++

O Lord Krishna, what pleasure shall we find in sa=karo narak|yaiva, kulaghn|n|= kulasya ca
killing our cousin brothers? Upon killing these patanti pitaro hye^|=, lupta pi[#odaka kriy|+
felons, we shall incur only sin. (1.36)
This brings the family and the slayers of the family
t=sm==n=< n==h=* v=y=] hnt=u]], Q==t=*r={!M=n=< sv=b==nQ=v==n=< + to hell because the spirits of their ancestors are
degraded when deprived of ceremonial offerings of
sv=j=n=] ih k:q=] htv==, s=uòK=n=/ sy==m= m==Q=v= ++àë++
love and respect by the unwanted progeny. (1.42)
tasm|n n|rh| vaya= hantu=, dh|rtar|^!r|n

svab|ndhav|n
d=e{=Er< At=E/ ku:D=Gn==n==], v=[=*s=]k:rk:=rkE:/ +
svajana= hi katha= hatv|, sukhina+ sy|ma m|dhava
Wts==6nt=e j==it=Q=m==*/, ku:D=Q=m==*xc= x==xv=t==/ ++åà++
Therefore, we should not kill our cousin brothers. do^air etai+ kulaghn|n|=, var[a sa=kara k|rakai+
How can we be happy after killing our relatives, O uts|dyante j|tidharm|+, kula dharm|%ca %|%vat|+
Krishna? (1.37)
The everlasting qualities of social order and family
y=6py=et=e n= p=xy=ònt=, D==eB==ep=ht=c=et=s=/ + traditions of those who destroy their family are
ruined by the sinful act of illegitimacy. (1.43)
ku:D=Z=y=k&:t=] d=e{=], im=F=7=ehe c= p==t=k:m=< ++àè++
Wts=nn=ku:D=Q=m==*[==], m=n=u{y==[==] j=n==d*n= +
yady apy ete na pa%yanti, lobhopahata cetasa+
n=rke:Cin=y=t=] v==s==e, B=v=t=Ity=n=ux=uXuum= ++åå++
kulak^ayak&ta= do^a=, mitradrohe ca p|takam
utsanna kula dharm|[|=, manu^y|[|= jan|rdana
k:q=] n= Ney=m=< asm==iB=/, p==p==d< asm==n=< in=v=it=*t=um=<< +
narake’niyata= v|so, bhavat$’ty anu%u%ruma
ku:D=Z=y=k&:t=] d=e{=], p=>p=xy=ò4r< j=n==d*n= ++àï++
katha= na j@eyam asm|bhi+, p|p|d asm|n nivartitum We have been told, O Krishna, that people whose
kulak^aya k&ta= do^a=, prapa%yadbhir jan|rdana family traditions are destroyed necessarily dwell in
hell for a long time. (1.44)
Though they are blinded by greed and do not see
evil in the destruction of the family or sin in being ah=e b=t= m=ht=< p==p=], k:t=]*u*u vy=v=òs=t== v=y=m=< +
treacherous to friends, why should not we, who
y=d< r=jy=s=uK=D==eB=en=, hnt=u] sv=j=n=m=< W6t==/ ++åç++
clearly see evil in the destruction of the family, think
aho bata mahat p|pa=, kartu= vyavasit| vayam
about turning away from this sin, O Krishna? (1.38-
yad r|jya sukha lobhena, hantu= svajanam udyat|+
39)

ARJUNA DESCRIBES THE EVILS OF WAR Alas! We are ready to commit a great sin by striving
to slay our relatives because of greed for the
ku:D=Z=y=e p=>[=xy=ònt=, ku:D=Q=m==*/ s=n==t=n==/ +
pleasures of the kingdom. (1.45)
Q=m=e* n={!e ku:D=] k&:tsn=m=< , aQ=m==e*CiB=B=v=ty=ut= ++åî++

kulak^aye pra[a%yanti, kuladharm|+ san|tan|+
y=id m==m=< ap=>t=Ik:=rm=< , ax=sF=] x=sF=p==[=y=/ +
dharme na^!e kula= k&tsnam, adharmo’bhibhavatyuta
Q==t=*r={!M= r[=e hny=us=< , t=n=< m=e Z=em=t=r] B=v=et=< ++åê++

Eternal family traditions and codes of moral conduct yadi m|m aprat$k|ram, a%astra= %astrap|[aya+
are destroyed with the destruction of (the head of dh|rtar|^!r| ra[e hanyus, tan me k^ematara= bhavet
the) family in a war. And immorality prevails in the
family due to the destruction of family traditions. It would be far better for me if my cousin brothers
(1.40) kill me with their weapons in battle while I am
unarmed and unresisting. (1.46)
aQ=m==*iB=B=v==t=< k&:{[=, p=>du{y=ònt= ku:D=òsF=y=/ +
WHEN THE GOING GETS TOUGH, EVEN
sF=I{=u du{!=s=u v=={[=e*y=, j==y=t=e v=[=*s=]k:r/ ++åâ++