Bhagvad Gita Treatise Of Self Help By BS Murthy
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It must be realized that Bhagavad-Gita is the quintessence of the Brahmasutras and the Upanishads, themselves the offshoots of the Vedic spiritual roots. Those esoteric portions that relate to spiritual knowledge apart, the Vedas contain ritualistic nuances of religious ceremonies. It is the latter that has been the source of the temporal power, which the priestly class of Brahmans came to exert on the Hindu religious mind. And these very people happened to be the principal protagonists of the Gita.
It is pertinent to note that while postulating nishkama karma, the theory of disinterested action, Krishna is critical of the ritualistic aspects of and expectations from the Vedas (s42 - 45 and s53 of ch.2.). Indeed, the guiding philosophy of the Gita is all about action, pure and simple, to tend one on the path of duty without attachment. Were the message to be allowed to percolate down, wouldn't it have hurt the Brahmans, the gods' own angels on earth as the Narayana Upanishad proclaims, where it hurts most? Herein lies the provocation for them to dilute the philosophy, and the opportunity was theirs, being the repositories of the very message. Won't the priestly perks associated with the rituals of death do, to cite an example?
If upon its death, as Krishna avers, the soul were to transmigrate into another body, what for are the elaborate rituals for the dead! It is against this background that we might appreciate those interpolations that tend to advocate the ritualism on one hand, and the Brahman preeminence on the other. However, the non-application of mind on part of the Hindus who vouchsafe for these aspects of the Gita is indeed saddening.
Nevertheless, such interpolative slokas that are at variance with the avowed purpose of the Gita would show themselves up for ready pickings. In a seemingly about turn from s42- s45 and s53 of ch.2, s9-sl6 of ch.3 formulate the procedural aspects of the rituals and the divine backing they enjoy. These, and such other aberrations highlighted in the prefaces of the chapters in this work were clearly the handiwork of the priestly interests to obfuscate the impact of the anti-ritualistic thrust of the Gita.
On one hand, these interpolations were meant to impart legitimacy to their creed by advocating the same through the revered text. And on the other, these were meant to stall the threat the Gita might pose to their calling in the long run. Likewise, the sprinkling of slokas that seek to confirm the prominence of the priestly class or affirm their prejudices cannot be anything but interpolations. To cap it all, are the s23-s27 of ch.8 which literally mean that if a person dies when the moon is on ascent he would
attain moksha, other way round were it in descent, and such like. These slokas espousing superstition, simply put are out of tune.
Nevertheless, when interpreted figuratively they jell with the overall message of the Gita as if to prove that the discourse of reason cannot be polluted even by superstitious insertions. Be that as it may, there is an uncanny element in these artful interpolations in that they were inserted in the narrative in such a manner that if read casually they effectively merge with the text. More so for the religiously conditioned Hindu whose upbringing conforms to the ritualistic regimen!
Next is the aspect of structural economy. One finds similitude of a given content in many a sloka in the same or in a different context throughout the text. Obviously, some of them are interpolations but which were the originals and which are the imitations, may be impossible to find out for they smugly fit into the overall structure. Be that as it may, save lengthening the discourse, they do not belittle the same and fortunately not even tire the reader, thanks to the exemplary charm of Sanskrit as a language. In this context, it is relevant to note that Krishna indicated in sl9, ch.10 that he would reveal a few of His Glories, but what we have is a twenty-two sloka block of the same, s 20-42, in the same chapter and another twenty, sl5-s31 in the next. One can be certain that many of the slokas in them contain interpolative padding. Nevertheless, these slokas make an exciting reading notwithstanding the faux pas in s36 ch.10 where fraud in gambling is described as the Glory of the Supreme. However, sl2 -sl5 of ch 15 in similar vein are interpolations being digressions.
If after deliberating, one decides that the Gita is more a work of Vyasa's genius than any divine revelation by Lord Krishna, then he or she might come to the conclusion that the concluding s78 of the last chapter meant to impart divinity to the discourse is an interpolation.
However, no exercise of this kind would be complete unless the four pairs of slokas that have the same first lines are scrutinized. With the common first line, sreyan sva-dharmo vigunah, s35, ch.3 and s47, ch.18, seek to perpetuate caste oriented duties by discouraging any switch over, and thus are clear interpolations. S15 and s 28 of ch.6 both open with yunjann evam sadatmanam and the message too remains more or less the same though contextually different. Yet it appears that the former could be an interpolation. S34, ch.9 and s65, ch.18 not only start withman-mana bhava madbhakto but also mean same thing. In the ninth chapter as discussed in the introduction therein, s32 and s33 are clear interpolations. It also need be noted that s31 has the chapter closing character about it. Now follows this repetitive chapterconcluding sloka after two interpolations, s32 and s33. Logically speaking s34 is but an interpolation to help a proper chapter closure by slightly altering s65, ch.18. S7, ch.16 and s30, ch.18 both start with pravrurttim cha nivruttim cha line but are contextually different and thus remain above suspicion.
Identified here in this third edition are 110 slokas of deviant nature in the entire text that could be taken as interpolations with reasonable certainty. However, so as not to besmirch the general tenor of the discourse in this Treatise of Self-help, the same are interpreted in a broader perspective, but not in their narrow sense intended by the interpolators. Be that as it may, there naturally arises a hypothetical question - What if the priestly interests of yore had seen to it that the said philosophy defining slokas of the second chapter that are inimical to their creed were omitted altogether? In that case we would have been left with no option but to take the perplexing interpolations with a pinch of salt in the absence of any clue to negate them as such.
Chapter 1 Arjuna's Dilemma
In this opening chapter, the grand stage for the discourse nonpareil is set on the battlefield of Kurukshetra. Gathered with their armies are the estranged cousins, the Pandavas and the Kauravas, all set to join the battle. After reviewing the relative strengths of the opposing formations, Duryodhana, the Kaurava prince, fancies his chances. On the other hand, Arjuna, alias Partha, the spearhead of the Pandava forces, is beset with moral indignation. He begins to see the futility of a fratricidal war that would result in the death of kith and kin in numbers. To Lord Krishna, who dons the role of his charioteer, a distressed Arjuna enumerates the ills that visit society in the wake of wars. Exasperated in the end, he expresses his intent to rescind from the impending war regardless.
The contrasting attitudes of the principal combatants of the Battle of Mahabharata are illustrative of the dualities inherent in human nature, exemplified by man's proclivities. Duryodhana as well as Arjuna meticulously prepared for the battle ahead, and both were bent upon fighting to the finish. But when the chips are down, while Duryodhana dreamt of victory, Arjuna suffered from qualms. It is this inherent duality of human nature that so prominently figures in Lord Krishna's discourse in the coming chapters.
In popular parlance, this chapter, comprising 47 slokas (verses), is known as Arjuna Vishada Yoga, Arjuna's Grief. However, it is worth noting that though Arjuna's demeanor in the battlefield personifies grief, it's the dilemma of his persona that gives cause to it. Thus, there is merit in this chapter being rechristened as Arjuna's Dilemma. On the other hand, it is the supreme irony, or in the fitness of things, depending on how one views it, that this Treatise of Self-help should begin with Dhrutarashtra's query, whose blind love towards his son Duryodhana brought things to this pass.
One might notice the inconsistency in Duryodhana's assessment of Pandava forces in that while in s3-s6 he considers them formidable; in slO he dismisses them as pygmies. M ay
be it has something to do with his state of mind on the eve of war.
1
Thus spoke Dhrutarashtra:
Appraise Sanjay as my sons Gathered at the battleground Face the sons of my sibling Eager for the war on hand.
2
Thus spoke Sanjaya:
Eyeing Pandavs there lined up So to assess relative strengths Reached Duryodhan, Dron in time.
3
Find acharya, said the Prince,
Pandav force thus there arrayed None other than by Drushtadyumn Whom thou taught all tricks of war.
4
Virat 'n Drupad, so Yuyudhana With Bhim 'n Arjun they stand out.
5
Dhrushtaket, the one to dread King of Kashi and Purujit Kuntibhoj 'n Saibya too Chekitan, their force augment.
6
Uttamouj 'n Yudhamanyu Abhimanyu so Vikranta Draupadi's offspring not to speak Five-star generals all no less.
7
For thy feel of our own strength Roll-call heroes of ours 0, revered.
8
Thou with Bhishm, Karn 'n Kripa M ake all four our Field M arshals, Bhurisrav, Aswatham 'n Vi karn Our M arshals, near Field M arshals.
9
With their lives on line for me Adept at weaponry varied all Abound valorous in our ranks Past masters of group warfare.
10
Nurses Bhishma force our vast Lot it's Bhima's tend their small.
11
Let's close ranks in well laid files Cover we flanks for Bhishma's guard.
12
Words by these moved Grandsire Bhishm,
Warrior verily unrivalled War cry he gave with his conch.
13
Egged by Bhishma, geared Kauravs War cries their rent, those high skies.
14
Krishna 'n Arjun, in their turn From chariot of white stallions Gave in kind they with kindred.
15
With Panchajanya, Lord Krishna Broke sound barriers with Arjun Who blew to hilt Devadatta As blared Bhima, his Paundra.
16
Blew conch Yudhisthir full throated Anantavijaya in tandem With his siblings, Nakul 'n Sahadev, Blew who Sughosh 'n Manipushpak.
17
King of Kashi, master archer Sikhandi Marshal, their formidable Sathyaki, Drushtadyumn 'n Virat Warriors they all never vanquished,
18
Drupada as well Draupadi's progeny With their hero Abhimanyu Blew, 0 monarch, at one go Conchs of theirs to deafening sound.
19
Tumult that ensued shook the ground Bewildered Kauravs, as skies roared.
20
When came time to join lines So it happened 0 my Lord With hisGandiv in harness Hanuman's ensign in flutter Arjun stared at Kauravs hard And thus spoke to Lord Krishna.
21/22
Thus spoke Arjuna:
Pray posit chariot ours upfront So that I can have a look At those itching for this war.
23
Time I discern those backing Duryodhan the evil minded.
24
Thus spoke Sanjaya:
Upfront Krishna took Arjun In their chariot drawn by four.
25
Beseeched Krishna then Arjun That he behold Bhishm 'n Dron As well all those there gathered.
26
Espied Arjun his clansmen Grandads, uncles, brothers and all Teachers as well friends of note.
27
At the sight of His kinsmen,
He in distress Spoke worried.
28
Thus spoke Arjuna:
Disturb kinsfolk here gathered Feel I parched, it nauseates too.
29
Horrify no end prospects war Un-grips Gandiv, looks I'm sick.
30
Looks like it's an illusion Lord I envision bad omens all.
31
Crave I not for power or pelf What's it worth to kill Kauravs?
32
Know not avails what empire What sort pleasures it entails!
33
Whom all we wish well in life Here they face us risking same.
34
Us they oppose Dads, grand-dads Sons, grandsons, so uncles Brothers-in-law 'n teachers too!
35
Were the stakes be sky high like Ruling earth 'n heaven as well Let those Kauravs itch for fight I won't have this war on hand.
36
Go as they on sinful path Why earn sin by slaying them.
37
See I no gain by their end Why then kill our kith 'n kin?
38
Blinded by greed, bent on deceit Fail they foresee, war ruins the race.
39
Wiser for the woes of wars Why not Lord we rescind now.
40
Die aged en masse dharma's votaries Won't that let go youth ours haywire?
41
Sex ratio adverse that war ensues Turns women soft on caste barriers.
42
Fallen women all go to hell What is more their bastards rob Posthumous rites of forebearers.
43
Liaisons low of women wanton Set our race on ruinous course.
44
Is it not said, 0 My Lord Fail who dharma are hell bound.
45
What urge killing kith and kin,
Why should we sin lusting crown?
46
Disarm I now on my own Let them harm me if they deem.
47
Thus spoke Sanjaya:
Thus 0 Raja Despaired Arjun Arms he threw And sat distressed.
Ends thus Arjuna's Dilemma,
The First Chapter Of Bhagavad-Gita Treatise of self-help.
Chapter 2 All about Life
This character defining chapter of the Gita comprising 72 slokas, known as sankhya yoga, Realization through Knowledge, is regarded by many, as the peerless part of the great epic. Arjuna's dilemma, meanwhile, turns into grief, as the horrific prospect of slaying Bhishma, his revered granduncle, and Drona, his venerated guru, sinks into his consciousness. Bogged down by sentiment, Arjuna appeals to Lord Krishna for guidance. The Lord's response starting with the epoch making eleventh sloka,
'Averring asknowing Worried over trivia!
Reckon never wise Dead and alive both,'
is indeed the curtain raiser to the grand discourse.
It is apparent that the sentiment of causing death and destruction plagues Arjuna. Thus, Lord Krishna brings the very issue to the fore to dispel the unwarranted fear of death by stressing upon the trans-migratory nature of the indwelling spirit of all beings. Then the Lord proceeds to enlighten Arjuna about his duty to fight as a warrior besides touching upon the infamy of surrender.
To enable Arjuna overcome the predicament of attachment, Lord Krishna elaborates upon the precepts and practices of detached action, besides its spiritual and philosophical connotations. As a way of caution, the Lord finally explains to Arjuna how his sensual nature hinders man to act in true detachment. This chapter, indeed, is the spectrum supreme of the kaleidoscope of wisdom that Bhagvad Gita is.
1
Thus spoke Sanjaya:
In pity Krishna Addressed Arjuna,
Bogged in sorrow With tears profuse.
2
Thus spoke the Lord:
Oh, what affliction At thisjuncture!
Wholly un-Aryan Unholy as well!!
3
M ind-set impotent that unnerves Strengthen thou for fight on hand.
4
Thus spoke Arjuna:
Adore as I, how dare I M ake Bhishma 'n Dron target?
5
Better I go with begging bowl Than earn disgrace slaying them, Would the scepter ever glitter In the bloodstained hands of mine?
6
Those us oppose We hate hurting,
What use war Who victors are?
7
About my duty I'm in doubt Tell me kindly what is right.
8
Beset by doubts,
Saddled by grief Would I be joyous Were I the king?
&nbs
p; 9
Thus spoke Sanjaya:
Bent to rescind
Arjun had no more to speak.
10
Make I privy 0 my Lord Speaks as Krishna to Arjun Stood who there in confusion.
11
Thus spoke the Lord:
Averring as knowing Worried over trivia!
Reckon never wise Dead and alive both.
12
You and Me As well these,
Have had past Future as well.
13
Wise all realize
Embodies selfsame spirit in one From birth to death, in every birth.
14
Sensual feelings, grief 'n joy Transient are like, heat and cold.
15
Weigh who pain 'n pleasure equal Such are those on path freedom.
16
What's not real, it's never been And that's true, it's ever there That's how wise all came to see.
17
Spirit in lay us All-Pervading Given that not to destruction, What sense doth it make to think That's immutable gets destroyed!
18
Perish all bodies, Spirit not therein Know this truth, and take up arms.
19
With no slayer, nor one slain Whoso feels that he might kill It's in delusion that he harps.
20
Unbound being ever unborn Ageless since it's endless too Goes on Spirit, beyond life-span.
21
Spirit as entity hath no birth How can thou kill what's not born!
22
Change as men fade if clothes So doth Spirit as frames are worn.
23
Hurts no weapon the Spirit in thee Nor scathe elements, wind, water 'n fire.
24
Unalterable 'n Eternal Immovable but pervades all Permanent 'n so Everlasting Spirit thus none can ever destruct.
25
Can sans form Spirit get bound?
Get right answer thou won't burn.
26
Prima facie if thou feel Subject Spirit is to rebirths Why grieve over end of frame?
27
Dies as one For like rebirth,