Intro
This was the first Parva I worked on following Swami Prabhupada’s Bhagavad Gita ‘As It Is’ translation and commentary and Bibek Debroy’s authoritative translation. I completed this before on-boarding to SubStack and realized I never fully posted the Gita. This is the translation in its entirety.
TABLE OF CONTENTS
Chapter 1 - Observing the Armies on the Battlefield of Kuru-kshetra
Chapter 2 - Summary
Chapter 3 - Karma-yoga
Chapter 4 - Jnana
Chapter 5 - Krsna
Chapter 6-10 [abridged] - Absolute Opulence
Chapter 11 - Universal Form
Chapter 12 - Devotional Service & Chapter 13 - Nature, the Enjoyer and Consciousness
Chapter 13 - Twenty-four Elements of the Field (ksetra)
Chapter 14 - Three Modes of Material Nature
Chapter 15 - Supreme & Chapter 17 - Division of Faith
Chapter 16 - Divine and Demoniac
Chapter 17-18 [abridged] - Perfect renunciation
Chapter 1
Observing the Armies on the Battlefield of Kuru-kshetra
1: Dhritarashtra said,
On sacred ground kin gather to fight.
O' Sanjaya! What is in sight?
2-3: Sanjaya said,
Duryodhana sees Pandu's force in formation.
Praise guru Drona for intelligence the king informs the men.
4-6: Duryodhana said,
See students Arjuna Bhima in fierce form at the fore of them.
Preceptor Drona forged the core of them.
Yuyudhana, Virata, Drupada, Dhrishtaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja, Saibya, Yudhamanyu, Uttamauja - and the sons of Draupadi's husbands -
Here come more and more of them!
In fact General Drona informed seven crore of them.
7-9: (After stinging Drona, Duryodhana gives a pep talk to his army to boost morale,)
O' captains! Be informed of our advantage over them.
Bhishma, Karna, Kripa, Ashvatthama, Vikarna, the son of Somadatta called Bhurisrava -
Foremost of ours who are certain to wipe the floor with them.
On our side score four crore more mighty armored combat veterans -
former victors that wield proper welded weapons who
for my sake prepare to die in a fight with them.
10-11: (Duryodhana continues ...)
Bhimasena protects them with the strength and extent of his arms.
Bhishma protects us with the strategic command of his expert armies.
See how Bhishma spaces each phalanx point - perfect.
Serve the valiant Bhishma in full rank and victory feels certain.
12: (Sanjaya narrating again,)
At that instant the leonine Bhishma arose and blew out his conch like an elephant.
The roar of shells that arose then drowned doubt out. Duryodhana felt glee increase in his manic martial element.
13:
All at once all conch shells sounded.
A pandemonium of drums pounded.
Large drums. Small drums. Square drums. Kettledrums. Round ones too.
Bugles, trumpets and horns blew tumultuous tunes.
14:
Thereafter Krsna's chariot yoked by four white horses -
Pandava Arjuna blazed in his station.
The sounds of their conch shells transcended the crazy noises.
15-16:
O' King! You know them by their voices.
Now know the Pandava by instrument.
Pancajanyam is Hrskesa.
Devadattam is Dhananjaya
Paundram blown by Bhima the Herculean,
aka Vrikodara the voracious eater,
the indomitable slayer of Hidimba, Baka and Jatasura.
Yudishtra's conch is Anantavijayam raja.
Nakula and Sahadeva blow on Sughosa and Manipuspaka.
17-18:
Then the King of Kasi - Varanasi
Maharatha Sikhandi and Dhrishtadyumna
Virata, Satyaki, King Drupada, Abhimanyu blew conches too.
From the uproarious sound a resounding wind grew.
19-23:
The sonic vibration shattered the sky. Hearts turned to stone.
The vibration stirred the earth. Dhritarashtra's hundred sons were shook.
Arjuna strung his bow and fixed his arrow.
Pandava aimed with sorrow at Dhritarashtra's crooked sons.
Under the banner bearing the mark of Hanuman,
Arjuna spoke to Krishna, O' King! Before its begun,
Canter the chariot right between the two assemblies.
I wish to see the eye white of the enemy incite for me,
To look upon those fleeced from life by blind desire to fight with me,
Who aim to please Dhritarashtra's son's evil mind to die by me.
24: (Sanjaya said,)
By request Krishna drew Arjuna's chariot into the midst of both armies.
25-26:
Bhishma and Drona were seen to front a Chieftain Lord assembly.
Behold, Krishna says to Partha, from shoot to root the Kuru dynasty.
Arjuna recognized fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, friends, loved ones, fathers-in-law and tatas stood amongst both armies. Arjuna felt his knees go weak.
27:
All visible were shades of blood relation,
Arjuna became overwhelmed by high octane compassion.
28-45: (Arjuna said to Krishna,)
My eyes see kinsmen, O' Krishna! Possessed countrymen.
My limbs quiver, my mouth fills with sand.
My body trembles, up on end my hair stands.
My skin burns, Gandiva falls from my hand.
I forget our purpose, O' Kesava!
My mind sees opposite ends to this infernal purpose.
I see no glory from killing kinsmen to come for me.
Nor can victory taste sweet, O' Krishna! I will obtain a sentence of eternal misery.
What use to us is a kingdom, Govinda, to enjoy without company.
Who is a kingdom obtained for, who will enjoy its riches?
All of them man a battle station.
Teachers, fathers, sons, loved ones it is certain, grandfathers. Another relation.
Maternal uncles, fathers-in-law, grandsons, brothers-in-law, relatives, as well.
Whose first blood should be first spilt? O' Madhusudana! I have no thirst to kill.
Not the three worlds plus the kingdom on earth would qualify.
What pleasure will come should I expunge Dhritarashtra's sons, Janardana?
Vice will fall upon us after we thrash the aggressors.
Dhritarashtra's sons are kin and company. If they got left
what capacity for being happy will there be? O' Madhava.
Even if they are blind with hearts filled by greed.
It's a sin to kill kith and kin.
Pandava will be distinguished by deed for sin and from sin our line will cease.
To extinguish the Kuru dynasty is a crime by those who see. O' Krishna!
Vanquish the family, uproot the tree.
Our descendants will fall into misery.
Inherit a soiled world of malformed faith.
Polluted wombs will bear hate.
Killers of kith and kiln sire unwanted progeny.
All will fall and propitious tradition cease.
Taint of fault damns a genealogy for eternity.
Generation will burn generation.
A soiled lineage rots in hell eternal. O' Krishna! Fruits are spoiled.
How strange a bind is sin?
Driven by royal G greed to kill kin.
With no resistance, without equipment.
Let King Dhritarashtra's jacked sons jack me. I'd be freed in an instant.
46: (Sanjaya said,)
Having spoken Arjuna felt broken.
Jaya slung his weapon and took a seat.
Overcome, Arjuna's head hung in good grief.
Notes
[1] The assembled armies are ready to fight a bloody civil war.
[2-3] Sanjaya is Dhritarashtra's eyes. Dhritarashtra is blind and hella strong. Sanjaya describes to Dhritarashtra his son Duryodhana watching the Pandava army march onto the battlefield and offering bitter praise to General Drona for training the enemy soldiers so well when they were his students.
[4-6] The list of Pandava heroes runs deep.
[7-9] The list of Kuruva heroes also runs deep.
[10-12] Verse 10 have two lines that are very similar phonetically, with an internal rhyme on am. Their meaning is to provide a shade of diametrical difference between the imperfect protection of Bhima as compared to the perfection of Bhishma, who served King Duryodhana. In the subsequent lines, Duryodhana points to the expertly arranged military formations of Bhishma, who is commanding an almost insurmountable advantage in numbers. Duryodhana knows to a man they are scared of Bhima, he is assuring them that their advantage is certain, and that strategic victory under Bhishma's expertise won't come down to their ability to defeat Bhima in battle.
a paraya ptam tadasmakam balam bhisma abhiraksitam
parayatah tvidam etesame balam bhima bhiraksitam
The choices of the translation text, "Bhimasena protects them..., Bhishma protects us...", Bhima is a captain, but Bhishma is an expert general, Duryodhana says, trust.
[13-16] Dhritrarashtra is blind, so he only knows others by the sound of their voice not by face. Hrskesa is another name for Krishna. Dhananjaya is Arjuna. Bhima is Vrikodara (wolf's belly). Sanjaya calling by name the Pandavas conch shells was a bad sign.
[25] Partha is another name for Arjuna.
[29] Gandiva - ga ndi va is the name of Arjuna's bow. The Gandiva was a gift from Varuna for burning the Khandava forest.
[30] Keshava is a name for Krishna. Krishna is known by many names by deed, such as killing a legendary horse demon yielding the epithet. The killing of a bull gave him another name, Madhava.
[32] Govinda is Krishna. Go vi nda. Krishna. Gha+o+Sha - Ghosha- Sanskrit for cattle. Ga+Ja+-> Gaja for elephants. Krishna loved milk and butter as a child and was a champion of cowherd Yadavas.
[34] Madhusudana is Krishna.
[35] Janardana is Krishna.
[42] Propitious tradition here points specifically to pooja - the daily practice of ceremonial offerings like burning kusha grass.
[45] Foremost of Dhritarashtra's sons after Duryodhana is Dushasana. Dushasana assaulted Draupadi in the Sabha before an assembly. Dushasana cries when Duryodhana decides to fast to death after the humiliating defeat by the Gandharvas and further humiliation of being rescued from oppression by Arjuna clad in deerskin. Yuyutsu is the one son of Dhritarashtra that fights on the side of the Pandavas. Yuyutsu was born of a different mother, a vaishya maid, than the others. Given that Yuyutsu sides with the Pandavas to fight against his brothers he probably suffered greatly at the hands of the 100 sons of Gandhari coming up.
[46] Jaya is an epithet for Arjuna.
Chapter 2
Gita Summary
Why are we standing here between two armies today, Partha?
Kesava said with a smile with his arms held wide.
This is who you are, you cannot hide.
This is what you done.
You became a warrior with this one
belief the soul is eternal.
Now abide.
The body is manifest and unmanifest.
Birth and death are unmanifest manifest and unmanifest.
That your death in battle is certain fate -
to open wide heaven's gate.
If you do not really believe any of these things, what of your previous acts?
Why did you murder all those people in battle?
Proper tasks or opportunistic attack?
O' Gudakesah!
If you abandon duty now -
in this moment after what you have achieved in the past -
that act of adharma will exhaust merit hard and fast.
Forget attaining a heavenly planet.
You'll be worm-feed last.
Your glory will become crime.
The sins of your conquests become lies.
Sin will damn you.
Cherished generals dismiss you.
Scornful Rivals will insult and challenge.
You'll die a falsified mantra.
O' Kshatriya! Kounteya!
Your name a taunt - rah!
Your senses lead you astray.
You nor they are your false perceptions.
What is seen touched heard felt is but a moment -
tary lapse of the eternal as transient.
What is loved is eternal and recurrent.
O' Mighty Armed Partha! This you know.
Doubt insults your intelligence.
Trust the learned.
You've no claim to fruitful outcome.
No love for flowery language.
No sword can sever -
No fire burn -
No water wetten -
No desert wind wither -
This soul eternal.
A mind without restraint is carried by senses -
that sap intelligence.
A deluded person laments in grief -
like a boat sucked by swift wind across the sea.
Abandon fear lust anger you befell.
Release restraint to a steady state from this spell.
Like an ocean that serves wells, a single drink from
the reservoir will sate the thirst you dry from.
Maintain your Peace in every tribulate devil may come.
At the death moment you'll un-bewilder your way into the Kingdom.
Notes
[1] Partha is Arjuna. Kesava is an epithet for Krishna.
[4] Madhusudana is Krishna.
[9] Govinda is Krishna. Gudakesah is Arjun. Hrsikesam is also Krishna.
[10] Kshatriya is warrior. Kounteya is son of Kunti. Arjuna was born by Kunti.
[19] This is capitalized following the Upanishads. In the Upanishads This is a shorthand to the divine that cannot be finitely described.
[26] Referring to Swami Prabhuda's commentary on this line, "Krsna sarcastically addressed Arjuna as mighty armed because, He, at least, did not accept the theory of the Vaibhasikas (materialists)... As a kshatriya, Arjuna belonged to the Vedic culture, and it behooved him to continue to follow its principles."
[46,53] The Sanskrit points to knowledge of the Brahman supreme consciousness through faith as like a great reservoir that can fill many wells and wells in turn many humans can drink from. One idea Krishna seems to tease here and later when he references men that falsely know every bit of flowery language is to remind Arjuna of his beliefs.
[72] To allow Krishna to enter battle would render Krishna's word false, violating any truth to the idea that he could be an incarnated godhead despite his many other worldly events. To prevent his cause of that dishonor Arjuna tackled Krishna and promised to fight for real against the cherished Grandfather General Bhishma.
Chapter 3
Karma-yoga
1: Arjuna said,
From your intellect, O' Kesava!
Sprung ghastly engagement.
Your words torment.
Tell me to do what? O' Krsna!
3: Krishna said,
Partha, know the two faiths in this world.
Philosophy and sacrament.
Know the two paths.
Knowledge and bonded chain of action.
By inaction chains cannot be broken.
From sin no passive deliverance.
Hypocrites and pretenders know vain sentiment.
Superior are those who act with no attachment.
O' Kounteya! Labor is testament.
21:
Follow in your footsteps.
From war I've nothing to gain.
Nor am I in want nor need to obtain.
Yet I engage in my prescribed duty -
to duly yank your mind and yoke your chariot.
Rain brings grain and grain brings sustenance.
A life of sensory splendor is debasement.
One in active faith experiences no duty.
False ego ascribes one's achievement.
The wise accredit Gunas tent as tenet.
30:
Fight without desire, lethargy, fever or possession.
Mighty armed one it is better but for you to do or die per Tennyson.
A great danger to establish yourself in another person's station.
36: Arjuna said,
What force compels war action?
None desire it violent. Yet. None can prevent.
37: Krishna said,
Wrath. Passion. Lust.
As smoke covers fire.
Or a mirror smudged by dust.
A womb is covered by embryo.
Minds go blind by desire.
Control your sense.
Solid matter sits behind mind.
Soul before intelligence then mind.
43:
With intellect deliberate steady your mind - conquer lust.
Place faith in your Suta and trust.
📓
[1] Kesava is Krishna
[9] Kounteya means son of Kunti. Arjuna was born by Kunti.
[27] 3 Gunas - sattva, tamas and rajas
[30] Creengingly whakc extreme creative license loose allusion to Tennyson to illustrate a point. The original text is more pointed that Arjuna cannot walk another's path and doing so would be dangerous. The idea being that one's dharma and the questions posed by one's dharma are uniquely one's own.
[36] Arjuna recognizes that few assembled want to fight but all are compelled to stumble forward. He asks a question of free will - how so many who do not desire to fight in this war are nonetheless compelled to do so.
[37] The hierarchy here follows from matter to the senses, then mind that is born of the senses, then intelligence over mind and soul over intelligence. The faithful idea here is to keep one's wits and be mindful when one is getting bound at any level - when confused or bewildered, as Arjuna professes, is to appeal to the higher faculties to get one's bearings and egress according to will. Krishna reminds Arjuna of this now to help Arjuna regain his lost composure before taking a critical action.
[43] Suta means charioteer. Arjuna and Duryodhana approached Krishna for their side in the war. Krishna offered one side his army and the other side himself. Arjuna chose Krishna and Duryodhana accepted Krishna's Narayana army. Krishna agreed on the condition that he would not participate in the fighting with any of the four mukta pani variants of weapons classified in Dhanuverdic military science. Duryodhana felt victorious. In Yani-Sandha Parva of Mhb. Dhritarashtra says Duryodhana is "raving like a lunatic." Bhishma is similarly incredulous at Duryodhana's unwillingness to listen to reason or facts about the Pandavas in battle. Within the first chapter of the Gita Duryodhana is curiously described with Gladness increasing as his army blows their conches; the impression is of a manic ruler driven by unassailable self-assurance to destruction. Thus Krishna serves as Pandavas chief military advisor and Arjuna's charioteer. The dharmic duty of a charioteer is to maneuver the kshatriya in and out of the fight. That is why the divine words Sri Bhagavan serves to Arjuna in the Gita are not at all out of pocket.
Chapter 4
Knowledge
1-8: Sri Bhagavan said,
Once of the soul unto the sun I spoke.
The sun told Manu and Manu told Iksvaku.
Saints & kings by disciple passed that science thru.
In a yuga it bent then shattered.
The yoga was then scattered.
Follower and friend, I share what's true.
Arjuna said,
Vivasvan is our senior.
Did you instruct him, junior?
Sri Bhagavan said,
You and I have many births, Arjuna.
You may not recall. I know them all.
O' scorcher of the enemy!
Unborn I descend every millennia -
To uproot twisted churches.
To establish righteous practice.
To uplift the virtuous.
To annihilate miscreant purpose.
In every age I incarnate.
9-11:
Upon casting off a body worn of health -
Those who know karma - work birth death -
May attain release from drawing a new breath.
Fully established in me, they proceed -
rage, anger and fear-free in deed.
Surrender and remain forever near me, Partha.
12-15:
Men worship God when in pursuit.
Men work to attain fruit.
For all four that is truth -
Held constant for each suit.
No work affects Me. Nor do I angle for fruit.
One who knows This does not entangle in pursuit.
Know your ancestry acted to liberate.
Kuru, you should do your duty to terminate.
16-23:
Of action and inaction,
Even the intelligent are confused.
To know which action is forbidden -
from which action to keep hidden -
from which action is accepted or refused -
Karma is a tricky thing and Gods are hard to please.
One who can discern action from inaction -
One who perceives all of these -
does not accrue sin in their duty and from their duty is freed.
One who perceives is free from duality and envy.
One who discerns differences in these -
remains steady in success or failure to achieve.
24-32:
Some offer butter to the spirit.
Some offer worship.
Some sacrifice by fire.
Some offer their hearing.
Some give all their senses.
Some offer prana.
Some sacrifice possession.
Some give their mind to knowledge.
Some offer the inhale.
Some offer the exhale too.
Know by the Veda -
All sacrifice is action.
On this planet none escape oblation.
33-37:
Sacrifice of possession is inferior to sacrifice in knowledge.
Know that wisdom follows from knowledge.
Pandava, knowledge dispels illusion.
The worst sinners can cross an ocean of misery with pedigree.
As fire turns wood to ash,
Knowledge burns reactive activity.
38-42:
Knowledge will bring you forward -
While the ignorant fallback to recurrence.
Yoke action to fruit knowledge in confluence.
Wield the weapon of knowledge to slash -
The ignorant heart's doubting influence!
Armed in yoga, stand and fight, Dhananjaya!
🔖
[1] Sri Bhagavan is Krishna.
[4] Vivasvan is the sun god. Also known as Surya. Similar to Brahma it is said that Surya divides himself into separate parts to manifest in the other Gods.
[12] The four varnas are Shudra, Vaishya, Kshatriya and Brahman. In every civilization there are four basic walks of life; laborer, merchant, warrior and priest.
Chapter 5
Krishna
1: Arjuna said,
Renunciation or active duty,
Which is of greater benefit?
2: Sri Bhagavan said,
Both. But of the two befit -
for you, I choose activity.
3-7:
From bond the withdrawn one has some liberty -
A renouncer may be duality and duty free.
Of material study and devotion -
The ignorant distinguish different degrees.
O' mighty armed one!
The enlightened yield the same fruit from each tree.
The same pathway attained by devotion or study.
At either station one who sees can see.
The lazy suffer serene lassitude.
A thinker attains Supreme gratitude.
Conquer the senses - have self-control.
Work does not entangle a purified soul.
8-9:
Without attachment a divine conscious mind inhabits -
A material body immersed in sensory sense sensation sensate habitat -
Seeing, hearing, touching, smelling, eating; going; dreaming; breathing; talking; releasing; accepting; opening; inhibiting inhabitant.
10-13:
Like a lotus untouched by the water below,
Sin does not follow a soul -
A soul that surrenders to This fruit and fruitive attachment.
Over body, mind, intelligence and sense a Conscious can reign.
Perform action without attachment to loss or gain.
One who does not flinch from pleasure nor pain -
Differs from one entangled by pleasure to attain.
Give over the mind and mental activity too.
To the soul what's due by the city with nine-gates will not accrue.
14-17:
The mayor does own the fat of the city.
Nor does mayoral fiat direct activity.
The Lord accepts neither sin nor piety.
A living entity acts bewildered with hidden memory.
Like a rising sun throws landscape into relief.
Knowledge destroys ignorant shaped belief.
One who places intelligence mind and faith in the Supreme -
Who shelters in the Lord is cleansed of grief.
18-24:
One who sees equals in outcast, priest, dog, cow and thief
is one who serves the Supreme.
A mind established in equanimity conquers birth and death.
In triumph and tribulate circumstance -
One with intelligence maintains balance.
One who enjoys unattached pleasure -
Attains a transcendent life of Supreme measure.
One established in transient material sentiment -
Suffers enjoyment, distress and resentment.
One who gives up anger and desire -
One who tolerates instinctual urging -
Is fulfilled with contentment.
Thus a self-actualized mystic attains a Supreme internal wellspring.
25-29:
One active within works devoid of all sin.
For all beings achieves Supreme liberation.
A person liberated from desire and anger -
Such a person achieves Supreme station.
One who breathes over center -
Who thinks in sound mind sentient -
Who sees eyes open wide or shut -
Who remains free of ephemeral glut -
Who knows the Supreme beneficiary -
Of planetary sacrifice penance and austerity -
Attains relief from material pangs of misery.
Notes
[1] Sannyasa is the word for renunciation by Arjuna in the text.
The context for Arjuna's question and discussion is an understanding of Hinduism that encompasses three foundational conceptual/behavioral complexes based on (1) ritual performance like puja (2) asceticism and renunciation or Sannyasa and (3) devotion or bhakti. (Hinduism contextualized. Hinduism in India - The Early Period. Greg Bailey )
[2] Sri Bhagavan is Krishna.
[4] Karma-yoga contrasted with Sankya specifically. Yoga is a state of union or junction - Karma the fruit of action. Sankya is philosophical or metaphysical study. So devotion in study or in practice are two different routes to the same view in the Gita. Renunciation, by contrast, is not as well accepted. To the side of Sankya philosophy and the to the side of materialists, the hard question of consciousness leads one recursively up the metaphysical tree to the reality that cannot be seen, not heard, not tasted, not touched not imagined formless emptiness described in the Heart Sutra.
[5] The text refers specifies sankya as material study and philosophy. Sankya describes our reality as the interface of the divine spirit Consciousness and the physical world of matter and epiphenomena of mind and emotion.
[10] Meaning the sins committed in devotional dutiful service do not carry over to the next life by the soul's attachment. This chapter is a prescriptive melody for how to comport oneself in this life with faithful knowledge and Supreme devotion so that one is not reborn in the next life with the karma (fruit) of this life's sins attached to it. Rinse and repeat that process over enough lifetimes and the soul will work off all sin to attain Supreme liberation from the cycle of samsara. More in the next chapter to this point.
[13] The city with nine-gates is the physical body. The nine gates of the body are 2 eyes, 2 nostrils, 2 ears, 1 mouth, 1 anus and 1 genital.
[18] The Sanskrit also reference a gaja, or elephant.
[24] Brahma Nirvana for Supreme liberation in the Sanskrit.
Chapter 6-9
[abridged]
1: Sri Bhagavan said,
Don't shelter in the fruit.
Arjuna struck a meditative pose.
Centered his breath on the nose.
And listened to the pearls Krishna spoke.
Know the worlds are established on Vishnu.
Whether unwise or intelligent, rich or broke.
Have faith and there will be no issue.
Whatever your station or established emission.
Place your faith and escape a reborn fetal position.
Of the elemental I am air, fire, earth and wind.
I am night day and the dissolute gate.
I am the alpha and omega.
I am the rg and om.
I am the saga.
I manifest and I annihilate.
Of the flame I am heat.
Chapter 10
Absolute Opulence
Sri Bhagavan said,
1-11:
O' mighty armed one!
May these words benefit you once again.
Vishnu establishes consciousness and material age.
Included in all respects the source of demigod and sage,
The unborn master of every planet,
Freed knowing men from seedy taint.
Who is knowledge and without doubt,
Every state of being within and out,
Count the sages and Manus,
And the world's populous,
Fruit and opulence.
As devotional leader servant,
From the same seed emanate
Spirit and crude matter,
Enlightened being and bliss,
Preaching and conversational congress,
Ecstasy and sense,
Service bestowed intelligence,
To dispel dark hearted hate,
Like a lamp lifts shadow off the street.
12-18:
Arjuna said,
The words you speak ring in my ear.
Supreme truth. Supreme sustenance.
Pure sustenance. Pure personality.
In your words I hear Narada, Asita, Devala, Vyasa.
No demigod nor danavas may reach me,
after explaining pervading divine opulence to me.
Janardana your words are like nectar to me.
Please continue to teach me.
19-42:
Sri Bhagavan said,
O' best of the Kuru!
All Opulence is for you.
Gudakesa! I am the soul.
I am the heart at stop and start.
I am the first and last.
Of the Adityas I am Vishnu.
Of the luminary I am the sun.
Of the Maruts I am Marici.
Among the stars I am the moon.
Of the Vedas I am the Sama.
Among the Gods I am Indra.
Of the senses I am the mind.
For the living I am conscious.
Of the Rudra I am Siva.
Of the yaksha and Rakshasa I am Kubera.
I am Agni of the Vasu.
Of the mountains I am Meru.
Of the priests I am the chief Brihaspati.
O' Partha! Of Generals I am Kartik.
Of the water bodies I am oceanic.
Among the sage I am Bhrigu.
Of sound I am ohm.
At the sacrifice I am japa.
Of the immoveable I am Himalayan.
Among the trees I root the banyan.
Of those that flow I am the Ganges.
So too I am Narada, Kapila and Chitaratha.
The equestrians know me as Uchchaihsravas.
Among those with trunk & tusk I am Airavata.
Serpents know me to be Vasuki.
The vajra of weapons.
Of cattle I am Surabhi.
I am love and procreative urge.
Of the Naga I am Ananta.
Of the aquatic I am Varuna.
I am the ancestor.
I am the regulator.
I am death.
Of the danavas I am Prahlada.
Among predator the lion.
I am Garuda of the winged one.
I am purifying wind.
Among the armed I am Rama.
Of the fish I am Makara.
I am the beginning, middle and end.
I am the conclusion of arguments amend.
Of letters I am a.
Of creators I am Brahma.
Among words I am couplet rhyme.
I am inexhaustible time.
I am all devouring death.
I am regenerative health.
I am beauty, fame, fortune and fine speech.
I am memory intelligence and virtuosity.
Among the human I am masculine and feminine.
Of the Sama Veda I am Brhat-Sama most beautifully sung.
I am Gayatri poem.
I am Winter, monsoon and flowery Spring.
I am the cheating gambler.
I am the splendid rambler.
I am the strong and I am the foam.
I am Vyasa of the sage.
Of the Pandavas I am Arjuna.
Among thinkers I am Usana, Shankara and Madhvacharya.
I am the punisher & upholder of law.
In networks I am the node.
I am moral code.
Of secrets I am silence.
Of the wise I am wisdom.
I am the seed of all creation.
There is no being established in matter without me.
Nor a limit to opulent divinity.
No end to divine manifestation of the deity.
All glorious being spring from splendorous sparks of creativity.
O'Arjuna!
What more of this relation do you need to hear from me?
Notes
[Abridged chapter 6-9] Chapter 6-7 discusses the framework of material and conscious energy established by Vishnu. Praktri is material energy. Chapter 8-9 covers the merits and practice of devotional service and the framework of rebirth and spiritual development. Why abridge? The reader is encouraged to read the full text that covers everything Krishna says to Arjuna in explaining devotional service and practice. The choice here is an act of access for readers. The translation of chapter 10 returns to a line for line translation form.
[6] Manu is the archetypical man. There are a succession of Manu's for many epochs of the Yugic cycle.
[18] Janardana is Krishna
[19] The best of the Kuru in this context is Arjuna
[20] Gudakesha is Arjuna
[22] The Adityas are the Gods born of Aditya. The demons are born of her sister Ditya. The Adityas are also described as manifestations of Surya, the sun God. Vivasvat, or Surya, is also counted among the Adityas. The nature of the divine in this context is recursive and fractal. Of the 12 adityas, Vishnu is foremost. Indra is Vishnu's older brother. Indra is the God of rain and the king of Gods. Indra wields the vajra.
[23] The Rudras are eleven forms of Shiva. Siva is foremost. Meru is a divine mountain. The Gods and demons churned the ocean using Vasuki and an unfixed Meru. Kubera is the God of wealth. Agni is the God of fire and descends in Manu's lineage.
[24] Partha is Arjuna. Brihaspati is the preceptor of the Gods. Brihaspati's counterpart among the demons is Maya, or Bhrigu. Kartikeya is Indras general.
[25] Japa is the chanting of holy names.
[26] Narada is a sage. Chitaratha is the king of the Gandharva. Kapila is an incarnation of Krishna.
[27] Uchchaihsravas is a legendary horse. Airavata is the king of elephants and Indra's mount. Surabhi is the deity of cows.
[28] The Gods and demons churned the ocean with Vasuki and Meru to obtain Amrita, Lakshmi and Uchchaihsravas
[29] Varuna is the God of the seas. Arjuna returns the Gandiva to Varuna before he dies. Yama is the God of death and the first man.
[30] Asuras are demons. Prahlada was the son of the asura Hiranyakashipu. Prahlada was a devotee of Vishnu. Vishnu incarnated as Narasimha to slay Hiranyakashipu at the end of Krita Yuga.
[31] Makara is a megalodon-like shark. Garuda is the king of birds. Garuda sits perched on Vishnu's staff. Rama is a previous incarnation of Vishnu following Narasimha and the subject of the other major work of Itihasa, the Ramayana. The Ramayana marks the turning of the Treta Yuga to the Dvapara. The Mahabharata takes place at the end of the Dvapara, prior to the begin of Kali Yuga - the present age.
[33] Brahma is the creator.
[37] Vyasa is an honorific and mythical title that refers to both the archetypical author and prominent human authors that attain the status - such as Valmiki of the Ramayana or Vyasa of the Mahabharata. Alternatively, Krishna is also known as Vyasa. In his mouth one could see the universe and all the worlds, such was his power of speech.
The Pandavas may be counted as Karna, Yudhishthira, Bhima, Arjuna, Sahadeva, Nakula and Draupadi. Arjuna and Bhima are the foremost of the warrior Pandava.
Chapter 11
Universal Form
1-4: Arjuna said,
From the sacred wisdom that you share,
I find my escape from the snare.
O' lotus eyed one! Your glory is great.
You Manifest and Annihilate.
O' Lord! If I may be so bold.
Your divine form I wish to behold.
5-8: Sri Bhagavan said,
O' Partha!
See hundreds of shapes.
See thousands of hues.
See Aditi's twelve sons and eight Vasus.
See eleven Rudras and two Ashvins too.
See the forty-nine Maruts.
O' Gudakesha!
See movement and non-movement align.
Now see what eyes cannot see of mine.
See what can be scried by sight divine.
9-14: Sanjaya said,
Then by an effluent light,
Arjuna saw Vishnu's manifold forms alight.
Illuminated as if many suns hung in the skies.
The form is unlimited as it expands.
It had various mouths and eyes.
Arjuna saw various valorous visions.
The form was adorned in celestial ornaments.
The form bore divine weapons in many hands.
The form wore dresses and garlands.
And emitted divine fragrances.
Arjuna saw the universe spread.
In ecstasy Arjuna's hair stood on end.
Arjuna bowed his head.
Arjuna folded his hands.
15-31: Arjuna said,
I see the all the Gods and the universe.
Every living entity before us.
Lord Brahma seated on a lotus.
Lord Siva, serpents and sages sing verse chorus verse.
It has various arms, bellies, mouths and eyes.
A form with no beginning, no middle and no end.
I see you on every side with many faces.
I see helmets, discs and maces.
A blinding effluence.
In my view you are the infallible confluence.
The inexhaustible maintainer of dharma.
A body without beginning, middle or end.
A body luminous.
With glories innumerous.
You have unlimited arms.
The sun and moon are your eyes.
From your mouth I see a blazing fire arise.
Your forms expand,
From outer space to the earth's rim.
While sages hymn,
Demigods pray in fear with folded hand.
I see every form of Lord Siva.
The Adityas. Vasus. Sadhyas. Visvedevas. Asvis.
Maruts. Gandharvas. Yaksas. and Asura.
All behold in wonder.
O' mighty armed one! Your voice is rolling thunder.
All behold the many faces, eyes, arms, thighs,
legs, bellies and gnashing teeth.
Visnu's radiant chroma illuminates the skies.
By your gaping mouths glowing eyes,
So too my equilibrium overturns.
The blazing fire of death burns.
I see the sons of Dhritarashtra,
Bishma, Drona, Karna - all their chiefs
and kings rush in between your gnashing teeth -
Where their heads are squeezed between your jaws.
As rivers flow into the ocean,
The warriors enter your blazing maws.
They race in at full speed to destroy their fame.
Drawn in like moths to a flame.
Your flaming mouths devour people at every turn.
Blazing rays scorch and burn.
O' Lord! Enlighten me. What is your mission?
Of me - what is your question?
32-34: Sri Bhagavan said,
I am time the great destroyer of worlds.
I have come for the soldiers who will all be slain.
They are already spent.
O' Savyasachi! You are my instrument.
Rise. Fight. Win. Conquer. Attain!
There is a kingdom to gain.
Drona, Bhishma, Jayadratha & Karna.
They and all the rest are a taint.
Kill them without restraint.
35: Sanjaya said,
After Krishna spoke to Arjuna,
Arjuna folded his hands and bowed his head.
36-46: Arjuna said,
O' Hrishikesha!
In all direction demons flee in panic.
You are the source of cause and effect.
Transcendental to material form.
You are knowledge that is kinetic.
All cosmic manifestation your embellishment.
You are the controller of air, fire, water and the moon.
You are Brahma's boon.
Your energy has disturbed my rest.
In times past if I gave insult in jest.
I beg forgiveness and offer respect.
In all three worlds you are the fuse.
Please tolerate my offense and excuse my refuse.
But I wish to see your four-armed best.
With helmeted head wielding club, wheel, conch and lotus.
47-49: Sri Bhagavan said,
O' Arjuna!
You have seen what no other has seen before.
Vishnu's primal limitless liminal form.
Not by Vedic study, nor charity, piety, nor austerity
can one access this duality.
Let it cause you no trouble.
Still your mind - do not tremble.
50: Sanjaya said,
Then the lord showed Arjuna his four-armed form
Then the lord showed Arjuna his two-armed form.
51: Arjuna said,
O' Janardana! My nature is restored -
After seeing your beautiful form as mortal.
52-55: Sri Bhagavan said,
Know me to be the key to every portal.
The phenom who works in devotion,
Free from contaminant or drawing speculation,
And has no enemy nor venom,
Comes to me after closing the curtain.
Caiva - That is certain.
Notes
[5] Partha is Arjuna
[6] The Rudras as forms of Shiva. The number of Maruts can vary. The Gods and Demons descend from the sisters Aditya and Ditya. The Ashvins are the physicians of the Gods. Divine parentages can sometimes vary. These are covered in detail earlier in the Mhb. A map of divine genealogy is here.
[7] Gudakesha is Arjuna
[32] This is likely the line made famous by Robert Oppenheimer upon detonating the nuclear bomb - 'I am become death, destroyer of worlds.'
[33] Savyasachi is Arjuna. Savyasachi means ambidextrous; Arjuna could wield the bow in either hand.
[51] Janardana is Krishna
Chapter 12-13
Intermission
Twenty Four Elements of the Field (ksetra)
"The knowledge of man, the field, the knower of the field, I wish to know."
- Arjuna. Chapter 13.
Chapter 14
The three modes of material nature
1. Sri Bhagavan said,
I will refrain.
To state again what the sage attain.
2:
Take shelter in the Supreme.
To This birth, life and death is but a dream.
3:
Life does not arise from material nature.
Ksetra, Ksetra-jna. Brahma is pasture.
4:
The Supreme is the seed.
O Kaunteya!
5-9:
Know material nature's three modal coil.
Sattvam, rajas, tamah - the three mortal conditions.
Rajas is born of desire and results in toil.
Tamas is the mode of ignorance and produced by ignorance.
Tamas results in sleep, delusion, madness, insolence.
Sattvam binds one to happiness.
Rajas binds one to action.
Tamas bind one to blindness.
10:
The field vacillates among the three states.
In ignorance, goodness and passion all fields fluctuate.
11:
In every body illuminate,
Knowledge situates in the 9 gates.
12-14:
Rajas uncontrolled desire develops greed.
Tamas begets illusion, inertia and speed.
Those who pass in Sattva attain.
15:
Those who pass in bliss are re-born as worker bees.
Those who pass in ignorance come again with furry knees.
16:
Dukkha is the fruit of furtive action.
Ignorant action yields shenanigan.
Piety comes from Sattva action.
17:
From Sattva one develops wonkery.
From Rajas comes avarice.
From Tamas madness, delusion and tomfoolery.
18:
To heaven go the sattvas.
To earth go the rajas.
To hell go the tamas.
19-20:
When the embodied being transcends these three,
The soul becomes free to enjoy honey.
Free from birth, death, old age, and distress.
21: Arjuna said,
How does one address one who breaks the mold?
22-27: Sri Bhagavan said,
Of Pandava!
One who does not hate,
One who does not gate,
(the progress of others)
One who steadily rides the dual wave state,
Who sees equal measure in a lump of stone, earth and gold,
Is established in honor and dishonor,
As well as praise and blame,
And in sun or rain establishes consciousness each day just the same.
Know that one as a sattva.
O' best of the Bharata!
Notes
[1] Sri Bhagavan may be Krishna.
[3] Ksetra means field. Ksetra-jna is the knower of the field.
The idea is that the material nature is established on Brahma, but it is the Godhead or living spirit's interaction with that material nature that arises in life, not Brahma itself.
[4] Kaunteya is Arjuna.
[5] Sattvam is the mode of goodness. Rajas is the mode of passion. Tamas is the mode of ignorance.
[11] The nine gates of the body are; 2 eyes, 2 ears, 2 nostrils, 1 mouth, 1 genital and 1 anus.
[15] Worth rhyming translation?
M. Prabhupada's (non-rhyming) translation of text 15 -
"When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when one dies in the mode of ignorance, he takes birth in the animal kingdom."
Bibek Debroy (also non-rhyme) translation of text 15 -
"Death when rajas becomes strong leads to rebirth as someone addicted to action.
And death when tamas, leads to rebirth as subhuman species."
[16] Dukkha is misery. A common analogy of dukkha is a shopping cart with shot wheels. The cart may move forward, but seems to pull in several directions at once. That is dukkha.
[17] The Gita is sometimes repetitive in its messaging, in the same way that lyrics to a song may be.
[22] Sri Bhagavan is Krishna. Pandava is Arjuna.
[27] The best of the Bharata is Arjuna. All the Pandavas and Kauravas are Bharatas.
Chapter 15
Supreme Yoga
1-10:
Sri Bhagavan said,
With root above and branch below,
The imperishable tree entangles.
Nourished by material nature the branches dig.
The Vedas are the tree's leaves.
Objects of the senses are its twig.
The roots bind to the fruits of society.
Soil swallows the tree's flowers.
Up the roots shoot through the sky like wire towers.
11-15:
Know the source of solar powers.
So too the moon and fire showers.
So too the fig.
The stiff breeze and juice of the squeeze.
I am the fire in the belly and the orbit down below.
The Veda and Vedanga in the know.
This, prana and piety.
16-20:
A living being dangles from one fallible and one infallible cord.
There by the two bloom the lotus of the Lord.
Notes
[1] Sri Bhagavan is Krishna.
[15] Prana is breath of life.
Chapter 16
Divine and Demoniac Natures
1-3: Sri Bhagavan said,
Abahayam takes courage.
discipline, austerity, simplicity, truth, non-violence.
Freedom from anger. Tranquility. Mercy.
Performance of sacrifice.
4-5:
Know the asura. Pride, arrogance, conceit.
Rage, arrogance, ignorance, harsh speech.
6:
In this world one finds divine and demoniac quality.
7-8:
With tongues that speak truth in deceit.
Acting proper when one is meant to act improper.
Acting improper when one is meant to act proper.
With eyes that see bodies like pieces of meat.
9-10:
Through demoniac work the three worlds perish.
For lust, pride, prestige, absorbed in conceit and illusion the demoniac flourish.
11-12:
Under the spell of sense gratification,
They amass and accumulate great wealth.
While they suffer fear anxiety in ill health.
13-20:
What did I gain.
What have I lost.
Who have I slain.
Who else remain.
I am perfect. I am happy.
I am a prefect surrounded by family.
I will sacrifice and suffer in austerity.
I will donate to charity.
The demoniacs acts in axe ground piety.
Perplexed by anxiety.
Bound by illusory networks to vanity.
They follow their spellbound sense to hell.
Their sacrifices follow no rule nor regulation.
Meant to gain prestige or fame or increase fortune.
They grow self-complacent and impudent.
Deluded by fame and prestige, praised by relation.
In false ego. Strength. Pride. Lust. And Anger.
They take shelter.
They are envious and mischievous.
21-22:
Three gates lead - lust, anger and greed.
Liberate from these gates to be freed.
23-24:
One who dismisses scripture, that acts according to a whimsical nature -
may by fat chance win.
One armed with scripture will in circumstance thick or thin be sure -
to discern duty from sin.
Notes
[1] Sri Bhagavan may be Krishna.
Abhayam is a specific kind of fearlessness - the fearlessness the devout faithful have.
[3] Ahimsa means not checking the progress of others.
Satyam means one should not distort the truth.
Akrodha means to check anger.
[4] Asura means demon.
[7] Manu-samhita is a set of laws laid down by Manu.
[9] The three worlds are (1) earth (2) heaven (3) hell
Chapter 17(Abridged)
Chapter 18 Conclusion
1-73: (Abridged)
The last chapter, Chapter 18, is a summary chapter.
Therefore this rhyme translation leaves most of chapter 18 abridged.
The translation picks up with Sanjaya needling Dhritarashtra by praising Arjuna and Krishna.
74: Sanjaya said,
I heard Vasudeva and Partha's prose.
They spoke so that my hair arose.
75:
By Vasudeva's mercy,
To Krishna's word I was privy.
76:
O' King! What a wonderful memory.
Dhananjaya's pious word so savory.
77:
On repeat what Krishna said runs in my head,
Until the wondrous exchange is well read.
78:
Where Krishna and Dhanan-dharah go,
Glory, victory and virtue follow.
Notes
[74] Vasudeva is Krishna. Partha is Arjuna.
[76] Dhananjaya is Arjuna. Jaya means victory. Dhananjaya means winner of riches.
[78] Dhanan-dharah is the carrier of the bow and arrow, or Arjuna.