The Bhagavad Gita: According to Paramhansa Yogananda edited by his disciple, Swami Kriyananda

By Paramhansa Yogananda and Swami Kriyananda

Based on the teachings of Paramhansa Yogananda, this translation of the Gita brings alive the deep spiritual insights and poetic beauty of the famous battlefield dialogue between Krishna and Arjuna. Based on the little-known truth that each character in the Gita represents an aspect of our own being, it expresses with revelatory clarity how to win the struggle within us between the forces of our lower and higher natures.

One of the best-loved scriptures in the world, the Bhagavad Gita has been translated by many scholars and poets over thousands of years. Here is a new English language translation by a renowned spiritual Master. Perhaps more than any other version, Paramhansa Yogananda’s Gita captures the spiritual depth of the original.

Each verse of this 18-chapter scripture is translated in sparkling modern English prose that conveys the power and inspiration of this ancient scripture. Spiritual practices such as devotion, selfless service, and spiritual discrimination are explained and clarified. This treasure of a book not only represents the wisdom of the original Gita for today’s reader: clear, powerful, straightforward, and inwardly transforming. Contains 130 pages of profound spiritual truths edited by Yogananda’s direct disciple Swami Kriyananda.

• Language: English
• Publisher: Crystal Clarity Publishers
• Release date: Aug 26, 2008
• ISBN: 9781565896284

Paramhansa Yogananda

As a bright light shining in the midst of darkness, so was Yogananda’s presence in this world. Such a great soul comes on earth only rarely, when there is a real need among men. —The Shankaracharya of Kanchipuram Paramhansa Yogananda Born in India in 1893, Paramhansa Yogananda was trained from his early years to bring India’s ancient science of Self-realization to the West. In 1920 he moved to the United States to begin what was to develop into a worldwide work touching millions of lives. Americans were hungry for India’s spiritual teachings, and for the liberating techniques of yoga. In 1946 he published what has become a spiritual classic and one of the best-loved books of the 20th century, Autobiography of a Yogi. In addition, Yogananda established headquarters for a worldwide work, wrote a number of books and study courses, gave lectures to thousands in most major cities across the United States, wrote music and poetry, and trained disciples. He was invited to the White House by Calvin Coolidge, and he initiated Mahatma Gandhi into Kriya Yoga, his most advanced technique of meditation. Yogananda’s message to the West highlighted the unity of all religions, and the importance of love for God combined with scientific techniques of meditation.

Book preview

chapter one

The Despondency of Arjuna on the Path of Yoga

INTRODUCTION

The Bhagavad Gita, and the Mahabharata of which it is a part, is not literal history. Rather it is a deep spiritual allegory, woven upon a framework of history. The main characters in the story did actually live, but they became essential reference points around which the story was developed. Most of the characters are inventions. They trace their names to Sanskrit roots, which supply their psychological meanings.

Arjuna was, in fact, a very high soul; Krishna, later in the Bhagavad Gita, calls him Prince of Devotees. Yet in this short, but very profound, scripture, and especially so in this first chapter, he plays the role of mere spiritual beginner starting out on his spiritual search. The device can prove confusing for readers, sometimes, especially for those who are already fully aware of Arjuna’s greatness.

The characters listed in this first chapter are not, as must at first seem, a mere catalogue of warriors arrayed against one another in preparation for the coming war. Instead, they symbolize psychological traits and states of consciousness, each of which plays an important role in the devotee’s struggle to rise above worldly delusion and to reclaim his true state of Sonship to the Infinite Lord.

Because some of these states of consciousness appear only as the devotee develops further, and even highly, on the spiritual path, it can seem confusing for them to be listed also in this first chapter. Yet the teaching here would be incomplete if they were omitted. I have therefore shown them as only latently present, rather, in the devotee’s consciousness. Samadhi, for example, is not something the beginner experiences; it appears, usually, after many years on the path, and therefore long after the initial doubts and discouragement of the beginner which Arjuna expresses in this chapter. Those higher states receive careful treatment in later chapters of this great scripture.

The Verses:

1. (King) Dhritarashtra [the blind, or undiscerning mind] posed this question to Sanjaya [introspection]:

On the battlefield of Kurukshetra [and of dharmic confrontation, Dharmakshetra], my sons [the Kurus (Kauravas), or adharmic (unspiritual) tendencies and qualities] and those of Pandu [the Pandavas, or spiritually elevating aspects of human nature] stood ranged against one another, eager for battle. What was the outcome (of their struggle)?

2. Sanjaya replied:

(Prince) Duryodhana [material desires], on beholding the Pandava army (opposing him) in full battle array, (anxiously) approached Dronacharya [habits, past samskaras or mental tendencies — Duryodhana’s guru, since material desires are directed by past habits¹], and spoke as follows:

3. Behold, O Teacher, this great army of the sons of Pandu, arrayed for battle by your own gifted student [Dhristadyumna, or awakened intuition; the calm inner light, which appears also owing to the guidance of past spiritual tendencies], the son of Drupada [dispassion toward sense enjoyments].

4. Ah! See those mighty heroes, bowmen as great as Bhima [the power to uplift the body’s energy] and Arjuna [fiery self-control], Virata [ecstatic identity of the egoic self with the indwelling soul], and Drupada [dispassion toward sense enjoyments], mighty charioteers [controllers of the senses], all.

5. Behold, too, Dhrishtaketu [the inner power of resistance to temptation (the yamas of Patanjali ²)], Chekitana [buried spiritual memories], Kashiraja [northward, or upward, flowing discrimination], and also Purujit [inclination toward internalizing the mind (pratyahara)], Kuntibhoja [steady, upright bodily posture (asana)], Shaibya [inner power of adherence to virtue (the niyamas)], (all these) foremost among men.

6. Lo, too, mighty Udhamanyu [control over the inner life force ( pranayama)] , brave Uttamaujas [ojas; spiritual luster and power, developed through sexual self-control], the son of Subhadra [Abhimanyu, self-transcendence], and the sons of Draupadi ³— all these also maharathis (formidable charioteers) [masters of the senses].

7. Hear also, in balance, O Flower of the twice-born, those leaders in my own army who are outstanding.

8. These number thyself (Drona); Bhishma ⁴ [the consciousness of being a separate, ego-identity]; Karna ⁵ [outward attachment]; and Kripa [not (in this case) mercy or divine grace, as it is usually understood, but personal as opposed to cosmic delusion]; Ashwatthama ⁶ [attraction (likes)]; Vikarna [repulsion (dislikes)]; the son of Somadatta [Bhurishravas, the impulse toward outward, material activity]; and Jayadratha [bondage to continued separate existence; not included in every version of the Gita, but subtly distinct from outward attachment, or Karna].

9. And numerous others — heroes well trained for battle, and armed with many weapons, (all of them) ready to lay down their lives for my sake [in defense of egoic material desires]. ⁷

10. Our forces, guarded by Bhishma, are numberless [for the pathways into delusion are multifarious], but their army, defended by Bhima [the power to uplift the body’s energy], is numerically constricted [because focused and powerful].

11. All of you, therefore, placed in your proper stations, do (everything you can to) protect Bhishma. ⁸

12. Grandsire Bhishma then, glorious and powerful among the Kurus, anxious to encourage [wavering] Duryodhana, blew his conch with a mighty blast. ⁹

13. There followed at once a great tumult, as conches, kettledrums, tabors (small drums), and horns sounded in a mighty uproar (of support).

14. And then (it was that) Madhava (Krishna) and Pandava (Arjuna), stationed in their magnificent chariot drawn by white horses [five in number, representing the five senses], blew mightily on their celestial conches. ¹⁰

15. Hrishikesha (Krishna) blew his Panchajanya [AUM and the united sound of all the chakras]; Dhananjaya (Arjuna) sounded his Devadatta [literally gift of the gods or, that which gives joy: the sound of a plucked string instrument in the manipura chakra]; and Vrikodara (Bhima) of mighty deeds [associated with powerful vayu; air, one of the five primary elements] (blew) his great conch Paundra [producing the sound of a deep gong].

16. Then Prince Yudhisthira [divine calmness] the son of Kunti [spiritual force; intense longing for God] blew his Anantavijaya [complete control over the inner prana]; Nakula [the sacral, or swadisthana] and Sahadeva [the coccyx, or muladhara] blew, respectively, their Saghosha [a flute sound, like that which Krishna as a boy played in Gokula] and Manipushpaka [a deep buzzing sound].

17. Then, the king of Kashi [northward, or upward-flowing discrimination], excellent archer; Sikhandi [the will and the understanding to perform only good, self-elevating actions, and, for this reason:] a mighty charioteer [controller of the five senses]; Drishtadyumna [the calm inner light, or the intuitive sense of its hidden presence]; Virata [literally, majestic; a sense of oneness with Spirit ¹¹], and invincible Satyaki [truthfulness];

18. Drupada [extreme dispassion]; the sons of Draupadi [see above] and the mighty-armed son of Subhadra [self-mastery]: all these, O Lord of the Earth, blew (loudly on) their conches.

19. That mighty tumult, reverberating through heaven and earth [penetrating the devotee’s astral and physical bodies] pierced the hearts of Dhritarashtra’s sons [shaking, thereby, the devotee’s faith in the attractiveness of material enjoyment].

20. Beholding the clan of Dhritarashtra (the Kauravas) arrayed (before him) for battle, Pandava (Arjuna), whose flag bore the monkey emblem [this symbol of restlessness, when raised by straightening the spine, indicates control over the ever-active mind ¹²], took up his bow [symbol of correct meditative posture: the body erect, the bowstring indicative of a straight spine], and addressed Hrishikesha (Krishna):

21–23. Arjuna said, O Changeless Krishna, I (respectfully) ask Thee to guide my chariot between the two armies, that I may see them opposed in full battle array, (there to) observe the (warriors) with whom I am to contend. Let me study (those warriors) who willingly support Dhritarashtra’s son (Duryodhana).

24–25. Sanjaya then told Dhritarashtra:

O Descendent of Bharata! On hearing these words of Gudakesha (Arjuna), Hrishikesha (Krishna) drove that best of chariots to a point between the two armies. There, before Bhishma, Drona, and that great horde of opposing chiefs, he declared: Behold, Partha (Arjuna), this mighty gathering of the Kurus!

26. Partha (Arjuna) then beheld before him [his own relatives:] grandfathers, fathers, fathers-in-law, maternal uncles, brothers and cousins, sons and grandsons, and comrades, past friends, teachers;

27. Observing that far-flung array of his own kith and kin before him, the son of Kunti (Arjuna) was filled with pity, and spoke sorrowfully:

28–30. O Krishna, seeing these, my own relatives, gathered together ready to fight us, my strength fails me; my limbs quiver; my mouth becomes parched; my whole body trembles; my hair stands on end [all these being signs of inner conflict]! The sacred bow Gandhiva slips from my grasp [as, with bent spine, he slumps