KRSNAkkkkM VANDE JAGADGURUM
Eternal for human society formed means from very beginning . Right
from vedic era to present one human has developed the imagination continuously
into reality we say science which contains the material qualities and are thus perishable
. Rishis were known to see immortality by their internal power and were called
thus seers . They uttered the mantras visiting just in air . Today many of us
call these observations as figment of imagination . In fact these are
experience of imaginations where they could experience with the core teaching
of Vedas as the achievement of almighty , although unimaginable but usually
existing with a body assumed .In fact mostly vedmantras relate to the physical
pleasures by begging from the deities .
Like a little pond of water has nil existence compared to the vast
ocean in parity similarly most of the vedic thoughts do not much reiterate to
the knowledge of god and liberation of the soul .
In the minds ofthose who are too attached to sense enjoymental
material opulence,and who are bewildered by such things, the resolute
determination of devotional service to the Supreme Lord does not take
place…gita 44/2 ch
Chapter one
Dhṛtaraṣṭra uvacha….. mamakaḥ paṇḍavaḥ cha kurukshetre kim
akurvata , sanjay ?
Sanjay uvacha….Duryodhan tada acharyam upasangamya abravit.
Drupad putreṇa vyuḍham chamum pasya , Acharya . Asmakam cha shuraḥ
tan nibodha .Tat Bhiṣhma abhirakṣhitam asmakam balam aparyaptam . Ayaneṣu
bhavantaḥ eva abhirakṣantu Bhiṣhma
Sanjanayan tasya harṣham ,Bhishma shaṅkham dadhmau .
Tatah madhavaḥ paṇḍavaḥ cha shaṅkhau pradadhmatuḥ .
Tada Arjuna uvacha… me ratham achyut ubhayoh senayoḥ maddhye
sthapaya .
Tan sarvan bandhun yuyutsum samupasthitam samikṣya arjuna
uvach….kṛṣṇa ,sidanti mama gatraṇi mukham cha parishuṣyati .
Yadi api ete lobha upahata chetasaḥ na pashyanti ,svajanam hi
hattva katham sukhinaḥ syama ,madhava . Kulasya kula aghnanam pitarah hi eṣam
lupta piṇḍa udaka kriyaḥ patanti.
Evam uktva Arjunaḥ saṅkhye ratha upasthaḥ upavishat .
Chapter two
Sri bhagavan uvācha….
tvā kutah idam kaśmalam vishme samupasthitam .
Arjuna uvach…na cha etat vidmaḥ katarat naḥ garīyaḥ yat vā jayema
yadi vā naḥ jayeyuḥ ,yan eva hatvā na jijīviṣāmaḥ te pramukhe dhārtarāṣṭrāḥ
avasthitāḥ .
Srī bhagavān prahasan iva uvācha…. paṇḍitāḥ gata asūn ,agata asūn
cha na anuśocanti .
Na tu eva aham jātu na āsam na tvam ,na ime janādhipāḥ na cha eva
na sarve vayam ataḥ param bhaviṣyāmaḥ .na asat bhavah vidyate na
abhavah satah vidyate . Ime dehāḥ antavantaḥ ,anāśinaḥ aprameyasya
nityasya śarīriṇaḥ uktāḥ ,tasmāt yudhyasva . Vāsāṁsi jīrṇāni yathā vihāya naraḥ
navāni gṛhṇāti aparāṇi tathā jirnani śarīrāṇi vihāy dehi anyāni navani saṁyāti
. Mahārathāḥ bhayāt raṇāt
uparatam tvam maṁsyante yeṣām cha tvam bahumataḥ bhūtvā lāghavam yāsyasi . Arjuna
, traiguṇya viṣayāḥ vedāḥ nistraigunyah nirdvandvaḥ nitya sattvasthaḥ niryoga
kṣemaḥ ātmavān bhava . Shruti vipratipannā te yadā buddhih nishchala sthāsyati
tadasamādhau achalā yogam avāpsyasi . Rāga dveṣa vimuktaiḥ tu viṣayān indriyaiḥ
acharan ātmavaśyaiḥ vidheyātmā prasādam adhigacchati .
Chapter three
Sri bhagvan uvach…na hi kaśchit api jatu akarmkrit kṣaṇam tiṣṭhati
. Sarvah kāryate hi avaśaḥ karma prakṛtijaiḥ guṇaiḥ . Iṣhṭān bhogān hi devah
vaḥ yajñabhāvitāḥ dāsyante ,taiḥ apradāya ebhyah dattān yaḥ bhuṅkte sah eva
stenaḥ . janaka-ādayaḥ karmaṇā eva hi saṁsiddhim āsthitāḥ . Prakṛteḥ
guṇa-saṁmūḍhāḥ guṇa-karmasu sajjante ,tān akṛtsna-vidaḥ mandān krtsnavit na
vichalyet .
arjunauvācha ..atha ayam kena prayuktaḥ pāpam purushah acharati .
śrī bhagavān uvācha …eshah kāmaḥ krodhaḥ eṣaḥ rajo-guṇa samudbhava
mahā-śanaḥ mahā-pāpmā iha varinam viddhi .
evam buddheḥ param buddhvā atmana atmanam saṁstabhya durāsadam
kāma-rūpam shatrum jahi ..
Chapter four
Śrī bhagavān uvācha ..bahūni janmani me cha tava vyatītāni arjuna
,tāni aham veda sarvāṇi .
kāṅkṣantaḥ siddhim karmaṇām yajante iha devatāḥ ,kṣipram hi
mānuṣhe loke karmaja siddhiḥ bhavati . yah karmaṇi akarma paśyet ,yah akarmaṇi
cha karma sah buddhiman . śhreyān dravyamayāt yajñāt gyāna-yajñaḥ parantapa sarvam
karma akhilam ,pārtha gyāne parisamāpyate .
tasmāt agyāna-sambhūtam hṛt-stham atmanah gyāna asinā enam
chhittam saṁśayam yogam ātiṣṭha uttiṣṭha bhārata .
Chapter five
Śrī bhagavānuvācha..sannyāsaḥ- karma-yogaḥ cha śreyasa-karau nih
tayoh ubhau tukarma-sannyāsāt karma-yogaḥ viśiṣyate . karmāṇi saṅgam tyaktvā
adhaya brahmani yah karoti lipyate na papen sah padma-patram iva ambhasā .
ihaeva saknoti yaḥ prak sharira soḍhum vimokṣaṇāt— kāma krodha udbhavam vegam
yuktah saḥ saḥ sukhī naraḥ sah . Gyatva mam bhoktāram yagya tapasām sarva-loka
maheśvaram sarva bhutanam suhṛdam śhāntim ṛcchati.
It deals with the high politics creating the anger with in the
minds of drona and bhishma may be they had till not decided to proceed .
See the arrangement of army prepared by dhrishtdumna , the son of
drupad, your friend turned foe and vowed to kill you drona , my guru ,
duryodhana said .
Of course there are many warriors in my side but insufficient
therefore you all please cover the old bhishma pitamah to life .
Naturally there existed no reason to not fight Mahabharata when
bhishma and drona got enraged and insulted .
And thus the lord krsna announced the war which made arjuna
confused .
How can we fight against these greedy aggressors who are not
looking for family welfares and going to carry the sin . Over all they are our
relatives nevertheless we are going to fight and for whom then .
Have we forgotten the worship to our pitars with water etc which
vedas teach to be performed by our coming generations .
I do not find any reason of happiness to kill situation therefore,
arjuna explained .
And this shows the wisdom narrated in vedas to live in any
circumstance peacefully , arjuna told .
In the battlefield and in this situation of fight how you can talk
irresponsible and shameful , O arjuna , lord asked .
There being drona and bhishma elders do I find me competent and
lawful to fight where nothing except carrying sin for physical pleasures is
coming the aim , arjuna replied .
And also there is a complete chance of win or no win situation
therefore in a such a circumstance I am confused to decide for what to do or
not .
Sri bhagvan spoke dramatically ..on one side you talk of pitars
means souls as described in vedas as in case of a cowboy coming with new cloths
daily and then believe in body acts on the other , what a joke ? There exists
soul after death of the body even and thus no worries for pleasures and pain
for soul is considerable .
Also if soul comes and goes in different bodies why to worry for
physical experiences . There is neither persistence of material body
like moon and nor shortage of light like in the sun and so is with the soul
means no recognition of independent soul of a source but body .
Every creature is bound to do its duty similarly you being a
warrior are supposed to fight for just .
Therefore the wisdom says to fight in both win and no win
condition because there always is an enjoyment here or after death there .
Of course there where vedas talk of enjoyment ,no stability of
intellect in almighty is taken who has made this universe running .
Therefore make the deeds oriented by wisdom and that is a stable
minded act without caring for loss or profit .
Actually when the senses are controlled then the intellect is
controlled but still senses go for variable mind and generate anger resulting
the loss of wisdom .
A complete sense of peace is only attainable when intellect leans
towards almighty and goes not for variation of different sides of desires .
Like running rivers go to fill ocean or rivers itself are fed with
ocean this creation goes and goes on . For a stable minded person to attain the
eventual peace this is the best way.
So if the stable minded person attached to
thought of almighty is better why I should act this ghostly act of war then ,
arjuna asked . Sri bhagvan replied..there are always two factors of do and not
to do . Nobody can live without doing as the body needs to work all the time .
It is better to do as per nature of which this body is made of . Space ,air ,
fire ,water and earth five factors make the body and the body of universe of
course . Making a balance of these elements is the balancing of nature and in
other words the swabhav is the second factor of working the body . Every
creature works as per nature and these elements react to provide the food for
body to live . Only human possess the mind to control the senses and intellect
.When used to cover the mind ,proper work is performed and with the qualities
which are three in nature . It is therefore necessary to act as per three qualities
and this performance makes the type of human . Even king Janak performed the
prescribed duties who once decided to leave work for renunciation .
If such a process is there why people act to commit sin , arjuna
asked .
Lust is the root cause of misdeeds , lord replied . This lust
makes the mind of human only uncontrolled and even one sense is sufficient to
misguide the mind to act . Therefore the soul being the super one guides the
intellect to control mind and senses , only then the person succeeds win lust .
Sri bhagwan spoke..As already told about the soul coming and going
every creature is bound to act but the body acquired differs and hence one
always do not know the past . All the works are therefore performed by the
qualities of nature comprised of five elements and hence one can also expect
the return value from deities , may be natural elements or the souls in
surroundings.
The philosophy of work differs from person to person but the
winner always acts for the welfare of the soul and thus is never bound by the
desires or the fruit of action .
Here the wisdom plays role for what and how to do or not to .
Either one can attain the knowledge by self or as per the faith on the learned
one .
A confused or under determined person lives with no more of the
life .
Lord describes the difference between renunciation and
abandonment here . sri bhagvan said..there is a small difference with the
understanding of sanyas and karma , o arjuna . Every human , of course this
applies to human only being of a rajas quality by nature , is bound to do work
. For the purification of atman , the mind , everybody performs the act . The
human being unattached to senses gratification is said to be a sankhyayogi ,
gyani etc performing the act like that a leaf of lotus in water remains un
effected with touch . Similarly a human performing the act not caring to desires towards fruit
of action is called karmayogi . A simple example shows the difference
considering the activities of a woman as sanyasi and a man as karmyogi .
The person who is attached to the
senses gratification is an ignorant one knowing all the pleasures thus achieved
are perishable in nature and are for short time being . Although the mind when
cleared with the ignorant dust achieves the pure soul , atmanam , the pleasure
called brahman but the common person understands this performed by god .
