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SHRIMAD-BHAGAVAD-GITA With Text, Word-for-Word Translation, English Rendering, Comments and Index BY SWAMI SWARUPANANDA ADVAITA ASHRAMA 5 Dex ENTALLY ROAD CaLcutta 14 Published by Swami CHIDATMANANDA PRESIDENT, ADVAITA ASHRAMA MayavaTi, ALMORA, HIMALAYAS COPYRIGHT REGISTERLD UNDER ACT XX OF 1847 Tenth Impresston, 1967 SM3C Printed in India SHARADA Press, CAR STREET MANGAL ORF-1 PREFACE TO THE FIRST EDITION Swami Swarupananda, the first president of the Advaita Ashrama, Mayavati, and late editor of the Prabuddha Bharata, compiled the present edition of the Bhagavad-Gita with the collaboration of his brother Sannyasins at Mayavati, and some of the Western disciples of Swami Vivekananda. The manuscripts were begun in 1901, and were ready for the press by the end of 1903, but through unavoidable circumstances the publication was delayed. It was only after the passing away of Swami Swarupananda that the work was brought out in monthly instalments in the Prabuddha Bharata, and this work is now presented to the public in convenient book form, after being carefully edited and enlarged with additional comments. The object of the compiler was to make accessible to the Indian public who are educated in English but have a limited knowledge in Sanskrit, and also to the Western world, an edition of the Celestial Gita, in which they will feel sufficient interest to follow the original text, and thus create a taste for the study and interpre- tation of holy Sanskrit literature. How far the compiler has been successful in his object can be gleaned from the following pages. His thoughtful comments following the commentaries of the great Acharyas, and illumi- nating sidelights thrown on intricate places, will, we trust, be of much help to the study of the Gita, especially toa beginner. An elaborate Index has been subsequently added. A word of explanation as to the paraphrase is necessary here: Though the literal meaning of each word is given, yet to avoid the awkwardness of language and confusion of sense to a beginner, the equivalents of case terminals of such words as are used to qualify some other words in the sentence, are omitted in most cases. We hope this edition will meet a much-felt want, not only in India but in all English-speaking countries. THe EDITORS AND PUBLISHERS ADVAITA ASHRAMA MAYAVATI, HIMALAYAS I8th October, 1909 FOREWORD CONTENTS MEDITATION .. se a oe INVOCATION CHAPTER = tn ML Vi. Vu. VIL. XI. XI. XIU. XIV. THE GRIEF OF ARJUNA SS on ‘THE WAY OF KNOWLEDGE .. bo THE WAY OF ACTION THE WAY OF RENUNCIATION OF ACTION IN KNOWLEDGE oe oe THE WAY OF RENUNCIATION THE WAY OF MEDITATION .. THE WAY OF KNOWLEDGE WITH REALI- SATION oe oe THL WAY TO THE IMPERISHABLE BRAHMAN THE WAY OF THE KINGLY KNOWLEDGE AND THE KINGLY SECRET THE GLIMPSES OF THE DIVINE GLORY .. THE VISION OF THE UNIVERSAL FORM .. THE WAY OF DEVOTION ae oe THE DISCRIMINATION OF THE KSHETRA AND THE KSHETRAJNA THE DISCRIMINATION OF THE THREE GUNAS PAGE xii 27 72 96 120 137 163 179 197 219 241 276 288 308 XV. XVI. XVIL XVII. THE GREATNESS OF THE GITA INDEX THE WAY TO THE SUPREME SPIRIT THE CLASSIFICATION OF THE DIVINE AND THE NON-DIVINE ATTRIBUTES THE ENQUIRY INTO THE TIIREEFOLD SHRADDHA .. oe THE WAY OF LIBERATION IN RENUNCIA- TION = PAGE 323 337 349 364 406 415 FOREWORD The Shrimad-Bhagavad-Gita occurs in the Bhisma Parva of the Mahabharata and comprises 18 chapters from the 25th to the 42nd. The discourse between Asjuna and Krishna on the battle-field, on the eve of the war which forms the subject-matter of the work, was strung together in seven hundred verses and put in its place in the body of this great history by Vyasa. The Gité opens with Dhritarashtra’s query to Sanjaya about the progress of events. In the second chapter of the Bhisma Parva, we find Vyasa offering the power of sight to the blind king, that he might see the war. Dhritarashtra declined to have it, saying he did not care to have eyes with which only to see the death of his own people; but he would like to hear what was happening. On this the great Rishi Vyasa said, that all the occurrences in connection with the war would be reflected in the mind of Sanjaya, and he would faithfully report them to Dhritarashtra. The Gita is called an Upanishad, because it con- tains the essence of Self-knowledge, and because its teachings, like those of the Vedas, are divided into three sections, Karma (work), Upasan& (devotion), and Jnana (knowledge). The first chapter is introductory. The second is a summary of the whole work, e.g., in ll. 48 and the connected Shlokas, selfless work devoid of desire for ii SHRIMAD-BHAGAVAD-GITA fruits, is taught for the purification of the heart; in Il. 61 and the connected Shlokas devotion is taught to the pure-hearted, to qualify them further for the highest Sannyasa, which last is taught in II. 71 and the connected Shlokas. It is also usual to divide the work into three sections illustrative of the three terms of the Mahavakya of the Sama-Veda, “Thou art That” (Chhand. Upa., VI. viii. 7). In this view the first six chapters explain the path of work without desire for fruits, and the nature of “Thou”. The next six chapters deal with devotion and the nature of “That”. The last six describe the state of the highest knowledge and the nature of the middle term of the Mahavakya, in other words, the means of re-establishing the identity of “Thou” and ‘That’. The central teaching of the Git& is the attainment of Freedom, by the performance of one’s Svadharma or duty in life. ‘Do thy duty without an eye to the results thereof. Thus shouldst thou gain the purification of heart which is essential for Moksha’”—seems to be the keynote of Krishna’s teachings to Arjuna. It is well known why the Gita came into existence. {t was owing to Arjuna’s unwillingness to do his duty as a Kshatriya—to fight for a just cause—because it involved the destruction of his own people. Not that Arjuna did not recognise the justice and right of the cause, but he would rather renounce the world and try for Moksha than kil! his relatives and friends. Krishna’s characterisation of this weakly sentimental attitude of Arjuna is well known. He called it “Un-Arya-like delusion, contrary to the attainment alike of heaven FOREWORD mt and honour” and exhorted Partha to “yield not to unmanliness” but to “cast off this mean faint-hearted- ness” (LL. 2-3). ‘Could a coward who fails to do his duty, be worthy to attain Moksha?’—seems to be Krishna’s rejoinder. Could a man not purified by the fire-ordeal of Svadharma, could a renegade, a slave, attain Moksha? No! says the Lord. And this is the lesson we Indians have forgotten all these years, though we have been reading and discussing the Gitaé all the time. MEDITATION &% orate sfratfirat aaraat arena cat sare afrat gerorghrar aed agrATETy | sgargaataot wracdtrseresrearhart- are agai aaa Aas havitT neu af Om wTaat by the Lord arerrrt (the one Refuge of all beings) Narayana *aq Himself cata sfaatfrat with which Partha was enlightened gery far by (through the lips of) the ancient sage saT®q Vyasa AETATEAY AEF in the Mahabharata afaat incorporated aTadty the blessed Mother aEArTTAafTe showering the nectar of Advaita (the philosophy of non-duality) asarenrrenr firity in the form of eighteen chapters waafriry destroyer of rebirth #Fq loving Mother area (the Lord’s song) Bhagavad-Gita wary Thee aqaraafa I meditate upon. 1. Om! O Bhagavad-Gita—with which Partha was enlightened by the Lord Narayana Himself and which was incorporated in the Mahabharata by the ancient sage Vyasa—the blessed Mother, the Destroyer of rebirth, showering down the nectar of Advaita, and vi SHRIMAD-BHAGAVAD-GITA consisting of eighteen chapters,—upon Thee, O Bhagavad-Gita! O loving Mother! I medi- tate. wise & aura fareas FeOTATATTATATT | aa aa AAAS: seatioat araraa: katt: URN faarmqg OF mighty intellect Frarcfararattata with eyes as large as the petals of a full-blown lotus =qTt Vyasa a caqar by thee ATTAASYT: full of the oil of the Mahabharata #117: consisting of wisdom 5étq: lamp svarfera: lighted ¢ to thee 4H: salutation eg be. 2. Salutation to thee, O Vyasa, of mighty intellect and with eyes large like the petals of a full-blown lotus, by whom was lighted the lamp of wisdom, full of the Mahabharata-oil. soiree aaa a WAYRTA HOTTY WaTgaAgs AA: ZU sraatfesrratra O Thou wish-yielding tree of those who take refuge in Thee ataaaeqrera who holdest in one hand a cane for driving cows #ramqyage Thou milker of the Gita-nectar Tre (inanamudra: a position of the hands in which the tips of the forefinger and the thumb of each hand touch each other; an MEDITATION Vu attitude associated with the highest Yogis and Gurus) the holder of Jnénamudré #TA to Thee, O Krishna Wa: salutation. 3. Salutation to Krishna, the holder of the Jndnamudra, granter of desires of those who take refuge in Him, the milker of the Gita-nectar, in whose hand is the cane for driving cows. _aatafredt arat eer Watereat: mat aca: qetateer grt Marga Again aafafaye: All the Upanishads 41a: the cows @9qT#- weaqt: Son of the cowherd (Krishna) @vut the milker ary: Partha (Arjuna) aca: the calf get: (men) of puri- fied intellect raat the drinkers Weq the supreme ey nectar fat Git& gt the milk. 4. All the Upanishads are the cows, the Son of the cowherd is the milker, Partha is the calf, men of purified intellect are the drinkers and the supreme nectar Gita is the milk. agqzagd tf saa | VMAS FO TIA ATTA WAU ageagd The son of Vasudeva #aareuTety the Destroyer of Kamsa and Chanura 2aatrcqrare the Vili SHRIMAD-BHAGAVAD-GITA supreme bliss of Devaki (mother of Krishna) TTEqTey the Guru (Teacher) of the Universe 2% God @ev Krishna 4 I salute. 5. I salute Krishna, the Guru of the Universe, God, the son of Vasudeva, the Destroyer of Kamsa and Chanura, the su- preme bliss of Devaki. AOAC AACA ATATTATRIET Teast FIT sat sory AarEsT apaarafanteanrcane gaterarataadt | area aa qed coal ads: TT fteagiaet With Bhishma and Drona as the banks wagqHet with Jayadratha as the water TWeETeTeteqet with the king of Gandhara as the blue water-lily aea- areadt with Shalya as the shark st agdt with Kripa as the current #0jq AerReT with Karna as the high waves aracarafamiataga with Ashvatthama and Vikarna as terrible Makaras (a kind of marine animal) gatearatadt with Duryodhana as the whirlpool at that wudt battle-river @% indeed qed: by the Pandavas weit crossed over Sala: Keshava (Krishna) #aa7: the ferryman. 6. The battle-river—with Bhishma and Drona as its banks, and Jayadratha as the water, with the king of Gandhara as the MEDITATION ix blue water-lily, and Shalya as the shark, with Kripa as the current and Karna as the breakers, with Ashvatthama and Vikarna as terrible Makaras and Duryodhana as the whirlpool in it—was indeed crossed over by the Pandavas, with Keshava as the ferry- man. TUT ANTAAS Teepe arearahat gicauraraeraratfiay | WIS aTIaetE: Waray Fat qargrearge sferoscdfar: AAT 91 wae Spotless ATT ATA growing on the waters of the words of the son of Parashara (Vyasa) Rar gst the Mahabharata-lotus wrartedteré having the Gitd as its strong sweet fragrance ATATeITTPHAT with many a narrative as its stamens @ferarararrarattrd fully opened by the discourses on Hari (the remover of misery) #1 in the world aaa: by the Bhramara (a beetle-like insect which lives solely on honey) of the good and the pure 4gwg: day after day aq joyously ataata drunk afenemedfar: of the destroyer of the taint of Kali (the age of imperfection) #48 for the supreme good wy may be. 7. May the taintless lotus of the Mahabharata—growing on the waters of the words of Parashara’s son, having the x SHRIMAD-BHAGAVAD-GITA Gita as its strong sweet fragrance, with many a narrative as its stamens, fully opened by the discourses on Hari and drunk joyously day after day by the Bhramara of the good and the pure in the world—be productive of the supreme good to him who is eager to destroy the taint of Kali! qe wdfe ara TH a_aa firey 1 WHIM THE VA TLATTATIAT os tt aqeq Whose compassion FF the mute arate elo- quent #ift makes T® the cripple faf< mountain BRAT causes to cross TH that TATAAATTAH the All- bliss Madhava (sweetest of the sweet) 4 I a@ salute. 8. I salute that All-bliss Madhava whose compassion makes the mute eloquent and the cripple cross mountains. a TEM TererETAEA: earatea fret: era- a2: argrcanafaantata af ara: | career Serer eae wat Beard T fag: FUFTTT FATT AEA AA UU awe Brahm& (The Creator) we: Varuna Fz: Indra wf: Rudra Wee: the Maruts ¢ whom fast: divine ef: with hymns eqrafea praise TWAT: the singers MEDITATION x1 of Sima 4 whom arquesttafrya: with full comple- ment of parts, consecutive sections, and Upanishads (crowning knowledge-portions) 4@: the Vedas «raft sing Witt: Yogis whom earraferadandat AAA with the mind absorbed in Him through perfection in meditation Teafrt see FUT: the hosts of Devas and Asuras 4€@ whose ard limit 4 not fag: know @e# to that 2arz God a4: salutation. 9. Salutation to that God Whom the Creator Brahma, Varuna, Indra, Rudra, and the Maruts praise with divine hymns; Whom the singers of Sama sing, by the Vedas, with their full complement of parts, consecutive sections, and Upanishads; Whom the Yogis see with their minds absorbed in Him through perfection in meditation, and Whose limit the hosts of Devas and Asuras know not. INVOCATION* O blessed Mother Who showerest (upon us) the nectar of Advaita In the form of (these) eighteen chapters! Thou Destroyer of rebirth! Thou loving Mother! Thou Bhagavad-Gita! Upon Thee I meditate. Thee, O Vyasa, of lotus-eyes, And mighty intellect, Who hast lighted the lamp of wisdom Filled with the oil of the Mahabharata, Thee we salute. O Thou who art the Refuge Of the (ocean-born) Lakshmi, Thou in whose right hand is the shepherd’s crook, Who art the milker of the divine nectar of the Gita, To Thee, O Krishna, to Thee our salutation! The Upanishads are even as the herd of cows, The Son of the cowherd as the milker, Partha as the sucking-calf, And men of purified intellect the drinkers, Of this, the supreme nectar, the milk of the Gita. *Another rendering of the “Meditation”. INVOCATION xiii Thou son of Vasudeva, Destroyer of Kamsa and Chanura, Thou supreme bliss of Devaki, Guru of the Worlds, Thee, O Krishna, as God, we salute! Of that great river of battle which the Péndavas crossed over, Bhishma and Drona were as the high banks; And Jayadratha as the water of the river; The King of Gandhara the water-lily; Shalya as the shark, Kripa as the current; Karna the mighty waves; Ashvatthama and Vikarna dread water-monsters, And Duryodhana was the very whirlpool; But Thou, O Krishna, wast the Ferryman! This spotless product of the words of Vyasa, This lotus of the Mahabharata,— With the Bhagavad-Gita as its strong sweet fragrance, And tales of heroes as its full-blown petals, Held ever open by the talk of Hari, of Him Who is destroyer of the taint of Kali- Yuga; This lotus to which come joyously Day after day the honey-seeking souls— May this produce in us the highest good! Him Whose compassion maketh the dumb man eloquent, And the cripple to cross mountains, xiv SHRIMAD-BHAGAVAD-GITA Him the All-blissful Madhava, Do I salute! To that Supreme One Who is bodied forth in Brahma, In Varuna, in Indra, in Rudra, and Maruts; That One Whom all divine beings praise with hymns; Him Whom the singers of Séma-Veda tell; Him of Whose glory, sing in full choir, the Upanishads and Vedas; Him Whom the Yogis see, with mind absorbed. in perfect meditation; Him of Whom all the hosts of Devas and Asuras Know not the limitations, To Him, the Supreme Good, be salutation,— Him we salute. Him we salute. Him we salute. SHRIMAD-BHAGAVAD-GITA VU waatseaTa: FIRST CHAPTER qs Tart | qdatt FEIT TAAAT FATA: ATTaT: Tsar frag ASAT Ugh qa: Dhritarashtra Jara said: (a:) a=7T O Sanjaya wet on the centre of religious activity qeayt in Kurukshetra {4raa: desirous to fight @Aaqt: assembled aTAHT: my people 4 and qrsaq: the Pandavas fq what Ua indeed wade did do. Dhritarashtra said: 1. Tell me, O Sanjaya! Assembled on Kurukshetra, the centre of religious activity, desirous to fight, what indeed did my people and the Pandavas do? [True it is that the two parties were gathered together for battle, but was the influence of Kuru- kshetra, the sacred centre of religious and spiritual activity from of old, barren of any result? Did not 2 SHRIMAD-BHAGAVAD-GITA [Chap. I the spiritual influence of the spot affect any of the leaders in a way unfavourable to the occurrence of the battle ?—is the purport of Dhritarashtra’s question.] asa Jaq | TAT F Wesarls ays Faterreaar tt AATAGAA aA UA AAA WRU asam: Sanjaya Java said: Wat J But then qearit# the Pandava forces =q in battle-array ear having seen WT qatar: King Duryodhana a@Taray (gt) the teacher (Drona) wrdtry approaching Feaq word aAATy said. Sanjaya said: 2. But then King Duryodhana, having seen the Pandava forces in battle-array, ap- proached his teacher Drona, and spoke these words: [Sanjaya’s reply beginning with “But then” and describing Duryodhana’s action is a plain hint to the old king that his son was afraid. For he went to his teacher (regarded as father) instead of to the com- mander-in-chief, as a child in fright would run to its parents in preference to others.] qaat WSgaTTATa AEA ATA ast qarae aa fered tray gu 1-6) THE GRIEF OF ARJUNA 3 amard O teacher aa farsaiut by your disciple eftaat talented q7@GAT son of Drupada aya@i arrayed qNVy- Jat of the sons of Pandu vai this wedi mighty aq army WF behold. 3. “Behold, O Teacher! this mighty army of the sons of Pandu, arrayed by the son of Drupada, thy gifted pupil. [As a scorpion would sting even him whose pro- tection is sought to be free from fear, so did the wicked Duryodhana insult his teacher. His meaning in plain words comes to this: thus think of your stupidity in teaching the science of fight to the son of Drupada and to those of Paéndu. They are now arrayed to kill you!] HA ART AVA AtaTAAT FT qa farerewt Tra AATTA: use qeeagufeara: airs attary gefaa aferataey sear aT a: NM quran faa setae atdiary atagt datas as Ts ARITAT: NEI aa Here agsatat: mighty archers af in battle tania: equals of Bhima and Arjuna Qe: heroes (afet) (are) Farea: the great warrior AHTA: (ahs: ) Yuyudhaéna (Sétyaki) @ and faze: Viréta 4 and qqe: Drupada aaart the strong yey: Dhrishtaketu 4 SHRIMAD-BHAGAVAD-GITA [Chap. I afeart: Chekitana @ and fare: the king of Kash: ATWa: the best of men Fefsq Purujit 7 and Haat Kuntibhoja 4 and esq: Shaibya @ and fasted: the powerful {araeq: Yudhamanyu ¥ and array the brave SaAtt: Uttamaujas araz: the son of Subhadra 4 and giatar: the sons of Draupadi aq all (these) Ua verily FETA: great warriors. 4-6. “Here (are) heroes, mighty archers” the equals in battle of Bhima and Arjuna— the great warriors Yuyudhdna, Virata, Dru- pada; the valiant Dhrishtaketu, Chekitana, and the king of Kashi; the best of men, Purujit, Kuntibhoja, and Shaibya; the power- ful Yudhamanyu, and the brave Uttamaujas, the son of Subhadra and the sons of Draupadi—all of whom are lords of great chariots. [Werxa9=q (the conch named) Panchajanya FtsoTa: (the victor of wealth: Arjuna) Dhananjaya aad (the conch named) Devadatta #rraf doer of terrific deeds gaat: (having the belly of a wolf: Bhima) Vrikodara Were the large conch gig (named) Paundra zat blew. 10 SHRIMAD-BHAGAVAD-GITA {Chap. I 15. Hrishikesha blew the Panchajanya, Dhananjaya, the Devadatta, and Vrikodara, the doer of terrific deeds, his large conch Paundra. swerrafandt wat Heitgat afirfesz: 11 ARS: Tata qaranirgerst ugg aritga: Son of Kunti wet king afaftsz: Yudhishthira aarafasd (the conch named) Anantavijaya wae: Nakula wgea: F and Sahadeva A (conchs named) Sughosha and Manipushpaka. 16. King Yudhishthira, son of Kunti, blew the conch named Anantavijaya, and Nakula and Sahadeva, their Sughosha and Manipushpaka. wraael TeACaTa: frevst ST AAITA: 11 LOTTA Fea TT HT ATA VATAT HASTA: 11 21911 areaq: A Tae: And the expert bowman, the king of Kashi werea: fravgy 4 and the great warrior Shikhandi qeqrq: Dhrishtadyumna fatre: + and Viréta arerfra: areafe: @ and the unconquered Satyaki. 17. The expert bowman, king of Kashi, and the great warrior Shikhandi, 15-19) THE GRIEF OF ARJUNA ll Dhrishtadyumna, and Virata, and the un- conquered Satyaki; gaat statana aaa: gfaatae aaa ARIAT: MUAY: TAR TAF lest qfadiat O Lord of Earth (Dhritarashtra) gq: (king) Drupada 2¥q@at: 4 and the sons of Draupadi @ and "@larg: the mighty-armed @taz: son of Subhadra& (Abhimanyu) #4a: all FIR FAR respective TET conchs aq: blew. 18. O Lord of Earth! Drupada and the sons of Draupadi, and the mighty-armed son of Subhadra, all, also blew each his own conch. a atat ora ceatnt gaat ATTA awa gfrada GyMseagTaAT 1 k8 tt q And @: that Gq: tremendous 89: noise 7A: sky faa} @ and earth MaqATeAq causing to resound arduraat of Dhritarashtra’s party gaarft hearts oaaitad rent. 19. And the terrific noise resounding throughout heaven and earth rent the hearts of Dhritarashtra’s party. [Verses 14-19 are full of hints about the superiority of the Pandava party and the consequent sure defeat of 12 SHRIMAD-BHAGAVAD-GITA [Chap.1 Dhritarashtra. The figure to which Sanjaya draws the old king’s attention at first taking up Bhishma’s chal- lenge, is described by him as the Lord of Fortune and the Paindava—the best of the Pandu princes. Note also the details in which the chariot, horses, and conchs of the Pindava party are described; and finally, though the army of the Kauravas was more than a third as much again as that of the Pandavas, the noise made by the former was only tremendous, whereas that of the latter was not only tremendous but filled the earth and sky with reverberations and rent the hearts of the former.] HA ACTA TCLAT TTATTONT HATE: 11 MAS TEATS TYLIFA TSa: 1 ERAT TT acHMicss AIT UR (&) wéta% O Lord of Earth (Dhritarashtra) aa then afqeaqat: monkey-ensigned q1wsq4: Pindava (Arjuna) Ta TST Dhritarashtra’s party araferary standing marshalled aT seeing wetaraia discharge of missiles waa about to begin gq: bow saeq raising Tat then t to Hrishikesha ¥@q following @T#T words Ag said, 20. Then, O Lord of Earth, seeing Dhritarashtra’s party standing marshalled and the shooting about to begin, the Pandava, 19-23) THE GRIEF OF ARJUNA 13 whose ensign was the monkey, raising his bow, said the following words to Krishna: [In view of the sudden change of feeling that is to come over Arjuna it should be noted how full of the war-spirit we find him in this verse.] AAA Tara | AaaeAATy TH CATT ASSTT URL araaanfadesé aeararaterarst 1 Star ag Aaerafearcorgay uz aja: Arjuna gare said: aeqq (The changeless: Krishna) Achyuta Sway: of both aww: armies Wet in the midst ¥ my w chariot tary place a I wat these FteaTArq desirous to fight wafeqaTa standing araq while Frere scrutinise afer on this COTA eve of battle #: ag: with whom wat by me 4teeqq the battle should be fought. Arjuna said: 21-22. Place my chairot, O Achyuta! between the two armies that I may see those who stand here prepared for war. On this eve of battle (let me know) with whom I have to fight. ACETATTTAT TATE WASH AAMT: 1 ante gigi frafratda: 1230 14 SHRIMAD-BHAGAVAD-GITA [Chap: I am Here (in this Kurukshetra) 4@ in battle qf: of the evil-minded rawseeq Dhritarashtra’s son (Duryodhana) frafaatda: wishing to please 3 who w these ATTaT: assembled ATETATATY with the object of fighting ag I sae observe. 23. For I desire to observe those who are assembled here for fight, wishing to please the evil-minded Duryodhana by taking his side on this battle-field. {Arjuna is impatient to see who dared face him in fight!) as Jara | Taye CTNFM Tess ATTA Aaareraerey STAT THTATAA UR Wemtrgaa: wat a veterans 1 Bara Tre eatATATAaAAT FSFTAT Ug asaq: Sanjaya Jara said: ‘wTet (Descendant of king Bharata: Dhrita- réshtra) Bharata TST by (the conqueror of sleep: Arjuna) Gudakesha ua thus gad: told gta: Hrishikesha vat: of the two BaM: armies wey between Wreagtmyaa: in front of Bhishma and Drona and wagt (in front) of all wgtfiaary rulers of the earth TaleAq best of chariots earafacat having stationed 23-26) THE GRIEF OF ARJUNA 15 qt (son of Prithé or Kunti: the name of Arjuna’s mother, the first wife of Pandu) Partha gathered together UdT{ these Req Kurus qq behold ‘aft thus Jara spoke. Sanjaya said: 24-25. O Bharata, commanded thus by Gudakesha, Hrishikesha drove that grandest of chariots to a place between the two hosts, facing Bhishma, Drona, and all the rulers of the earth, and then spoke thus, “Behold, O 7 Partha, all the Kurus gathered together! aarerag ferry Tre: fra frarrary oraTaiy ATGSTY WITT FATT STAT aaerat ut MYT Fra AqatemaresT Aqui aq then 91d: Partha @ there gway: aff both the aaat: of armies (Wet in the midst) feqaTy stationed frgqa uncles faarrgr{ grandfathers arataty teachers ager] maternal uncles WIP brothers (and cousins) gat (his own and their) sons qtaTq and grandsons wat and aatq comrades RAUF fathers-in-law F_a: F TT and friends as well aqg4q saw. 26. Then saw Partha stationed there in both the armies, grandfathers, fathers-in-law, and uncles, brothers and cousins, his own and 16 SHRIMAD-BHAGAVAD-GITA [Chap. I their sons and grandsons, and comrades, teachers, and other friends as well. A Aa aN TBAT: AateaeepqTaeAaTy UI FIT reafacet fadtafarrrdts uo a: He ated: the son of Kunti (Arjuna) aaferary stationed aT those wala all aq kinsmen ater having seen Tat deep FIAT with compassion arfase: filled fafteq sorrowfully gzq thus aaatq spoke, .27. Then he, the son of Kunti, seeing all those kinsmen stationed in their ranks, spoke thus sorrowfully, filled with deep com- passion. AYA Vara | qeaaa cad FN aod aYTeaTy | daha wa rentt ge a aftgeata ugst Jaye TA A Dagar wag mosta aaa eeaeag aa TizMTA Us aft: Arjuna gare said: #ey (the dark One: He who draws away all] misery from His devotees) O Krishna aqaferarr present Hf these tad kinsmen qqeq desirous to fight gear seeing AH my ATA limbs arafer are failing qe @ and mouth ofeqeafa is parching 4 and ¥ my Tar 26-31) THE GRIEF OF ARJUNA 17 in body 494: shivering 4 and Wat: horripilation qTat are taking place geatq from (my) hand arst¢ (my bow) Gandiva @ad is slipping ea A and (my) skin qfeaed is burning all over. Arjuna said: 28-29. Seeing, O Krishna, these my kins- men gathered here eager for fight, my limbs fail me, and my mouth is parched up. I shiver all over, and my hair stands on end. The bow Gandiva slips from my hand, and my skin burns. [Compassion overpowered him. Not that it was due to discrimination, but rather to the lack of this. He lost self-control—the first step into the abyss of ignorance.] aa veteran wade aA wa: fafrreria a taatia faactatht Fata 11Z0 1 ara (the slayer of Keshi. Krishna) Keshava waeITg to stand # not 4 also writ I am able ¥ my aq: mind 4 and waft 4 seems whirling fardearft adverse fafirarfit omens 4 and qearfit I see. 30. Neither, O Keshava, canI stand up- right. My mind is in a whirl. And I see adverse omens. aa Salsqreafa gear TaTATSa 1 wie faorat Hoo as Ursa FETA TUL 18 SHRIMAD-BHAGAVAD-GITA [Chap. I eT O Krishna ga in battle easTT7T own people gem killing 34: good 4 and 4 nor aqreaTFH (I) do see a neither fas victory TuUst Fnor empire Fart FT and pleasures #iet (I) desire. 31. Neither, O Krishna, do I see any good in killing these my own people in battle. I desire neither victory nor empire, nor yet pleasure. fe a cste atfars fe attsitfada at dared wifetd at tied zh: geht aw VFB a easaferat Gz scrotecarnat sath a ararat: frre: Garett ST tT: WBA AGS: AYU: The: wae: aafareaat uasn fara (The presider over and knower of the senses: Krishna) Govinda @yrq af for whose sake a: by us Wet empire WT: enjoyments gatft wand pleasures sifiqag desired @raraf: teachers feat: uncles QA: sons Tat Ua F and also fraTael: grandfathers ATget: maternal uncles Yayer: fathers-in-law qiat: grandsons Saret: brothers-in-law qt as well as dafeeq: (other) relatives ¢ they ¥¥ these ATP life aatft 4 and wealth waaat having renounced q@ in battle aafeqat: stand (a: hence) 4: our zeta kingdom f# for what 31-35) THE GRIEF OF ARJUNA 19 purpose Wt: pleasures 4t and even sftfaa life ff of what avail. 32-34. Of what avail is dominion to us, of what avail are pleasures and even life, if these, O Govinda! for whose sake it is desired that empire, enjoyment, and pleasure should be ours, themselves stand here in battle, having renounced life and wealth—teachers, uncles, sons, and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, besides other kinsmen. uate gafaeorta eratstt Agger ut ata taterersren Bat: FF ASSA gu O slayer of Madhu (a demon) aq: aff even if killed (by them) Aéteraeqer dominion over the three worlds (the earth, the intermediate, and the celestial) qt: for the sake of aff even Gary them Bay to kill ¥ not g-arfa (I do) wish agtea for earth fer { far less indeed. 35. Even though these were to kill me, O slayer of Madhu, I could not wish to kill them—not even for the sake of dominion over the three worlds, how much less for the sake of the earth!

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