The Bhagavad Gita: A New Translation and Study Guide

By Nicholas Sutton

This short course sets out a detailed study of the text, philosophy, and contemporary significance of the teachings found within this ancient sacred book.

The Bhagavad Gita, which was spoken perhaps five thousand years ago and whose written form has been extant for over two thousand years, continues to inspire new generations of seekers in the East and West. Gandhi in the East and Thoreau, Emerson, Einstein, and others in the West found within its pages deep wisdom, comfort, and contemporary applications to their lives and times.

The Gita ranks with the Bible, Dhammapada, Dao De Jing, Qu’ran, and other significant sacred books as a universal source teaching that transcends sectarian religions. In addition, the Bhagavad Gita—along with the Yoga sutras—is one of the two primary foundational books on the yoga path, aspects of which have become wildly popular in the West in recent decades.

This new translation and commentary on the Gita is the first in a series produced by the Oxford Centre of Hindu Studies (OCHS), a Recognised Independent Centre of the University of Oxford. The OCHS Gita is simultaneously authoritative, academically sound, and accessible for inquiring students and seekers. Each chapter has an English translation of the verses, explores main themes, and explains how the knowledge is relevant and applicable to our twenty-first-century world.

• Language: English
• Publisher: Open Road Integrated Media
• Release date: Mar 3, 2020
• ISBN: 9781647221287

Book preview

GITARTHA SAMGRAHA

The initial division of the Bhagavad-gita into three broad strands is not an original idea and is derived from Yamunacharya, who explains it more fully in his Gitartha Samgraha, dividing the text into three equal portions of six chapters each (1–6, 7–12, and 13–18). Yamunacharya was one of the early teachers of the Sri Vaishnava sect and was a senior contemporary of Ramanujacharya. We conclude this introduction with the Gitartha Samgraha before proceeding to the text of the Gita itself.

THE GITARTHA SAMGRAHA OF SRI YAMUNACHARYA

In the Bhagavad-gita, Narayana is declared to be the Supreme Brahman. He can be attained only through bhakti, which is performed by the acceptance of one’s own dharma, through acquisition of knowledge and through renunciation of attachment.

In the first six chapters, the performance of desireless karma and the acquisition of true knowledge through yoga practice is enjoined, so that one can realise the atman.

In the middle six chapters, bhakti, which is brought about through karma and jñana, is discussed. Bhakti brings realisation of the truth concerning Bhagavan.

The final six chapters cast further elucidation on what has gone before. Here, matter (pradhana) and the soul (purusha) are explained as well as Ishvara. In addition, the disciplines related to work, knowledge, and devotion are further discussed by way of supplementing what has gone before.

This treatise was spoken for Arjuna’s sake when he was overwhelmed by misplaced love and compassion and when he was perplexed about dharma and adharma and took shelter of Sri Krishna.

In the second chapter, Samkhya and Yoga are described. Samkhya describes the transcendent self, whilst Yoga refers to desireless action. These lead to unwavering knowledge and are taught to remove Arjuna’s delusion.

In the third chapter, the need to perform karma without any desire except for the pleasure of the Lord and the protection of the world is taught. The agency for action is to be seen as the three gunas and the Supreme Lord.

The following subjects are covered in the fourth chapter: an incidental explanation of Krishna’s nature, that karma-yoga is also connected to true knowledge; the varieties of karma-yoga and the significance of knowledge within karma-yoga are also emphasised.

The ease and instant effect of karma-yoga are explained in the fifth chapter, as well as some of its component stages and how brahman is known as the self.

In the sixth chapter, concentration and meditation are presented as forms of yoga and the four types of successful yogin, the means of success in yoga and the highest status of the yoga that has Krishna as its object.

In the seventh chapter, Krishna teaches knowledge of himself, his concealment within prakriti, surrender to him as a means of release, the practices of different types of devotees, and the highest status of the devotee who possesses knowledge.

The eighth chapter reveals the distinctions of what is understood and what is acquired by each of the three classes of devotees: those who seek prosperity, those who seek the true nature of the self, and those who are devoted to the Lord.

In the ninth chapter, the Lord speaks of his own supremacy as the divine even when he comes to earth as avatars and of the excellence of the mahatmas who seek God alone and of the discipline of bhakti.

In the tenth chapter, He describes in detail the infinite auspicious attributes of the Lord and his absolute control over all things so as to generate a mood of bhakti in the minds of aspirants.

In the eleventh chapter, it is stated that the divine vision which gives immediate vision of God was given to Arjuna and that bhakti is the only means for knowing and attaining him in this way.

In the twelfth chapter, the superiority of bhakti is taught, as well as the means to practise bhakti, directions for meditating on the self, details of the desired qualities, the modes of sadhana (religious practice) to be adopted, and the vast love of the Lord for his devotees.

In the thirteenth chapter, the nature of the body, the means of realising the self, the nature of the self, the cause of bondage, and discrimination between the self and the body are described.

In the fourteenth chapter, the bondage of the gunas, their agency in the performance of action, and how to eliminate their influence are described. It also describes how the three ends of heaven, abiding in the self, and existence within the Lord may be attained.

In the fifteenth chapter, the Supreme Lord is declared to be different from the self both in its state of union with matter and in its liberated state, because He pervades, sustains, and rules over the individual souls and the world.

The sixteenth chapter first describes the differences between the devic and the asuric natures in order to establish the truth and proper conduct, which can be pursued only by submission to the shastras.

In the seventeenth chapter, the following topics are dealt with: rejection of paths not recommended by the shastras, the injunctions of the shastras in accordance with the gunas, and the characteristics of the three words ‘om’, ‘tat’, and ‘sat’.

The final chapter describes the mental state necessary for allowing that the Lord is the real controller, the necessity of developing the sattvic nature, the spiritual end gained by fulfilling one’s duties, and bhakti-yoga, which is the essence of the Gita Shastra.

Karma-yoga means ‘to practise austerity, pilgrimage, charity, yajña, and other such acts’. Jñana-yoga means ‘to control the mind and then to abide within the purified self’.

Bhakti-yoga means ‘to practise meditation and other forms of worship with undeviating love for the Supreme Being’. These three yogas are interconnected.

Obligatory and occasional duties are connected to all three yogas, as they are means of worshipping the Supreme Lord. All three grant vision of the self, but bhakti can be practised before such vision by means of japa, bhajan, pilgrimage, etc., even with only superficial love of God.

When ignorance is removed and one perceives the self as subservient to God, one attains supreme devotion and thereby reaches his domain. There is vaidhi (regulated) bhakti, para (higher) bhakti, and finally parama (supreme) bhakti.

Bhakti-yoga can grant prosperity and sovereignty if one desires them. If one desires to attain the self, all three yogas are effective in the attainment of kaivalya (separation from matter).

The understanding that Bhagavan (God) is the highest end is common to all three types of yogin, but if one overlooks the other two and aspires only for the Lord, one will attain him completely.

The jñanin is one who is devoted exclusively to the Lord and whose whole existence depends upon him. Contact with God is his only joy, separation his only grief. His thoughts are focussed only on God.

When one finds pleasure only in thinking, meditating, speaking, worshipping, and praising the Lord, then the senses, intellect, mind, and vital forces all become concentrated upon him.

Regarding all disciplines just as means of pleasing the Lord, without any other motive, one should give up dependence on anything but him and abandon any fear that this means one will be incomplete.

Such a person finds pleasure only in undeviating service to God. He then attains his domain. This Gita Shastra is meant mainly for such a devotee. This is a summary of its meaning.

Oh Lord of the Earth, kindly position my chariot in the space between the two armies. —1.21

CHAPTER 1

The main function of this opening chapter is to introduce the conversation that ensues and to provide a setting for Krishna’s instructions. In fact, verses 2–19 are taken almost verbatim from a later chapter of the Mahabharata (Chapter 47 of the Bhishma-parvan), in which the preparations for the second day of the battle are described.

Hence, the setting for the Gita discourse really begins from verse 20, and it is from this point on that we need to be more precisely aware of what is taking place. Arjuna asks Krishna, his friend and charioteer, to take up a position between the two armies so that he can look across at those he must fight. The sight of all his friends and relatives gathered there ready for battle fills Arjuna with dismay, and he decides that he will in effect withdraw from the conflict. In understanding the Bhagavad-gita, it is important to note the arguments that Arjuna then gives to support his decision to give up the fight, as these provide at least the preliminary stimulus for Krishna’s response.

THE FIELD OF DHARMA

Dhritarashtra said: On the field of dharma at Kurukshetra, what did my sons and the sons of Pandu do when they assembled there seeking battle, O Samjaya?

Samjaya said: On seeing the battle array of the Pandava host, King Duryodhana approached the acharya and spoke these words.

Behold this mighty army of the sons of Pandu, acharya, arranged in battle array by the son of Drupada, your intelligent disciple.

There are heroes and great bowmen in that host, the equals in battle of Bhima and Arjuna: Yuyudhana, Virata, and Drupada, that great chariot warrior.

Then there are Dhrishtaketu, Chekitana, and the heroic King of Kashi; Purujit, Kuntibhoja, and Shaibya, who is a hero amongst men;

The mighty Yudhamanyu, the heroic Uttamaujas, the son of Subhadra, and the sons of Draupadi; all of them are great chariot warriors.

Now learn about those who are most prominent on our side, O best of brahmins. For your understanding, I will inform you about the captains leading my army.

There is yourself, and then Bhishma, Karna, the all-conquering Kripa, Ashvatthaman, Vikarna, and the son of Somadatta as well.

And many other heroes are willing to lay down their lives for my sake. They carry many different types of weapon, and all of them are skilled in the arts of warfare.

Guarded by Bhishma, our strength is unlimited, but their strength, guarded by Bhima, is limited indeed.

Situated in each of your allotted stations, all of you must give protection to Bhishma.

The senior member of the Kuru house, Duryodhana’s mighty grandfather, then roared as loudly as a lion and blew on his conch shell. This sound brought joy to Duryodhana.

Conch shells, kettledrums, panava drums, anaka drums, and horns then immediately resounded, all together making a tumultuous sound.

Mounted on a mighty chariot yoked to white horses, Madhava and the Pandava then blew their celestial conch shells.

Hrishikesha sounded the Panchajanya and Dhanamjaya blew on the Devadatta. Vrikodara, the performer of formidable deeds (bhima-karma), blew the great conch shell known as Paundra.

King Yudhishthira, the son of Kunti, blew the Anantavijaya, Nakula blew the Sughosha, and Sahadeva sounded the Manipushpaka.

That mighty bowman the King of Kashi, Shikandin the great chariot warrior, Dhrishtadyumna, Virata, the unconquerable Satyaki,

Drupada and all the sons of Draupadi, O lord of the earth, as well as the mighty son of Subadhra then blew their respective conch shells.

That sound shattered the hearts of the sons of Dhritarashtra, for the tumult resonated across both the sky and the earth.

Seeing the sons of Dhritarashtra gathered there and the weapons starting to fly, the Pandava with a monkey on his banner took up his bow.

He then spoke the following words to Hrishikesha, O lord of the earth. Kindly position my chariot in the space between the two armies, Acyuta,

So that I can look upon all those who have assembled here seeking battle. Let me see those with whom I will have to fight in this warlike endeavour.

I see them assembled here intent on battle, seeking to please the ignorant son of Dhritarashtra by fighting on his behalf.

Addressed in this way by Gudakesha, O Bharata, Hrishikesha positioned that wonderful chariot in the space between the two armies.

In the presence of Bhishma and Drona and all the kings of world, he said, Behold, Partha, the Kurus gathered here together.

Partha could see fathers and grandfathers standing there, as well as the teachers, maternal uncles, brothers, sons, grandsons, allies,

Fathers-in-law, and friends who were present in the two armies. On seeing all his family members standing nearby, the Kaunteya

Was overwhelmed with profound compassion and spoke these words in a mood of dejection, On seeing these relatives here, Krishna, standing ready and seeking battle,

My limbs are failing me, my mouth is drying up, there are tremors all over my body, and its hairs are standing erect.

The bow named Gandiva slips from my hand and my skin is burning. I can no longer stand up, for my mind has become dizzy.

I see unfavourable omens, Keshava; I cannot see how anything good can come from killing my own kinsmen in this battle.

I have no desire for victory, Krishna, nor for a kingdom or for worldly pleasure. What is the point of our gaining a kingdom, Govinda, or objects of enjoyment or even maintaining our lives,

When all those for whom we might desire a kingdom, objects of enjoyment, and the pleasures of life are taking part in this war, giving up their lives and their wealth?

By that I mean our teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives.

Though they may kill me I have no wish to kill these men, Madhusudana, not even if we could gain dominion over the three worlds thereby, how much less then for acquiring this earth?

After killing the sons of Dhritarashtra, what pleasure would there be for us, Janardana? Sin alone would come to us by killing these men who seek to kill us.

We have no right to kill the sons of Dhritarashtra, for they are our own relatives. How could we ever be happy again after destroying our family, Madhava?

Even if their consciences have been obliterated by greed and they cannot see the evil inherent in causing the destruction of their family or the sin involved in betraying a friend,

How can we fail to have wisdom enough to turn away from such a sin, for we can certainly see what a crime it is to bring about the destruction of the family, Janardana.

When a family is devastated in this way, the ancient traditions of dharma relating to the family also perish. And when such dharma perishes, adharma predominates over the entire family.

And as a result of the predominance of adharma, Krishna, the women of the family become degraded; and when the women are thus degraded, a mingling of the varnas arises.

Such a mingling leads both the destroyer of the family and the family itself to hell. Deprived of the ritual offerings of pinda and water, the ancestors of such families fall from their position.

As a result of the wicked acts of those who harm the family, acts which lead to a mingling of the varnas, the eternal forms of dharma rooted in caste (jati) and family are destroyed.

And we have heard, Janardana, that there is undoubtedly an abode in hell for those men who are destroyers of family dharma.

Alas! Alas! We are bent on performing a most sinful deed by slaying our family members in battle due to our greed for the pleasure of sovereignty.

If the sons of Dhritarashtra, weapons in hand, were to slay me in battle, unresisting and unarmed, that would be better for me.

After speaking in this way on the field of battle, Arjuna sat down on the seat of the chariot and cast aside his bow and his arrows, his mind agitated by sorrow.

CONCLUSION: A SUMMARY OF CHAPTER 1

There are a number of points we could make here in summarising Arjuna’s response to the situation he finds himself in. In verse 28, we read that he was overwhelmed by a deep sense of compassion, and it is this that initially gives rise to his misgivings about the course of action he is set on. The Sanskrit word used here is kripa, which is usually regarded as a very positive quality, reflecting a person’s concern for others who are in distress.

The first point made by Arjuna himself is a very logical one – victory in this war will not make them happy. Deprived of their rightful share of the kingdom, the Pandavas have been living a wretched life as exiles. Now they are seeking to regain the position that is rightfully theirs so that they can find satisfaction once more. Arjuna’s point here is that in order to recover their kingdom, they will have to kill many of their own family members, a course of action that will mean that any resulting gains will not bring them the happiness and satisfaction they