The Bhagavad Gita

Translated by Prof. G. V. Kulkarni and Arthur Osborne

Introduction

The Brahma Sutras, the Upanishads and the Bhagavad Gita are regarded as the Prastha-natrayi or 'threefold scriptures' of Hinduism. Of these the Gita is the most widely read and loved and has been most often translated. There is, however, to our knowledge, no very satisfactory rendering of it in English. To translate poetry is always a formidable task, and when the poetry is also scripture it becomes far more so, since every word has significance and should be adequately rendered. There are a number of 'literary' translations, from Edwin Arnold downwards, but all of them blur the clear lines of doctrine and give too vague an indication of the meaning. In India a number of more literal translations have been made, but these are mostly in ungainly English, and even so the rendering is seldom precise and adequate. It is hoped in this translation, which is to be serialised in The Mountain Path, to combine fidelity with good English, but the first emphasis will be on fidelity, since no one is authorised to tamper with scripture.

The Gita is an episode in one of India's two great epic poems, the Mahabharata. This is a vast work, many times longer than the Homeric poems. It contains a wealth of mythology and much religious and ethical teaching but is mainly centred around the quarrel between the Pandavas and Kauravas culminating in the Battle of Kurukshetra.¹ Briefly the story is this.

King Pandu had five sons who were accordingly known as the Pandavas. After his death his brother Dhritarashtra became king and brought up Pandu's five together with his own hundred sons. He was blind and weak and could not restrain his sons, especially the eldest of whom, Duryodana, who was violent and treacherous. They plotted against the Pandavas, tricked them out of their heritage and drove them into exile. The final result of this was the great Battle of Kurukshetra in which most of the Aryan kings were aligned with one side or the other and the flower of Indian chivalry was destroyed.

This human cycle or manvantara is said to be divided into four ages or yugas of progressively diminishing excellence, equivalent to the ancient Western conception of the four ages of gold, silver, copper and iron. The Battle of Kurukshetra is held by some to mark the transition from the third age to the fourth, the kaliyuga or 'dark age' in which we now live.

Krishna, the Avatar or Divine Incarnation, was living at this time as Prince of Mathura. Both sides sought his alliance. He was bound by affection to the Pandavas and recognised their noble qualities, but he felt some obligation to the Kauravas also. Therefore, when both sides came to claim his alliance, he said that one could have his army while he himself would go with the other, but unarmed. The Kauravas chose his army, while Arjuna, the most famous of the Pandavas, chose Krishna himself to go with him as his charioteer. Those who placed material aid above spiritual thereby sealed their doom.

Just as the battle was beginning, Arjuna told Krishna to drive his chariot between the two armies. Seeing this mighty concourse gathered for mutual destruction, seeing moreover friends, relatives and revered elders on the side of the enemy as well as his own, his heart failed him. He did not desire victory or dominion, he declared, if won by such slaughter. "Better for me were the sons of Dhritarashtra, weapon in hand, to slay me unarmed and unresisting."
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1. 'The Field of Kuru', kshetra meaning 'field' and Kuru being the ancestor of both Pandavas and Kauravas.

Krishna, however, will have none of this non-violence. He explains to Arjuna that it is his duty as a kshatriya, a member of the warrior caste, to destroy evil and uphold righteousness. In this dramatic setting develops a complete exposition of the meaning and purpose of life and the paths men can tread to its fulfilment.

The story is supposed to be told to Dhritarashtra by Sanjaya who witnessed and overheard it all.

CHAPTER ONE

In this first chapter the stage is set. The two opposing armies are reviewed and then the despondency of Arjuna is described.

Why was the battlefield chosen as the stage for Arjuna's instruction? The choice has tremendous literary effect, but the explanation goes deeper than that. It shows vividly that the inner warfare is to be waged on the battlefield of life, not through withdrawal from life. Krishna might have instructed Arjuna in a cave far from distractions, but no: instead is chosen a setting where the teaching is immediately to be put into effect by combining the most strenuous outer activity with the right attitude of mind.

1

Said Dhritarashtra: "When Pandu's sons met mine for battle on the Field of Dharma, the Field of Kuru, tell me what happened, Sanjaya."
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The word 'dharma' is left in Sanskrit as no single word translates it adequately. It implies uprightness or harmony, with its opposite 'adharma' as unrighteousness or disharmony. It is natural or divine law and thence comes to mean the action that is true to a man's nature and the religiously inspired social order of a community. Speaking of the individual, the Gita says (XVIII, 47): "Better one's own dharma though faultily performed than that of another though well performed. Doing the duty ordained by one's own nature one incurs no sin." That is to say that a man should act according to his own nature and the circumstances in which he is placed and not try to imitate another or play the role of another. Speaking of society it says (IV, 7): "Whenever dharma declines and adharma triumphs I manifest myself."

Dharma is, perhaps, the central concept of Hinduism. It is significant that it is the opening word of the Bhagavad Gita. The expression "Dharmakshetra, Kurukshetra" indicates that the battle of Kurukshetra was also a battle of righteousness against wrongdoing. In a deeper sense it implies that the battle is also the inner warfare of dharma against adharma that each man has to fight.

2

Said Sanjaya: "When Prince Duryodhana beheld the army of the Pandavas drawn up in battle order he approached his teacher and spoke thus:
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Duryodhana was the eldest of the Kauravas, that is of the sons of Dhritarashtra. It was he who was mainly responsible for the war. His teacher was Drona, renowned instructor of both Kauravas and Pandavas in the art of war.

3

"Behold, Master, this grand army of the Pandavas marshalled by your able pupil Drupada.

4

"Here are archers mighty in battle, like Bhima and Arjuna, warriors such as Yuyudhama and Virata, here Drupada the Maharatha.
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Bhima, one of the Pandava brothers and leader of their forces, was famous for his strength and prowess.

5

Dhrishtaketu, Chekitana and the valiant King of Kasi, Purujit, Kuntibhoja and Shaibya mighty among men.
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Kasi is the modern Benares.

6

"The heroic Yudhamanyu, and Uttamauja the brave; the son of Subhadra and those of Draupadi, all mighty charioteers.
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Draupadi was the daughter of Drupada and joint wife of the five Pandavas. Her five sons, took part in the battle.

7

"Know also, O best of the twice-born, who are foremost on our side and leaders of my army. Let me recite their names for you.
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The twice-born are those of the upper castes, that is to say those who are eligible for initiation and spiritual guidance.

8

Yourself and Bhishma, Karna and Kripa the vanquisher, Ashvatthama and Vikarna, and also Somadatta's son.

9

"And many other heroes that have pledged their lives for me, armed with diverse weapons, all well skilled in war.

10

Unlimited this army of ours marshalled by Bhishma, while that of theirs, marshalled by Bhima, is limited.

11

"Therefore stand firm, all in your ranks and places, and all support Bhishma."

12

To rejoice him then Bhishma the Mighty, eldest of the Kauravas, Bhishma the Grandsire, let forth a roar like a lion and sounded his conch.

13

Suddenly conches and kettledrums, tabors, drums and horns blared forth and stupendous was the noise.

14

Then Krishna and Arjuna also, seated in their great chariot drawn by white horses, blew their heavenly conches.
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The names actually used are 'Madhava' for Krishna and 'Pandava' for Arjuna.

15

Krishna sounded Panchajanya and Arjuna Devadatta; Bhima of the mighty deeds sounded his great conch Poundra.
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The name used for Krishna here is 'Hrishikesha', meaning 'He of the splendid hair' and for Arjuna 'Dhananjaya' meaning 'Conqueror of wealth'.

Panchajanya, Krishna's conch, is so called because it was made from the bones of Pancha, a demon he had slain. 'Devadatta', the name of Arjuna's, means 'God-given'. The name used for Bhima is 'Vrikodara' meaning 'Wolf-Belly', on account of his huge appetite.

16

Prince Yudhisthira son of Kunti sounded Anantavijaya ; Nakula and Sahadeva sounded Sughosha and Manipushpaka.
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Yudhisthira was the eldest of the Pandavas. He and the next two brothers, Arjuna and Bhima, were the sons of Kunti, Pandu's senior wife. The' twins Nakula and Sahadeva were the sons of his junior wife, Madri.

17, 18

The King of Kasi, great archer, Shikhandi the Maharatha, Dhrishtadumnya, Virata and Satyaki the invincible, Drupada and the sons of Draupadi, O Lord of the earth, and the stout armed son of Subhadra, these from all sides sounded their conches.

19

That tumultuous uproar, resounding through heaven and earth, rent the hearts of Dhritarashtra's sons.

20, 21

Then Arjuna, son of Pandu, he of the Hanuman banner, seeing the sons of Dhritarashtra marshalled for battle, took up his bow just as the fighting began and spoke thus, great king, to Krishna of the Splendid Hair: "Drive my chariot between the two armies, Achyuta.
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'Achyuta', a name for Krishna, means 'firm' or 'immovable'.

22

"So that I can see those gathered here for war, with whom I must fight now that the battle begins.

23

"Let me gaze upon those who have assembled here to serve in battle, the evil-minded son of Dhritarashtra."

24, 25

Sanjaya continued: Hearing Arjuna speak thus, O Bharata, Krishna drove his splendid chariot between the two hosts, facing Bhishma and Drona and all the kings, and said: "Behold these Kurus assembled here, O Son of Pritha."
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The name used for Arjuna here is 'Gudakesha' and for Krishna 'Hrishikesha'.

26, 27

Then Arjuna son of Pritha saw fathers and grandfathers, teachers, uncles and brothers, sons and grandsons, fathers-in-law, friends and companions drawn up for battle in the two armies. When Arjuna son of Kunti saw all these kinsmen standing thus arrayed.

28, 29

Great compassion came over him and sorrowfully he said: "Seeing these kinsfolk of mine drawn up for battle, Krishna, my limbs droop, my mouth is parched, my body trembles and my hair stands on end;

30

"The bow Gandiva slips from my hand, my skin is burning, my mind reels and I cannot stand.

31

"I see ill omens, Keshava, nor do I foresee any good from slaying my kinsfolk in battle.

32

"I desire not victory, Krishna, nor dominion nor pleasures. Of what use to us is dominion, Govinda, or pleasure or even life?

33

"Those for whose sake I desired dominion, pleasure and enjoyment are gathered here for battle, staking their wealth and life.

34

"Those teachers, fathers and sons, grandfathers and uncles, fathers-in-law, grandsons, brothers-in-law and other kinsfolk.

35

"These I do not wish to kill, O Slayer of Madhu, even though killed myself, not for lordship of the three worlds, much less for the sake of this earth.
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The three worlds of heaven and earth and the intermediate zone.

36

"What joy would remain to us, Janardana, after slaying the sons of Dhritarashtra? Only sin would accrue to us from the slaying of these evildoers.

37

"Therefore it does not behove us to slay our kinsfolk, the sons of Dhritarashtra, O Madhava. How can we be happy after killing our own people?

38, 39

"Even though these, their minds clouded by greed, see no evil in destruction of family and no sin in treachery to friends, should not we have the wisdom to turn away from this sin, Janardana, and to see evil in the destruction of the family?

40

"On the destruction of a family its ancient dharma perishes, and when its dharma perishes adharma overtakes the whole family.

41

"When adharma prevails, O Krishna, the women of the family become corrupt; with corruption of the women comes intermingling of the castes, O Descendent of the Vrishnis.

42

This intermingling brings the family and its destroyers down to hell; their ancestors also fall, deprived of their offerings of rice and water.
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Arjuna here maintains that destroying the moral standards and traditional practices of a family causes the downfall not only of future generations but past also, since those ancestors who have not attained final Liberation are still in need of ritual prayers for the dead, of which they will now be deprived.

43

"Thus the evil deeds of those who destroy families lead through the intermingling of castes to subversion of the dharma both of race and family.

44

"We have heard it said, Janardana, that hell is the abode of those whose family dharma is subverted.

45

"Alas, what a great sin we are resolved upon to slay our kinsfolk through desire for the pleasure of dominion!

46

"Better indeed for me were the sons of Dhritarashtra, weapon in hand, to slay me unarmed and unresisting."

47

Sanjaya continued: "Having spoken thus on the battlefield, Arjuna cast aside his bow and arrow and sank down on the chariot seat, overwhelmed with grief."

Here ends the first chapter, the 'YOGA OF ARJUNA'S GRIEF',
in the Blessed Bhagavad Gita, an Upanishad of the
wisdom of the Absolute, a dialogue between
Sri Krishna and Arjuna.