DISCOURE

FROM THE TRANSLATORS PEN

GITA VIMARSHA is a commentary on the first seven chapters of Shrimad Bhagwat Gita, the Divine Song. Soon after he completed writing commentary of the seventh chapter, Swami Ramananda was released from the mortal body and merged in the Supreme, Parmatman. He had, perhaps, accomplished the job for which he had taken birth in this world. In Gita Vimarsha, swamijee has explained in detail the message of the Gita and a reader is not deprived of any essential aspects of it. Wherever necessary, verses from subsequent chapters have been referred to and have been explained. Shrimad Bhagwat Gita is considered a religious scripture of the Hindus. It may be so because Shri Krishna, the singer of this Divine Song, is widely worshiped by the Hindus as an incarnation of the Supreme Lord. But the Gita is not really a religious scripture, as it does not ordain to worship any particular deity or to follow any specific path of worship. In fact, the Gita accepts all the religious paths and the Lord himself says that He alone has created all paths and all paths lead unto Him. All that He preaches is that whichever path is accepted that should be followed with full devotion, dedication and sincerity. All paths lead to the realisation of the Supreme Reality. The Gita is thus a scripture for the entire humanity. The sermon of the Gita was given to Arjuna, who after having seen those whom he had always respected, and his other relations and friends, standing in the battlefield ready to fight, and realising the prospect that they might be killed in that war, wanted to retire from the battlefield saying that the kingdom achieved as a result of that war would not be worthy of enjoyment. But towards the end of the Gita, after listening to the Lord, Arjuna accepts the advice of the Lord and becomes ready to fight to discharge his duty. The Gita, therefore, teaches that one should discharge his duties with full devotion and dedication without bothering about the consequences for oneself. One should always work, without any fear or favour, in ones best

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judgment, for upholding the ethical and moral values of the society. If in the process one has to sacrifice ones own interests or the interests of near or dear ones, those should be sacrificed in the interest of the society at large. That alone is the path of ones salvation. It is in recognition of the eternal value of the message of the Gita that this book has been translated in almost all languages of the world. There are any number of commentaries of this book, written both by saints and scholars. Yet no one could claim that whatever he has written is the perfect explanation of the Divine message. The message being so intimately related to day-to-day life, everyone understands it from his own perspective of life. jaki rahi bhavana jaisi Prabhu murati tinh dekhi tese. Therefore, people should have the opportunity to know the different viewpoints, which may be identical in substance but are different in presentation, to have a better and clearer understanding of the Divine message. I got a copy of Gita Vimarsha about two years ago. It was for the first time in my life that I could have a little understanding of the Gita by reading this book. When I was going through the book I felt that the readership of the book should not remain confined to the Hindi knowing people and the views of Swamijee on the Gita should also be made available to English knowing community in the world, so that they also have a better understanding of the Gita. It was with this feeling and with some inner inspiration that I undertook the work of translating this book. However, this translation could not have seen the light of the day but for the encouragement given to me by Dr. Lakshmi Saxena, who retired as a Professor and Head of the Department of Philosophy, Gorakahpur University. It is she who has put in tremendous labour and effort in correcting and editing the amateurish translation done by a novice like me. I have taken every care in carrying out the corrections done by her, but still there may be some mistakes and errors, which I am sure the learned readers of this book will notice, and for them I am alone responsible. I feel this English version of Gita Vimarsh has been possible only by the grace and invisible blessings of Swamijee, without which an

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ignorant person like me could never have thought of undertaking this work. I pray to him to continue to bless me and guide me in my spiritual voyage. Krishan goel

NEW DELHI August 5, 2011

PREFACE Shrimad Bhagvadgita is a precious treasure of the spiritual world. Many saints and scholars have discussed and have written commentaries on this scripture. Despite that, it cannot be said that nothing more is left to say. In this Creation of the Lord multifarious and multi-dimensional creation, no two bodies are identical. How can then two minds be identical? People have different experiences, different viewpoints and different ways of

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thinking. Rather, everything is different. Therefore, everyone understands the esoteric worth of the Gita as per his own perception and understanding. Though the understanding of each individual is unique, yet it is not entirely his own. For whatever one hears and whatever he reads becomes a part of his understanding. Moreover, our physical body has definite limitations. Physically we are aware only of those things, which comes from outside, but our mind does not have any such physical limitation. Subtle thought and emotional vibrations are present in the space and these vibrations invisibly and unknowingly enter into our mind and heart. We foolishly think that a thought or an emotion is our own and unique. And so, the claim for originality appears to be mean and foolish. In this world, who is separate and independent from others? Who can be independent of others, either in the gross world, or in the esoteric world? We are part of each other. We are inseparably and mutually related and dependent on each other. My thoughts are not my own. The cumulative influence of the entire world finds its expression in me. I am only a link in the great un-ending chain. My past, my present and also my future are connected and related with the entire world. I can neither escape, nor can I break from this thread of life. What is originality? I know only this much that, this (book) is my reaction to the Gita and this is the result of various influences on a person like me. I further believe that even this little understanding may give something to many people by generating new thoughts and emotions. Mutual exchange of thoughts and views is the only way of growth in every field. This is yagya. This is service to that Supreme Lord. This is also an offering in the great yagya of the world. Everybody has his own understanding. Blind faith is borrowed and does not involve original thinking, and so whether right or wrong, it does not benefit anyone. It is no understanding. It is also dangerous because it hampers progress. It does not in any way nurse humanity or the thinking of a person. To think that everyone should think like me is also foolishness. Everyone should have independent thinking and he should also act accordingly. Yet, it is necessary that the thinking of a person should gradually become refined and liberal influencing his actions so that he becomes benevolent and kind If my thoughts and emotions were to generate vibrations in the mind and heart of someone else and his understanding starts flowering and gives his emotions a depth and magnificence, I would consider my effort worthwhile. If this work inspires someone to think, I would consider that this effort has not been wasted. I do not lay any claim on Gita Vimarsh. I can only say that I have endeavored to be true to myself and through this work (Gita Vimarsh) I have made an effort to worship satya swarup param prabhu (the Supreme Lord, the truth incarnate). I know my understanding has its limitations and that there are immense potentialities of growth in this mind. I also know my awareness is that of a child. I, therefore, do not make any claim. I have only tried to be near to the speaker of the Gita through Gita Vimarsh. I am trying to generate tatvik bhav- a sublime emotion - for the Gita in your heart and consider myself blessed by drinking and making you drink the nectar of Gita. Great scholars have discussed this work (the Gita) in great detail. Their works have certainly influenced my understanding. They have evidently influenced whatever I am and whatever my experiences have been. I am indebted to all those gentlemen - noble souls who have so far discussed and commented on the Gita. But the understanding as has been

expressed in this book is my own and nothing can disassociate it from me. This understanding is not borrowed. Friends, I would also urge you to ponder and develop your own understanding. I will be happy if you could make an effort to go beyond my understanding. There can be no last word on a scripture like the Gita. In the coming ages, people will like to understand the Gita with reference to their own problems and experiences. They have a right to do so. It is the greatness of the Gita that everyone can find solutions to his own problems and confusions in the Gita. I will now say a few words about my present work -Gita Vimarsh. Many people want to become very academic about the Gita. They think that they have become scholars of the Gita by memorizing the entire scripture and by reading commentaries and discourses of various scholars and commentators. Let them be pleased with their scholarship. I do not want to be one of them. Some people evaluate the Gita with their own scale and argue to prove that this is right and that is wrong. I cannot do that also. They may do so. I wish to absorb the Gita in my whole being. I want to capture the message of the Gita, whatever it is, and wish to absorb this message in such a way that my whole life starts vibrating with it. The ideals of the Gita should get reflected in my life. The Gita has been the scripture of devotion in my life and I have found its ideals so powerful and forceful and I have not found any other work so powerful anywhere else. The path preached in the Gita is so comprehensive that I have not seen such clarity elsewhere. For me, the Gita is a work of worship and also of reverence. It has given me solutions for the problems my life. I have read the Gita and also continue to read the Gita with this wonderful feeling. This is the limitation of my understanding. This is also the limitation of my pen. I have discussed the Gita with this perspective. This viewpoint is dear to me. This is also beneficial (mangalmaya) indeed. Before starting a discussion on the contents of the Gita, It would not be improper to take note of the problem, which has been considered in it, because this has a close relationship with our life. Injustice was being done to Arjuna. Duryodhan was not prepared to give anything to the Pandavas. Pandavas had prepared for war to encounter that injustice. Before the commencement of the war when Arjuna glanced over the two armies, his heart got weakened for this earthly empire, so much of destruction. His was entirely a humane emotion. He refused to fight. All of a sudden, many problems surfaced at that point. Perhaps he was right. Why should he kill so many of his brethren for the sake of kingdom? Arjuna and his brothers could have lived anywhere else. But if the injustice had not been countered, it would have continued to grow and people would have immensely suffered the consequences of that injustice. People could have been miserable after the war but Arjuna had become miserable even before the war had started.

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Moreover, who can decide about justice? In the present complex world no one considers himself to have committed any wrong. Germans used to consider Britishers as perpetrators of injustice and so also Britishers considered Germans. The party, which wins, is always considered right and the losing one is considered wrong. The Lord convinced Arjuna to fight. Then, should we fight with our brothers if such an occasion arises? Muslims consider that Hindus are suppressing them and are depriving them of their rights. And Hindus say that they are not aware of those sins they hadcommitted for which they have to suffer the atrocious behavior perpetrated on them by those who are terror personified. Today, Arabs are fighting with the Jews and both consider themselves to be right. There is a (armed) race between Russia, America and England. In China, communists are revolting and they think that their point of view (ideology) is justified. Dutch and Indonesians are also fighting. How do we know, who is on the right side of justice? Again, what are the considerations on the basis of which duty or non- duty of a person can be decided? And what are the considerations on which duties and non-duties of a society can be decided? This is the dilemma of life. This dilemma has to be faced in various forms at every stage of life. In the beginning, it will be necessary to know certain fundamental principles. An individual is for the society and the society is for the individual, and both of them are for the growth and progress of each other. Everyone should have opportunity to grow and progress. Growth here does not mean more and more avenues for enjoyments of life. It means attainment of that state of consciousness in which the best of a man (purushottam), and a truly blissful inner state (sat-chit-anannd) manifest in him in its full glory. A person is able to attain his divine consciousness (bhagvat chaitanya), which consists of equality, wisdom and bliss. There is nothing beyond this. A society inhabited by such people is an ideal society. Duty consciousness is the path of one's gradual evolution and growth. To consider physical pleasures and enjoyments as an ideal is in reality an invitation for misery. ye hi samsparsja bhoga duhkhayonaya ev te (5.22) (The pleasures, which are born of contacts of sense organs, are verily a source of suffering only.) The modern world is a proof of this statement. Death, destruction-devastation are normal events of this world. They are associated with the creation itself. They are not important for determining duties. The state of evolution of an individual, of the community and the situations alone can determine duty. Without knowing them, it is impossible to determine duty. That action alone, which takes an individual and the community towards the ideal state of evolution, is duty.

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The most important consideration is the motive with which a person does his work. That motive alone can make or mar him. And that alone is the one, which makes or mars the society as well. Actions that are done out of greed, attachment, hatred, passion or anger can never be duty. They are always causes of agony. Such actions debase both individuals and the community. Greater the incidence of such actions, greater will be the degree of misery of people. Only a judicious mind (sambuddhi) free from attachments and hatred can take the right decision regarding justice and injustice. Mere arguments cannot do that. If one can imbibe the teachings of the Gita in his life or they become the basis of a nations consciousness, then it will not at all be difficult to decide the duties. The path of progress would also become easy and trouble free. Ideals are most important. This particular ideal is for everyone. It is not for a specific person or for a specific community. In the ideal of the Gita, there is scope for conflict and fight; but there is no scope for attachment or for hatred. There is no scope for excessive indulgence in sensual-pleasures of life. There is also no place for intense penance (tapsya). This is a path of fearlessness and not of cowardice. This is a game of life and death. On this path of duty there is no consideration of gain or loss, and even life and death have no importaance. Emphasis is on internal purity. Ego-less-ness is the ideal. sarvabhutahite ratah (committed to the welfare of all being) has a very deep and comprehensive meaning. (Gita 12.4) This principle does not teach hatred for the oppressor and also does not teach meek acceptance of oppression. Instead this teaches that the oppressor be punished without any hatred. This teaches one to act for his benefit by becoming an instrument in the hands of God. Injustice should certainly be punished. The Divine forces themselves punish an oppressor for his sinful deeds. That is why, Jesus Christ taught tolerance of injustice and love for the oppressor. This is also a great teaching. The Gita teaches us to punish an oppressor by becoming an instrument in the hands of God that is without vanity and with love for the oppressor. This is possible. The Gita gives proof of this possibility. The vision that one develops with Sadhana will itself give its proof to an individual. This is a lofty ideal. This ideal brings harmony and is beneficial for all. Of course, it is a difficult ideal to practice. One can learn his lessons only by facing conflicts and not by running away from them and the world. It is impossible to implement this ideal without complete purification. Hatred breed hatred, jealousy breed jealousy. We must learn and practice to break this process by striking at the very root of it. We should also learn to be firm about our duty. It is a wonderful ideal. The Gita and Krishna of the Gita are also wonderful. If it is necessary and duty demands it, one must strike the opponent with full force but with compassion and love for him and also wishing for his welfare in true sense. one must accept his opponent as God accepts everyone. After having given this brief introduction about the Gita, I will now discuss this scripture systemically.

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In the first chapter, we just find a description of the situation the difficulty of Arjuna and his inner confusion. We get full introduction of that in first chapter. Without properly understanding the situation and without knowing the circumstances in which God had given the sermon, we cannot properly understand the main message of the Gita. If we were to separate the various portions of a book, we are likely to make interpretations, which may be contrary to the basic theme of the book itself. Therefore, we should never forget the basic purpose and approach. The meanings of shlokas have been given along with the shlokas and wherever considered necessary, commentary on them has also been given. -RAMANAND

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