The Bhagavad Gita

The most important part of the Mahabharata is the Bhagavad-Gita. It is a marvelous dialogue between Lord Krishna and on the battlefield, before the commencement of the Great War. Bhagavan Sri Krishna became the charioteer of Arjuna. Sri krishna explained the essentials of Hindu religion to Arjuna. Just as the Upanishads contain the cream of the Vedas, so does the Gita contain the cream of the Upanishads.

Arjuna saw before him his dear relatives and teachers in the battlefield. He fainted and refused to fight against them. Then Lord Krishna imparted knowledge of the Self to Arjuna and convinced him that it was his duty to fight regardless of the consequences. Afterwards Arjuna gave up his Moha, or delusion. All his doubts were cleared. He fought against the Kauravas and achieved victory.


Message delivered by God himself removes vacillation from the minds of man who are unsteady and who feel lost in the world. The Gita is in corporate in the Mahabharata which in itself is a masterpiece containing valuable doctrine applicable for all time to come.

The epic reflected the firmness of the five brothers (The Pandavas) is declining to deviate from the path of virtue even in the make of the worst adversities. Their zeal to uphold righteousness will install faith in the modern man that where one follows the normal codes, he is bound to succeed. Secondly, it is God’s story as we find him acting as a guide to the good souls. Devotion will spring in us when we see how the Lord extended his support to these men wedded to the good cause. The third aspect of this monumental poem relates to the behavior of evil men. Those causing hindrance to the Pandavas were their cousins- the Kaurvas who symbolize evil. The story refers to the constant confrontation between the right and the wrong. The humble and the arrogant, the pious and the malicious.

अथ श्रीमद भगवत गीता : प्रथ्मोअध्याय :

ध्रितराष्ट्र उवाच

धरम क्षेत्रे, कुरुक्षेत्रे समवेता युयुव्त्स्वा :

मामका : पन्दावाश्चेवा किमाकुर्वत्ता संजय :
We shall be required to ascend the highest ladders of the deep science of Yoga ;ksx to understand the reality about Mahabharata and Bhagavad-Gita. Let us preview the very first stanza of Bhagavad-Gita under this Ganesh aspect of knowledge.

Mine and the sons of Pandu have gathered with the urge of fighting and Dharmashetra a land of personal religion and also a Kurukshetra a land of action thereto, O Sanjaya, what happened thence? Said Dhritrashtra.

The meaning of stanza is simple if we encounter the same as a historical record। But one is not able to understand, why poet Vyas has given two proper nouns to one and the same battlefield. The reason should be somewhat deeper. First we shall have to know who is Dhritrashtra and his family members, here we shall have to take the help of Eshvasypanished which reveals us the meaning of Dhritrashtra and others.

असुर्या नाम ते लोका अन्धेना तम्सावृत्ता ।

ता स्टे प्रेताभिगाछायांती ये के चात्महनो जना :




Dhritrastra
Dhritrastra has been shown as the nominal king of Hastinapur (Physical Frame). But he is all the while dominated by his elder son Duryodhan here “Duha” means bad, “Yodha” means adamant fighting tendency. Duryodhan means an adament, bad tendency, ready to fight with one’s won good impulses, and his brothers too such as Dushsana, Durvishaka, Durmata, Dushvarna, Durmarsha, Dussaha, Durdhava etc. “Rastra” means our body while “Ehrit” means the owner. In this way every person is Dhritrastra. But the Dhritrastra of Gita is blind to his own spiritual gains and is dominated by his Duryodhana tendencies. Not to have settlement of his own, Pandva. That means higher impulses. The struggle for existence of impulses begins on the field of tendencies, which is termed as “Dharmakshetra” by Ved Vyasa. Tendencies are the out come of continued cultivation’s on a person who begets them through prone deeds helped by a like interest. The field of deeds is also our body. Hence Vyas calls the same battlefield as Dharmakshetra as well as Kurukshetra. Dharma means permanent mould of cultivation while ‘Kuru’ means to do deeds. Thus the fight begins on Dharmakshetra and Kurukshetra, ‘Kuru’ the forefather of Kauravas, has been shown as the king of ‘Kurudesh’, where he used to till his land himself. Will a king till his own land instead of asking his servants to do the same? But every ‘Kuru’ has to till his own land or farm. Gita tells about this ‘Keshetra’ or farm in the first stanza of chapter thirteen as follows:
इंद शरीर कोंतेया क्षेत्रमित्याभीर्ध्हयते ।

एय्ताद्यो वेत्ति ता प्राहु : क्षेत्र्ता इत्ती तद्विद्वः । ।
‘O’ Kanteya this physical frame is called as Kshetra’ or farm and the owner of this field is called as “Kshetrajnya.”

King Kuru was thus the tiller of his physical body and the kaurvas were his descenders.

Literally a “Kurukshetra” war takes place daily in our minds. When we desire to undertake a noble deed, there will be forces to prevent us from carrying out the same. For instance we may be inclined to observe the compulsory daily religious austerities but suddenly, lethargy may force us to postpone them on the plea that nothing will be loss if they are observed after a day or two. This is a tussle between virtue and vice. Ultimately the latter perishes.

Gandhari -has been shown as the wife of Dhritrastra, the blind king of Hastinapur. Gandhari was very loyal to her husband and hence she also covered her eyes with a band, not to see alike her husband. The Eshawasyopnishad again says about Gandhari.

Those who follow others blindly go to deeper stages of darkness and remain there long. Thus Gandhari was following her blind husband tendency under the grabs of loyalty and refuse to see the light of knowledge given to her through the eyes of reason.

Hundred Kaurwas – Kaurwas, the sons of blind Dhritrastra have been shown hundred in number of which the names begin with bad adjective ‘Duhu’ bad tendencies are innumerous that means hundred. Like Dushasana, Durvishaka, Durmata, Dusherna, Durmarsha, Dussaha, and Duryodhana.
विवेक भ्रश्तान्ना भवती विनियावः शातामुखः
The down fall of unbalanced person occurs through hundred channels such hundred channels of downfall are the bad impulses or sons of Dritrastra, the blind father of the Kaurwas.

Pandvas- Pandvas are the five sons of ‘Pandu’ which means good arrangement of knowledge. The word Pandit has been derived from this word Pandu. And who is Pandit Gita says iafMrk% lenf'kZr% such were the good balanced son-impulses of Pandu which were five in number, why five? Five ‘Paranas’, of which ‘Dharma’ (Yudhishtira) is the eldest. Dharma means the mould of cumulative good impulses prone to evolution. ‘Bhim’ was the second, Bhim means strength, intelligence, & valor we incase terrible strength, if we are loyal to our own Dharma. Bhim was the strongest. Then comes ‘Arjuna’ he was the best archer who know where to shoot his arrow. Again the Upanishads say about such divine archers like Ram and Arjuna (eiz.koks/kuq% 'kjkskRek czãkYys{keqPNrs ) pranawa is the bow while Atman is the arrow to be radiated at the target of Brahma. Personal efforts and dedication were with Arjuna Nakul and Sahdeva stands for integrity & humility.
The Mahabharata is the history of the Pandavas and the Kauravas. It gives a description of the Great War, the Battle of Kurukshetra, which broke out between the Kauravas and the Pandavas who were cousins and descendants of the Lunar race. The Mahabharata is an encyclopedia of Hindu Dharma. It is rightly called the fifth Veda. There is really no theme in religion, philosophy, mysticism and polity which this great epic does not touch and expound. It contains very noble moral teachings, useful lessons of all kinds, many beautiful stories and episodes, discourses, sermons, parables and dialogues which set forth the principles of morals and metaphysics. The Pandavas obtained victory through the grace of Lord Krishna. The Mahabharata is written in one hundred thousand verses by Sage Krishna-Dwaipayana Vyasa