Bhagavad Geeta

श्रीमद्भगवद्गीताभाष्यम्

देवं नारायणं नत्वा सर्वदोषविवर्जितम् ।
परिपूर्णं गुरूंश्चान् गीतार्थं वक्ष्यामि लेशतः ॥

Having saluted the Deva Naaraayana, free from all defects, complete by Himself and the true Guru, I am explaining the meaning of the Geeta.

नष्टधर्मज्ञानलोककृपालुभिर्ब्रह्मरुद्रेन्द्रादिभिरर्थितो ज्ञानप्रदर्शनाय भगवान् व्यासोऽवततार ।

ततश्चेष्टानिष्टप्राप्तिपरिहारसाधनादर्शनाद् वेदार्थाज्ञानाच्च संसारे क्लिश्यमानानां वेदानधिकारिणां स्त्रीशूद्रादीनां च धर्मज्ञानद्वारा मोक्षो भवेदिति कृपालुः सर्ववेदार्थोपबृंहितां तदनुक्तकेवलेश्वरज्ञानदृष्टार्थयुक्तां च सर्वप्राणिनाम् अवगाह्यानवगाह्यरूपां केवलभगवत्स्वरूपपरां परोक्षार्थां महाभारतसंहिताम् अचीक्ऌपत् ॥ तच्चोक्तम्

Due to deterioration of Dharma and Jnaana (knowledge), out of compassion for the various Lokas (realms of the universe) and as desired by Brahmaa, Rudra and the other Devatas, for the purpose of revealing true knowledge, Bhagavaan took the Avataara of Vyaasa. Thus, for propagating the desirable and curbing the undesirable, explaining the true purport of the Vedas for those tormented by samsaara (life in this universe), as well as for making those with no access to the Vedas, such as the (common) women, Shudras and others become liberated, through the knowledge of Dharma – the compassionate One (Vyaasa Deva), for the purpose of enabling all creatures to appropriately know the purport of all the Vedas, that extraordinary One Eeshvara, seeing Him and being immersed in knowledge, exclusively seeing the form of Bhagavaan, who is not properly known, composed the Mahaabhaarata Samhita. And it is said,

'लोकेशा ब्रह्मरुद्राद्याः संसारे क्लेशिनं जनम् ।
वेदार्थाज्ञमधीकारवर्जितं च स्त्रियादिकम् ॥
अवेक्ष्य प्रार्थयामासुर्देवेशं पुरुषोत्तमम् ।
ततः प्रसन्नो भगवान् व्यासो भूत्वा च तेन च ॥
अन्यावताररूपैश्च वेदानुक्तार्थभूषितम् ।
केवलेनात्मबोधेन दृष्टं वेदार्थसंयुतम् ॥
वेदादपि परं चक्रे पञ्चमं वेदमुत्तमम् ।
भारतं पञ्चरात्रं च मूलरामायणं तथा ॥
पुराणं भागवतं चेति सम्भिन्नः शास्त्रपुङ्गवः' इति नारायणाष्टाक्षरकल्पे  ॥

“The masters of the Lokas, such as Brahmaa, Rudra and the others, for the sake of the people tormented in samsaara, who lakced the knowledge of the Vedas and eligibility to it, in the case of (common) women and others, attended and prayed to Devesha, Purushottama. Thus, being pleased, Bhagavaan thus became Vyaasa and with His other forms too, He explained the meaning of the Vedas, which is seen through knowledge of one’s self (with respect to Paramaatma). Greater than the Vedas is the fifth Veda which is the best, which are the Bhaarata, Pancharaatra and Mula Raamaayana, as well as the Bhaagavata Puraana, which are excellent,” thus (is stated) in the Naaraayana Ashtaakshara Kalpa.

'ब्रह्मापि तन्न जानाति ईषत् सर्वोपि जानते ।
बह्वर्थमृषयस्तत्तु भारतं प्रवदन्ति हि’ इत्युपनारदीये ॥

“Even Brahmaa does not know it completely like all others. The Rshis certainly declare that the Bhaarata has multiple meanings,” thus (is stated) in the Naarada Puraana.

'ब्रह्माद्यैः प्रार्थितो विष्णुर्भारतं स चकार ह ।
यस्मिन् दशार्थाः सर्वत्र न ज्ञेयाः सर्वजन्तुभिः' इति नारदीये ॥

“Due to the prayers of Brahmaa and the others, Shri Vishnu indeed composed the Bhaarata, in which there are ten types of meanings and they cannot be known by everyone,” thus (is stated) in the Naarada Puraana.

'भारतं चापि कृतवान् पञ्चमं वेदमुत्तमम् ।
दशावरार्थं सर्वत्र केवलं विष्णुबोधकम् ॥
परोक्षार्थं तु सर्वत्र वेदादप्युत्तमं तु यत्' इति स्कान्दे ॥

“And so, the Bhaarata was composed as the fifth Veda, the ultimate, with ten types of meanings and everywhere, Shri Vishnu is glorified. For the purpose of (knowing) the Incomprehensible One, it is greater than even the Vedas,” thus (is stated) in the Skanda Puraana.

'यदि विद्याच्चतुर्वेदान् साङ्गोपनिषदान् द्विजः ।
न चेत् पुराणं संविद्यान्नैव स स्याद् विचक्षणः ॥‘ (Mahaabhaarata, Aadi Parva, Adhyaaya 1, Shloka 268)

“Even a Dvija is well versed in the knowledge of the four Vedas, their Angas and the Upanishads, but if not in the Puraanas, he is definitely not considered a profound Vidvaan.”

'इतिहासपुराणाभ्यां वेदं समुपबृंहयेत् ।
बिभेत्यल्पश्रुताद् वेदो मामयं प्रचलिष्यति ॥' (Ibid. Shloka 293; also in the Vaasishtha Smrti, Adhyaaya 27, Sutra 6)

“The Itihaasas and Puraanas complete the Vedas. The Vedas fear and despise those with little knowledge.”

'मन्वादि केचिद् ब्रुवते ह्यास्तीकादि तथापरे ।
तथोपरिचराद्यन्ये भारतं परिचक्षते ॥' (Ibid. Shloka 66)

“For the humans and others, for the Aastikas and for the Supreme One – in this order, the Bhaarata been expounded.”

‘भारतं सर्ववेदाश्च तुलामारोपिताः पुरा ।
देवैर्ब्रह्मादिभिः सर्वैः ऋषिभिश्च समन्वितैः ।
व्यासस्यैवाज्ञया तत्र त्वत्यरिच्यत भारतम् ॥‘ (ब्रह्माण्डपुराणे)

In ancient times, the Bhaarata and all the Vedas were wighed by the Devas including Brahmaa and the others, as well as all the Rshis, the Bhaarata of Vyaasa Deva was heavier. (Refer to the Mahaabhaarata, Svargaarohana Parva, Adhyaaya 5)

‘महत्त्वाद् भारवत्त्वाच्च महाभारतमुच्यते ।
निरुक्तमस्य यो वेद सर्वपापैः प्रमुच्यते ।‘ (Mahaabhaarata, Aadi Parva, Adhyaaya 1, Shloka 300)

“Due to the greatness of the Bhaarata, it is known as the Mahaabhaarata. It is known from the Nirukta that it is liberates one from all sins.”

यदिहास्ति तदन्यत्र यन्नेहास्ति न कुत्रचित् ॥ (Ibid. Adhyaaya 5, Shloka 50)

“That which is here, is available elsewhere too. But that which is not here, will not be elsewhere.”

विराटोद्योगसारवान् इत्यादितद्वाक्यपर्यालोचनया ऋषिसम्प्रदायात् । (Ibid. Adhyaaya 1, Shloka 89)

“The Viraat and Udyoga Parvas contain the essence (of the Mahaabhaarata),” (Ibid. Adhyaaya 1, Shloka 89) thus, from these statements as well as the sampradaayas of the Rshis, (the greatness of the Mahaabhaarata is known).

'विराटोद्योगसारवान्' (Mahaabhaarata, Aadi Parva, Adhyaaya 1, Shloka 105) इत्यादितद्वाक्यपर्यालोचनया ऋषिसम्प्रदायात्

“The Viraat and Udyoga Parvas contain the essence (of the Mahaabhaarata),” thus, from these statements as well as the sampradaayas of the Rshis, (the greatness of the Mahaabhaarata is known).

'को ह्यन्यः पुण्डरीकाक्षान्महाभारतकृद् भवेत्' (Vishnu Puraana, Amsha 3, Adhyaaya 4, Shloka 5) इत्यादिपुराणग्रन्थान्तरगतवाक्यान्यथानुपपत्त्या, नारदाध्ययनादिलिङ्गैश्चावसीयते ।

“By who else other than Pundareekaaksha could the Mahaabhaarata have been composed?" From these statements in the Puraanas and other texts, as learnt and narrated by Shri Naarada, these are their views.

कथमन्यथा भारतनिरुक्तिज्ञानमात्रेण सर्वपापक्षयः? प्रसिद्धश्च सोर्थः । कथं चान्यस्य न कर्तुं शक्यते? ग्रन्थान्तरगतत्वाच्च नाविद्यमानस्तुतिः । न च कर्तुरेव । इतरत्रापि साम्यात् । तत्र च सर्वभारतार्थसङ्ग्रहां वासुदेवार्जुनसंवादरूपां भारतपारिजातमधुभूतां गीतामुपनिबबन्ध । तच्चोक्तम्—

How else does the knowledge of the Bhaarata alone destroy all paapa (sinful deeds)? This is a well established fact. Why do the others lack this ability? From the various granthas, it is known and it is not stated for just praising (the Mahaabhaarata). And here, there is no other reason to doubt it. Also, here the purport of the entire Bhaarata, as a conversation between Vaasudeva (Krshna) and Arjuna, like nectar collected from a Paarijaata flower, is explained as the Geeta. And it is said,

'भारतं सर्वशास्त्रेषु भारते गीतिका वरा ।
विष्णोः सहस्रनामापि ज्ञेयं पाठ्यं च तद् द्वयम्' इति महाकौर्मे ॥

“Among all the Shaastras, the Bhaarata is the best and in the Bhaarata, it is the Geeta. The thousand names of Shri Vishnu (Vishnu Sahasranaama) should be known and read,” thus (is stated) in the Maha-Kurma Puraana.

'स हि धर्मः सुपर्याप्तो ब्रह्मणः पदवेदने ।' (Mahaabhaarata, Anushaasana Parva, Adhyaaya 16, Shloka 12) इत्यादि च  ।

“This is indeed Dharma, auspicious and most suitable to grant Brahman,” thus (is stated).

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श्रीमद्भगवद्गीतातात्पर्य्यनिर्ण्णयः

समस्तगुणसम्पूर्णं सर्वदोषविवर्जितम् ।
नारायणं नमस्कृत्य गीतातात्पर्यमुच्यते ॥

Offering salutations to Naaraayana, who is filled with gunas and free from all doshas, the Geeta Taatparya is being narrated.

'शास्त्रेषु भारतं सारं तत्र नामसहस्रकम् ।
वैष्णवं कृष्णगीता च तज्ज्ञानान्मुच्यतेञ्जसा ॥

न भारतसमं शास्त्रं कुत एवानयोः समम् ।
भारतं सर्ववेदाश्च तुलामारोपिताः पुरा ॥

देवैर्ब्रह्मादिभिः सर्वैर्ऋषिभिश्च समन्वितैः ।
व्यासस्यैवाज्ञया तत्र त्वत्यरिच्यत भारतम् ।
महत्त्वाद् भारवत्त्वाच्च महाभारतमुच्यते ॥

निरुक्तमस्य यो वेद सर्वपापैः प्रमुच्यते ।
स्वयं नारायणो देवैर्ब्रह्मरुद्रेन्द्रपूर्वकैः ॥

अर्थितो व्यासतां प्राप्य केवलं तत्त्वनिर्णयम् ।
चकार पञ्चमं वेदं महाभारतसञ्ज्ञितम्' इति ब्रह्माण्डे ॥

“Among the Shaastras, the Bhaarata is the essence and in it, the thousand names of Shri Vishnu (the Vishnu Sahasranaama) and the Krshna-Geeta. Their knowledge liberates one. There is no Shaastra equal to the Bhaarata, how can there be any equal to these two? The Bhaarata and all the Vedas were weighed in the ancient times, by the Devas, Brahmaa and the others, as well as all the Rshis, solely at the order of Vyaasa Deva. There, the Bhaarata outweighed them. Due to its greatness and weight (significance), it is known as the ‘Mahaabhaarata’. One who comprehends it is freed from all paapas (sins). Naaraayana Himself, at the request of the Devas, including Brahmaa, Rudra and Indra, obtained the post of Vyaasa and exclusively as a Tattva Nirnaya (purport of the Tattvas and philosophical truths), authored the fifth Veda, the Mahaabhaarata,” thus (is stated) in the Brahmaanda Puraana.

तत्र साक्षादिन्द्रावतारमुत्तमाधिकारिणमात्मनः प्रियतमर्जुनं क्षत्रियाणां विशेषतोपि परमधर्मं नारायणद्वितदनुबन्धिनिग्रहं बन्धुस्नेहादधर्मत्वेनाशङ्क्य ततो निवृत्तप्रायं स्वविहितवृत्त्या भक्त्या भगवदाराधनमेव परमो धर्मः तद्विरुद्धः सर्वोप्यधर्मः भगवदधीनत्वात् सर्वस्येति बोधयति भगवान् नारायणः । सर्वं चैतदत्रैवावगम्यते

There, Arjuna, who was an avataara of Indra Deva himself, being the most qualified and dear (to Shri Krshna), considered the highest dharma of the Kshatriyas, annihilating Shri Naaraayana’s foes and those favouring them, to be adharma, due to friendship with his relatives. Thus, he gave up, considering it unsuitable. Propitiating Bhagavaan through bhakti is the highest dharma and everything against it is adharma. All entities are subordinate to Bhagavaan – this is explained by Bhagavaan Naaraayana (in the Bhagavat Geeta).

'अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि' (Bhagavat Geeta, Adhyaaya 2, Shloka 33) इत्यादिना युद्धस्य स्वधर्मत्वम् ॥

(Shri Krshna said): “But then if you do not fight this war of Dharma, then you will be abandoning your own duties and reputation, incurring paapa.” From this, it is known that fighting the war was his (Arjuna’s) own Dharma.

'यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिदि्धं विन्दति मानवः ॥' (Ibid. Adhyaaya 18, Shloka 46)

“The cause of existence of all entities, by whom all this is pervaded, by performing one’s own duties and worshiping Him, one attains success.”

'श्रेयान् स्वधर्मो विगुणः परधर्मात् स्वनुष्ठितात् । स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥' (Ibid. Adhyaaya 3, Shloka 35)

“It is better to perform one’s own Dharma less efficiently than someone else’s Dharma perfectly. Even death while performing one’s own duties is better than performing another’s duties fearfully.”

'सर्वगुह्यतमं भूयः शृणु मे परमं वचः । इष्टोसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोसि मे ॥ सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः' (Ibid. Adhyaaya 18, Shlokas 64-66) इत्यादिना स्वधर्मेणैव भगवदाराधनस्यैव कर्तव्यत्वं तदन्यस्य त्याज्यत्वं च ॥

“Listen to My highest instruction again, the most confidential of all. You are dear to Me and so, I am saying this for your benefit. Think of Me, become My bhakta, worship Me, offer salutations to Me and you will definitely attain Me. This is My promise, as you are dear to Me. Having abandoned all Dharmas, coem to Me,as the One refuge. I shall free you from all paapa karmas. Do not be afraid.” Here, it is known that the ultimate duty to be performed with all others, is the worship of Bhagavaan, and everything else must be abandoned.

'नाहं वेदैर्न तपसा न दानेन न चेज्यया । शक्य एवं विधो द्रष्टुं दृष्टवानसि मां यथा ॥ भक्त्या त्वनन्यया शक्य अहमेवंविधोर्जुन । ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप' (Ibid. Adhyaaya 11, Shlokas 53-54) इत्यादिना विष्णुभक्तेरेव सर्वसाधनोत्तमत्वं परोक्षापरोक्षज्ञानयोर्ज्ञानिनोपि मोक्षस्य तदधीनत्वं च ॥

“Not by the Vedas, not by charity, not propitiation, is it possible to see Me in this manner, as you have seen. By exclusive bhakti, it is possible to truly comprehend, see and enter into Me (obtain moksha), in this manner, Arjuna, Parantapa.” Here, it is shown that Vishnu bhakti alone is the best of all saadhanas, even for those with paroksha and aparoksha jnaana, and to obtain moksha, knowing one’s subordinate position (with respect to Paramaatma).

'मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः । निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव' (Ibid. Adhyaaya 11, Shloka 55) इत्यादिना भक्तस्यापि तत्कर्म विकर्मत्यागश्च ॥

“One who performs actions for Me, considering Me the Highest, one who is My bhakta, free from attachment, lacking malice towards all beings – such a person obtains Me, O Paandava” – from this, it is known that the actions of bhaktas are done with abandoning prohibited deeds.

'कुरु कर्मैव तस्मात् त्वं पूर्वैः पूर्वतरं कृतम्' (Ibid. Adhyaaya 4, Shloka 15) इत्यादिना ज्ञानिनोपि भगवत्कर्म ।

“Do your duties just as the Mumukshus (seekers of spiritual knowledge) did, in ancient times” – from this, it is understood that even the extremely knowledgeable should perform actions for Bhagavaan.

'सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम । देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥' (Ibid. Adhyaaya 11, Shloka 52)

“This form of Mine that you are seeing, is difficult to see, which even the Devas have always been waiting to see.”

'इष्टोसि मे दृढमिति ततो वक्ष्यामि ते हितम् ।' (Ibid. Adhyaaya 18, Shloka 64)

“As you are extremely favourable to Me, I am saying this for your benefit.”

'दैवीसम्पद्विमोक्षाय निबन्धायासुरी मता । मा शुचः सम्पदं दैवीमभिजातोसि पाण्डव ॥' (Ibid. Adhyaaya 16, Shloka 5)

“The divine qualities lead to moksha, while the asuric qualities lead to bondage. Do not grieve, since you have been born with divine qualities.”

'महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः । भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥' (Ibid. Adhyaaya 9, Shloka 13)

“But the great Aatmas, O Paartha (Arjuna), who take refuge in Prakrti, worship Me with a fixed mind, knowing Me to be the origin of all entities and imperishable.”

दर्शयात्मानमव्ययं 'दर्शयामास पार्थाय परमं रूपमैश्वरम्' (Ibid. Adhyaaya 11, Shloka 9) इत्यादिनार्जुनस्योत्तमाधिकारित्वमपरोक्षज्ञानित्वं च ।

“Krshna displayed His Supreme and opulent form to Paartha” – from this it is known that Arjuna was an uttama-adhikaari (most suitable for spiritual knowledge) and an aparoksha-jnaani.

'न मे विदुः सुरगणाः प्रभवं न महर्षयः । अहमादिर्हि देवानां महर्षीणां च सर्वशः ॥ यो मामजमनादिं च वेत्ति लोकमहेश्वरम् । असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ॥ बुदि्धर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः ।' (Ibid. Adhyaaya 10, Shlokas 2-4)

“Neither the Suras nor the Maharshis know My origin. I am indeed the origin of the Devas and Maharshis in all ways. One who knows Me to be unborn, beginningless and Maheshvara, is not ignorant among mortals and is freed from all sins. Intellect, knowledge, clear thinking, forgiveness, honesty, control of the senses and mind,.... (originate from Me alone).”

'महर्षयः सप्त पूर्वे ।' (Ibid. Adhyaaya 10, Shloka 6)

“Formerly, the seven Maharshis, (the four ones before them and the Manus too, took birth from My mind. Everyone in this realm took birth from them).”

'एतां विभूतिं योगं च ।' (Ibid. Adhyaaya 10, Shloka 7)

“(Those who truly know) these glories and power (of Mine – they become fixed in firm union, without a doubt).”

'अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते । इति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥' (Ibid. Adhyaaya 10, Shloka 8)

“I am the cause of everything and everything occurs due to Me. Knowing this, the intelligent ones worship Me, with enthusiasm.”

'तेषामेवानुकम्पार्थमहमज्ञानजं तमः । नाशयामि' (Ibid. Adhyaaya 10, Shloka 11)

“Out of compassion, I alone destroy the darkness arising from their ignorance.”

'तेषामहं समुद्धर्ता मृत्युसंसारसागरात् ।' (Ibid. Adhyaaya 12, Shloka 7)

“I uplift them from the ocean of samsaara....”

'भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् । सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥' (Ibid. Adhyaaya 5, Shloka 29)

“Knowing Me as the enjoyer of all Yajnas and Tapas, the Supreme Eeshvara of all Lokas and the well-wisher of all living entities, one attains peace.”

'ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः । यज्ज्ञात्वा नेह भूयोन्यज्ज्ञातव्यमवशिष्यते ॥' (Ibid. Adhyaaya 7, Shloka 2)

“I shall explain this knowledge to you completely, having known which, there shall remain nothing else in this realm, to be known....”

'अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥

मत्तः परतरं नान्यत् किञ्चिदस्ति धनञ्जय ।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥' (Ibid. Shlokas 6-7)

“..I am the originator of the whole universe as well as its annihilator. There is nothing else superior to Me, Dhananjaya. Everything rests in Me, just like beads strung on a thread.”

'इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेशुभात् ॥

राजविद्या राजगुह्यम् ।' (Ibid. Adhyaaya 9, Shlokas 1-2)

“But as you are free from envy, I shall explain this secret knowledge, the wisdom, knowing which you shall obtain freedom from all inauspiciousness. It is the king of all confidential knowledge....”

'मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥' (Ibid. Adhyaaya 9, Shloka 4)

“This whole universe is pervaded by Me, who am unmanifest. All entities exist in Me and I do not reside in them.”

'भूतभृन्न च भूतस्थः ।' (Ibid. Shloka 5)

“..And as the cause of the living entities, I am not established in them.”

'न त्वत्समोस्त्यभ्यधिकः कुतोन्यः' (Ibid. Adhyaaya 11, Shloka 43)

(Arjuna said): “There is none equivalent to You. Who else can be greater than You?”

'परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।' (Ibid. Adhyaaya 14, Shloka 1)

“Again, I am explaining the best of all knowledge.”

'मम योनिर्महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम् ।
सम्भवः सर्वभूतानां ततो भवति भारत ॥' (Ibid. Adhyaaya 14, Shloka 3)

“My wife is Mahat, Brahman (Prakrti), in whose womb I impregnate all the living entities who thus take birth and come into existence.”

'ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च ।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥' (Ibid. Adhyaaya 14, Shloka 27)

“I am indeed the foundation of the one imperishable, immutable and eternal Brahman (Prakrti), of Dharma and unending bliss.”

'द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थोक्षर उच्यते ॥ उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् । स सर्वविद् भजति मां सर्वभावेन भारत ॥ इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ । एतद्बुध्वा बुदि्धमान् स्यात्कृतकृत्यश्च भारत ॥' (Ibid. Adhyaaya 15, Shlokas 16-20)

“There are only two Persons in this Loka – the perishable (kshara) and imperishable (akshara). Kshara refers to all the living entities and their support is said to be akshara. But the Highest Person is another entity, who is understood to be Paramaatma, who dwells within the three Lokas and is the immutable Eeshvara. Due to this, I am superior to both the perishable as well as the imperishable. Therefore, I am praised as Purushottama in this realm, in the Vedas. One who knows Me without ignorance, as Purushottama, has complete knowledge and worships Me with full enthusiasm, O Bhaarata. Thus, this confidential Shaastra has been spoken by Me, O faultless one. Understanding this, the one becomes intelligent and performs all that needs to be done.”

'न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन । नानवाप्तमवाप्तव्यम्' (Ibid. Adhyaaya 3, Shloka 22) इत्यादिना सर्वस्माद् भगवतो भेदः सर्वस्य तदधीनत्वं तस्यानन्याधीनत्वं सर्वोत्तमत्वं सर्वगुणपूर्णत्वं सर्वशास्त्राणां तत्परत्वं तथा तज्ज्ञानादेव मोक्ष इत्यादि ॥

“There exists no duty for Me, Paartha, in the three realms, nor anything to obtain or attain” (Ibid. Adhyaaya 3, Shloka 22) – from this, it is known that Bhagavaan is discrete from everything, everything is subordinate to Him, He is not subordinate to anyone else, He is the Highest among all, He is full of all gunas (qualities) and all Shaastras (spiritual texts) speak of His Supremacy. So, from this knowledge, there can be moksha.

'अधा ते विष्णो विदुषा चिदर्ध्यः स्तोमो यज्ञश्च राध्यो हविष्मता ।' (Rgveda, Shaakala Samhita, Mandala 1, Sukta 156, Mantra 1)

“Vishnu, worship and Yajnas for You is done by the Vidvaans (scholars) and the offerers of oblations.”

पश्यन्नपीममात्मानं कुर्यात् कर्माविचारयन् । यदात्मनः सुनियतमानन्दोत्कर्षमाप्नुयात् ॥ भक्त्या प्रसन्नः परमो दद्याज्ज्ञानमनाकुलम् । भक्तिं च भूयसीं ताभ्यां प्रसन्नो दर्शनं व्रजेत् ॥ ततोपि भूयसीं भक्तिं दद्यात्ताभ्यां विमोचयेत् । मुक्तोपि तद्वशो नित्यं भूयो भक्तिसमन्वितः ॥ साध्यानन्दस्वरूपैव भक्तिर्नैवात्र साधनम् ।

Even those who have had the sight of Paramaatma (i.e., the aparoksha jnaanis), should perform their duties without questioning why, and subsequently obtain intense bliss. Pleased with bhakti, the Supreme One shall grant jnaana (knowledge) and shall also grant the sight of Him, pleased with both (bhakti and jnaana). And so, He shall grant mukti as well. Even when one is liberated, one is eternally subordinate to Him and practices bhakti. This (practice of bhakti after moksha) is not a saadhana (method), but is the bliss obtained.

ब्रह्मरुद्ररमादिभ्योप्युत्तमत्वं स्वतन्त्रताम् ॥ सर्वस्य तदधीनत्वं सर्वसद्गुणपूर्णताम् । निर्दोषत्वं च विज्ञाय विष्णोस्तत्राखिलाधिकः ॥ स्नेहो भक्तिरिति प्रोक्तः सर्वोपायोत्तमोत्तमः । तेनैव मोक्षो नान्येन दृष्ट्यादिस्तस्य साधनम् ॥ अधमाधिकारिणो मर्त्या मुक्तावृष्यादिकाः समाः । अधिकार्युत्तमा देवाः प्राणस्तत्रोत्तमोत्तमः । नैव देवपदं प्राप्ता ब्रह्मदर्शनवर्जिताः । तिरोहितं तथाप्येते शृण्वन्ति क्रीडयाथवा ॥ बहुवारतदभ्यासात्तिरोभावोपि नो भवेत् । यथा व्यासानुशिष्टानां देवानां क्षत्रजन्मनाम् । पार्थानामतिरोधानं ज्ञानं सुस्थिरतां गतम् ॥

Bhagavaan is greater than and independent of Brahmaa, Rudra, Ramaa (Lakshmi) and others. He has all auspicious qualities and everyone else is subordinate to Him. Vishnu should be known to be free from defects and complete in all respects. Affection (towards Him) is bhakti, which is better than the best methods and is alone the procedure to obtain moksha. No other method can be seen. The best of the mortals (human beings) are the lowest among those qualified (for moksha), the Rshis are mediocre and the Devas are the best, with Praana Deva being the topmost among them. Without having had the sight of Brahman, it wouldn’t be possible for them to have attained the positions of the Devatas. Through the removal of the covering (of ignorance), one should listen to the divine play (of Paramaatma). By doing so multiple times, this covering ceases to exist. So, Vyaasa Deva did so even for the Devas who had taken birth as Kshatriyas, such as Paartha (Arjuna), who was provided knowledge.

'अस्य देवस्य मीळ्हुषो वया विष्णोरेषस्य प्रभृथे हविर्भिः । विदेहि रुद्रो रुद्रियं महित्वं यासिष्टं वर्तिरश्विना विरावत् ॥' (Rgveda, Shaakala Samhita, Mandala 7, Sukta 40, Mantra 5)

“With offerings I propitiate the branches of this swift-moving Deva, Shri Vishnu. Thus, Shri Rudra attained his status of Rudra.”

'एको नारायण आसीन्न ब्रह्मा न च शङ्करः । स मुनिर्भूत्वा समचिन्तयत्तत एते व्यजायन्त विश्वो हिरण्यगर्भोग्निर्यमो वरुणरुद्रेन्द्रा' (Paingi Rahasya Braahmana of the Rk Veda) इति ।

“The One Naaraayana existed, not Brahmaa and not Shankara. He thought and by Him, the universe was created and Hiranyagarbha (Brahmaa), Agni, Yama, Varuna, Rudra and Indra came into existence,” thus (is stated in the Paingi Rahasya Braahmana of the Rk Veda).

'एको नारायण आसीन्न ब्रह्मा नेशानः ।' (Maha Upanishad, Mantra 1)

“Alone indeed existed Naaraayana, not Brahmaa and not Eeshaana.” (Maha Upanishad, Mantra 1)

'वासुदेवो वा इदमग्र आसीन्न ब्रह्मा न च शङ्करः ।'

“The One Vaasudeva existed, not Brahmaa and not Shankara.”

'यं यं कामयते विष्णुस्तं ब्रह्माणं च शङ्करम् । शक्रं सूर्यं यमं स्कन्दं कुर्यात् कर्तास्य न क्वचित् ॥'

“One whom Shri Vishnu desires, He makes him Brahmaa, Shankara, Shakra, Surya, Yama, Skanda, but no one creates the creator Himself.”

'सर्वोत्कर्षे देवदेवस्य विष्णोर्महातात्पर्यं नैव चान्यत्र सत्यम् । अवान्तरं तत्परत्वं तदन्यत् सर्वागमानां पुरुषार्थस्ततोतः' इति पैङ्गिश्रुतिः ॥

“The cause of everything, Devadeva Vishnu is the Highest conclusion and nothing else is true. Anything else being spoken of is just a contradiction. Propitiation (of Shri Vishnu) is the actual Purushaartha (human goal),” thus is said in the Paingi Shruti.

'परो मात्रया तन्वा वृधान न ते महित्वमन्वश्नुवन्ति ।' (Rgveda, Shaakala Samhita, Mandala 7, Sukta 99, Mantra 1)

“You are beyond all measures and complete by Yourself. None can obtain the greatness You possess.”

'अनन्तगुणमाहात्म्यो निर्दोषो भगवान् हरिः । न समो वाधिको वापि विद्यते तस्य कश्चन । नासीन्न च भविष्यो वा परतः स्वत एव च' इत्यादिश्रुतेश्च ॥

“With infinite qualities and greatness, the defectless One is Bhagavaan Hari. There is none equivalent to or greater than Him. There was none and will be none greater than Him,” thus (is stated) in the Shruti.

'यस्त्वात्मरतिरेव स्याद्' (Bhagavat Geeta, Adhyaaya 3, Shloka 17) इत्यादि तु मुक्तविषयम् ।

“For those who rejoice in their selves (and who are self-satisfied humans, there is no duty to be done)” – from this, it is known that for the liberated jeevas, (there is no duty).

'यस्त्वेवात्मरतो मुक्तः कार्यं तस्यैव नास्ति हि । तस्मात् कुर्वीत कर्माणीत्याह कृष्णोर्जुनं स्मयन्' इति च स्कान्दे ॥

And “For those who are satisfied by their selves and are liberated, there is indeed no work. So, perform your duties – Shri Krshna told Arjuna,” thus (is stated) in the Skanda Puraana.

'ज्ञानयोगेन साङ्ख्यानाम्' (Bhagavat Geeta, Adhyaaya 3, Shloka 3) इत्यादि तु बाह्यकर्मसङ्कोचापेक्षया ।

“By Jnaana-Yoga, for those of contemplation....”

'न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।' (Ibid. Shloka 5)

“Indeed, none can remain even for a moment without peforming any actions.”

'शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ।' (Ibid. Shloka 8)

“Even maintaining your body is impossible by being inactive.”

'एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च । कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥' (Ibid. Adhyaaya 18, Shloka 6)

“Even these activities must be performed as one’s responsibility, by abandoning the attachment for their results. This is My definite and ultimate verdict.”

'ज्ञानी च कर्माणि सदोदितानि कुर्यादकामः सततं भवेत ।'

“The knowledgeable always perform their actions without desires.”

'न सर्वकर्मणां त्यागः कस्यचिद् भवति क्वचित् । त्यागिनो यतयोपि स्युः सङ्कोचाद् बाह्यकर्मणाम्' इत्यादि ॥

From statements like, “It is not possible to abandon all actions. The Yatis (sanyaasis) are those who have abandoned their external activities.”

'उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्वदर्शिनः' (Bhagavat Geeta, Adhyaaya 4, Shloka 34) इत्यादि चोत्पन्नज्ञानतिरोभावनिवृत्त्यर्थम् ॥

“The knowledgeable and realized people can impart knowledge to you” – from this, it is understood that knowledge manifests after removal of ignorance.

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Explanation

All entities in this material world are tormented by life here, called ‘samsaara’. A living entity keeps facing birth and death in various realms of the universe, until he or she obtains ‘moksha’ or ‘mukti’ (liberation). This can be achieved only through knowledge of Paramaatma, obtained from the Shaastras and a Guru or preceptor who is also possessing such jnaana. Through bhakti towards Shri Vishnu, such as chanting His names and worshiping Him, while also learning and practising philosophical knowledge, one can obtain moksha and reach the realm of Shri Vishnu after death, ending the recurring cycle of birth and death. The Naarada Pancharaatra, one of the texts of the Pancharaatra philosophy, provides the following definition of bhakti:

माहात्म्यज्ञानपूर्वस्तु सुदृढः सर्वतोऽधिकः ।
स्नेहो भक्तिरिति प्रोक्तः तया मुक्तिर्नचान्यथा ॥ ८५ ॥

“Firm knowledge of the greatness of and love (towards Bhagavaan), which is greater than everything else, is thus, called ‘bhakti’. Through this, there can be mukti and not by any other way.”
—Naarada Pancharaatra (Quoted by Shri Madhvacharya, in the Mahaabhaarata Taatparyya Nirnnaya, Adhyaaya 1, Shloka 85; Shri Vallabhacharya, in Tattvaartha Deepa Nibandha)

One must understand that all entities are eternally subordinate to Paramaatma and that He is the Master of the universe and the well-wisher for all beings, like their very Self, supporting them at all times. Such spiritual knowledge can enable one to invoke His blessings and obtain happiness in this world and to attain a better destiny after death. So, He is referred to as the ultimate well-wisher, Father, Mother and Friend of all.

सर्वेषामात्मजो ह्यात्मा पिता माता स ईश्वर: ॥

“Bhagavaan Hari is the child, the very Self, Father and Mother of all entities. He is Eeshvara.”
—Bhaagavata Puraana, Skandha 10, Adhyaaya 46, Shloka 42

He is known by the names ‘Bhagavaan’, ‘Brahman’, ‘Paramaatma’, ‘Eeshvara’, etc., for His various superexcellent qualities. The following extract from the Vishnu Puraana explains the etymology of the name ‘Bhagavaan’:

ऐश्वर्यस्य समग्रस्य धर्मस्य यशसश्श्रियः ।
ज्ञानवैराग्ययोश्चैव षण्णां भग इतीङ्गना ॥ ७४ ॥

वसन्ति यत्र भूतानि भूतात्मन्यखिलात्मनि ।
सर्वभूतेष्वशेषेषु वकारार्थस्ततोऽव्ययः ॥ ७५ ॥

एवमेष महाशब्दो भगवानिति सत्तम ।
परमब्रह्मभूतस्य वासुदेवस्य नान्यतः ॥ ७६ ॥

“Complete opulence, righteousness, glory, beauty as well as knowledge and renunciation – these six qualities are indicated by the word ‘Bhaga’. All the entities reside in Him (i.e., depend on Him), who is complete and the Aatma of all, and He is present in the all entities. This is the meaning of the word ‘Va’ and thus, He is the Immutable One. So, this great and excellent word is ‘Bhagavaan’, belonging to the One who is the Supreme Brahman, Vaasudeva, and not anyone else.”
—Vishnu Puraana, Amsha 6, Adhyaaya 5, Shlokas 74-76

The qualities of Bhagavaan are:

(1) Aishvarya (Opulence): He possesses all opulence
(2) Dharma (Righteousness): He practises Dharma and does the right thing always
(3) Yashas (Glory): He has infintie glories
(4) Shriya (Beauty): He possesses infinite beauty than all other entities
(5) Jnaana (knowledge): He is referred to as ‘kavi’ (omniscient), as He possesses infinite knowledge of everything, which no other entity can
(6) Vairaagya (renunciation): He is fully renounced from everything and has no attachment or dependency on anyone or anything

Naturally, everyone ultimately desires such qualities and for this reason, Bhagavaan is our ideal. Since He possesses such qualities, worship of Him and remembering Him at all times definitely grants us a similar status, though a fraction of His qualities. It is the same reason we may consider reputed personalities as our role models. Bhagavaan, however, is the very cause of the universe and has perfection in every quality. His glories are infinite that even the Devatas, Yogis and everyone who performs much more saadhana than typical humans, are also unable to comprehend Him or know Him completely.

Total spiritual realization or enlightenment is obtained through years of practising bhakti, leading one to have the sight of Paramaatma, residing inside one’s own soul. This is called ‘aparoksha jnaana’, upon attaining which, one obtains a clear and stable mindset at all times, becoming permanently free from delusions, anger, sorrow, etc. These qualities indicate the state of ‘Sattva’. Till then, one can partly attain a similar state through the practice of bhakti, by worshiping Paramaatma, chanting His names and similar spiritual practices, along with applying spiritual knowledge practically. This is discussed elaborately in the second Adhyaaya of the Geeta. To achieve this state, one must practise Yoga, union of one’s soul with Paramaatma through bhakti, and practising knowledge of the Shaastras, obtained through svaadhyaaya (continuous learning for oneself).

श्रीपराशर उवाच
स्वाध्यायसंयमाभ्यां स दृश्यते पुरुषोत्तमः ।
तत्प्राप्तिकारणं ब्रह्म तदेतदिति पठ्यते ॥ १ ॥

स्वाध्यायाद्योगमासीत योगात्स्वाध्यायमावसेत् ।
स्वाध्याययोगसंपत्त्या परमात्मा प्रकाशते ॥ २ ॥

तदीक्षणाय स्वाध्यायश्चक्षुर्योगस्तथा परम् ।
न मांसचक्षुषा द्रष्टुं ब्रह्मभूतस्स शक्यते ॥ ३ ॥

Shri Paraashara Rshi said: “Through the practices of both learning the Shaastras and focused meditation, He, Purushottama, is to be seen. Both of them are said to be the method of attaining Brahman. From svaadhyaaya (obtaining knowledge), one should practise yoga or from yoga, one should start svaadhyaaya. Through excellence in svaadhyaaya and yoga, Paramaatma becomes manifest. For obtaining the sight of Him, svaadhyaaya is one eye and yoga is the other. He cannot be seen with the physical eye, made of flesh.”
—Vishnu Puraana, Amsha 6, Adhyaaya 6, Shlokas 1-3

The Varaaha Puraana mentions the following with regard to attaining the sight of Shri Vishnu as one’s Antaryaami (Indweller within their own soul), through aparoksha jnaana:

वेदैश्च पञ्चरात्रैश्च भक्त्या यज्ञैस्तथैव च । दृश्योऽहं नान्यथा दृश्यो वर्षकोटिशतैरपि ॥

(Shri Varaaha said): “I am to be seen through the Vedas, the Pancharaatra Aagamas, bhakti and yajnas, not by any other means, even in crores of years.”
—Varaaha Puraana, Adhyaaya 66, Shloka 18 (Quoted by Shripaada Madhvacharya, in his Mundaka Upanishad bhaashya, Mundaka 1, Khanda 1, Mantra 5)

The Hindu scriptures, or Shaastras, are of various kinds, broadly classified as ‘Shruti’ (that which is heard) and ‘Smrti’ (that which is known). The Shruti includes the Vedas, while all others are Smrtis. The Vedas are authorless works existing since eternity and were divided by Vyaasa into four divisions – the Rk, Yajus, Saaman and Atharvana. There was never a time when they were composed or created. The knowledge and essence of the other Shaastras, such as the Puraanas and Aagamas too, is eternal and originates from Paramaatma during every cycle of creation and dissolution of the universe and the various realms. However, they refer to events which happened at one point of time and have been written down by Vyaasa Deva. Thus, though being eternal, they are authored by Bhagavaan and are not apaurusheya. The Vedas, on the other hand, are truly apaurusheya. They are vast, with numerous mantras and require a series of spiritual practices throughout one’s life, to be eligible to chant their mantras and benefit spiritually. Thus, it is not possible for everyone to learn them and so, Shri Vishnu revealed the other Shaastras, such as the Itihaasas, Puraanas, Aagamas and Dharma Shaastras, to enable everyone to easily obtain the same knowledge in a simpler manner and achieve the same benefits. They lack many restrictions on the eligibility to use their practices. The Mahaabhaarata is one of the Itihaasas, along with the Mula Raamaayana, which was authored by Vyaasa Deva for the same purpose. However, those who are Dvijas and have learnt the Vedas, must also know the Itihaasas and Puraanas, for their knowledge is otherwise still incomplete. Thus, Shri Madhvacharya quotes shlokas explaining this.

Thus, the 7th Prapaathaka of the Chhaandogya Upanishad refers to the Itihaasas and Puraanas as the ‘fifth Veda’, though the Vedas are four in number, as they provide a detailed and precise explanation of the Vedas, like an additional portion. The Shaastras also have several layers of meanings and interpretations. Thus, as an exaggeration, it is stated that the Mahaabhaarata outweighs the value of all other Shaastras, since it contains the essence of all the Vedas and Puraanas.

अष्टादशपुराणानि धर्मशास्त्राणि सर्वशः ।
वेदाः साङ्गास्तथैकत्र भारतं चैकतः स्थितम् ॥ ४६ ॥

श्रूयतां सिंहनादोऽयमृषेस्तस्य महात्मनः ।
अष्टादशपुराणानां कर्तुर्वेदमहोदधेः ॥ ४७ ॥

"Weighing the eighteen Puraanas, Dharma Shaastras and the Vedas, with all their Angas, and the Bhaarata on another side, this itself (the Mahaabhaarata) was equal to them – this is the lion-like declaration of the compiler of the 18 Puraanas, the Mahaatma (Vyaasa Deva).”
—Mahaabhaarata, Svargaarohana Parva, Adhyaaya 5, Shlokas 46-47

There are three major duties every Saattvika must perform to progress spiritually – one’s prescribed duties, practice of bhakti and Bhagavat-aaraadhana (worship of Bhagavaan). Ignoring any of them leads to one’s downfall. It is one’s duty to fight against and punish adharmis in any possible manner, and is more important for Kshatriyas, the warrior class of society. Arjuna, however, considered this itself as adharma, thinking he was committing misdeeds by killing his relatives, despite them being adharmis. Shri Krshna, out of compassion towards him, brings him out of this ignorance and enlightens him with knowledge. This is shown through the course of the Bhagavat Geeta. Shri Madhvacharya quotes numerous shlokas from the Bhagavat Geeta, explaining its purport that one must perform their duty and simulatanously remember that our ultimate purpose is to progress spiritually and attain the grace of Paramaatma, through the entire duration of our lives, by constantly remembering and worshiping Him. One should not fall for the misconception that this requires one to abandon all worldly activities and become a mendicant. The most suitable method in fact, as repeatedly explained in the Bhagavat Geeta itself and other Shaastras, is to perform one’s duties and responsibilities, leading a normal life, while not being attached to worldly objects and status, knowing that only Paramaatma is eternal and worship of Him alone can provide ultimate happiness. In fact, it is simply not possible for anyone to completely become inactive at any time without performing any actions, nor is it an intelligent idea. Thus, the Bhaagavata Puraana says:

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।
कार्यते ह्यवश: कर्म गुणै: स्वाभाविकैर्बलात् ॥ ५३ ॥

"Definitely none remains without performing actions even for a moment, at any time. One forcibly does actions based on their natural qualities."
—Bhaagavata Puraana, Skandha 6, Adhyaaya 1, Shloka 53

Elaborate explanations of the quoted shlokas shall be provided subsequently, in the respective chapters.

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dhrtaraashtra uvaacha – Dhrtaraashtra said; dharmakshetre – at the place of Dharma; kurukshetre – at Kurukshetra; samaveta – having gathered; yuyutsavaha – the warriors; maamakaaha – my sons; paandavaaha – the Paandavas; cha – and; eva – certainly; kim – what; akurvata – did they do; sanjaya – O Sanjaya;

Dhrtaraashtra said: “At Kurukshetra, the land of Dharma, after gathering and being desirous to fight, what did my sons and the Paandavas do, Sanjaya?”

sanjaya uvaacha – Sanjaya said; drshtvaa – after seeing; tu – but; paandavaaneekam – the Paandava army; vyoodham – military formation; duryodhanaha – Duryodhana; tadaa – then; aachaaryam – preceptor; upasangamya –approached; raajaa – king; vaachanam – statements; abraveet – as follows;

Sanjaya said: “Seeing the Paandava army in their military formation, Duryodhana then approached his Aachaarya (Dronaachaarya) and said the following words.”

pashya – see; etaam – this; paanduputraanaam – of the sons of Paandu; aachaarya – preceptor; mahateem – mighty; chamoom – army; vyoodhaam – in a military formation; drupadaputrena – by the son of Drupada (Drshtadyumna); tava – your; shishyena – by the disciple; dheemataa – intelligent;

Aachaarya, see the mighty army of the sons of Paandu prepared for the war, by your own intelligent disciple, the son of Drupada.

atra – here; shooraa – the brave ones; maheshvaasaa – great archers; bheemaarjunasamaa – equal to Bheema and Arjuna; yudhi – in military power; yuyudhaano – Yuyudhaana; viraataha – Viraata; cha – and; drupadaha – Drupada; cha – and; mahaarathaha – Mahaaratha;

Here are the brave warriors who are great archers and are equal to Bheema and Arjuna in military power – Yuyudhaana, Viraata and Drupada, the Mahaaratha.

dhrshtaketuhu – Dhrshtaketu; chekitaanaha – Chekitaana; kaashiraajaha – the king of Kaashi; cha – and; veeryavaan – the powerful; purujit – Purujit; kuntibhojaha – Kuntibhoja; cha – and; shaibyaha – Shaibya; cha – and; narapungavaha – best of humans;

Dhrshtaketu, Chekitaana, the king of Kaashi, the mighty Purujit, Kuntibhoja and Shaibya, the best of human beings.

yudhaamanyuhu – Yudhaamanyu; cha – and; vikraanta – brave; uttamaujaaha – Uttamauja; cha – and; veeryavaan – mighty; saubhadraha – the son of Subhadra (Abhimanyu); draupadeyaaha – the sons of Draupadi; cha – and; sarva – all; eva – certainly; mahaarathaaha – Mahaarathas;

The mighty Yudhaamanyu, Uttamauja, the mighty son of Subhadra (Abhimanyu), the sons of Draupadi – all of them are certainly Mahaarathas.

asmaakam – ours; tu – certainly; vishishtaa – special; ye – they who; taan – them; nibodha – be informed; dvijottama – best of the Dvijas; naayakaaha – leaders; mama – my; sainyasya – the army’s; sanjnaartham – for information; taan – them; braveemi – I am explaining; te – yours;

Best of the Braahmanas, also listen about the excellent generals of our army, which I shall explain.

bhavaan – you; bheeshmaha – Bheeshma; cha – and; karnaha – Karna; cha – and; krpaha – Krpa; cha – and; samitinjayaha – victorious; ashvatthaamaa – Ashvatthaama; vikarnaha – Vikarna; cha – and; saumadattihi – the son of Somadatta (Bhurishrava); tatha – so; eva – only; cha – and;

You, Bheeshma, Karna and Krpa, who are victorious, as well as Ashvatthaama, Vikarna and even Bhurishrava.

anye – others; cha – and; bahavaha – multiple; shooraa – brave; madarthe – for me; tyaktajeevitaaha – giving up their lives; naanaashastrapraharanaaha – equipped with all kinds of weapons; sarve – in all; yuddhavishaaradaaha – the ones skilled in warfare;

And there are many other brave warriors, prepared to sacrifice their lives for my sake, equipped with all kinds of weapons and skilled in warfare.

aparyaaptam – unlimited; tad – that; asmaakam – of ours; balam – strength; bheeshmaabhirakshitam – being protected by Bheeshma; paryaaptam – limited; tu – but; idam – that; eteshaam – theirs; balam – strength; bheemaabhirakshitam being protected by Bheema;

The strength of our army is unlimited, being protected by Bheeshma, while the strength of their army is limited, being protected by Bheema.

Explanation: Duryodhana attempts to convince himself that even Bheema’s presence in the Paandava army made no match to Bheeshma’s strength and that the Paandava army was less stronger than them. However, he actually knew that no one in their entire army was a match for Bheema, considering his feats and since he was the avataara of Mukhya Praana Deva. This portrays his inability to accept the truth.

ayaneshu – at other places; cha – and; sarveshu – in all; yathaa – in that way; bhaagamavasthitaaha – being situated in the respective positions; bheeshmam – Bheeshma; eva – alone; abhirakshantu – should protect; bhavantaha – you; sarva – all; eva – solely; hi – indeed;

So, everyone should defend Bheeshma, from their respective positions.

tasya – his; sanjanayan – rising; harsham – excitement; kuruvrddhaha – the senior Kuru; pitaamahaha – grandfather (Bheeshma); simhanaadam – lion’s roar; vinadya – resounded; uchchaih – with a loud sound; shankham – conchshell; dadhmau – blew; prataapavaan – the glorious ones;

The glorious and senior Kuru, the grandfather, Bheeshma blew into his conchshell, resounding like a roaring lion, exciting Duryodhana.

tataha – therefore; shankhaaha – conchshells; cha – and; bheryaha – bugles; cha – and; panavaanaka – drums and kettledrums; gomukhaaha – horns; sahasaa – all of them; eva – only; abhyahanyanta – resounded; sa – that; shabdaha – noise; tumulaha – roaring; abhavat – became;

Then, conches, drums and kettledrums, bugles and trumpets suddenly resounded, producing a roaring noise.

tataha – therefore; shvetaih – with the white ones; hayaih – with the horses; yukte yoked; mahati – great; syandane – chariot; sthitau – seated; maadhavaha – Shri Krshna; paandavaha – the Paandava (Arjuna); cha – and; eva – certainly; divyau – in the divine; shankhau – the two conchshells; pradadhmatuhu – blew;

Then, seated in a glorious chariot yoked to white horses, Maadhava and Arjuna blew into their divine conchshells.

paanchajanyam – the Paanchajanya conch; hrsheekesho – the master of the senses (Krshna); devadattam – the conchshell Devadatta; dhananjayaha – winner of wealth (Arjuna); paundram – the conchshell Paundra; dadhmau – blew; mahaashankham – the great conchshell; bheemakarmaa – performer of tough tasks; vrkodaraha – the fierce eater (Bheema);

Hrsheekesha blew the Paanchajanya conch, Dhananjaya blew the Devadatta conch and Vrkodara blew the mighty conchshell Paundra.

anantavijayam – the conch Anantavijaya; raajaa – king; kunteeputro – the son of Kunti; yudhishthiraha – Yudhishthira; nakulaha – Nakula; sahadevaha – Sahadeva; cha – and; sughoshamanipushpakau – the two conches Sughosha and Manipushpaka;

The conch Anantavijaya was blown by the king, the son of Kunti, Yudhishthira. Nakula and Sahadeva blew their conchshells, Sughosha and Manipurshpaka.

kaashyaha – the king of Kaashi; cha – and; parameshvaasaha – the best archer; shikhandee – Shikhandi; cha – and; mahaarathaha – the Mahaaratha; dhrshtadyumnaha – Drshtadyumna; viraataha – Viraata; cha – and; saatyakihi – Saatyaki; cha – and; aparaajitaha – the undefeatable;

The king of Kaashi, the best archer, as well as Shikhandi, the Mahaaratha Drshtadyumna, Viraata and the invincible Saatyaki blew their conchshells.

drupado – Drupada; draupadeyaaha – cha – and; sarvashaha – all of them; parthiveepate – the master of the Earth; saubhadraha – the son of Subhadra (Abhimanyu); cha – and; mahaabaahuhu – of mighty arms; shankhaan – the conchshells; dadhmuhu – blew; prthak – individually; prthak – individually;

Drupada, all the sons of Draupadi as well as the mighty-armed son of Subhadra, the master of the Earth, all individually and individually blew their conchshells.

sa – that; ghoshaha – sound; dhaartaraashtraanaam – of the sons of Dhrtaraashtra; hrdayaani – the hearts; vyadaarayat – trembled; nabhaha – the sky; cha – and; prthiveem – Earth; cha – and; eva – alone; tumulaha – terrific sound; vyanunaadayan – roaring;

That sound made the hearts of the sons of Dhrtaraashtra tremble, roaring across the sky and Earth.

atha – then; vyavasthitaan – assembled; drshtvaa – seeing; dhaartaraashtraan – the sons of Dhrtaraashtra; kapidhvajaha – the one with the flag of an ape (Arjuna); pravrtte – about to begin; shastrasampaate – using weapons; dhanuhu – bow; udyamya – lifting; paandavaha – the son of Paandu;

Then, seeing the assembled sons of Dhrtaraashtra, Kapidhvaja took up his bow.

Explanation: Here, it is shown how the Kauravas trembled in fear, after hearing the very sounds of the conchshells of the warriors on the side of the Paandavas. They internally knew that they were no match for the Paandavas and feared their strength. But engrossed in adharma and misdeeds, they despised Shri Krshna and the Paandavas, continuing their hatred. Arjuna is referred to as ‘Kapidhvaja’ in this shloka, as his chariot’s flag depicted Hanumaan.

hrsheekesham – the master of the senses; tadaa – then; vaakyam – statement; idam – it; aaha – said; maheepati – the master of the Earth; arjuna – Arjuna; uvaacha – said; senayoh – of the two armies; ubhayoh – both sides; madhye – middle; ratham – chariot; sthaapaya me – mine; achyuta – the Infallible;

The master of the Earth (Arjuna) then said this statement to Hrsheekesha. Arjuna said: Place my chariot in the middle of both the armies, Achyuta.

yaavat – when; etaan – them; nireekshye – look; aham – I; yoddhukaamaan – desiring to fight the war; avasthitaan – the arranged ones; kaih – with whom; mayaa – by me; saha – together; yoddhavyam – must fight; asmin – in it; ranasamudyame – in the battle;

I shall look at the gathered warriors with whom I should fight in this battle.

yotsyamaanaan – those who have gathered to fight; avekshye – am desiring; aham – I; ya – he who; ete – they; atra – here; samaagataaha – assembled; dhaartaraashtrasya – of Dhrtaraashtra’s son; durbuddheh – due to his ill mindset; yuddhe – in the war; priyachikeershavaha – aspiring to impress;

I want to see those who have gathered to fight for the evil minded son of Dhrtaraashtra (Duryodhana), wishing to please him in the war.

sanjaya – Sanjaya; uvaacha – said; evam – so; uktaha – spoken; hrsheekeshaha – the Master of the senses; gudaakeshena – with the conquerer of sleep (Arjuna); bhaarata – the descendant of Bharata; senayoh – of the two armies; ubhayoh – of both of them; madhye – in the middle; sthaapayitvaa –having placed; rathottamam – the great chariot;

Sanjaya said: After this was said, Hrsheekesha, along with Gudaakesha, the descendant of Bharata, placed the great chariot in between both the armies.

bheeshmadronapramukhataha – in the presence of Bheeshma and Drona; sarveshaam – of everyone; cha – and; maheekshitaam – the kings; uvaacha – said; paartha – the son of Prtha (Arjuna); pashya –see; etaan – them; samavetaan – the assembled ones; kuroon – the Kurus; iti – thus;

In the presence of Bheeshma, Drona and all the kings, (Krshna) said: So, see the descendants of Kuru, assembled here.

tatra – there; apashyat – saw; sthitaan – the ones positioned; paarthaha – the son of Prtha (Arjuna); pitrrnatha – fathers; pitaamahaan – grandfathers; aachaaryaan – preceptors; maatulaan – maternal uncles; bhraatrrn – brothers; putraan – sons; pautraan – grandsons; sakheen – friends; tathaa – so;

There, Paartha saw the positioned fathers, grandfathers, Aachaaryas, maternal uncles, brothers, sons, grandsons, friends and so on.

shvashuraan – fathers-in-law; suhrdaha – well-wishers; cha – and; eva – only; senayoh – of both the armies; ubhayoh – both; api – as well; taan – them; sameekshya – after seeing; sa – he; kaunteyaha – the son of Kunti (Arjuna); sarvaan – all of them; bandhoon – relatives; avasthitaan – the situated ones;

He also saw fathers-in-law and well-wishers in both the armies and all his relatives positioned there.

krpayaa – out of compassion; parayaa – with the highest; aavishtaha – overwhelmed; visheedan – sorrow; idam – it; abraveet – spoke; arjuna – Arjuna; uvaacha – said; drshtvaa – having seen; imam – all of them; svajanam – own people; krshna – the all attractive; yuyutsum – prepared to fight; samupasthitam – positioned;

Out of compassion, Arjuna was overwhelmed and sorrowfully said: I have seen my own people positioned and eager to fight, Krshna.

seedanti – trembling; mama – my; gaatraani – limbs; mukham – face; cha – and; parishushyati – drying up; vepathuhu – shaking; cha – and; shareere – in the body; me – my; romaharshaha – striaghtening of hair; cha – and; jaayate – is being born;

My limbs are trembling and my face is drying up. My body is shaking and my hairs are straightening.

gaandeevam – the Gaandeeva bow; sramsate – is slipping; hastaat – from my hand; tvak – skin; cha – and; eva – alone; paridahyate – is burning; na – not; cha – and; shaknomi – am able to; avasthaatum – remain stable; bhramati – spinning; iva – like; cha – and; me – my; manaha – mind;

The Gaandeeva bow is slipping from my hand and my skin is also burning. I am not able to remain steady as my mind is spinning.

nimittaani – omens; cha – and; pashyaami – am seeing; vipareetaani – miseries; keshava – One with beautiful hair; na – not; cha – and; shreyaha – auspicious; anupashyaami – am seeing; hatvaa – after killing; svajanam – own people; aahave – in the war;

I see ill omens and miseries, Keshava. I see nothing auspicious by killing my own people in the war.

Explanation: There is an obvious and abrupt transition in Arjuna’s condition seen here. Initially, Arjuna is confident to fight the war and nonchalantly asks Shri Krshna to position his chariot between the two armies, so that he could take a look at them. However, he noticed that the members of both the armies included his close relatives, such as his cousins, his grandfather Bheeshma and even his Aachaarya, Dronaachaarya. He realized that he would have to fight with and potentially kill them in the war. He was unable to mentally cope with his feelings and displayed symptoms of intense anxiety. He feels guilty of having to slay his own relatives, whom he spent his entire life with.

One must observe that this is not an ordinary situation. Arjuna was well aware that the relatives were on the path of adharma, wrongdoins. He already knew that they deserved to be slain and had crossed all limits of humanity and morality. The Kauravas were not their well-wishers nor did they even slightly regret their hateful acts after trying their best to inhumanely torture the Paandavas, from treating them like slaves and attempting to disrobe Draupadi to deceitfully coveting their kingdom and riches. They had been exiled for 18 years, facing several challenges and at the end, Duryodhana refused to return their kingdom and wealth, making it obvious that annihilating him and his supporters in war was the right choice. Yet, ironically, at the moment when the war was about to begin, Arjuna loses his composure and regrets the idea of killing them, overwhelmed by emotions.

His stress is also nothing wonted. He mentions that his hairs straightened, his body trembled with lack of stability, he felt his skin burning and his face drying. He was in a state of severe anxiety, as if in a situation of life and death, just at the thought of having to slay his kinsmen and acquaintances in war.

na – not; kaankshe – (am) desiring; vijayam – victory; krshna – the All-attractive; na – not; cha – and; raajyam – the kingdom; sukhaani – enjoyments; cha – and; kim – what; naha – for us; raajyena – with the kingdom; govinda – the Master of the senses; kim – what; bhogaih’ – with comforts; jeevitena – by living; vaa – is it?;

I do not desire victory, Krshna, nor the kingdom and pleasures. What is the use of living with the kingdom, O Govinda, and all comforts?

yeshaam – of all who; arthe – in the purpose; kaankshitam – desired; naha – by us; raajyam – kingdom; bhogaaha – comforts; sukhaani – pleasures; cha – and; te – they; ime – these; avasthitaaha – those positioned; yuddhe – in the war; praanaan – their life forces; tyaktvaa – abandoning; dhanaani – all wealth; cha – and;

What is the use of all the kingdom, comforts and pleasures we desire, when they (the warriors) are positioned for war, ready to abandon even their lives and wealth?

aachaaryaaha – preceptors; pitaraha – fathers/ancestors; putraaha – sons; tatha – so; eva – solely; cha – and; pitaamahaaha – grandfathers; maatulaaha – maternal uncles; shvashuraaha – fathers-in-law; pautraaha – grandchildren; shyaalaaha – brothers-in-law; sambandhinaha – relatives; tathaa – so;

Aachaaryas, fathers, sons and even grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and many such relatives are here.

etaan – them; na – not; hantum – annihilate/slay; ichchhaami – (I am) desiring; ghnataha – killed; api – even; madhusoodana – the slayer of Madhu; api – also; trailokyaraajyasya – rulership over the Trilokas; hetoh' – for the purpose of; kim – what; nu maheekrte – for the Earth;

I do not desire to slay them, even if I die, Madhusudana. What is the use of rulership even over the three Lokas, let alone this Earth?

Explanation: There are three major realms, as per the cosmology of the Shaastras. There are 14 realms where one can take birth in, seven upper and seven lower. One’s difficulties are greater in the lower realms and lesser in the higher realms. Arjuna here, claims that he doesn’t even desire rulership over the three major realms, from Svarga to Paataala, like Indra Deva, the ruler of Svarga, who is the king of all the Devatas and other beings below them. One must remember that in reality, it is Indra himself who is Arjuna, in the body of a human who is behvaing so, mainly to be an instrument of Shri Krshna to provide the philosophical insutrctions of the Bhagavat Geeta.

nihatya – by slaying; dhaartaraashtraan – the sons of Dhrtaraashtra; naha – for us; kaa – what? preetihi – pleasure; syaat – will become; janaardana – refuge of all; paapam – sin; eva – definitely; aashrayet – by resorting to; asmaan – us; hatva – having killed; etaan – them; aatataayinaha – the Aatataayins (terrorists);

What pleasure will we obtain by slaying the sons of Dhrtaraashtra, Janaardana? We shall definitely resort to sin by killing these Aatataayis.

Explanation: One must pay attention to Arjuna’s condition so far. Here, he refers to the Kauravas as ‘Aatataayis’. An Aatataayin is a lethal terrorist who misuses knowledge as well as dangerous weapons or poisonous substances, to threaten and harm innocent persons.

अग्निदोगरदश्चैव शस्त्रपाणिर्धनापहः ।
क्षेत्रदारापहारी च षडेते आततायिनः ॥

“Setting fire, using dangerous poisons, using dangerous weapons to kill others, stealing wealth, snatching land and abducting women – these six are the characteristics of Aatataayins.”
—Vaasishtha Dharmasutra, Adhyaaya 3

Clearly, Duryodhana and all the Kauravas possessed such qualities and Arjuna rightfully refers to them as Aatataayis. The Shaastras even mention that killing an aatataayi is absolutely right and does not incur even the slightest sin. However, the irony is that Arjuna says that he does not wish to slay the Aatataayis, despite being aware that it was apt to do so and believes that he would incur sins by doing so.

tasmaat – due to that; na – not; arhaaha – the suitable ones; vayam – us; hantum – to be slain; dhaartaraashtraan – the sons of Dhrtaraashtra; svabaandhavaan – our own relatives; svajanam – our people; hi – indeed; katham – how; hatvaa – having killed; sukhinaha – happy ones; syaama – (we will) become; maadhava – the slayer of Madhu (Krshna);

Due to this, the sons of Dhrtaraashtra, our own relatives, are not suitable to be slain. Indeed, how will we become happy after killing our own people, Maadhava?

yadi – if; api – even; ete – they; na – not; pashyanti – are seeing; lobha – greed; upahata – overpowered; chetasaha – thoughts; kulakshayakrtam – annihilating members of the dynasty; dosham – defect; mitradrohe – betrayal of a friend; cha – and; paatakam – act causing fall down (sin);

Though, they are not seeing the great sin and wrongdoings in killing their own relatives and betraying their friends, as their thoughts are overpowered by greed.

katham – how; na – not; jneyam – known; asmaabhihi – by us; paapaat – from the sin; asmaan – us; nivartitum – to abandon; kulakshayakrtam – having annihilated the dynasty; dosham – defect; prapashyadbhihi – by those who can see; janaardana – the refuge of all;

How can we not abandon this sin of annihilating our dynasty, seeing the defect in it, Janaardana?

Explanation: Arjuna here fails to see what is right and what is wrong. Even though the Kauravas had been hostile to him and his family due to their jealousy and love for misdeeds, he still fears that slaying them in war would incur the sin of killing one’s own relatives. He cannot pay heed to the fact that they were extremely hostile towards him and were not reluctant to kill Arjuna himself and all his well-wishers.

kulakshaye – during the destruction of the dynasty; pranashyanti – perish; kuladharmaaha – righteous duties of the dynasty; sanaatanaaha – the eternal ones; dharme – in righteousness; nashte – destroyed; kulam – dynasty/lineage; krtsnam – entirety; adharma – wrongdoings; abhibhavati – becomes; uta – also;

In the process of destroying a dynasty, all the eternal Kula-dharmas perish. In that dynasty with destroyed dharma, adharma prevails in it completely.

adharma – unrighteousness; abhibhavaat – due to becoming; krshna – the All-attractive; pradushyanti – become immoral; kulastriyaha – the women of the dynasty; streeshu – among the women; dushtaasu – among the ill-minded ones; vaarshneya – descendant of Vrshni; jaayate – take birth; varnasankaraha – polluted descendants;

Due to the occurance of adharma, Krshna, the women of the dynasty shall become immoral. Due to the ill-minded women, O Vaarshneya, varnasankaras take birth.

Explanation: For any family to function, all members must be righteous and happy. Arjuna points out the fact that when several members of the family are annihilated, the entire society and dynasty falls apart, then leading to the corruption of its women as well due to spread of adharma everywhere. As a result, they would indulge in adultery and give birth to varnasankaras (illegitamately-born children), who would not have a good position in society, further contributing to the trouble.

This would also lead to fall down of their status in society, known as ‘aupaadhika varna’, which shall be explained in the subsequent chapters. Aupaadhika varna is determined by one’s samskaaras or ancestral rituals transferred from their parents. Losing this would reduce them to the status of vraatyas or varnasankaras, making them ineligible for important positions such as becoming kings, in the case of Kshatriya dynasties, which would be extremely troublesome.

sankaraha – polluted one; narakaaya – to Naraka; eva – alone; kulaghnaanaam – destroyers of the dynasty; kulasya – of the dynasty; cha – and; patanti – (they) fall down; pitaraha – of the ancestors; hi – indeed; eshaam – of their; lupta – deprived; pindodakakriyaaha – offerings to ancestors;

A Sankara is only a cause of Naraka for the ones who destroy the dynasty and the entire dynasty itself. Their ancestors fall down from their positions due to being deprived of receiving offerings.

Explanation: A jeeva after death, if lacking sufficient punya karmas, will not be able to take birh in a better place or situation, or enter a better loka. For this reason, one has the responsibility of performing rituals time and again to provide a poriton of their merits to their ancestors too, through Devatas known as the ‘Pitr-Devatas’, who preside over benefiting the Pitrs (forefathers). Due to the corruption and destruction of the dynasty, the descendants who would be Sankaras, would not perform such rites as well, leading to the later members of the dynasty not having a better life after death and falling down from their status.

doshaih – with defects; etaih – with them; kulaghnaanaam – the destroyers of the dynasty; varnasankarakaarakaih – the ones causing polluted descendants; utsaadyante – (they) destroy; jaatidharmaaha – birth duties; kuladharmaaha – ancestral duties; cha – and; shaashvataaha – the permanent ones;

With their misdeeds, the ones who annihilate the dynasty and cause the appearance of Varnasankaras permanently destroy of all their birth duties and ancestral duties.

utsanna – having destroyed; kuladharmaanaam – of the Kula-dharmas; manushyaanaam – of the humans; janaardana – the Refuge of all; narake – in Naraka; niyatam – eternally; vaasaha – residing; bhavati – becomes; iti – thus; anushushruma – have heard;

The humans who destroy the Kula-dharmas, Janaardana, become eternal residents of Naraka – thus I have heard from the knowledgeable.

aho – alas; bata – terrible; mahatpaapam – great sin; kartum – doing; vyavasitaaha – ones who have decided; vayam – us; yat – that which; raajyasukha – royal pleasures; lobhena – due to greed; hantum – killing; svajanam – own people; udyataaha – those aspiring;

Alas, due to greed for kingly pleasures, we have decided to perform that great sin of killing our own people.

yadi – if; maam – me; aprateekaaram – without reluctance; ashastram – without weapons; shastrapaanayaha – the ones with weapons in hands; dhaartaraashtraaha – the sons of Dhrtaraashtra; rane – in the war; hanyuhu – kill; tat – that; me – for me; kshemataram – relieved; bhavet – become;

If the sons of Dhrtaraashtra, with weapons in their hands, kill me, who am unresisting and without weapons, in the war, I shall be relieved.

sanjaya – Sanjaya; uvaacha – said; evam – in this manner; uktva – after speaking; arjunaha – Arjuna; sankhye – in the battlefield; rathopastha – on the chariot; upaavishat – seated; visrjya – set aside; sasharam – arrow; chaapam – the bow; shoka – sorrow; samvigna – stressed; maanasaha – mind;

Sanjaya said: After speaking in this manner, Arjuna sat on the chariot, setting aside his bow and arrows, with a sorrowful and stressed mind.