Monthly Archives: August 2011

Bhagavad Gita Verse 19, Chapter 1

31 Wednesday Aug 2011

Posted by in chapter 1 verse 19, dhaartaraashtraanaam, ghosho, hridayaani, nabha, prithvi, tumulo, vradaaryat, vyanunaadayan

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sa ghosho dhaartaraashtraanaam hridayaani vyadaaryat |
nabhascha prithvim chaiva tumulo vyanunaadayan || 19 ||
 
That tumultuous sound resounded through the earth and the sky, shattering the hearts of the sons of Dhritraashtra.
 
sa : that
ghosho : sound
dhaartaraashtraanaam : of the sons of Dhritaashtra
hridayaani : hearts of
vyadaaryat : shattered
nabhascha : sky
prithvim : earth
chaiva : and
tumulo : tumultuous
vyanunaadayan : resounded
 
During college years my classmates and I used to participate in inter-college music competitions. Teams from various colleges competed with each other for the “best music team” prize. Usually the teams would all be waiting backstage to be called on to perform, but in the interim they would do “mini rehearsals” where they would sing one or two lines of their song to warm up. What was interesting is that most teams knew who would win just by hearing that two line sample of the song, because it provided a glimpse of that team’s talent and preparation.
 
Similarly, when the Pandavas blew their conches, their sound was much louder and spirited than the Kauravas, even though the Pandava army was a fraction of the Kaurava army. That sound provided a window into the Pandava army’s determination and preparation, which had the effect of injecting fear into the hearts of the Kauravas.

Bhagavad Gita Verse 15-18, Chapter 1

28 Sunday Aug 2011

Posted by in chapter 1 verse 15-18

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paanchajanyam hrishikeesho devadattam dhananjayaha |
paundryam dadhamau mahaashankam bheemekarmaa vrikodaraha || 15 ||
 
anantavijayam raaja kuntiputrau yudhistiraha |
nakulaha sahadevashcha sughoshamanipushpakau || 16 ||
 
kashyashcha parameshvasaaha shikhandi cha mahaarathaha |
dhristhadyumno viraatashcha saatyakischaparaajiataha ||17||
 
drupado draupadeyascha sarvashaha pruthiveepate |
saubhadrashcha mahaabaahuh shankhaandadhmuh prithakprithak || 18 ||
 
Hrishikesha blew his conch named Paanchajanya, Arjuna blew his conch Devadatta, and the fearsome Bheema blew his mighty conch named Paundra.
 
King Yudhishtira, son of Kuntu, blew his conch named Anantavijayam, Nakula and Sahadeva blew their conches named Sughosha and Manipushpaka.
 
The King of Kashi, a supreme archer, the mighty warriors Shikhandi, Dhristadyumna, King Viraata and Satyaki ..
 
King Drupada, the sons of Draupadi and Abhimanyu, the mighty armed son of Subhadraa, all blew their respective conches, O King.
 
paanchajanyam : conch named Paanchajanya
hrishikeeshaha : one who has conquered the senses (Krishna)
devadattam : conch named Devadatta
dhananjayaha : one who has achieved victory over wealth (Arjuna)
paundryam : conch named Paundra
dadhamau : blew
mahaashankam : mighty conch
bheemekarmaa : Bheema
vrikodaraha : one who has extraordinary capacity to imbibe food
 
ananta-vijayam : conch named ananta-vijayam
raaja : king
kuntiputrau : son of Kunti
yudhistiraha : Yudhishtira
nakulaha : Nakula
sahadevashcha : and Sahadeva
sughosha-manipushpakau : conches named Sughosha and Manipushpaka
 
kashyashcha : King of Kashi
parameshvasaaha : supreme archer
shikhandi : Shikhandi
 
mahaarathaha: mighty warrior
dhristhadyumno : Dhrishtadyumna
viraatashcha : King Viraata
saatyaki : Saatyaki
aparaajiataha : indefeatable
 
drupado : King Drupada
draupadeyascha : Draupadi’s sons
sarvashaha : all
pruthiveepate : O king
saubhadra : Abhimanyu
mahaabaahu : mighty armed
shankha: conches
dadhmuh : sounded
prithak-prithak : their respective
 
Blowing of the conches was a tradition that signified the start of a war. In other words, once that sound was heard, there was no room for compromise, there was no more vacillation on whether or not to fight, everyone was committed to start the war.
 
We should remind ourselves again and again that the Gita is first and foremost a practical text on how to lead a balanced life, a life that is in harmony with the world. Therefore, we should try to connect what we read in this text to our own life and experiences.
 
Arjuna was face to face with the Kaurava army, and the sound of the conches indicated that he was about to deal with an extremely difficult situation – that of war. Most of us also have to deal with extremely difficult situations every day, though usually not that of life or death, but ones with high stakes nevertheless. If you are a student, then a tough exam is an example. If you have a job, then a upcoming meeting with your boss is is another example.
 
When I read the blowing of the conches, I recalled a sound from my childhood which for me had similar implications. Early in the morning, at the same time everyday, I would hear the sound of a air raid warning alarm, coming in from the distance. There was no imminent threat of an air raid, that sound was used only to test the warning system. But for me personally, it reminded me that in a few minutes I would have to face the most difficult situation a shy, nerdy kid has to face everyday – school!
 
Footnotes
 
1. While the Pandava army has well-known conches, the Kaurava army’s conches are nameless

Bhagavad Gita Verse 14, Chapter 1

27 Saturday Aug 2011

Posted by in cha, chapter 1 verse 14, divyau, eva, hayaiha, maadhavaha, mahati, paandavaha, pradadhmatuha, saha, shankhau, shvetaiha, sthitau, syandane, tataha, yukte

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tataha shvetair hayair yukte mahati syandane sthitau |
maadhavaha paandavaschaiva divyau shankau pradadhmatau || 14 ||
 
And then, seated on a magnificent chariot harnessed to white horses, Shri Krishna and Arjuna blew their divine conches.
 
tataha : thereafter
cha eva: both
maadhavaha : Shri Krishna
paandavaha : Arjun
sthitau : situated
mahati syandane: on a magnificent chariot
yukte: harnessed
shvetaiha : by white
hayaiha: horses
pradadhmatuha: resounded
saha: their
divyau: divine
shankhau: conches
 
With this verse, we are introduced to the key figures in the Bhagavad Gita, as we leave behind Duryodhana and the Kaurava army. Lord Krishna was a divine incarnation or an avatar, and Arjuna was one of the five Pandava princes. Arjuna was considered the most skillful archer and warrior of his time. Shri Krishna was a close friend of Arjuna, and offered to be his charioteer for the Mahabharata  war.
 
The prior verses served to paint a picture of the Kaurava army, that was ready to engage in conflict with the Pandavas. As we move further into the text, the perspective shifts from Duryodhana’s viewpoint to Arjuna’s.
 
Footnotes
1. Many commentaries offer a lot of background from the Mahabharata in order to describe the grandeur of Arjuna’s chariot. It was a robust chariot, endowed with several divine powers. A key feature of the chariot was a flag in which Lord Hanumaan had entered in the form of an emblem. Therefore it is said that Lord Hanumaan was one of the few individuals to hear the Gita firsthand. 

Bhagavad Gita Verse 13, Chapter 1

26 Friday Aug 2011

Posted by in aanaka, abhavat, abhyahanyamta, bheryascha, chapter 1 verse 13, go, http://schemas.google.com/blogger/2008/kind#post, panava, sahasaa, shabdaha, tataha, tulumala

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tataha shankashcha bheryascha panavaanakagomukhaahaa |
sahasaivaabhyahanyanta sa shabda tumulobhavat ||13 ||
 
Immediately thereafter, several conches, bugles, trumpets, kettle-horns and cow-horns resounded simultaneously, growing into a tumultuous sound.
 
tataha: thereafter
shankha: conches
cha: and
bherya: bugles
panava-aanaka: trumpets and kettedrums
go-mukhaha: cow-horns
sahasaa eva abhyahanyanta: resounded suddenly and simultaneously
shabdaha: sound
abhavat: became
tumulaha: tumultuous
 
This is another verse in the sequence of verses that brings us closer to the start of the war. It also suggests that the Kaurava army was happy that their commander Bheeshma was eager to begin the war.
 
As we progress through this verse into some of the later verses, we cannot help but paint a picture of that battlefield, since the words used in these verses are so evocative. For some of us that grew up in India, we probably tend to dig up memories of watching the Mahabharata on Sunday morning, and maybe those memories are recalled. With this verse, we now have another dimension that adds depth to the picture – that of sound.
 
The author of these verses clearly intends to paint a rich picture of the battlefield, and the Kaurava army in particular. We shall see why shortly.

Bhagavad Gita Verse 12, Chapter 1

25 Thursday Aug 2011

Posted by in chapter 1 verse 12, dadhamau, harsham, kuru, naada, pitaamaha, prataapavaan, sanjayanan, shankham, simha, tasya, uchchaiha, vinadya, vriddhaha

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tasya sanjanayanharsham kuruvriddha pitaamaha |
simhanaada vinadyochchai shankamdadhamau prataapavaan || 12 ||
 
Then the valiant Bheeshma, elder of the Kuru dynasty, blew his conch loudly, a sound as mighty as the roar of a lion, delighting Duryodhana.
 
prataapavaan: valiant
kuru-vriddhaha pitaamaha: Bheeshma, an elder of the Kuru dynasty
simha-naada vinadya: roaring like a lion
shankham dadhamau: blew his conch
uchchaiha: very loudly
tasya harsham sanjayanan: increasing delight of the king
 
This is the first verse in a series of verses which indicate the beginning of the Mahabharata war. Traditionally, conches were blown to announce the start of the war. Bheeshma, sensing the fear in Duryodhana, blew his conch so that Duryodhana felt confident that his army was still on his side.
 
It also indicates the dependence of Duryodhana’s ego on external circumstances, such as the roar of conches, in order to strengthen itself, instead of an innate belief that his army was on his side.

Bhagavad Gita Verse 11, Chapter 1

24 Wednesday Aug 2011

Posted by in abhirakshantu, avasthitaaha, bhaagam, bhavaytaha, chapter 1 verse 11, eva, hi, sarvaeshu, sarve, yathaa

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Ayaneshu cha sarveshu yathaabhaagamavastithaaha |
Bheeshmamevaabhirakshantu bhavantaha sarva eva hi || 11 ||
 
All of you should completely protect Bheeshma at all points, situated in each of your various formations.
 
bhavavtaha: all of you
eva hi: must certainly
abhirakshantu: completely protect
bheeshman: Bheeshma
eva: foremost
sarveshu ayaneshu ca: at all points
avasthitaaha: situated
sarve: respectively
yathaa-bhaagam: in your various formations
 
Duryodhana instructed his main warriors to ensure Bheesma’s safety since the Mahabharata war was about to begin.
 
Let’s do a quick recap. The first chapter opened with Dhristrashtra asking Sanjaya to elaborate on the progress of the war, and that led to Duryodhana’s monologue to Drona. After the statement Duryodhana makes in the current verse, he no longer has a “speaking part” in the Gita anywhere.
 
After this verse, we will encounter a series of verses that get us closer to the start of the battle, and closer to the core of the Gita.

Bhagavad Gita Verse 10, Chapter 1

23 Tuesday Aug 2011

Posted by in abhirikshitam, abhiriksitam, aparyaaptam, asmaakam, balam, chapter 1 verse 10, eteshaam, idam, paryaptam, tu

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aparyaaptam tadasmaakam balam bheeshmaabhirikshitam |
paryaaptam tvidameteshaam balam bheemaabhirikshitam || 10 ||

Whereas our army, defended by Bheeshma’s strength, is infinitely capable of victory, the Pandava army defended by Bheema’s strength, seems limited.

asmaakam tat: our army
aparyaaptam: infinitely capable (to win against the Pandavas)
balam bheeshma-abhirikshitam: defended by Bheeshma’s strength
tu: but
eteshaam: these Pandavas
idam: this
paryaptam: limited (to be victorious)
balam bheemaa-abhirikshitam: defended by Bheema’s strength

Duryodhana continued to boast about his army in this final comment to Drona. Note that Drona did not reply to any of Duryodhana’s statements at any point in the conversation. His silence indicated either anger, disappointment or knowing the inevitable that his army was doomed to failure.

If you measure Duryodhana’s comments, they tend to become increasingly arrogant and hyperbolic throughout the conversation. Anytime you have somebody making hyperbolic statements praising themselves, it usually indicates an underlying insecurity.

Footnote
1. In translating this verse I looked up several commentaries, and this is the first verse where I have encountered a difference in translation. Some commentators translate the Sanskrit word “aparyaptam” to mean “beyond sufficient” or “infinitely capable”. This is the meaning that I have used above. However, some commentators translate it as “less than sufficient” or “limited capability”. If that meaning is taken, that means Duryodhana’s fear has broken past the facade of arrogance and he has begun speaking what he really thinks.

Bhagavad Gita Verse 9, Chapter 1

22 Monday Aug 2011

Posted by in anye, arthe, bahavaha, cha, chapter 1 verse 9, jeevitaaha, mad, naanaa, prahaaranaaha, sarve, shastra, shooraha, tyakta, vishaaradaaha, yuddha

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anye cha bahavaha shoora madarthe tyaktkajeevitaaha |
naanaashastrapraharanaaha sarve yuddhavishaaradaaha || 9 ||

In addition to our commanders, we also have several other brave warriors who have vowed to give up their life for me. These warriors are well versed in deploying weapons, and are proficient in the art of battle.

anye: besides these
bahavaha: several
shooraha: brave warriors (who have)
mad-arthe: for me
tyakta-jeevitaaha: giving up their desire to live
cha: and
naanaa-shastra-prahaaranaaha: versed in the deployment of many weapons
sarve: (also) all of them
yuddha-vishaaradaaha: proficient in the art of war

Duryodhana naively tried to impress Drona by glorifying his army. In doing so, his ego resurfaced again, which is evidenced by his self-aggrandizing statements like “they will give up their life for me”. He probably was trying to convince (or delude) himself that his army is poised to win the battle.

The tendency of the ego to consider something “mine” is called mamataa in Sanskrit. Mamataa literally means “mine-making” or “mine-ness”. This is yet another means for the ego to strengthen itself through possessions.

Here’s an interesting exercise. Take something that you know for sure is “yours”. Now deeply examine it. Is it really yours? For example, say you own a house. On what basis do you consider it yours? Most probably, it’s a legal document that the government issues to you. Well, what happens if that government no longer exists? Or, more likely, what happens if the government grabs that land from you because it possesses some precious natural resources? Is the relationship between you and the house “real”?

Footnotes
1. Astra denotes weapons that are thrown, and shastra denotes weapons that are hand-held

Bhagavad Gita Verse 8, Chapter 1

21 Sunday Aug 2011

Posted by in bhavaan, cha, chapter 1 verse 8, eva, samitinjayaha, tathaa

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bhavaanibheeshmashcha karnashcha kripashcha samitinjayaha |
ashvaththaama vikarnashcha soumaduttistathaiva cha || 8 ||

We have victorious warriors such as yourself, Bheeshma, Kripaachaarya and Karna on our side. Similarly, we also have Ashvaththaama, Vikarna and Bhoorishrava.

bhavaan: yourself
cha: and
bheeshmaha: Bheeshma
karna: Karna
samitinjayaha: victorious
kripaha: Kripaachaarya
tathaa eva: and similarly
ashvaththaama: Ashvaththaama
vikarnaha: Vikarna
soumaduttihi: son of Somadutta, Bhoorishrava

Having conducted an assessment of the warriors on the Pandava’s side, Duryodhana began to conduct a similar assessment of his side.

Throughout the last few verses we were observing Duryodhana’s emotional state. After having lobbed an insult at Drona, and not having heard a response back, Duryodhana now became scared that he had angered his army’s main commander and his teacher. So he wanted to say something to appease Drona. Hence he began his assessment of powerful warriors by putting Drona first in this verse.

What does this tell us about Duryodhana’s personality? Sometimes we tend to view people as either good or evil, and by that logic Duryodhana would be considered evil. But this temporary outpouring of reverence for his teacher shows that Duryodhana had some good qualities in him, although in lower proportion to his bad qualities.

Later the Gita will provide a detailed explanation of types of qualities that all individuals have. At this point, let us consider that all individuals have a mix of three qualities or tendencies: a tendency that draws us towards inertia, another that draws us to action, and another that draws us to equanimity or harmony. Usually, one or two tendencies tend to dominate the other in us.

You may know some people who have a tendency to be lazy and sleep all the time. Or there may be someone who cannot rest and has to keep doing something or the other. Or, there are some who do what’s needed to run their lives and are not lazy, and also deal with severe setbacks and challgenges while managing to stay calm, collected and even-keel.

What do we think is our most dominant tendency? Are there external factors that change it temporarily? For example, if you find that your most dominant tendency is towards action, are there factors that make you stable and peaceful?

Bhagavad Gita Verse 7, Chapter 1

20 Saturday Aug 2011

Posted by in artham, asmaakam, braveemi, chapter 1 verse 7, dvija-uttama, mama, naayakaaha, nibodhaa, sainyasya, sangya, taan, te, tu, vishishtaaha, ye

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asmaakam tu vishishtaa ye taannibodha dvijottama |
naayakaa mama sainsyasya sangnyartham taanbraveemi te || 7 ||

O twice-born Drona, now I would like to bring to your attention to our competent warriors. Let me point you to some of my army’s commanders.

dvija-uttama: O twice born
asmaakam: on our side
tu: also
ye: those
vishishtaaha: select (warriors)
taan: on them
nibodhaa: to draw your attention
te:for you
sangya-artham: indicate for your information
mama: my
sainyasya: army
naayakaaha: commanders
taan: about them
braveemi: I will speak

Duryodhana continued his conversation with Drona in this verse. As is apparent from the text of the verse, he wanted to now talk to Drona about his army, having assessed the capabilities of the Pandava army.

Notice how each verse gives an indication of Duryodhana’s state of mind. Initially, he saw the well-formed army of the Pandavas that was marching with a single vision, and began to worry that it may prove to be a formidable opponent. His worry prompted him to instigate Drona. Now in this verse Duryodhana’s worry unleashed a condescending, mean attitude by calling Drona a “twice born”.

Twice-born usually refers to individuals in the brahman, kshatriya and vaishya classes. However, in this verse, this was a veiled insult because although Drona was a accomplished warrior, he was a brahmin by birth. Duryodhana wanted to imply that Drona, being a brahmin, would be soft on his disciples the Pandavas. In addition, use of the phrase “my army” also indicates that Duryodhana’s ego was puffed up at this point.

Negative emotions like fear and worry, when allowed to simmer in the mind, tend to unleash the worst in us. Later, the Gita will go in great detail into how this happens.
Footnotes
1. In Swami Ramdas Samaratha’s Dasbodh, there is an entire chapter on signs exhibited by foolish people. According to him, anyone who insults his guru out of pride is considered a fool.