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Bhagavad Gita - Daily One Verse Brief Explanation

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I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

----------------------------

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Startign with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

------------------------

 

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Guest guest

Guest guest

Posted
Posted

I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

 

----------------------------

NEW POSTING

 

 

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls of the for the rare souls (He is very near

to me). If you are able to read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

------------------------

 

Post message:

Subscribe: -

Un: -

------------------------

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Guest guest

Guest guest

Posted
Posted

I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

 

----------------------------

NEW POSTING

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita–I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

------------------------

 

Post message:

Subscribe: -

Un: -

------------------------

Link to comment
Share on other sites
Guest guest

Guest guest

Posted
Posted

I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

 

----------------------------

NEW POSTING

 

Verse 2, Chapter 1 is as follows;

 

Sanjaya = Sanjaya

Uvaacha = said

Drushtvaa = having seen

Tu = indeed

Pandavaa-neekam = army of Pandavaas

Vyudham = drawn up in the battle array

DuryodhanaH = Duryodhana

Tada = then

Aachaaryam = the teacher Drona / Drnonacharya

Upasangamya = having approached

Raajaa = Prince Duryodhana

Vachanam = speech (these words)

Abraveet = said / spoke

 

English translation:-

 

Sanjaya said, " Having seen the army of Pandavas organised properly

in the battle array, Duryodhana approached his preceptor / teacher

Dronacharya and spoke these words. "

 

Dronacharya is the most respected and revered " Guru " of both

Pandvaas and Kauravaas. The choice of the words `king' i.e. (Raja)

and `teacher' i.e. Achaarya communicates the lack of devotion and

respect on the part of Duryodhana towards Dronacharya. The implicit

meaning is Dronacharya being a Brahmin; Duryodhana hinted that there

will be limitations to his ability to fight the war dominated by

Kshatriyas.

 

Dhritarashtra (the one who has forcefully clinging to the kingdom)

was the blind father of Duryodhana (the one who is a good fighter

but full of demonic tendencies) and his brothers. He was blind in

his affection for his sons, blind to dharma (righteousness or duty)

and had a blind faith that physical might would triumph. Bhishma's

fall on the tenth day of the battle reminded him of the unalterable

law - dharma or truth alone triumphs.

 

Sanjaya discreetly refers to Duryodhana as the king. It is the mark

of a wise man that he does not wound anyone's feelings and

sentiments under any circumstance. He does not take undue advantage

of even an opponent's faults. He is full of sympathy even for the

wicked in their physical and mental sufferings.

 

The Mahabharata paints Duryodhana as the villain. There was no great

sin which he had not committed. He had no respect for the elders. He

had great faith in the strength of the mighty and little in the

goodness of the holy. Yet, at this eventful juncture when he is

embarking on a war that could well mean life or death for him, the

first person he thinks of is none of his evil advisers like Uncle

Shakuni or even the great generals like Jarasandha who had defeated

even Lord Krishna (Ranachhodadas), but his preceptor, Drona. Without

the preceptor's grace and blessing no worldly undertaking or

spiritual practice can ever bear fruit. This conviction was so

deeply ingrained in the ancient Indian that even the wicked

Duryodhana was full of that noble thought of " Guru is Brahma, Guru

is Lord Vishnu, Guru is Lord Maheshwara, Guru is indeed the supreme

Brahman and therefore I bow to you the Great Guru " .

 

Thanks & Best Regards,

 

Shrikant Joshi

------------------------------

 

 

Regards to all sadhakas,

The exercise is certainly commendable and many thanks for the

suggestion.I am sure many would reap the benefits.

 

It is said that Dhritarashtra asked Sanjay about the war only on

the 15th day (please correct me) after Bhishma Pitamaha had fallen

in the battlefield. This seems unlike a King who would like to know

about the very important event at every moment. No wonder that Gita

is also known as " NATYA VED " .

 

More Natya is to follow soon in 1st Adhyaya. Let;s hold our horses.

 

Namaskar to all;

Suhas Gogate

 

----------------------------

Fantastic. I am 63 but Gitaji-Illitrate.The right time to involve

our youth if not the children.For them a separate simpler and direct

module could be prepared.This is need of the hour. Hindu community's

proud possession.

Congratulations and regards.

Shiban Raina

 

----------------------------

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita–I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

------------------------

 

Post message:

Subscribe: -

Un: -

------------------------

Link to comment
Share on other sites
Guest guest

Guest guest

Posted
Posted

I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

 

----------------------------

NEW POSTING

 

II 1:3 II

 

pasyaitam pandu-putranam, acarya mahatim camum

vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

 

O Acharya (learned one)! Please look over the mighty army of

Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

of Drupada.

 

From Gita Prabodhani

 

---------------------------

 

Chapter 1 Verse 3, is as follows;

 

Pashya = behold

Etaam = these

Pandu-PutraaNaam = sons of Pandu

Aachaarya = O teacher!

Mahateem = great

Chamum = army

Vyudhaam = marshalled by / arrayed by

Drupad -PutreNa = son of Drupada

Tava = by your

ShiShyeNa = disciple

Dheemataa = talented

 

English translation:-

 

Behold, O Master, this mighty army of the sons of Pandu, which is

marshalled by your talented disciple Drishtadyumna, the son of

Drupada.

 

No man is perfect. Even a good man has his faults. Even the evil one

has to his credit sublime thoughts and chivalrous actions, however

rare they may be. Both of them are subject to temptations. But the

good man shakes off evil after a brief encounter. The wicked man

shies away from goodness in the similar manner in a fraction of a

second.

 

Duryodhana had confessed to Lord Krishna his nature the following

verse in Mahaabhaarata;

 

" Aham Dharmam Jaanaami, Na Me Pravruttima

Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

 

I know the righteousness, but I have no natural inclination to it. I

also know the viciousness and I cannot abstain from it.

 

Having approached the teacher, Duryodhana does not fall at the

guru's feet and ask for his blessings as per the duty of a true

disciple. Nor does he wait for his guidance or direction. His

aggressive and arrogant nature immediately overpowers even guru-

bhakti (devotion to the preceptor). The result is taunting words and

improper commands like " Look at this powerful army of our enemy: it

is arrayed by one whom you had taught! "

 

The wicked man's heart trembles in fear and the Pandava army (though

numerically weaker i.e. 7 battalions verses 11 battalions of

Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

out of the guilt of wrong doings in the mind of vicious and crafty

Duryodhana. He had stooped to the lowest level while perpetrating

the worst wicked crimes in his efforts to destroy the Pandavaas. His

guilt now manifests on the battlefield in the form of deep fear.

 

In this verse Duryodhana brazenly reveals his selfish and self-

centred natural tendencies. The sarcasm of addressing Drastadyuma,

the son of Drupad as `your wise disciple' was intended to taunt and

remind Dronacharya of the great indignities that he had to suffer

when he had approached King Drupad for material help. This is an

ugly display of demonic tendencies to underrate, demean everyone

including your own teacher and yet expect him to be subservient to

the kingdom of Kurus and expect stellar performance beyond the call

of duty.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

PRIOR POSTING

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita–I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

------------------------

 

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Posted
Posted

I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

 

----------------------------

NEW POSTING

 

II 1:4 II

 

atra sura mahesv-asa, bhimarjuna-sama yudhi

yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

 

Here (in the army of Pandavas), there are mighty brave warriors who

have big bows and who are equivalent to Bhima and Arjuna. Among

them, Uudhana (Satyaki), the king of Virata and also, able warrior

Drupada.

 

From Gita Prabodhani

---------------------------

 

Chapter 1 Verse 4, is as follows;

 

Atra = here (in this army of Pandavas)

ShuraaH = peers / fighters

Mahe-ShvaasaaH = mighty archers

Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

Yudhi = in the battle

YuyudhaanaH = Yuyudhana

ViraataH Cha = and Virata

DrupadaH Cha = and Drupada

MahaarathaH = the great chariot warrior

 

English translation:-

 

Here are mighty archers, peers / equals in warfare to heroic Bheema

and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

warrior.

 

Duryodhana illustrates the names of several outstanding warriors in

the army of Pandavaas. He acknowledges them to be of equal stature

to that of Arjuna and Bheema, who were the icons of martial arts and

divine glory. However, the fear displayed by Duryodhana is an

ominous sign of the impending defeat of the vicious tendencies

against the righteous tendencies.

 

Yuyudhana, also known as Satyaki was a king of Yadavaas. He was dear

to Lord Krishna.

 

Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

wife. Their son, Pariksheeta ruled the Kuru kingdom after the

departure of Pandavaas to Himaalayaas.

 

Drupada was the king of Paanchaals. He was father of Draupadi. His

son Dhrashtadyumna was disciple of Dronacharya. Drupada had

ridiculed Dronacharya when he had approached him for material help

as he could not afford to offer milk to his son Ashvathaamaa.

Dronacharya had asked for " Capture Drupad and bring him live in

front of me " as " Guru-Dakshina " after the completion of full-fledged

training to Pandavaas. They indeed defeated Drupad and he had to bow

to Dronacharya and ask for forgiveness and life. Dronacharya being a

Brahmin did not kill him but pardoned him. As a sign of his large

heartedness, Dronacharya accepted Drupada's son as his disciple and

trained him without any reservations. Dronacharya killed Drupada and

Dhrashtadyumna killed Dronacharya in the royal battle of

Mahaabhaarata.

 

Thanks & Regards,

Shrikant Joshi

-----------------------------

 

Thank u very much for sending me such nice preachings.i wil surely benefit from

it.

 

Pranam to aacharyaji.

 

dr.bhargav mehta

 

------------------------------

PRIOR POSTING

 

II 1:3 II

 

pasyaitam pandu-putranam, acarya mahatim camum

vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

 

O Acharya (learned one)! Please look over the mighty army of

Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

of Drupada.

 

From Gita Prabodhani

 

---------------------------

 

Chapter 1 Verse 3, is as follows;

 

Pashya = behold

Etaam = these

Pandu-PutraaNaam = sons of Pandu

Aachaarya = O teacher!

Mahateem = great

Chamum = army

Vyudhaam = marshalled by / arrayed by

Drupad -PutreNa = son of Drupada

Tava = by your

ShiShyeNa = disciple

Dheemataa = talented

 

English translation:-

 

Behold, O Master, this mighty army of the sons of Pandu, which is

marshalled by your talented disciple Drishtadyumna, the son of

Drupada.

 

No man is perfect. Even a good man has his faults. Even the evil one

has to his credit sublime thoughts and chivalrous actions, however

rare they may be. Both of them are subject to temptations. But the

good man shakes off evil after a brief encounter. The wicked man

shies away from goodness in the similar manner in a fraction of a

second.

 

Duryodhana had confessed to Lord Krishna his nature the following

verse in Mahaabhaarata;

 

" Aham Dharmam Jaanaami, Na Me Pravruttima

Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

 

I know the righteousness, but I have no natural inclination to it. I

also know the viciousness and I cannot abstain from it.

 

Having approached the teacher, Duryodhana does not fall at the

guru's feet and ask for his blessings as per the duty of a true

disciple. Nor does he wait for his guidance or direction. His

aggressive and arrogant nature immediately overpowers even guru-

bhakti (devotion to the preceptor). The result is taunting words and

improper commands like " Look at this powerful army of our enemy: it

is arrayed by one whom you had taught! "

 

The wicked man's heart trembles in fear and the Pandava army (though

numerically weaker i.e. 7 battalions verses 11 battalions of

Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

out of the guilt of wrong doings in the mind of vicious and crafty

Duryodhana. He had stooped to the lowest level while perpetrating

the worst wicked crimes in his efforts to destroy the Pandavaas. His

guilt now manifests on the battlefield in the form of deep fear.

 

In this verse Duryodhana brazenly reveals his selfish and self-

centred natural tendencies. The sarcasm of addressing Drastadyuma,

the son of Drupad as `your wise disciple' was intended to taunt and

remind Dronacharya of the great indignities that he had to suffer

when he had approached King Drupad for material help. This is an

ugly display of demonic tendencies to underrate, demean everyone

including your own teacher and yet expect him to be subservient to

the kingdom of Kurus and expect stellar performance beyond the call

of duty.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

PRIOR POSTING

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita–I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

------------------------

 

Post message:

Subscribe: -

Un: -

------------------------

Link to comment
Share on other sites
Guest guest

Guest guest

Posted
Posted

I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

 

----------------------------

NEW POSTING

Shree Hari

Ram Ram

 

II 1:5 II

 

dhrishtaketus cekitanah, asirajas ca viryavan

purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

 

Drishtaketu, cekitana and there is an also great warrior king of

Kashi. Purujit & Kuntibhoj, these two brothers and also there is

Shaibya, the hero among men.

 

-------------------------

 

Chapter 1, Verse 5, is as follows;

 

DhrishtaketuH = Dhrishtaketu

 

ChekitaanaH = Chekitana

 

KaashiraajaH = Kashiraaja

 

Cha = and

 

Veeryavaan = valiant

 

Purujit = Purujit

 

KuntibhojaH = Kuntibhoja

 

Cha = and

 

ShaibyaH = Shaibya

 

Cha = and

 

NarapungavaH = the best of men

 

English translation:

 

Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

Kuntibhoja and Shaibya – such the best among men; are present here.

 

Duryodhana continues his effort of recognising the illustrious

warriors in the army of Pandavaas. He calls them the best of men.

 

Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

by Dronacharya in the epic battle of Mahaabhaarata.

 

Chekitana was a warrior from Lord Krishna's Vrushni clan. He

commanded one of the seven battalions of the seven battalions of

Pandavaas. He was killed by Duryodhana in the battle of

Mahaabhaarata.

 

Kashiraja was the king of Kashi and was a Mahaarathee.

 

" Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

 

He is called the Mahaarathee who is an expert in Veda Shaastraas as

well as in the art of handling all types of weapons. A Mahaarathee

was the one who dared to fight 10,000 archers simultaneously and yet

emerge victorious in a convincing manner. Duryodhana enumerated 18

such Maharathees in the army of Pandavaas in the verses 3 to 6 in

chapter 1.

 

Purujit and Kuntibhoja were brothers of Kunti, the mother of

Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

 

Shaibya was the king of Shibis and was father of Devika, the wife of

Yudhishthira. He was a man of impeccable character and a great

warrior.

 

By indentifying these exceptionally talented warriors in the army of

Pandavaas, Duryodhana implicitly communicated his inner fear that

even though the 7 battalions of Pandavaas were numerically smaller

than 11 battalions of Kauravaas; their collective strength was far

superior to the larger and better equipped army of Kauravaas which

was devoid of any superior goal to fight. It is yet another proof

that men behind the machines matter the most in every battle that we

face in every walk of life.

 

Thanks & Best Regards,

Shrikant Joshi

-----------------------------

Dear All,

 

I don't know how I became a member of this and who included me into

this. But that is immaterial. I am truly thankful to all for their

efforts in making me understand Gita in a manner which I had so long

ago thought of. I am past 50 yrs now – had Geeta and read it but

could never understand the way am able to now with everyone's

genuine effort.

Warm Regards to all .

Mrs K Asani

------------------------------

PRIOR POSTING

II 1:4 II

 

atra sura mahesv-asa, bhimarjuna-sama yudhi

yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

 

Here (in the army of Pandavas), there are mighty brave warriors who

have big bows and who are equivalent to Bhima and Arjuna. Among

them, Uudhana (Satyaki), the king of Virata and also, able warrior

Drupada.

 

From Gita Prabodhani

---------------------------

 

Chapter 1 Verse 4, is as follows;

 

Atra = here (in this army of Pandavas)

ShuraaH = peers / fighters

Mahe-ShvaasaaH = mighty archers

Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

Yudhi = in the battle

YuyudhaanaH = Yuyudhana

ViraataH Cha = and Virata

DrupadaH Cha = and Drupada

MahaarathaH = the great chariot warrior

 

English translation:-

 

Here are mighty archers, peers / equals in warfare to heroic Bheema

and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

warrior.

 

Duryodhana illustrates the names of several outstanding warriors in

the army of Pandavaas. He acknowledges them to be of equal stature

to that of Arjuna and Bheema, who were the icons of martial arts and

divine glory. However, the fear displayed by Duryodhana is an

ominous sign of the impending defeat of the vicious tendencies

against the righteous tendencies.

 

Yuyudhana, also known as Satyaki was a king of Yadavaas. He was dear

to Lord Krishna.

 

Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

wife. Their son, Pariksheeta ruled the Kuru kingdom after the

departure of Pandavaas to Himaalayaas.

 

Drupada was the king of Paanchaals. He was father of Draupadi. His

son Dhrashtadyumna was disciple of Dronacharya. Drupada had

ridiculed Dronacharya when he had approached him for material help

as he could not afford to offer milk to his son Ashvathaamaa.

Dronacharya had asked for " Capture Drupad and bring him live in

front of me " as " Guru-Dakshina " after the completion of full-fledged

training to Pandavaas. They indeed defeated Drupad and he had to bow

to Dronacharya and ask for forgiveness and life. Dronacharya being a

Brahmin did not kill him but pardoned him. As a sign of his large

heartedness, Dronacharya accepted Drupada's son as his disciple and

trained him without any reservations. Dronacharya killed Drupada and

Dhrashtadyumna killed Dronacharya in the royal battle of

Mahaabhaarata.

 

Thanks & Regards,

Shrikant Joshi

-----------------------------

 

Thank u very much for sending me such nice preachings.i wil surely

benefit from

it.

 

Pranam to aacharyaji.

 

dr.bhargav mehta

 

------------------------------

PRIOR POSTING

 

II 1:3 II

 

pasyaitam pandu-putranam, acarya mahatim camum

vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

 

O Acharya (learned one)! Please look over the mighty army of

Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

of Drupada.

 

From Gita Prabodhani

 

---------------------------

 

Chapter 1 Verse 3, is as follows;

 

Pashya = behold

Etaam = these

Pandu-PutraaNaam = sons of Pandu

Aachaarya = O teacher!

Mahateem = great

Chamum = army

Vyudhaam = marshalled by / arrayed by

Drupad -PutreNa = son of Drupada

Tava = by your

ShiShyeNa = disciple

Dheemataa = talented

 

English translation:-

 

Behold, O Master, this mighty army of the sons of Pandu, which is

marshalled by your talented disciple Drishtadyumna, the son of

Drupada.

 

No man is perfect. Even a good man has his faults. Even the evil one

has to his credit sublime thoughts and chivalrous actions, however

rare they may be. Both of them are subject to temptations. But the

good man shakes off evil after a brief encounter. The wicked man

shies away from goodness in the similar manner in a fraction of a

second.

 

Duryodhana had confessed to Lord Krishna his nature the following

verse in Mahaabhaarata;

 

" Aham Dharmam Jaanaami, Na Me Pravruttima

Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

 

I know the righteousness, but I have no natural inclination to it. I

also know the viciousness and I cannot abstain from it.

 

Having approached the teacher, Duryodhana does not fall at the

guru's feet and ask for his blessings as per the duty of a true

disciple. Nor does he wait for his guidance or direction. His

aggressive and arrogant nature immediately overpowers even guru-

bhakti (devotion to the preceptor). The result is taunting words and

improper commands like " Look at this powerful army of our enemy: it

is arrayed by one whom you had taught! "

 

The wicked man's heart trembles in fear and the Pandava army (though

numerically weaker i.e. 7 battalions verses 11 battalions of

Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

out of the guilt of wrong doings in the mind of vicious and crafty

Duryodhana. He had stooped to the lowest level while perpetrating

the worst wicked crimes in his efforts to destroy the Pandavaas. His

guilt now manifests on the battlefield in the form of deep fear.

 

In this verse Duryodhana brazenly reveals his selfish and self-

centred natural tendencies. The sarcasm of addressing Drastadyuma,

the son of Drupad as `your wise disciple' was intended to taunt and

remind Dronacharya of the great indignities that he had to suffer

when he had approached King Drupad for material help. This is an

ugly display of demonic tendencies to underrate, demean everyone

including your own teacher and yet expect him to be subservient to

the kingdom of Kurus and expect stellar performance beyond the call

of duty.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

PRIOR POSTING

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita–I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

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11. Please respond taking into consideration the novices, youth,

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words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

------------------------

 

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I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

 

----------------------------

NEW POSTING

 

II 1:6 II

 

yudhamanyus ca vikranta, uttamaujas ca viryavan

saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

 

Yudhamanyu and Uttamoja, the great heroes are there too. And also,

Abhimanyu (son of Subhadra) and five sons of Duropadi are there too.

These are all great heros.

 

From Gita Prabodhani

----------------------------

 

Chapter 1, Verse 6 is as follows;

 

YudhaamanyuH = Yudhamanyu

Cha = and

VikraantaH = Vikranta

UttamaujaaH = Uttamauja

Cha = and

Veeryavaan = brave

SaubhadraH = Saubhadra i.e. Abhimanyu

DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

Cha = and

Sarve = all

Eva = even

MahaarathaaH = great chariot warriors

 

English translation:-

 

The courageous Yudhamanyu, the brave Uttamauja, the son of Subhadraa

i.e. Abhimanyu and the five sons of Draupadi; all great chariot

warriors are present as well.

 

Duryodhana completes the recognition of the 18 Maharathees in the

army of Pandavaas in this Verse no. 6.

 

The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

were sons of King Drupada and were exceptionally talented warriors.

 

Saubhadra was the son of Lord Krishna's sister Subhadra, who was

married to Arjuna. Saubhadra was better known as Abhimanyu. He was

hardly 25 years old and yet was an accomplished Mahaarathee. He was

brutally slain by Dushyaasana's son, when he had single handedly

entered the impenetrable army formation of Kauravaas, which was

called as Chakravyuha. Abhimanyu married Uttara the daughter of

Virata, the king of Matsyas. Their son, Pariksheeta ruled the

kingdom after the departure of Pandavaas to Himalayas.

 

DrupadeyaaH were the five sons of Draupadi whom she had sired one

each from five Pandavaas. Prativindhya was son of Yudhishthira.

Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

they were in deep sleep at night, all these five sons of Draupadi

were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

mark of revenge of deceitful killing of his father by the Pandavaas.

Upon hearing the rumour of " Ashvathaamaa has been killed " ;

Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

state of utter shock, Dronacharya listened to the only word, " Naro "

i.e. " a man " and dropped all his weapons and was eventually killed

by Drishtadyumna, the son King Drupada. King Drupada was earlier

killed by Dronacharya in the epic battle of Mahaabhaarata.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

Seek your blessings and clarification,

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada

 

Akhil Marfatia

----------------------------

PRIOR POSTING

Shree Hari

Ram Ram

 

II 1:5 II

 

dhrishtaketus cekitanah, asirajas ca viryavan

purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

 

Drishtaketu, cekitana and there is an also great warrior king of

Kashi. Purujit & Kuntibhoj, these two brothers and also there is

Shaibya, the hero among men.

 

-------------------------

 

Chapter 1, Verse 5, is as follows;

 

DhrishtaketuH = Dhrishtaketu

 

ChekitaanaH = Chekitana

 

KaashiraajaH = Kashiraaja

 

Cha = and

 

Veeryavaan = valiant

 

Purujit = Purujit

 

KuntibhojaH = Kuntibhoja

 

Cha = and

 

ShaibyaH = Shaibya

 

Cha = and

 

NarapungavaH = the best of men

 

English translation:

 

Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

Kuntibhoja and Shaibya – such the best among men; are present here.

 

Duryodhana continues his effort of recognising the illustrious

warriors in the army of Pandavaas. He calls them the best of men.

 

Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

by Dronacharya in the epic battle of Mahaabhaarata.

 

Chekitana was a warrior from Lord Krishna's Vrushni clan. He

commanded one of the seven battalions of the seven battalions of

Pandavaas. He was killed by Duryodhana in the battle of

Mahaabhaarata.

 

Kashiraja was the king of Kashi and was a Mahaarathee.

 

" Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

 

He is called the Mahaarathee who is an expert in Veda Shaastraas as

well as in the art of handling all types of weapons. A Mahaarathee

was the one who dared to fight 10,000 archers simultaneously and yet

emerge victorious in a convincing manner. Duryodhana enumerated 18

such Maharathees in the army of Pandavaas in the verses 3 to 6 in

chapter 1.

 

Purujit and Kuntibhoja were brothers of Kunti, the mother of

Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

 

Shaibya was the king of Shibis and was father of Devika, the wife of

Yudhishthira. He was a man of impeccable character and a great

warrior.

 

By indentifying these exceptionally talented warriors in the army of

Pandavaas, Duryodhana implicitly communicated his inner fear that

even though the 7 battalions of Pandavaas were numerically smaller

than 11 battalions of Kauravaas; their collective strength was far

superior to the larger and better equipped army of Kauravaas which

was devoid of any superior goal to fight. It is yet another proof

that men behind the machines matter the most in every battle that we

face in every walk of life.

 

Thanks & Best Regards,

Shrikant Joshi

-----------------------------

Dear All,

 

I don't know how I became a member of this and who included me into

this. But that is immaterial. I am truly thankful to all for their

efforts in making me understand Gita in a manner which I had so long

ago thought of. I am past 50 yrs now – had Geeta and read it but

could never understand the way am able to now with everyone's

genuine effort.

Warm Regards to all .

Mrs K Asani

------------------------------

PRIOR POSTING

II 1:4 II

 

atra sura mahesv-asa, bhimarjuna-sama yudhi

yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

 

Here (in the army of Pandavas), there are mighty brave warriors who

have big bows and who are equivalent to Bhima and Arjuna. Among

them, Uudhana (Satyaki), the king of Virata and also, able warrior

Drupada.

 

From Gita Prabodhani

---------------------------

 

Chapter 1 Verse 4, is as follows;

 

Atra = here (in this army of Pandavas)

ShuraaH = peers / fighters

Mahe-ShvaasaaH = mighty archers

Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

Yudhi = in the battle

YuyudhaanaH = Yuyudhana

ViraataH Cha = and Virata

DrupadaH Cha = and Drupada

MahaarathaH = the great chariot warrior

 

English translation:-

 

Here are mighty archers, peers / equals in warfare to heroic Bheema

and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

warrior.

 

Duryodhana illustrates the names of several outstanding warriors in

the army of Pandavaas. He acknowledges them to be of equal stature

to that of Arjuna and Bheema, who were the icons of martial arts and

divine glory. However, the fear displayed by Duryodhana is an

ominous sign of the impending defeat of the vicious tendencies

against the righteous tendencies.

 

Yuyudhana, also known as Satyaki was a king of Yadavaas. He was dear

to Lord Krishna.

 

Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

wife. Their son, Pariksheeta ruled the Kuru kingdom after the

departure of Pandavaas to Himaalayaas.

 

Drupada was the king of Paanchaals. He was father of Draupadi. His

son Dhrashtadyumna was disciple of Dronacharya. Drupada had

ridiculed Dronacharya when he had approached him for material help

as he could not afford to offer milk to his son Ashvathaamaa.

Dronacharya had asked for " Capture Drupad and bring him live in

front of me " as " Guru-Dakshina " after the completion of full-fledged

training to Pandavaas. They indeed defeated Drupad and he had to bow

to Dronacharya and ask for forgiveness and life. Dronacharya being a

Brahmin did not kill him but pardoned him. As a sign of his large

heartedness, Dronacharya accepted Drupada's son as his disciple and

trained him without any reservations. Dronacharya killed Drupada and

Dhrashtadyumna killed Dronacharya in the royal battle of

Mahaabhaarata.

 

Thanks & Regards,

Shrikant Joshi

-----------------------------

 

Thank u very much for sending me such nice preachings.i wil surely

benefit from

it.

 

Pranam to aacharyaji.

 

dr.bhargav mehta

 

------------------------------

PRIOR POSTING

 

II 1:3 II

 

pasyaitam pandu-putranam, acarya mahatim camum

vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

 

O Acharya (learned one)! Please look over the mighty army of

Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

of Drupada.

 

From Gita Prabodhani

 

---------------------------

 

Chapter 1 Verse 3, is as follows;

 

Pashya = behold

Etaam = these

Pandu-PutraaNaam = sons of Pandu

Aachaarya = O teacher!

Mahateem = great

Chamum = army

Vyudhaam = marshalled by / arrayed by

Drupad -PutreNa = son of Drupada

Tava = by your

ShiShyeNa = disciple

Dheemataa = talented

 

English translation:-

 

Behold, O Master, this mighty army of the sons of Pandu, which is

marshalled by your talented disciple Drishtadyumna, the son of

Drupada.

 

No man is perfect. Even a good man has his faults. Even the evil one

has to his credit sublime thoughts and chivalrous actions, however

rare they may be. Both of them are subject to temptations. But the

good man shakes off evil after a brief encounter. The wicked man

shies away from goodness in the similar manner in a fraction of a

second.

 

Duryodhana had confessed to Lord Krishna his nature the following

verse in Mahaabhaarata;

 

" Aham Dharmam Jaanaami, Na Me Pravruttima

Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

 

I know the righteousness, but I have no natural inclination to it. I

also know the viciousness and I cannot abstain from it.

 

Having approached the teacher, Duryodhana does not fall at the

guru's feet and ask for his blessings as per the duty of a true

disciple. Nor does he wait for his guidance or direction. His

aggressive and arrogant nature immediately overpowers even guru-

bhakti (devotion to the preceptor). The result is taunting words and

improper commands like " Look at this powerful army of our enemy: it

is arrayed by one whom you had taught! "

 

The wicked man's heart trembles in fear and the Pandava army (though

numerically weaker i.e. 7 battalions verses 11 battalions of

Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

out of the guilt of wrong doings in the mind of vicious and crafty

Duryodhana. He had stooped to the lowest level while perpetrating

the worst wicked crimes in his efforts to destroy the Pandavaas. His

guilt now manifests on the battlefield in the form of deep fear.

 

In this verse Duryodhana brazenly reveals his selfish and self-

centred natural tendencies. The sarcasm of addressing Drastadyuma,

the son of Drupad as `your wise disciple' was intended to taunt and

remind Dronacharya of the great indignities that he had to suffer

when he had approached King Drupad for material help. This is an

ugly display of demonic tendencies to underrate, demean everyone

including your own teacher and yet expect him to be subservient to

the kingdom of Kurus and expect stellar performance beyond the call

of duty.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

PRIOR POSTING

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita–I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

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I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

 

----------------------------

NEW POSTING

 

II 1:7 II

 

asmakam tu visista ye, tan nibodha dvijottama

nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

 

O best of Brahmans, please now pay attention to main warriors on our

side, to remind you I am relating to you our commanders.

 

From Gita Prabodhani by Swami Ramsukhdasji

-----------------------------

 

Chapter 1, Verse 7, is as follows;

 

Asmaakam = ours

Tu = also

VishishtaaH = distinguished chiefs

Ye = who

Taan = those

Nibodh = (you better) know

Dvijottama = best among the twice born i.e. Dronaachaarya

NaayakaaH = leaders

Mama = my

Sainyasya = of the army

Samdnya-Artham = for information

Taan = them

Braveemi = I speak

Te = to you

 

English translation:-

 

You, O the best of the twice-born i.e. Brahmin (Dronacharya), know all

those who are our distinguished chiefs, the leaders of my army. I

introduce them to you for your information.

 

After completing the illustration of 18 Maharathees from the army of

Pandavaas, Duryodhana now turns to his own army. He draws attention of

Dronacharya to the distinguished warriors in his own army. He

acknowledges the stature of Dronacharya as `the best among the twice

born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

 

A Brahmin is called as twice born in our ancient traditional

(Sanaatana Dharma) religion. The first birth is the natural, physical

birth and the second birth is the successful completion of the thread

bearing ceremony called as `Upanayanam' which signifies that there is

a balanced growth of body, mind and intellect for the natural

progression from unreal to real, from darkness to light, from death to

immortality. It indicates that a true Brahmin is ready for the eternal

journey as illustrated in the following Sanskrit Verse;

 

" Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

Gamaya "

 

In fact, due to the stocky silence of Dronacharya, the guilt

consciousness of Duryodhana further undermined his mental vigour. In

order to overcome his nervousness, due to the impending formidable

danger and eventual defeat, he wanted to hear words of cheer and

encouragement from Dronacharya.

 

Dronacharya indirectly communicated to Duryodhana that his physical

body was indeed on the side of Kauravaas but his mind and intellect

were not supporting him to wage the battle against the righteousness.

But under the obligation to the Kuru kingdom, he had no alternative

but to submit to the course in his destiny.

 

Shrikant Hanumant Joshi

 

---

PRIOR POSTING

 

II 1:6 II

 

yudhamanyus ca vikranta, uttamaujas ca viryavan

saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

 

Yudhamanyu and Uttamoja, the great heroes are there too. And also,

Abhimanyu (son of Subhadra) and five sons of Duropadi are there too.

These are all great heros.

 

From Gita Prabodhani

----------------------------

 

Chapter 1, Verse 6 is as follows;

 

YudhaamanyuH = Yudhamanyu

Cha = and

VikraantaH = Vikranta

UttamaujaaH = Uttamauja

Cha = and

Veeryavaan = brave

SaubhadraH = Saubhadra i.e. Abhimanyu

DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

Cha = and

Sarve = all

Eva = even

MahaarathaaH = great chariot warriors

 

English translation:-

 

The courageous Yudhamanyu, the brave Uttamauja, the son of Subhadraa

i.e. Abhimanyu and the five sons of Draupadi; all great chariot

warriors are present as well.

 

Duryodhana completes the recognition of the 18 Maharathees in the

army of Pandavaas in this Verse no. 6.

 

The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

were sons of King Drupada and were exceptionally talented warriors.

 

Saubhadra was the son of Lord Krishna's sister Subhadra, who was

married to Arjuna. Saubhadra was better known as Abhimanyu. He was

hardly 25 years old and yet was an accomplished Mahaarathee. He was

brutally slain by Dushyaasana's son, when he had single handedly

entered the impenetrable army formation of Kauravaas, which was

called as Chakravyuha. Abhimanyu married Uttara the daughter of

Virata, the king of Matsyas. Their son, Pariksheeta ruled the

kingdom after the departure of Pandavaas to Himalayas.

 

DrupadeyaaH were the five sons of Draupadi whom she had sired one

each from five Pandavaas. Prativindhya was son of Yudhishthira.

Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

they were in deep sleep at night, all these five sons of Draupadi

were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

mark of revenge of deceitful killing of his father by the Pandavaas.

Upon hearing the rumour of " Ashvathaamaa has been killed " ;

Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

state of utter shock, Dronacharya listened to the only word, " Naro "

i.e. " a man " and dropped all his weapons and was eventually killed

by Drishtadyumna, the son King Drupada. King Drupada was earlier

killed by Dronacharya in the epic battle of Mahaabhaarata.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

Seek your blessings and clarification,

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada

 

Akhil Marfatia

----------------------------

PRIOR POSTING

Shree Hari

Ram Ram

 

II 1:5 II

 

dhrishtaketus cekitanah, asirajas ca viryavan

purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

 

Drishtaketu, cekitana and there is an also great warrior king of

Kashi. Purujit & Kuntibhoj, these two brothers and also there is

Shaibya, the hero among men.

 

-------------------------

 

Chapter 1, Verse 5, is as follows;

 

DhrishtaketuH = Dhrishtaketu

 

ChekitaanaH = Chekitana

 

KaashiraajaH = Kashiraaja

 

Cha = and

 

Veeryavaan = valiant

 

Purujit = Purujit

 

KuntibhojaH = Kuntibhoja

 

Cha = and

 

ShaibyaH = Shaibya

 

Cha = and

 

NarapungavaH = the best of men

 

English translation:

 

Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

Kuntibhoja and Shaibya � such the best among men; are present here.

 

Duryodhana continues his effort of recognising the illustrious

warriors in the army of Pandavaas. He calls them the best of men.

 

Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

by Dronacharya in the epic battle of Mahaabhaarata.

 

Chekitana was a warrior from Lord Krishna's Vrushni clan. He

commanded one of the seven battalions of the seven battalions of

Pandavaas. He was killed by Duryodhana in the battle of

Mahaabhaarata.

 

Kashiraja was the king of Kashi and was a Mahaarathee.

 

" Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

 

He is called the Mahaarathee who is an expert in Veda Shaastraas as

well as in the art of handling all types of weapons. A Mahaarathee

was the one who dared to fight 10,000 archers simultaneously and yet

emerge victorious in a convincing manner. Duryodhana enumerated 18

such Maharathees in the army of Pandavaas in the verses 3 to 6 in

chapter 1.

 

Purujit and Kuntibhoja were brothers of Kunti, the mother of

Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

 

Shaibya was the king of Shibis and was father of Devika, the wife of

Yudhishthira. He was a man of impeccable character and a great

warrior.

 

By indentifying these exceptionally talented warriors in the army of

Pandavaas, Duryodhana implicitly communicated his inner fear that

even though the 7 battalions of Pandavaas were numerically smaller

than 11 battalions of Kauravaas; their collective strength was far

superior to the larger and better equipped army of Kauravaas which

was devoid of any superior goal to fight. It is yet another proof

that men behind the machines matter the most in every battle that we

face in every walk of life.

 

Thanks & Best Regards,

Shrikant Joshi

-----------------------------

Dear All,

 

I don't know how I became a member of this and who included me into

this. But that is immaterial. I am truly thankful to all for their

efforts in making me understand Gita in a manner which I had so long

ago thought of. I am past 50 yrs now � had Geeta and read it but

could never understand the way am able to now with everyone's

genuine effort.

Warm Regards to all .

Mrs K Asani

------------------------------

PRIOR POSTING

II 1:4 II

 

atra sura mahesv-asa, bhimarjuna-sama yudhi

yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

 

Here (in the army of Pandavas), there are mighty brave warriors who

have big bows and who are equivalent to Bhima and Arjuna. Among

them, Uudhana (Satyaki), the king of Virata and also, able warrior

Drupada.

 

From Gita Prabodhani

---------------------------

 

Chapter 1 Verse 4, is as follows;

 

Atra = here (in this army of Pandavas)

ShuraaH = peers / fighters

Mahe-ShvaasaaH = mighty archers

Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

Yudhi = in the battle

YuyudhaanaH = Yuyudhana

ViraataH Cha = and Virata

DrupadaH Cha = and Drupada

MahaarathaH = the great chariot warrior

 

English translation:-

 

Here are mighty archers, peers / equals in warfare to heroic Bheema

and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

warrior.

 

Duryodhana illustrates the names of several outstanding warriors in

the army of Pandavaas. He acknowledges them to be of equal stature

to that of Arjuna and Bheema, who were the icons of martial arts and

divine glory. However, the fear displayed by Duryodhana is an

ominous sign of the impending defeat of the vicious tendencies

against the righteous tendencies.

 

Yuyudhana, also known as Satyaki was a king of Yadavaas. He was dear

to Lord Krishna.

 

Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

wife. Their son, Pariksheeta ruled the Kuru kingdom after the

departure of Pandavaas to Himaalayaas.

 

Drupada was the king of Paanchaals. He was father of Draupadi. His

son Dhrashtadyumna was disciple of Dronacharya. Drupada had

ridiculed Dronacharya when he had approached him for material help

as he could not afford to offer milk to his son Ashvathaamaa.

Dronacharya had asked for " Capture Drupad and bring him live in

front of me " as " Guru-Dakshina " after the completion of full-fledged

training to Pandavaas. They indeed defeated Drupad and he had to bow

to Dronacharya and ask for forgiveness and life. Dronacharya being a

Brahmin did not kill him but pardoned him. As a sign of his large

heartedness, Dronacharya accepted Drupada's son as his disciple and

trained him without any reservations. Dronacharya killed Drupada and

Dhrashtadyumna killed Dronacharya in the royal battle of

Mahaabhaarata.

 

Thanks & Regards,

Shrikant Joshi

-----------------------------

 

Thank u very much for sending me such nice preachings.i wil surely

benefit from

it.

 

Pranam to aacharyaji.

 

dr.bhargav mehta

 

------------------------------

PRIOR POSTING

 

II 1:3 II

 

pasyaitam pandu-putranam, acarya mahatim camum

vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

 

O Acharya (learned one)! Please look over the mighty army of

Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

of Drupada.

 

From Gita Prabodhani

 

---------------------------

 

Chapter 1 Verse 3, is as follows;

 

Pashya = behold

Etaam = these

Pandu-PutraaNaam = sons of Pandu

Aachaarya = O teacher!

Mahateem = great

Chamum = army

Vyudhaam = marshalled by / arrayed by

Drupad -PutreNa = son of Drupada

Tava = by your

ShiShyeNa = disciple

Dheemataa = talented

 

English translation:-

 

Behold, O Master, this mighty army of the sons of Pandu, which is

marshalled by your talented disciple Drishtadyumna, the son of

Drupada.

 

No man is perfect. Even a good man has his faults. Even the evil one

has to his credit sublime thoughts and chivalrous actions, however

rare they may be. Both of them are subject to temptations. But the

good man shakes off evil after a brief encounter. The wicked man

shies away from goodness in the similar manner in a fraction of a

second.

 

Duryodhana had confessed to Lord Krishna his nature the following

verse in Mahaabhaarata;

 

" Aham Dharmam Jaanaami, Na Me Pravruttima

Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

 

I know the righteousness, but I have no natural inclination to it. I

also know the viciousness and I cannot abstain from it.

 

Having approached the teacher, Duryodhana does not fall at the

guru's feet and ask for his blessings as per the duty of a true

disciple. Nor does he wait for his guidance or direction. His

aggressive and arrogant nature immediately overpowers even guru-

bhakti (devotion to the preceptor). The result is taunting words and

improper commands like " Look at this powerful army of our enemy: it

is arrayed by one whom you had taught! "

 

The wicked man's heart trembles in fear and the Pandava army (though

numerically weaker i.e. 7 battalions verses 11 battalions of

Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

out of the guilt of wrong doings in the mind of vicious and crafty

Duryodhana. He had stooped to the lowest level while perpetrating

the worst wicked crimes in his efforts to destroy the Pandavaas. His

guilt now manifests on the battlefield in the form of deep fear.

 

In this verse Duryodhana brazenly reveals his selfish and self-

centred natural tendencies. The sarcasm of addressing Drastadyuma,

the son of Drupad as `your wise disciple' was intended to taunt and

remind Dronacharya of the great indignities that he had to suffer

when he had approached King Drupad for material help. This is an

ugly display of demonic tendencies to underrate, demean everyone

including your own teacher and yet expect him to be subservient to

the kingdom of Kurus and expect stellar performance beyond the call

of duty.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

PRIOR POSTING

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita�I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

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NEW POSTING

 

 

 

 

 

II 1:8 II

 

 

 

bhavan bhismas ca karnas ca, kripas ca samitim-jayah

ashvatthama vikarnas ca, saumadattis tathaiva ca (Gita 1:8)

 

Yourself (Dronacharya), grandsire BhishmaPitamah , Karana, victorious Kripachaarya and Ashawthaama, Vikarana and Bhurishrava, son of Somadatta.

From Gita Prabodhani

----------------------

Chapter 1, Verse 8 is as follows;

Bhavaan = you yourself

BheeshmaH = Bhishma (Grand Father)

Cha = and

KarnaH = Karna

Cha = and

KrupaH = Krupa

Cha = and

SamitinjayaH = victorious in war

Ashwatthaamaa = Ashwatthama

VikarnaH = Vikarna

Cha = and

SaumadattiH = the son of SoumadattaH - Bhurishrava

Tathaa = thus

Eva = even

Cha = and

English translation:-

They are; you – the venerable self, Bhishma, Karna, Kripa - the victorious one in fight, Ashwatthama, Vikarna and son of Somadatta (Bhurishrava) as well.

Even though Bheeshmaacharya was the senior most amongst warriors in the army of Kauravaas, Duryodhana addresses Dronacharya the first as he knew very well that he had to win over Dronacharya to ensure his support which mattered the most. Drnonacharya's exceptional talent was extremely crucial for the successful outcome of the battle for him.

Drnonacharya was the son of Maharshi Bharadvaaj. He was expert in the Veda Shaastraas as well as in the art of warfare. He was a rare combination of Brahmin by birth and Kshatriya by his choice of profession. He was a great warrior of exceptional strength, valour and brilliant in tactical warfare. He was Guru to both Paandavaas and Kauravaas. He successfully commanded the entire army of Kauravaas for the first five days of the battle. On hearing a rumour that Ashwatthaamaa has been killed, he asked Yudhishthira if was true. In the din and bustle of the battle, he heard only the first word of his famous reply, `Naro Vaa Kunjaro Vaa' interpreting that Ashvatthaamaa is dead and lost the entire zeal to fight the battle further and immediately dropped his weapons. Lord Krishna had prompted Yudhishthira to reply the semi truth as in reality an elephant named Ashvatthaamaa was killed as a tactical reason. Immediately, Dhrishtadyumna the son of Drupad killed Dronacharya as a revenge of killing of his father. It was the first turning point in the epic battle, in favour of Paandavaas.

Bheeshmaacharya's support was guaranteed as he had taken a vow to fight anyone who challenges the throne of Kuru kingdom. He was son of king Shantanu and Bhaagirathi i.e. the river Ganga, which had descended from the heaven. His real name was Devavrata. But he was popular by the name Bheeshma as he had taken a dreadful oath of celibacy to guarantee that Vichitraveerya will be crowned as the king of Kuru kingdom after king Shantanu. Vichitraveerya was the son of king Shantanu and Satyavati. Satyavati was a maid servant, whom king Shantanu had married while accepting the condition of her father that their progeny will be the next king.

Bheeshmaacharya was a deep devotee of Lord Krishna. He agreed to fight the battle accepting the condition of Lord Krishna that he will not kill any one of the five Paandavaas even though they were waging the war against the throne of the Kuru kingdom. He demonstrated his exceptional prowess while fighting a fierce battle for the first ten days.

Arjuna fired arrows from the back of warrior Shikhandi who was considered to be a woman by Bheeshmaachaarya as he had performed a sex change operation. While resting on the bed of arrows, Lord Krishna signaled Bheeshmaachaarya that it is the right time to quit and bid a goodbye, Bheeshma accepted it with deep respect and immediately decided to depart from this earth, even though he had the free will to choose his death. It was the second turning point in the epic battle, in favour of Paandavaas.

Karna was the first son of Kunti and the Sun God. Kunti abandoned him immediately after birth as it was against the then prevailing social norms and practices. Karna was popularly called as Soota-Putra as he was nourished by a childless couple named Radha and Radheya. He was proficient in Veda Shaastraas as well as in the art of warfare. He was trained by Drnonacharya. He displayed his exceptional charitable disposition while offering his `Kavacha Kundalas' which were given by his father Sun God to God Indra. God Indra was instructed by Lord Krishna to ask for `Kavacha Kundalas' from Karna so as to protect Paandavaas in the impending royal battle.

Karna was obliged to Duryodhana for everything that he had and he stood behind him as a `fait accompli'. He was killed by Arjuna upon the prompting of Lord Krishna, while he was uplifting the wheel of his chariot stuck in mud. It was the third turning point in the epic battle, in favour of Paandavaas.

Kripacharya was the son of Maharshi Saradvan. He was Brahmin by birth but Kshatriya by profession. Before the arrival of Dronacharya in Hastinapur, he taught the art of warfare to both Paandavaas and Kauravaas. He survived in the epic battle of Mahabharata and therefore he was referred to as `victorious in the battle'. He imparted his knowledge to king Pariksheeta, who ruled the Kuru kingdom after departure of Paandavaas to the Himalayas.

Vikarna was one of the hundred sons of king Dhritaraashtra and queen Gaandhaari. He was the only Kaurava, who protested against the persecution of Draupadi by his own brother Dushshaasana. He was killed in the battle.

Bhurishrava was the son of Somadatta and was also grandson of Bahilaka who was elder brother of king Shantanu. He was killed by Satyaki in the battle.

Dronaachaarya maintained his stocky silence and did not utter a single word in response to the provocations of Duryodhana.

Thanks & Best Regards,

Shrikant Joshi

-----------------------------II 1:7 II

asmakam tu visista ye, tan nibodha dvijottamanayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

O best of Brahmans, please now pay attention to main warriors on ourside, to remind you I am relating to you our commanders.

From Gita Prabodhani by Swami Ramsukhdasji-----------------------------

Chapter 1, Verse 7, is as follows;

Asmaakam = oursTu = alsoVishishtaaH = distinguished chiefsYe = whoTaan = thoseNibodh = (you better) knowDvijottama = best among the twice born i.e. DronaachaaryaNaayakaaH = leadersMama = mySainyasya = of the armySamdnya-Artham = for informationTaan = themBraveemi = I speakTe = to you

English translation:-

You, O the best of the twice-born i.e. Brahmin (Dronacharya), know allthose who are our distinguished chiefs, the leaders of my army. Iintroduce them to you for your information.

After completing the illustration of 18 Maharathees from the army ofPandavaas, Duryodhana now turns to his own army. He draws attention ofDronacharya to the distinguished warriors in his own army. Heacknowledges the stature of Dronacharya as `the best among the twiceborn' which is the meaning of the Sanskrit word `DijaH-Uttama'.

A Brahmin is called as twice born in our ancient traditional(Sanaatana Dharma) religion. The first birth is the natural, physicalbirth and the second birth is the successful completion of the threadbearing ceremony called as `Upanayanam' which signifies that there isa balanced growth of body, mind and intellect for the naturalprogression from unreal to real, from darkness to light, from death toimmortality. It indicates that a true Brahmin is ready for the eternaljourney as illustrated in the following Sanskrit Verse;

"Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa AmritamGamaya"

In fact, due to the stocky silence of Dronacharya, the guiltconsciousness of Duryodhana further undermined his mental vigour. Inorder to overcome his nervousness, due to the impending formidabledanger and eventual defeat, he wanted to hear words of cheer andencouragement from Dronacharya.

Dronacharya indirectly communicated to Duryodhana that his physicalbody was indeed on the side of Kauravaas but his mind and intellectwere not supporting him to wage the battle against the righteousness.But under the obligation to the Kuru kingdom, he had no alternativebut to submit to the course in his destiny.

Shrikant Hanumant Joshi

---PRIOR POSTING

II 1:6 II

yudhamanyus ca vikranta, uttamaujas ca viryavansaubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

Yudhamanyu and Uttamoja, the great heroes are there too. And also,Abhimanyu (son of Subhadra) and five sons of Duropadi are there too.These are all great heros.

From Gita Prabodhani----------------------------

Chapter 1, Verse 6 is as follows;

YudhaamanyuH = YudhamanyuCha = andVikraantaH = VikrantaUttamaujaaH = UttamaujaCha = andVeeryavaan = braveSaubhadraH = Saubhadra i.e. AbhimanyuDraupadeyaaH = Draupadeya i.e. the five sons of DraupadiCha = andSarve = allEva = evenMahaarathaaH = great chariot warriors

English translation:-

The courageous Yudhamanyu, the brave Uttamauja, the son of Subhadraai.e. Abhimanyu and the five sons of Draupadi; all great chariotwarriors are present as well.

Duryodhana completes the recognition of the 18 Maharathees in thearmy of Pandavaas in this Verse no. 6.

The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamaujawere sons of King Drupada and were exceptionally talented warriors.

Saubhadra was the son of Lord Krishna's sister Subhadra, who wasmarried to Arjuna. Saubhadra was better known as Abhimanyu. He washardly 25 years old and yet was an accomplished Mahaarathee. He wasbrutally slain by Dushyaasana's son, when he had single handedlyentered the impenetrable army formation of Kauravaas, which wascalled as Chakravyuha. Abhimanyu married Uttara the daughter ofVirata, the king of Matsyas. Their son, Pariksheeta ruled thekingdom after the departure of Pandavaas to Himalayas.

DrupadeyaaH were the five sons of Draupadi whom she had sired oneeach from five Pandavaas. Prativindhya was son of Yudhishthira.Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.Sataanika was son of Nakula. Shrutasena was son of Sahadeva. Whilethey were in deep sleep at night, all these five sons of Draupadiwere brutally murdered by Ashvathaamaa, the son of Dronacharya as amark of revenge of deceitful killing of his father by the Pandavaas.Upon hearing the rumour of "Ashvathaamaa has been killed";Dronacharya had asked Yudhishthira if it was true. Yudhisthira'sfamous reply was "Naro Vaa Kunjaro Vaa" i.e. "it is true, but I donot know if it was an elephant or a man i.e. Ashvathaamaa." In thestate of utter shock, Dronacharya listened to the only word, "Naro"i.e. "a man" and dropped all his weapons and was eventually killedby Drishtadyumna, the son King Drupada. King Drupada was earlierkilled by Dronacharya in the epic battle of Mahaabhaarata.

Thanks & Best Regards,Shrikant Joshi----------------------------Seek your blessings and clarification,

Is Mahaarathee a great chariot driver or the equivalent of Marathimeaning people called Marathas from the land of Marathawada

Akhil Marfatia----------------------------PRIOR POSTINGShree HariRam Ram

II 1:5 II

dhrishtaketus cekitanah, asirajas ca viryavanpurujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

Drishtaketu, cekitana and there is an also great warrior king ofKashi. Purujit & Kuntibhoj, these two brothers and also there isShaibya, the hero among men.

-------------------------

Chapter 1, Verse 5, is as follows;

DhrishtaketuH = Dhrishtaketu

ChekitaanaH = Chekitana

KaashiraajaH = Kashiraaja

Cha = and

Veeryavaan = valiant

Purujit = Purujit

KuntibhojaH = Kuntibhoja

Cha = and

ShaibyaH = Shaibya

Cha = and

NarapungavaH = the best of men

English translation:

Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,Kuntibhoja and Shaibya � such the best among men; are present here.

Duryodhana continues his effort of recognising the illustriouswarriors in the army of Pandavaas. He calls them the best of men.

Dhrishtaketu was son of Shishupala, the king of Cedi. He was killedby Dronacharya in the epic battle of Mahaabhaarata.

Chekitana was a warrior from Lord Krishna's Vrushni clan. Hecommanded one of the seven battalions of the seven battalions ofPandavaas. He was killed by Duryodhana in the battle ofMahaabhaarata.

Kashiraja was the king of Kashi and was a Mahaarathee.

"Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH"

He is called the Mahaarathee who is an expert in Veda Shaastraas aswell as in the art of handling all types of weapons. A Mahaaratheewas the one who dared to fight 10,000 archers simultaneously and yetemerge victorious in a convincing manner. Duryodhana enumerated 18such Maharathees in the army of Pandavaas in the verses 3 to 6 inchapter 1.

Purujit and Kuntibhoja were brothers of Kunti, the mother ofYudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

Shaibya was the king of Shibis and was father of Devika, the wife ofYudhishthira. He was a man of impeccable character and a greatwarrior.

By indentifying these exceptionally talented warriors in the army ofPandavaas, Duryodhana implicitly communicated his inner fear thateven though the 7 battalions of Pandavaas were numerically smallerthan 11 battalions of Kauravaas; their collective strength was farsuperior to the larger and better equipped army of Kauravaas whichwas devoid of any superior goal to fight. It is yet another proofthat men behind the machines matter the most in every battle that weface in every walk of life.

Thanks & Best Regards,Shrikant Joshi-----------------------------Dear All,

I don't know how I became a member of this and who included me intothis. But that is immaterial. I am truly thankful to all for theirefforts in making me understand Gita in a manner which I had so longago thought of. I am past 50 yrs now � had Geeta and read it butcould never understand the way am able to now with everyone'sgenuine effort.Warm Regards to all .Mrs K Asani------------------------------PRIOR POSTINGII 1:4 II

atra sura mahesv-asa, bhimarjuna-sama yudhiyuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

Here (in the army of Pandavas), there are mighty brave warriors whohave big bows and who are equivalent to Bhima and Arjuna. Amongthem, Uudhana (Satyaki), the king of Virata and also, able warriorDrupada.

From Gita Prabodhani---------------------------

Chapter 1 Verse 4, is as follows;

Atra = here (in this army of Pandavas)ShuraaH = peers / fightersMahe-ShvaasaaH = mighty archersBheem-Arjuna-SamaaH = equal to Bheema and ArjunaYudhi = in the battleYuyudhaanaH = YuyudhanaViraataH Cha = and VirataDrupadaH Cha = and DrupadaMahaarathaH = the great chariot warrior

English translation:-

Here are mighty archers, peers / equals in warfare to heroic Bheemaand Arjuna, like Yuyudhana, Virata and Drupada - the great chariotwarrior.

Duryodhana illustrates the names of several outstanding warriors inthe army of Pandavaas. He acknowledges them to be of equal statureto that of Arjuna and Bheema, who were the icons of martial arts anddivine glory. However, the fear displayed by Duryodhana is anominous sign of the impending defeat of the vicious tendenciesagainst the righteous tendencies.

Yuyudhana, also known as Satyaki was a king of Yadavaas. He was dearto Lord Krishna.

Virata was the king of Matsyas. His daughter Uttara was Abhimanyu'swife. Their son, Pariksheeta ruled the Kuru kingdom after thedeparture of Pandavaas to Himaalayaas.

Drupada was the king of Paanchaals. He was father of Draupadi. Hisson Dhrashtadyumna was disciple of Dronacharya. Drupada hadridiculed Dronacharya when he had approached him for material helpas he could not afford to offer milk to his son Ashvathaamaa.Dronacharya had asked for "Capture Drupad and bring him live infront of me" as "Guru-Dakshina" after the completion of full-fledgedtraining to Pandavaas. They indeed defeated Drupad and he had to bowto Dronacharya and ask for forgiveness and life. Dronacharya being aBrahmin did not kill him but pardoned him. As a sign of his largeheartedness, Dronacharya accepted Drupada's son as his disciple andtrained him without any reservations. Dronacharya killed Drupada andDhrashtadyumna killed Dronacharya in the royal battle ofMahaabhaarata.

Thanks & Regards,Shrikant Joshi-----------------------------

Thank u very much for sending me such nice preachings.i wil surelybenefit fromit.

Pranam to aacharyaji.

dr.bhargav mehta

------------------------------PRIOR POSTING

II 1:3 II

pasyaitam pandu-putranam, acarya mahatim camumvyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

O Acharya (learned one)! Please look over the mighty army ofPandavas thus arranged by your wise disciple, Dhrashtdumna, the sonof Drupada.

From Gita Prabodhani

---------------------------

Chapter 1 Verse 3, is as follows;

Pashya = beholdEtaam = thesePandu-PutraaNaam = sons of PanduAachaarya = O teacher!Mahateem = greatChamum = armyVyudhaam = marshalled by / arrayed byDrupad -PutreNa = son of DrupadaTava = by yourShiShyeNa = discipleDheemataa = talented

English translation:-

Behold, O Master, this mighty army of the sons of Pandu, which ismarshalled by your talented disciple Drishtadyumna, the son ofDrupada.

No man is perfect. Even a good man has his faults. Even the evil onehas to his credit sublime thoughts and chivalrous actions, howeverrare they may be. Both of them are subject to temptations. But thegood man shakes off evil after a brief encounter. The wicked manshies away from goodness in the similar manner in a fraction of asecond.

Duryodhana had confessed to Lord Krishna his nature the followingverse in Mahaabhaarata;

"Aham Dharmam Jaanaami, Na Me PravruttimaAham Adharmam Cha Jaanaami, Na Me Nivruttima"

I know the righteousness, but I have no natural inclination to it. Ialso know the viciousness and I cannot abstain from it.

Having approached the teacher, Duryodhana does not fall at theguru's feet and ask for his blessings as per the duty of a truedisciple. Nor does he wait for his guidance or direction. Hisaggressive and arrogant nature immediately overpowers even guru-bhakti (devotion to the preceptor). The result is taunting words andimproper commands like "Look at this powerful army of our enemy: itis arrayed by one whom you had taught!"

The wicked man's heart trembles in fear and the Pandava army (thoughnumerically weaker i.e. 7 battalions verses 11 battalions ofKauravas) appears to be a `mighty army' to Duryodhana. Fear arisesout of the guilt of wrong doings in the mind of vicious and craftyDuryodhana. He had stooped to the lowest level while perpetratingthe worst wicked crimes in his efforts to destroy the Pandavaas. Hisguilt now manifests on the battlefield in the form of deep fear.

In this verse Duryodhana brazenly reveals his selfish and self-centred natural tendencies. The sarcasm of addressing Drastadyuma,the son of Drupad as `your wise disciple' was intended to taunt andremind Dronacharya of the great indignities that he had to sufferwhen he had approached King Drupad for material help. This is anugly display of demonic tendencies to underrate, demean everyoneincluding your own teacher and yet expect him to be subservient tothe kingdom of Kurus and expect stellar performance beyond the callof duty.

Thanks & Best Regards,Shrikant Joshi----------------------------PRIOR POSTING

II 1:2 II

Sanjaya uvaca

drishtva tu pandavanikam, vyudham duryodhanas tadaacaryam upasangamya, raja vacanam abravit (Gita 1:2)

At the time, having seen the army of Pandavas arranged properly forthe battle, Prince Duryodhana approached his preceptor (Drona) andspoke (these) words.

----------------------------Shree Hari-

I read with great interest Shrikant Joshiji comments especiallythe philosophical point of view. I will paste in something I readjust a few minutes ago, I am sure the author we not object.

"...I was not reading the words of a long-dead teacher: my own Selfwas talking to me in the pages of that little book. Nor did I learnanything from the Gita�I remembered that which I had always known.Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my lifeby giving me Life. Life that has never ended."

What astounded myself and the author, was Gitaji's freshness andrelevance, and does it not move awareness when read, deep into thepsyche, whereupon, one can find the battle within fought on thatfield at Dharmakshetre?

They are my thoughts/questions aroused by this thread.

With Respect and Divine Love,

Mike Keenor

----------------------------Shree HariRam Ram

Bahen, To read one shloka (verse) of Gitaji daily is very good. Tounderstand one shloka (verse) of Gitaji daily is even better. Todaily imbibe in and make one shloka (verse) of Gitaji as part ofyour life is even more better than that. To explain to someoneelse, one shloka of Gitaji daily is far better even. Because theperspiration that flows in attempting to explain Gitaji, in that allblockages are washed away. All can read Gitaji, but very few canactually teach / explain. Shraddhey Swami Ramsukhdasji, is therarest of the rare souls (He is very near to me). If you are able toread Hindi then grab hold of the Hindi,or else the English version of the "Bhagavad Gita - SadhakSanjivani" by Swamiji. Life will on its own be uplifted. I amwriting from personal experience (anubhava), not simply for the sakeof writing. Vineet Sarvottam---------------------------

Taking a cue from message of Mrs. K. Asani, I would like to attemptthe following exercise on a daily basis for one Geeta Verse per day.If you find it worth the effort then please publish it to the entire members of "Gita-talk" and "Sadhak".

Original Verse is as follows;DhritaraashtraKing Dhritarashtra

Uvaacha = saidDharmakshetre = in the holy plainsKurukshetre = in the field of KurusSamavetaaH = assembledYuyutsavaH = desirous to fight a warMaamakaaH = my sonsPaandavaaH = Pandavas / sons of PanduCha Eva = and also theseKim = whatAkurvat = Did do?Sanjay = O Sanjaya !

English translation:-

Dhritarashtra said, "O Sanjaya, what did my sons and the sons ofPandu do, who are desirous of war, while assembled together on thesacred field of Kurukshetra?

From philosophical point of view:

O Sanjaya! What did the selfish intentions and the intentions bornof wisdom do in the human body which is the field-of-duties, therepository of the sense--organs and in which all the murderous ones(passions and asceticism etc.) are confronting each other.

Thanking you,With Best Regards,Shrikant Joshi--------------------------Shree HariRam RamShrikantji, I am unable to include the Sanskrit writings. Ibelieve it may require special font.From Gita Talk Moderator--------------------------thank you so muchthis is indeed a very meaningful and inspiring exercise.

Dhanalakshmi Ayyer

------------------------------

Shree HariRam RamWhoever would like to take this initiative please do so. Asmoderators we can provide Swami Ramsukhdasji's write-up from GitaPrabodhani. Starting with today's posting -

- Chapter 1 -

II 1:1 II

Dhrtarashtra uvaca

dharma-ksetre kuru-ksetre, samaveta yuyutsavahmamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager tofight, what did my sons and those of Pandavas do?

Commentary

It is a special feature in Hindu tradition that every action shouldbe done with the Dharma in fore front. This is why even the actionsuch as a terrible war was arranged in a holy place so that all whodie in the war will get the merit of doing a good deed.

From God's viewpoint there is no distinction of mine and your. Thewhole universe is made of five great elements. Everyone is given thesame freedom to use space, wind, fire, water and the earth. But thehuman being compelled by ignorance makes divisions such as thesepeople, village, province, country, space, water etc. are mine andthose are yours. All quarrels and fights are created due to theidea of mine and your. So is the case with Mahabharta war that wasstarted by Dhritrashtra with this sense of "mine" (my sons) andPandu's sons.

From Gita Talk Moderator.Ram Ram

-------------------------

GITA TALK GROUP GUIDELINES:1. Purpose of the group is to help Sadhakas clarify their doubtsrelated to Gitaji shalokas. Therefore, responses which furtherclarify the understanding of Gitaji, will only be posted.2. Wherever possible, please quote Gitaji or other scriptures tosubstantiate your response.3. Kindly limit personal feelings, opinions, beliefs etc. to theextent that they further help in understanding the Gita shlokas4. Please be as concise and to the point as possible, respectingsadhaka's time.5. Kindly focus your writing to the subject at hand only.6. Please do not include links to the other sites or otherorganizations.7. Kindly do not include your personal information such as phonenumber, address etc.8. Please do not address the response to a particular individualsince the message is going to the entire group.9. Due to the large readership, all responses may not be posted.10. Moderator at his discretion, may modify the posting, if contentis unclear or not appropriate for distribution to the group.11. Please respond taking into consideration the novices, youth,westerners, non-sectarian audience. Kindly limit the use to Sanskritwords only, rather provide the English word with Sanskrit bracketedwherever possible.

MODERATORRam Ram

------------------------

Post message: Subscribe: - Unsubscribe: - ------------------------ , "sadhak_insight" <sadhak_insight wrote:>> I would request if each shloka / 2-4 lines of Geeta can be explained> on daily basis starting from chapter 1.> > Regards to all> > Mrs K Asani> > ----------------------------> NEW POSTING> > II 1:7 II> > asmakam tu visista ye, tan nibodha dvijottama> nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)> > O best of Brahmans, please now pay attention to main warriors on our> side, to remind you I am relating to you our commanders.> > From Gita Prabodhani by Swami Ramsukhdasji> -----------------------------> > Chapter 1, Verse 7, is as follows;> > Asmaakam = ours> Tu = also> VishishtaaH = distinguished chiefs> Ye = who> Taan = those> Nibodh = (you better) know> Dvijottama = best among the twice born i.e. Dronaachaarya> NaayakaaH = leaders> Mama = my> Sainyasya = of the army> Samdnya-Artham = for information> Taan = them> Braveemi = I speak> Te = to you> > English translation:-> > You, O the best of the twice-born i.e. Brahmin (Dronacharya), know all> those who are our distinguished chiefs, the leaders of my army. I> introduce them to you for your information.> > After completing the illustration of 18 Maharathees from the army of> Pandavaas, Duryodhana now turns to his own army. He draws attention of> Dronacharya to the distinguished warriors in his own army. He> acknowledges the stature of Dronacharya as `the best among the twice> born' which is the meaning of the Sanskrit word `DijaH-Uttama'.> > A Brahmin is called as twice born in our ancient traditional> (Sanaatana Dharma) religion. The first birth is the natural, physical> birth and the second birth is the successful completion of the thread> bearing ceremony called as `Upanayanam' which signifies that there is> a balanced growth of body, mind and intellect for the natural> progression from unreal to real, from darkness to light, from death to> immortality. It indicates that a true Brahmin is ready for the eternal> journey as illustrated in the following Sanskrit Verse;> > "Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam> Gamaya"> > In fact, due to the stocky silence of Dronacharya, the guilt> consciousness of Duryodhana further undermined his mental vigour. In> order to overcome his nervousness, due to the impending formidable> danger and eventual defeat, he wanted to hear words of cheer and> encouragement from Dronacharya.> > Dronacharya indirectly communicated to Duryodhana that his physical> body was indeed on the side of Kauravaas but his mind and intellect> were not supporting him to wage the battle against the righteousness.> But under the obligation to the Kuru kingdom, he had no alternative> but to submit to the course in his destiny.> > Shrikant Hanumant Joshi> > ---> PRIOR POSTING> > II 1:6 II> > yudhamanyus ca vikranta, uttamaujas ca viryavan> saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)> > Yudhamanyu and Uttamoja, the great heroes are there too. And also,> Abhimanyu (son of Subhadra) and five sons of Duropadi are there too.> These are all great heros.> > From Gita Prabodhani> ----------------------------> > Chapter 1, Verse 6 is as follows;> > YudhaamanyuH = Yudhamanyu> Cha = and> VikraantaH = Vikranta> UttamaujaaH = Uttamauja> Cha = and> Veeryavaan = brave> SaubhadraH = Saubhadra i.e. Abhimanyu> DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi> Cha = and> Sarve = all> Eva = even> MahaarathaaH = great chariot warriors> > English translation:-> > The courageous Yudhamanyu, the brave Uttamauja, the son of Subhadraa> i.e. Abhimanyu and the five sons of Draupadi; all great chariot> warriors are present as well.> > Duryodhana completes the recognition of the 18 Maharathees in the> army of Pandavaas in this Verse no. 6.> > The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja> were sons of King Drupada and were exceptionally talented warriors.> > Saubhadra was the son of Lord Krishna's sister Subhadra, who was> married to Arjuna. Saubhadra was better known as Abhimanyu. He was> hardly 25 years old and yet was an accomplished Mahaarathee. He was> brutally slain by Dushyaasana's son, when he had single handedly> entered the impenetrable army formation of Kauravaas, which was> called as Chakravyuha. Abhimanyu married Uttara the daughter of> Virata, the king of Matsyas. Their son, Pariksheeta ruled the> kingdom after the departure of Pandavaas to Himalayas.> > DrupadeyaaH were the five sons of Draupadi whom she had sired one> each from five Pandavaas. Prativindhya was son of Yudhishthira.> Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.> Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While> they were in deep sleep at night, all these five sons of Draupadi> were brutally murdered by Ashvathaamaa, the son of Dronacharya as a> mark of revenge of deceitful killing of his father by the Pandavaas.> Upon hearing the rumour of "Ashvathaamaa has been killed";> Dronacharya had asked Yudhishthira if it was true. Yudhisthira's> famous reply was "Naro Vaa Kunjaro Vaa" i.e. "it is true, but I do> not know if it was an elephant or a man i.e. Ashvathaamaa." In the> state of utter shock, Dronacharya listened to the only word, "Naro"> i.e. "a man" and dropped all his weapons and was eventually killed> by Drishtadyumna, the son King Drupada. King Drupada was earlier> killed by Dronacharya in the epic battle of Mahaabhaarata.> > Thanks & Best Regards,> Shrikant Joshi> ----------------------------> Seek your blessings and clarification,> > Is Mahaarathee a great chariot driver or the equivalent of Marathi> meaning people called Marathas from the land of Marathawada> > Akhil Marfatia> ----------------------------> PRIOR POSTING> Shree Hari> Ram Ram> > II 1:5 II> > dhrishtaketus cekitanah, asirajas ca viryavan> purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)> > Drishtaketu, cekitana and there is an also great warrior king of> Kashi. Purujit & Kuntibhoj, these two brothers and also there is> Shaibya, the hero among men.> > -------------------------> > Chapter 1, Verse 5, is as follows;> > DhrishtaketuH = Dhrishtaketu> > ChekitaanaH = Chekitana> > KaashiraajaH = Kashiraaja> > Cha = and> > Veeryavaan = valiant> > Purujit = Purujit> > KuntibhojaH = Kuntibhoja> > Cha = and> > ShaibyaH = Shaibya> > Cha = and> > NarapungavaH = the best of men> > English translation:> > Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,> Kuntibhoja and Shaibya � such the best among men; are present here.> > Duryodhana continues his effort of recognising the illustrious> warriors in the army of Pandavaas. He calls them the best of men.> > Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed> by Dronacharya in the epic battle of Mahaabhaarata.> > Chekitana was a warrior from Lord Krishna's Vrushni clan. He> commanded one of the seven battalions of the seven battalions of> Pandavaas. He was killed by Duryodhana in the battle of> Mahaabhaarata.> > Kashiraja was the king of Kashi and was a Mahaarathee.> > "Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,> Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH"> > He is called the Mahaarathee who is an expert in Veda Shaastraas as> well as in the art of handling all types of weapons. A Mahaarathee> was the one who dared to fight 10,000 archers simultaneously and yet> emerge victorious in a convincing manner. Duryodhana enumerated 18> such Maharathees in the army of Pandavaas in the verses 3 to 6 in> chapter 1.> > Purujit and Kuntibhoja were brothers of Kunti, the mother of> Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.> > Shaibya was the king of Shibis and was father of Devika, the wife of> Yudhishthira. He was a man of impeccable character and a great> warrior.> > By indentifying these exceptionally talented warriors in the army of> Pandavaas, Duryodhana implicitly communicated his inner fear that> even though the 7 battalions of Pandavaas were numerically smaller> than 11 battalions of Kauravaas; their collective strength was far> superior to the larger and better equipped army of Kauravaas which> was devoid of any superior goal to fight. It is yet another proof> that men behind the machines matter the most in every battle that we> face in every walk of life.> > Thanks & Best Regards,> Shrikant Joshi> -----------------------------> Dear All,> > I don't know how I became a member of this and who included me into> this. But that is immaterial. I am truly thankful to all for their> efforts in making me understand Gita in a manner which I had so long> ago thought of. I am past 50 yrs now � had Geeta and read it but> could never understand the way am able to now with everyone's> genuine effort.> Warm Regards to all .> Mrs K Asani> ------------------------------> PRIOR POSTING> II 1:4 II> > atra sura mahesv-asa, bhimarjuna-sama yudhi> yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)> > Here (in the army of Pandavas), there are mighty brave warriors who> have big bows and who are equivalent to Bhima and Arjuna. Among> them, Uudhana (Satyaki), the king of Virata and also, able warrior> Drupada.> > From Gita Prabodhani> ---------------------------> > Chapter 1 Verse 4, is as follows;> > Atra = here (in this army of Pandavas)> ShuraaH = peers / fighters> Mahe-ShvaasaaH = mighty archers> Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna> Yudhi = in the battle> YuyudhaanaH = Yuyudhana> ViraataH Cha = and Virata> DrupadaH Cha = and Drupada> MahaarathaH = the great chariot warrior> > English translation:-> > Here are mighty archers, peers / equals in warfare to heroic Bheema> and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot> warrior.> > Duryodhana illustrates the names of several outstanding warriors in> the army of Pandavaas. He acknowledges them to be of equal stature> to that of Arjuna and Bheema, who were the icons of martial arts and> divine glory. However, the fear displayed by Duryodhana is an> ominous sign of the impending defeat of the vicious tendencies> against the righteous tendencies.> > Yuyudhana, also known as Satyaki was a king of Yadavaas. He was dear> to Lord Krishna.> > Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's> wife. Their son, Pariksheeta ruled the Kuru kingdom after the> departure of Pandavaas to Himaalayaas.> > Drupada was the king of Paanchaals. He was father of Draupadi. His> son Dhrashtadyumna was disciple of Dronacharya. Drupada had> ridiculed Dronacharya when he had approached him for material help> as he could not afford to offer milk to his son Ashvathaamaa.> Dronacharya had asked for "Capture Drupad and bring him live in> front of me" as "Guru-Dakshina" after the completion of full-fledged> training to Pandavaas. They indeed defeated Drupad and he had to bow> to Dronacharya and ask for forgiveness and life. Dronacharya being a> Brahmin did not kill him but pardoned him. As a sign of his large> heartedness, Dronacharya accepted Drupada's son as his disciple and> trained him without any reservations. Dronacharya killed Drupada and> Dhrashtadyumna killed Dronacharya in the royal battle of> Mahaabhaarata.> > Thanks & Regards,> Shrikant Joshi> -----------------------------> > Thank u very much for sending me such nice preachings.i wil surely> benefit from> it.> > Pranam to aacharyaji.> > dr.bhargav mehta> > ------------------------------> PRIOR POSTING> > II 1:3 II> > pasyaitam pandu-putranam, acarya mahatim camum> vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)> > O Acharya (learned one)! Please look over the mighty army of> Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son> of Drupada.> > From Gita Prabodhani> > ---------------------------> > Chapter 1 Verse 3, is as follows;> > Pashya = behold> Etaam = these> Pandu-PutraaNaam = sons of Pandu> Aachaarya = O teacher!> Mahateem = great> Chamum = army> Vyudhaam = marshalled by / arrayed by> Drupad -PutreNa = son of Drupada> Tava = by your> ShiShyeNa = disciple> Dheemataa = talented> > English translation:-> > Behold, O Master, this mighty army of the sons of Pandu, which is> marshalled by your talented disciple Drishtadyumna, the son of> Drupada.> > No man is perfect. Even a good man has his faults. Even the evil one> has to his credit sublime thoughts and chivalrous actions, however> rare they may be. Both of them are subject to temptations. But the> good man shakes off evil after a brief encounter. The wicked man> shies away from goodness in the similar manner in a fraction of a> second.> > Duryodhana had confessed to Lord Krishna his nature the following> verse in Mahaabhaarata;> > "Aham Dharmam Jaanaami, Na Me Pravruttima> Aham Adharmam Cha Jaanaami, Na Me Nivruttima"> > I know the righteousness, but I have no natural inclination to it. I> also know the viciousness and I cannot abstain from it.> > Having approached the teacher, Duryodhana does not fall at the> guru's feet and ask for his blessings as per the duty of a true> disciple. Nor does he wait for his guidance or direction. His> aggressive and arrogant nature immediately overpowers even guru-> bhakti (devotion to the preceptor). The result is taunting words and> improper commands like "Look at this powerful army of our enemy: it> is arrayed by one whom you had taught!"> > The wicked man's heart trembles in fear and the Pandava army (though> numerically weaker i.e. 7 battalions verses 11 battalions of> Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises> out of the guilt of wrong doings in the mind of vicious and crafty> Duryodhana. He had stooped to the lowest level while perpetrating> the worst wicked crimes in his efforts to destroy the Pandavaas. His> guilt now manifests on the battlefield in the form of deep fear.> > In this verse Duryodhana brazenly reveals his selfish and self-> centred natural tendencies. The sarcasm of addressing Drastadyuma,> the son of Drupad as `your wise disciple' was intended to taunt and> remind Dronacharya of the great indignities that he had to suffer> when he had approached King Drupad for material help. This is an> ugly display of demonic tendencies to underrate, demean everyone> including your own teacher and yet expect him to be subservient to> the kingdom of Kurus and expect stellar performance beyond the call> of duty.> > Thanks & Best Regards,> Shrikant Joshi> ----------------------------> PRIOR POSTING> > II 1:2 II> > Sanjaya uvaca> > drishtva tu pandavanikam, vyudham duryodhanas tada> acaryam upasangamya, raja vacanam abravit (Gita 1:2)> > At the time, having seen the army of Pandavas arranged properly for> the battle, Prince Duryodhana approached his preceptor (Drona) and> spoke (these) words.> > ---------------------------> -Shree Hari-> > I read with great interest Shrikant Joshiji comments especially> the philosophical point of view. I will paste in something I read> just a few minutes ago, I am sure the author we not object.> > "...I was not reading the words of a long-dead teacher: my own Self> was talking to me in the pages of that little book. Nor did I learn> anything from the Gita�I remembered that which I had always known.> Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life> by giving me Life. Life that has never ended."> > What astounded myself and the author, was Gitaji's freshness and> relevance, and does it not move awareness when read, deep into the> psyche, whereupon, one can find the battle within fought on that> field at Dharmakshetre?> > They are my thoughts/questions aroused by this thread.> > With Respect and Divine Love,> > Mike Keenor> > ----------------------------> Shree Hari> Ram Ram> > Bahen, To read one shloka (verse) of Gitaji daily is very good. To> understand one shloka (verse) of Gitaji daily is even better. To> daily imbibe in and make one shloka (verse) of Gitaji as part of> your life is even more better than that. To explain to someone> else, one shloka of Gitaji daily is far better even. Because the> perspiration that flows in attempting to explain Gitaji, in that all> blockages are washed away. All can read Gitaji, but very few can> actually teach / explain. Shraddhey Swami Ramsukhdasji, is the> rarest of the rare souls (He is very near to me). If you are able to> read Hindi then grab hold of the Hindi,> or else the English version of the "Bhagavad Gita - Sadhak> Sanjivani" by Swamiji. Life will on its own be uplifted. I am> writing from personal experience (anubhava), not simply for the sake> of writing. Vineet Sarvottam> ---------------------------> > Taking a cue from message of Mrs. K. Asani, I would like to attempt> the following exercise on a daily basis for one Geeta Verse per day.> If you find it worth the effort then please publish it to the entire> members of "Gita-talk" and "Sadhak".> > Original Verse is as follows;> Dhritaraashtra> King Dhritarashtra> > Uvaacha = said> Dharmakshetre = in the holy plains> Kurukshetre = in the field of Kurus> SamavetaaH = assembled> YuyutsavaH = desirous to fight a war> MaamakaaH = my sons> PaandavaaH = Pandavas / sons of Pandu> Cha Eva = and also these> Kim = what> Akurvat = Did do?> Sanjay = O Sanjaya !> > English translation:-> > Dhritarashtra said, "O Sanjaya, what did my sons and the sons of> Pandu do, who are desirous of war, while assembled together on the> sacred field of Kurukshetra?> > From philosophical point of view:> > O Sanjaya! What did the selfish intentions and the intentions born> of wisdom do in the human body which is the field-of-duties, the> repository of the sense--organs and in which all the murderous ones> (passions and asceticism etc.) are confronting each other.> > Thanking you,> With Best Regards,> Shrikant Joshi> --------------------------> Shree Hari> Ram Ram> Shrikantji, I am unable to include the Sanskrit writings. I> believe it may require special font.> From Gita Talk Moderator> --------------------------> thank you so much> this is indeed a very meaningful and inspiring exercise.> > Dhanalakshmi Ayyer> > ------------------------------> > Shree Hari> Ram Ram> Whoever would like to take this initiative please do so. As> moderators we can provide Swami Ramsukhdasji's write-up from Gita> Prabodhani. Starting with today's posting -> > - Chapter 1 -> > II 1:1 II> > Dhrtarashtra uvaca> > dharma-ksetre kuru-ksetre, samaveta yuyutsavah> mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)> > O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to> fight, what did my sons and those of Pandavas do?> > Commentary> > It is a special feature in Hindu tradition that every action should> be done with the Dharma in fore front. This is why even the action> such as a terrible war was arranged in a holy place so that all who> die in the war will get the merit of doing a good deed.> > From God's viewpoint there is no distinction of mine and your. The> whole universe is made of five great elements. Everyone is given the> same freedom to use space, wind, fire, water and the earth. But the> human being compelled by ignorance makes divisions such as these> people, village, province, country, space, water etc. are mine and> those are yours. All quarrels and fights are created due to the> idea of mine and your. So is the case with Mahabharta war that was> started by Dhritrashtra with this sense of "mine" (my sons) and> Pandu's sons.> > From Gita Talk Moderator.> Ram Ram

-------

I would request if each shloka / 2-4 lines of Geeta can be explainedon daily basis starting from chapter 1.

Regards to all

Mrs K Asani

----------------

> > -------------------------> > GITA TALK GROUP GUIDELINES:> 1. Purpose of the group is to help Sadhakas clarify their doubts> related to Gitaji shalokas. Therefore, responses which further> clarify the understanding of Gitaji, will only be posted.> 2. Wherever possible, please quote Gitaji or other scriptures to> substantiate your response.> 3. Kindly limit personal feelings, opinions, beliefs etc. to the> extent that they further help in understanding the Gita shlokas> 4. Please be as concise and to the point as possible, respecting> sadhaka's time.> 5. Kindly focus your writing to the subject at hand only.> 6. Please do not include links to the other sites or other> organizations.> 7. Kindly do not include your personal information such as phone> number, address etc.> 8. Please do not address the response to a particular individual> since the message is going to the entire group.> 9. Due to the large readership, all responses may not be posted.> 10. Moderator at his discretion, may modify the posting, if content> is unclear or not appropriate for distribution to the group.> 11. Please respond taking into consideration the novices, youth,> westerners, non-sectarian audience. Kindly limit the use to Sanskrit> words only, rather provide the English word with Sanskrit bracketed> wherever possible.> > MODERATOR> Ram Ram> > ------------------------> > Post message: > Subscribe: - > Un: - > ------------------------>

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II 1:9 II

 

anye ca bahavah sura, mad-arthe tyakta-jivitah

nana-shastra-praharanah, sarve yuddha-visaradah (Gita 1:9)

 

Besides these, there are many other heroes, who have given up the

desire to live for my sake, they are expert at different weapons and

skills of warfare.

 

From Gita Prabodhani

-------------------

Chapter 1, Verse 9 is as follows;

 

Anye = others

Cha = and

BahavaH = many

ShuraaH = heroes / Fighters

Madarthe = for my sake

Tyakta JeevitaaH = who are ready to give up their lives

Naanaa -Shastra-praharaNaaH = armed with various weapons

Sarve = All

Yuddha –VishaaradaaH = highly skilled in the battle art

 

English translation:-

 

In addition to that, there are yet many other heroes, well skilled

in the art of warfare, who are equipped with multiple weapons and

missiles, are ready to stake their lives for me.

 

It is interesting to note that as against 18 Maharathees in the 7

battalions of the army of Pandavaas, Duryodhana recognised only 7

distinguished warriors in the 11 battalions of the army of

Kauravaas. This indicates that his ego and vanity were so powerful

that he did not consider it worthwhile to recognise many others by

mentioning their individual names. He simply clubbed them together

as many other great warriors.

 

Indirectly it communicates Duryodhana's deep sense of insecurity and

fear of an impending defeat of viciousness against the

righteousness. Even though he boasts that many other heroes are

ready to stake their lives for him in the royal battle, in the heart

of the matter he knew that he could rely upon only 7 distinguished

warriors that he had recognised.

 

" Sukha Me Tere Saatha Chalenge, Dukha Me Saba Mukha Modenge;

Duniyawaale Tere Bana Kara, Teraa Hita Na Sochenge "

 

It is a bitter truth for Duryodhana that while merry making all the

warriors who were with him are no doubt physically present now, but

they are not with him as a collective force at the crucial moment,

when he is facing a formidable challenge from Pandavaas.

 

Thanks & Best Regards,

Shrikant Joshi

---------------------

To : Akhil Marfatia jee, So far as our knowledge goes, a Mahaarathee

is one who is well versed both in Shastraaas (weapons) and Shaastras

(Scriptures) and can command ten thousand Dhanvees (bowmen) battling

together:

 

Eko dash-sahasraanee yojayet-yastudhanvinaam/

Shastra-shaastra-praveenashch mahaaratha iti smritah//

 

Dr. Ranjeet Singh

-----------------------

 

Dear Sadhakas, Pranam

In fact Duryodhan's sarcasm does not end easily.

If , he knew the characteristics of the warriors on Pandava's side;

guru Drona also knew the same ; may be better. I

f Duryo.knew the warriors on his side; guru Drona also knew their

ability and mental make up at that point in time. There is really no

need to brief guru Drona.

So this appears as if it is a NATYA as mentioned earlier.

 

With best regards,

Suhas Gogate

--------------------------

Greetings sadhakas

two small corrections

satyavati was a fisher woman and not a maid-her father was teh chief

of the fishermen.also Karna was trained by Parasurama and not Drona

Ramaa Sreenivasan

----------------------------

Hare Krishna

 

Shrikantji... Thank You very much for spending so much time and

effort on daily basis for giving a detailed explaination everyday.

 

Hare Krishna

Varun P. Paprunia

 

----------------------

PRIOR POSTING

II 1:8 II

 

bhavan bhismas ca karnas ca, kripas ca samitim-jayah

ashvatthama vikarnas ca, saumadattis tathaiva ca (Gita 1:8)

 

Yourself (Dronacharya), grandsire BhishmaPitamah , Karana,

victorious Kripachaarya and Ashawthaama, Vikarana and Bhurishrava,

son of Somadatta.

 

From Gita Prabodhani

 

----------------------

 

Chapter 1, Verse 8 is as follows;

 

Bhavaan = you yourself

BheeshmaH = Bhishma (Grand Father)

Cha = and

KarnaH = Karna

Cha = and

KrupaH = Krupa

Cha = and

SamitinjayaH = victorious in war

Ashwatthaamaa = Ashwatthama

VikarnaH = Vikarna

Cha = and

SaumadattiH = the son of SoumadattaH - Bhurishrava

Tathaa = thus

Eva = even

Cha = and

 

English translation:-

 

They are; you – the venerable self, Bhishma, Karna, Kripa - the

victorious one in fight, Ashwatthama, Vikarna and son of Somadatta

(Bhurishrava) as well.

 

Even though Bheeshmaacharya was the senior most amongst warriors in

the army of Kauravaas, Duryodhana addresses Dronacharya the first as

he knew very well that he had to win over Dronacharya to ensure his

support which mattered the most. Drnonacharya's exceptional talent

was extremely crucial for the successful outcome of the battle for

him.

 

Drnonacharya was the son of Maharshi Bharadvaaj. He was expert in

the Veda Shaastraas as well as in the art of warfare. He was a rare

combination of Brahmin by birth and Kshatriya by his choice of

profession. He was a great warrior of exceptional strength, valour

and brilliant in tactical warfare. He was Guru to both Paandavaas

and Kauravaas. He successfully commanded the entire army of

Kauravaas for the first five days of the battle. On hearing a rumour

that Ashwatthaamaa has been killed, he asked Yudhishthira if was

true. In the din and bustle of the battle, he heard only the first

word of his famous reply, `Naro Vaa Kunjaro Vaa' interpreting that

Ashvatthaamaa is dead and lost the entire zeal to fight the battle

further and immediately dropped his weapons. Lord Krishna had

prompted Yudhishthira to reply the semi truth as in reality an

elephant named Ashvatthaamaa was killed as a tactical reason.

Immediately, Dhrishtadyumna the son of Drupad killed Dronacharya as

a revenge of killing of his father. It was the first turning point

in the epic battle, in favour of Paandavaas.

 

Bheeshmaacharya's support was guaranteed as he had taken a vow to

fight anyone who challenges the throne of Kuru kingdom. He was son

of king Shantanu and Bhaagirathi i.e. the river Ganga, which had

descended from the heaven. His real name was Devavrata. But he was

popular by the name Bheeshma as he had taken a dreadful oath of

celibacy to guarantee that Vichitraveerya will be crowned as the

king of Kuru kingdom after king Shantanu. Vichitraveerya was the son

of king Shantanu and Satyavati. Satyavati was a maid servant, whom

king Shantanu had married while accepting the condition of her

father that their progeny will be the next king.

 

Bheeshmaacharya was a deep devotee of Lord Krishna. He agreed to

fight the battle accepting the condition of Lord Krishna that he

will not kill any one of the five Paandavaas even though they were

waging the war against the throne of the Kuru kingdom. He

demonstrated his exceptional prowess while fighting a fierce battle

for the first ten days.

 

Arjuna fired arrows from the back of warrior Shikhandi who was

considered to be a woman by Bheeshmaachaarya as he had performed a

sex change operation. While resting on the bed of arrows, Lord

Krishna signaled Bheeshmaachaarya that it is the right time to quit

and bid a goodbye, Bheeshma accepted it with deep respect and

immediately decided to depart from this earth, even though he had

the free will to choose his death. It was the second turning point

in the epic battle, in favour of Paandavaas.

 

Karna was the first son of Kunti and the Sun God. Kunti abandoned

him immediately after birth as it was against the then prevailing

social norms and practices. Karna was popularly called as Soota-

Putra as he was nourished by a childless couple named Radha and

Radheya. He was proficient in Veda Shaastraas as well as in the art

of warfare. He was trained by Drnonacharya. He displayed his

exceptional charitable disposition while offering his `Kavacha

Kundalas' which were given by his father Sun God to God Indra. God

Indra was instructed by Lord Krishna to ask for `Kavacha Kundalas'

from Karna so as to protect Paandavaas in the impending royal

battle.

 

Karna was obliged to Duryodhana for everything that he had and he

stood behind him as a `fait accompli'. He was killed by Arjuna upon

the prompting of Lord Krishna, while he was uplifting the wheel of

his chariot stuck in mud. It was the third turning point in the epic

battle, in favour of Paandavaas.

 

Kripacharya was the son of Maharshi Saradvan. He was Brahmin by

birth but Kshatriya by profession. Before the arrival of Dronacharya

in Hastinapur, he taught the art of warfare to both Paandavaas and

Kauravaas. He survived in the epic battle of Mahabharata and

therefore he was referred to as `victorious in the battle'. He

imparted his knowledge to king Pariksheeta, who ruled the Kuru

kingdom after departure of Paandavaas to the Himalayas.

 

Vikarna was one of the hundred sons of king Dhritaraashtra and queen

Gaandhaari. He was the only Kaurava, who protested against the

persecution of Draupadi by his own brother Dushshaasana. He was

killed in the battle.

 

Bhurishrava was the son of Somadatta and was also grandson of

Bahilaka who was elder brother of king Shantanu. He was killed by

Satyaki in the battle.

 

Dronaachaarya maintained his stocky silence and did not utter a

single word in response to the provocations of Duryodhana.

 

Thanks & Best Regards,

 

Shrikant Joshi

 

-----------------------------

II 1:7 II

 

asmakam tu visista ye, tan nibodha dvijottama

nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

 

O best of Brahmans, please now pay attention to main warriors on our

side, to remind you I am relating to you our commanders.

 

From Gita Prabodhani by Swami Ramsukhdasji

-----------------------------

 

Chapter 1, Verse 7, is as follows;

 

Asmaakam = ours

Tu = also

VishishtaaH = distinguished chiefs

Ye = who

Taan = those

Nibodh = (you better) know

Dvijottama = best among the twice born i.e. Dronaachaarya

NaayakaaH = leaders

Mama = my

Sainyasya = of the army

Samdnya-Artham = for information

Taan = them

Braveemi = I speak

Te = to you

 

English translation:-

 

You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

those who are our distinguished chiefs, the leaders of my army. I

introduce them to you for your information.

 

After completing the illustration of 18 Maharathees from the army of

Pandavaas, Duryodhana now turns to his own army. He draws attention

of

Dronacharya to the distinguished warriors in his own army. He

acknowledges the stature of Dronacharya as `the best among the twice

born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

 

A Brahmin is called as twice born in our ancient traditional

(Sanaatana Dharma) religion. The first birth is the natural, physical

birth and the second birth is the successful completion of the thread

bearing ceremony called as `Upanayanam' which signifies that there is

a balanced growth of body, mind and intellect for the natural

progression from unreal to real, from darkness to light, from death

to

immortality. It indicates that a true Brahmin is ready for the

eternal

journey as illustrated in the following Sanskrit Verse;

 

" Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

Gamaya "

 

In fact, due to the stocky silence of Dronacharya, the guilt

consciousness of Duryodhana further undermined his mental vigour. In

order to overcome his nervousness, due to the impending formidable

danger and eventual defeat, he wanted to hear words of cheer and

encouragement from Dronacharya.

 

Dronacharya indirectly communicated to Duryodhana that his physical

body was indeed on the side of Kauravaas but his mind and intellect

were not supporting him to wage the battle against the righteousness.

But under the obligation to the Kuru kingdom, he had no alternative

but to submit to the course in his destiny.

 

Shrikant Hanumant Joshi

 

---

PRIOR POSTING

 

II 1:6 II

 

yudhamanyus ca vikranta, uttamaujas ca viryavan

saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

 

Yudhamanyu and Uttamoja, the great heroes are there too. And also,

Abhimanyu (son of Subhadra) and five sons of Duropadi are there too.

These are all great heros.

 

From Gita Prabodhani

----------------------------

 

Chapter 1, Verse 6 is as follows;

 

YudhaamanyuH = Yudhamanyu

Cha = and

VikraantaH = Vikranta

UttamaujaaH = Uttamauja

Cha = and

Veeryavaan = brave

SaubhadraH = Saubhadra i.e. Abhimanyu

DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

Cha = and

Sarve = all

Eva = even

MahaarathaaH = great chariot warriors

 

English translation:-

 

The courageous Yudhamanyu, the brave Uttamauja, the son of Subhadraa

i.e. Abhimanyu and the five sons of Draupadi; all great chariot

warriors are present as well.

 

Duryodhana completes the recognition of the 18 Maharathees in the

army of Pandavaas in this Verse no. 6.

 

The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

were sons of King Drupada and were exceptionally talented warriors.

 

Saubhadra was the son of Lord Krishna's sister Subhadra, who was

married to Arjuna. Saubhadra was better known as Abhimanyu. He was

hardly 25 years old and yet was an accomplished Mahaarathee. He was

brutally slain by Dushyaasana's son, when he had single handedly

entered the impenetrable army formation of Kauravaas, which was

called as Chakravyuha. Abhimanyu married Uttara the daughter of

Virata, the king of Matsyas. Their son, Pariksheeta ruled the

kingdom after the departure of Pandavaas to Himalayas.

 

DrupadeyaaH were the five sons of Draupadi whom she had sired one

each from five Pandavaas. Prativindhya was son of Yudhishthira.

Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

they were in deep sleep at night, all these five sons of Draupadi

were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

mark of revenge of deceitful killing of his father by the Pandavaas.

Upon hearing the rumour of " Ashvathaamaa has been killed " ;

Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

state of utter shock, Dronacharya listened to the only word, " Naro "

i.e. " a man " and dropped all his weapons and was eventually killed

by Drishtadyumna, the son King Drupada. King Drupada was earlier

killed by Dronacharya in the epic battle of Mahaabhaarata.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

Seek your blessings and clarification,

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada

 

Akhil Marfatia

----------------------------

PRIOR POSTING

Shree Hari

Ram Ram

 

II 1:5 II

 

dhrishtaketus cekitanah, asirajas ca viryavan

purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

 

Drishtaketu, cekitana and there is an also great warrior king of

Kashi. Purujit & Kuntibhoj, these two brothers and also there is

Shaibya, the hero among men.

 

-------------------------

 

Chapter 1, Verse 5, is as follows;

 

DhrishtaketuH = Dhrishtaketu

 

ChekitaanaH = Chekitana

 

KaashiraajaH = Kashiraaja

 

Cha = and

 

Veeryavaan = valiant

 

Purujit = Purujit

 

KuntibhojaH = Kuntibhoja

 

Cha = and

 

ShaibyaH = Shaibya

 

Cha = and

 

NarapungavaH = the best of men

 

English translation:

 

Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

Kuntibhoja and Shaibya � such the best among men; are present here.

 

Duryodhana continues his effort of recognising the illustrious

warriors in the army of Pandavaas. He calls them the best of men.

 

Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

by Dronacharya in the epic battle of Mahaabhaarata.

 

Chekitana was a warrior from Lord Krishna's Vrushni clan. He

commanded one of the seven battalions of the seven battalions of

Pandavaas. He was killed by Duryodhana in the battle of

Mahaabhaarata.

 

Kashiraja was the king of Kashi and was a Mahaarathee.

 

" Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

 

He is called the Mahaarathee who is an expert in Veda Shaastraas as

well as in the art of handling all types of weapons. A Mahaarathee

was the one who dared to fight 10,000 archers simultaneously and yet

emerge victorious in a convincing manner. Duryodhana enumerated 18

such Maharathees in the army of Pandavaas in the verses 3 to 6 in

chapter 1.

 

Purujit and Kuntibhoja were brothers of Kunti, the mother of

Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

 

Shaibya was the king of Shibis and was father of Devika, the wife of

Yudhishthira. He was a man of impeccable character and a great

warrior.

 

By indentifying these exceptionally talented warriors in the army of

Pandavaas, Duryodhana implicitly communicated his inner fear that

even though the 7 battalions of Pandavaas were numerically smaller

than 11 battalions of Kauravaas; their collective strength was far

superior to the larger and better equipped army of Kauravaas which

was devoid of any superior goal to fight. It is yet another proof

that men behind the machines matter the most in every battle that we

face in every walk of life.

 

Thanks & Best Regards,

Shrikant Joshi

-----------------------------

Dear All,

 

I don't know how I became a member of this and who included me into

this. But that is immaterial. I am truly thankful to all for their

efforts in making me understand Gita in a manner which I had so long

ago thought of. I am past 50 yrs now � had Geeta and read it but

could never understand the way am able to now with everyone's

genuine effort.

Warm Regards to all .

Mrs K Asani

------------------------------

PRIOR POSTING

II 1:4 II

 

atra sura mahesv-asa, bhimarjuna-sama yudhi

yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

 

Here (in the army of Pandavas), there are mighty brave warriors who

have big bows and who are equivalent to Bhima and Arjuna. Among

them, Uudhana (Satyaki), the king of Virata and also, able warrior

Drupada.

 

From Gita Prabodhani

---------------------------

 

Chapter 1 Verse 4, is as follows;

 

Atra = here (in this army of Pandavas)

ShuraaH = peers / fighters

Mahe-ShvaasaaH = mighty archers

Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

Yudhi = in the battle

YuyudhaanaH = Yuyudhana

ViraataH Cha = and Virata

DrupadaH Cha = and Drupada

MahaarathaH = the great chariot warrior

 

English translation:-

 

Here are mighty archers, peers / equals in warfare to heroic Bheema

and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

warrior.

 

Duryodhana illustrates the names of several outstanding warriors in

the army of Pandavaas. He acknowledges them to be of equal stature

to that of Arjuna and Bheema, who were the icons of martial arts and

divine glory. However, the fear displayed by Duryodhana is an

ominous sign of the impending defeat of the vicious tendencies

against the righteous tendencies.

 

Yuyudhana, also known as Satyaki was a king of Yadavaas. He was dear

to Lord Krishna.

 

Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

wife. Their son, Pariksheeta ruled the Kuru kingdom after the

departure of Pandavaas to Himaalayaas.

 

Drupada was the king of Paanchaals. He was father of Draupadi. His

son Dhrashtadyumna was disciple of Dronacharya. Drupada had

ridiculed Dronacharya when he had approached him for material help

as he could not afford to offer milk to his son Ashvathaamaa.

Dronacharya had asked for " Capture Drupad and bring him live in

front of me " as " Guru-Dakshina " after the completion of full-fledged

training to Pandavaas. They indeed defeated Drupad and he had to bow

to Dronacharya and ask for forgiveness and life. Dronacharya being a

Brahmin did not kill him but pardoned him. As a sign of his large

heartedness, Dronacharya accepted Drupada's son as his disciple and

trained him without any reservations. Dronacharya killed Drupada and

Dhrashtadyumna killed Dronacharya in the royal battle of

Mahaabhaarata.

 

Thanks & Regards,

Shrikant Joshi

-----------------------------

 

Thank u very much for sending me such nice preachings.i wil surely

benefit from

it.

 

Pranam to aacharyaji.

 

dr.bhargav mehta

 

------------------------------

PRIOR POSTING

 

II 1:3 II

 

pasyaitam pandu-putranam, acarya mahatim camum

vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

 

O Acharya (learned one)! Please look over the mighty army of

Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

of Drupada.

 

From Gita Prabodhani

 

---------------------------

 

Chapter 1 Verse 3, is as follows;

 

Pashya = behold

Etaam = these

Pandu-PutraaNaam = sons of Pandu

Aachaarya = O teacher!

Mahateem = great

Chamum = army

Vyudhaam = marshalled by / arrayed by

Drupad -PutreNa = son of Drupada

Tava = by your

ShiShyeNa = disciple

Dheemataa = talented

 

English translation:-

 

Behold, O Master, this mighty army of the sons of Pandu, which is

marshalled by your talented disciple Drishtadyumna, the son of

Drupada.

 

No man is perfect. Even a good man has his faults. Even the evil one

has to his credit sublime thoughts and chivalrous actions, however

rare they may be. Both of them are subject to temptations. But the

good man shakes off evil after a brief encounter. The wicked man

shies away from goodness in the similar manner in a fraction of a

second.

 

Duryodhana had confessed to Lord Krishna his nature the following

verse in Mahaabhaarata;

 

" Aham Dharmam Jaanaami, Na Me Pravruttima

Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

 

I know the righteousness, but I have no natural inclination to it. I

also know the viciousness and I cannot abstain from it.

 

Having approached the teacher, Duryodhana does not fall at the

guru's feet and ask for his blessings as per the duty of a true

disciple. Nor does he wait for his guidance or direction. His

aggressive and arrogant nature immediately overpowers even guru-

bhakti (devotion to the preceptor). The result is taunting words and

improper commands like " Look at this powerful army of our enemy: it

is arrayed by one whom you had taught! "

 

The wicked man's heart trembles in fear and the Pandava army (though

numerically weaker i.e. 7 battalions verses 11 battalions of

Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

out of the guilt of wrong doings in the mind of vicious and crafty

Duryodhana. He had stooped to the lowest level while perpetrating

the worst wicked crimes in his efforts to destroy the Pandavaas. His

guilt now manifests on the battlefield in the form of deep fear.

 

In this verse Duryodhana brazenly reveals his selfish and self-

centred natural tendencies. The sarcasm of addressing Drastadyuma,

the son of Drupad as `your wise disciple' was intended to taunt and

remind Dronacharya of the great indignities that he had to suffer

when he had approached King Drupad for material help. This is an

ugly display of demonic tendencies to underrate, demean everyone

including your own teacher and yet expect him to be subservient to

the kingdom of Kurus and expect stellar performance beyond the call

of duty.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

PRIOR POSTING

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita�I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

------------------------

 

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------------------------

 

, " sadhak_insight "

<sadhak_insight wrote:

>

> I would request if each shloka / 2-4 lines of Geeta can be

explained

> on daily basis starting from chapter 1.

>

> Regards to all

>

> Mrs K Asani

>

> ----------------------------

> NEW POSTING

>

> II 1:7 II

>

> asmakam tu visista ye, tan nibodha dvijottama

> nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

>

> O best of Brahmans, please now pay attention to main warriors on

our

> side, to remind you I am relating to you our commanders.

>

> From Gita Prabodhani by Swami Ramsukhdasji

> -----------------------------

>

> Chapter 1, Verse 7, is as follows;

>

> Asmaakam = ours

> Tu = also

> VishishtaaH = distinguished chiefs

> Ye = who

> Taan = those

> Nibodh = (you better) know

> Dvijottama = best among the twice born i.e. Dronaachaarya

> NaayakaaH = leaders

> Mama = my

> Sainyasya = of the army

> Samdnya-Artham = for information

> Taan = them

> Braveemi = I speak

> Te = to you

>

> English translation:-

>

> You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

> those who are our distinguished chiefs, the leaders of my army. I

> introduce them to you for your information.

>

> After completing the illustration of 18 Maharathees from the army

of

> Pandavaas, Duryodhana now turns to his own army. He draws

attention of

> Dronacharya to the distinguished warriors in his own army. He

> acknowledges the stature of Dronacharya as `the best among the

twice

> born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

>

> A Brahmin is called as twice born in our ancient traditional

> (Sanaatana Dharma) religion. The first birth is the natural,

physical

> birth and the second birth is the successful completion of the

thread

> bearing ceremony called as `Upanayanam' which signifies that there

is

> a balanced growth of body, mind and intellect for the natural

> progression from unreal to real, from darkness to light, from

death to

> immortality. It indicates that a true Brahmin is ready for the

eternal

> journey as illustrated in the following Sanskrit Verse;

>

> " Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

> Gamaya "

>

> In fact, due to the stocky silence of Dronacharya, the guilt

> consciousness of Duryodhana further undermined his mental vigour.

In

> order to overcome his nervousness, due to the impending formidable

> danger and eventual defeat, he wanted to hear words of cheer and

> encouragement from Dronacharya.

>

> Dronacharya indirectly communicated to Duryodhana that his physical

> body was indeed on the side of Kauravaas but his mind and intellect

> were not supporting him to wage the battle against the

righteousness.

> But under the obligation to the Kuru kingdom, he had no alternative

> but to submit to the course in his destiny.

>

> Shrikant Hanumant Joshi

>

> -

--

> PRIOR POSTING

>

> II 1:6 II

>

> yudhamanyus ca vikranta, uttamaujas ca viryavan

> saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

>

> Yudhamanyu and Uttamoja, the great heroes are there too. And also,

> Abhimanyu (son of Subhadra) and five sons of Duropadi are there

too.

> These are all great heros.

>

> From Gita Prabodhani

> ----------------------------

>

> Chapter 1, Verse 6 is as follows;

>

> YudhaamanyuH = Yudhamanyu

> Cha = and

> VikraantaH = Vikranta

> UttamaujaaH = Uttamauja

> Cha = and

> Veeryavaan = brave

> SaubhadraH = Saubhadra i.e. Abhimanyu

> DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

> Cha = and

> Sarve = all

> Eva = even

> MahaarathaaH = great chariot warriors

>

> English translation:-

>

> The courageous Yudhamanyu, the brave Uttamauja, the son of

Subhadraa

> i.e. Abhimanyu and the five sons of Draupadi; all great chariot

> warriors are present as well.

>

> Duryodhana completes the recognition of the 18 Maharathees in the

> army of Pandavaas in this Verse no. 6.

>

> The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

> were sons of King Drupada and were exceptionally talented warriors.

>

> Saubhadra was the son of Lord Krishna's sister Subhadra, who was

> married to Arjuna. Saubhadra was better known as Abhimanyu. He was

> hardly 25 years old and yet was an accomplished Mahaarathee. He was

> brutally slain by Dushyaasana's son, when he had single handedly

> entered the impenetrable army formation of Kauravaas, which was

> called as Chakravyuha. Abhimanyu married Uttara the daughter of

> Virata, the king of Matsyas. Their son, Pariksheeta ruled the

> kingdom after the departure of Pandavaas to Himalayas.

>

> DrupadeyaaH were the five sons of Draupadi whom she had sired one

> each from five Pandavaas. Prativindhya was son of Yudhishthira.

> Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

> Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

> they were in deep sleep at night, all these five sons of Draupadi

> were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

> mark of revenge of deceitful killing of his father by the

Pandavaas.

> Upon hearing the rumour of " Ashvathaamaa has been killed " ;

> Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

> famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

> not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

> state of utter shock, Dronacharya listened to the only word, " Naro "

> i.e. " a man " and dropped all his weapons and was eventually killed

> by Drishtadyumna, the son King Drupada. King Drupada was earlier

> killed by Dronacharya in the epic battle of Mahaabhaarata.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> Seek your blessings and clarification,

>

> Is Mahaarathee a great chariot driver or the equivalent of Marathi

> meaning people called Marathas from the land of Marathawada

>

> Akhil Marfatia

> ----------------------------

> PRIOR POSTING

> Shree Hari

> Ram Ram

>

> II 1:5 II

>

> dhrishtaketus cekitanah, asirajas ca viryavan

> purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

>

> Drishtaketu, cekitana and there is an also great warrior king of

> Kashi. Purujit & Kuntibhoj, these two brothers and also there is

> Shaibya, the hero among men.

>

> -------------------------

>

> Chapter 1, Verse 5, is as follows;

>

> DhrishtaketuH = Dhrishtaketu

>

> ChekitaanaH = Chekitana

>

> KaashiraajaH = Kashiraaja

>

> Cha = and

>

> Veeryavaan = valiant

>

> Purujit = Purujit

>

> KuntibhojaH = Kuntibhoja

>

> Cha = and

>

> ShaibyaH = Shaibya

>

> Cha = and

>

> NarapungavaH = the best of men

>

> English translation:

>

> Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

> Kuntibhoja and Shaibya � such the best among men; are present

here.

>

> Duryodhana continues his effort of recognising the illustrious

> warriors in the army of Pandavaas. He calls them the best of men.

>

> Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

> by Dronacharya in the epic battle of Mahaabhaarata.

>

> Chekitana was a warrior from Lord Krishna's Vrushni clan. He

> commanded one of the seven battalions of the seven battalions of

> Pandavaas. He was killed by Duryodhana in the battle of

> Mahaabhaarata.

>

> Kashiraja was the king of Kashi and was a Mahaarathee.

>

> " Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

> Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

>

> He is called the Mahaarathee who is an expert in Veda Shaastraas as

> well as in the art of handling all types of weapons. A Mahaarathee

> was the one who dared to fight 10,000 archers simultaneously and

yet

> emerge victorious in a convincing manner. Duryodhana enumerated 18

> such Maharathees in the army of Pandavaas in the verses 3 to 6 in

> chapter 1.

>

> Purujit and Kuntibhoja were brothers of Kunti, the mother of

> Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

>

> Shaibya was the king of Shibis and was father of Devika, the wife

of

> Yudhishthira. He was a man of impeccable character and a great

> warrior.

>

> By indentifying these exceptionally talented warriors in the army

of

> Pandavaas, Duryodhana implicitly communicated his inner fear that

> even though the 7 battalions of Pandavaas were numerically smaller

> than 11 battalions of Kauravaas; their collective strength was far

> superior to the larger and better equipped army of Kauravaas which

> was devoid of any superior goal to fight. It is yet another proof

> that men behind the machines matter the most in every battle that

we

> face in every walk of life.

>

> Thanks & Best Regards,

> Shrikant Joshi

> -----------------------------

> Dear All,

>

> I don't know how I became a member of this and who included me into

> this. But that is immaterial. I am truly thankful to all for their

> efforts in making me understand Gita in a manner which I had so

long

> ago thought of. I am past 50 yrs now � had Geeta and read it but

> could never understand the way am able to now with everyone's

> genuine effort.

> Warm Regards to all .

> Mrs K Asani

> ------------------------------

> PRIOR POSTING

> II 1:4 II

>

> atra sura mahesv-asa, bhimarjuna-sama yudhi

> yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

>

> Here (in the army of Pandavas), there are mighty brave warriors who

> have big bows and who are equivalent to Bhima and Arjuna. Among

> them, Uudhana (Satyaki), the king of Virata and also, able warrior

> Drupada.

>

> From Gita Prabodhani

> ---------------------------

>

> Chapter 1 Verse 4, is as follows;

>

> Atra = here (in this army of Pandavas)

> ShuraaH = peers / fighters

> Mahe-ShvaasaaH = mighty archers

> Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

> Yudhi = in the battle

> YuyudhaanaH = Yuyudhana

> ViraataH Cha = and Virata

> DrupadaH Cha = and Drupada

> MahaarathaH = the great chariot warrior

>

> English translation:-

>

> Here are mighty archers, peers / equals in warfare to heroic Bheema

> and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

> warrior.

>

> Duryodhana illustrates the names of several outstanding warriors in

> the army of Pandavaas. He acknowledges them to be of equal stature

> to that of Arjuna and Bheema, who were the icons of martial arts

and

> divine glory. However, the fear displayed by Duryodhana is an

> ominous sign of the impending defeat of the vicious tendencies

> against the righteous tendencies.

>

> Yuyudhana, also known as Satyaki was a king of Yadavaas. He was

dear

> to Lord Krishna.

>

> Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

> wife. Their son, Pariksheeta ruled the Kuru kingdom after the

> departure of Pandavaas to Himaalayaas.

>

> Drupada was the king of Paanchaals. He was father of Draupadi. His

> son Dhrashtadyumna was disciple of Dronacharya. Drupada had

> ridiculed Dronacharya when he had approached him for material help

> as he could not afford to offer milk to his son Ashvathaamaa.

> Dronacharya had asked for " Capture Drupad and bring him live in

> front of me " as " Guru-Dakshina " after the completion of full-

fledged

> training to Pandavaas. They indeed defeated Drupad and he had to

bow

> to Dronacharya and ask for forgiveness and life. Dronacharya being

a

> Brahmin did not kill him but pardoned him. As a sign of his large

> heartedness, Dronacharya accepted Drupada's son as his disciple and

> trained him without any reservations. Dronacharya killed Drupada

and

> Dhrashtadyumna killed Dronacharya in the royal battle of

> Mahaabhaarata.

>

> Thanks & Regards,

> Shrikant Joshi

> -----------------------------

>

> Thank u very much for sending me such nice preachings.i wil surely

> benefit from

> it.

>

> Pranam to aacharyaji.

>

> dr.bhargav mehta

>

> ------------------------------

> PRIOR POSTING

>

> II 1:3 II

>

> pasyaitam pandu-putranam, acarya mahatim camum

> vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

>

> O Acharya (learned one)! Please look over the mighty army of

> Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

> of Drupada.

>

> From Gita Prabodhani

>

> ---------------------------

>

> Chapter 1 Verse 3, is as follows;

>

> Pashya = behold

> Etaam = these

> Pandu-PutraaNaam = sons of Pandu

> Aachaarya = O teacher!

> Mahateem = great

> Chamum = army

> Vyudhaam = marshalled by / arrayed by

> Drupad -PutreNa = son of Drupada

> Tava = by your

> ShiShyeNa = disciple

> Dheemataa = talented

>

> English translation:-

>

> Behold, O Master, this mighty army of the sons of Pandu, which is

> marshalled by your talented disciple Drishtadyumna, the son of

> Drupada.

>

> No man is perfect. Even a good man has his faults. Even the evil

one

> has to his credit sublime thoughts and chivalrous actions, however

> rare they may be. Both of them are subject to temptations. But the

> good man shakes off evil after a brief encounter. The wicked man

> shies away from goodness in the similar manner in a fraction of a

> second.

>

> Duryodhana had confessed to Lord Krishna his nature the following

> verse in Mahaabhaarata;

>

> " Aham Dharmam Jaanaami, Na Me Pravruttima

> Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

>

> I know the righteousness, but I have no natural inclination to it.

I

> also know the viciousness and I cannot abstain from it.

>

> Having approached the teacher, Duryodhana does not fall at the

> guru's feet and ask for his blessings as per the duty of a true

> disciple. Nor does he wait for his guidance or direction. His

> aggressive and arrogant nature immediately overpowers even guru-

> bhakti (devotion to the preceptor). The result is taunting words

and

> improper commands like " Look at this powerful army of our enemy: it

> is arrayed by one whom you had taught! "

>

> The wicked man's heart trembles in fear and the Pandava army

(though

> numerically weaker i.e. 7 battalions verses 11 battalions of

> Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

> out of the guilt of wrong doings in the mind of vicious and crafty

> Duryodhana. He had stooped to the lowest level while perpetrating

> the worst wicked crimes in his efforts to destroy the Pandavaas.

His

> guilt now manifests on the battlefield in the form of deep fear.

>

> In this verse Duryodhana brazenly reveals his selfish and self-

> centred natural tendencies. The sarcasm of addressing Drastadyuma,

> the son of Drupad as `your wise disciple' was intended to taunt and

> remind Dronacharya of the great indignities that he had to suffer

> when he had approached King Drupad for material help. This is an

> ugly display of demonic tendencies to underrate, demean everyone

> including your own teacher and yet expect him to be subservient to

> the kingdom of Kurus and expect stellar performance beyond the call

> of duty.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> PRIOR POSTING

>

> II 1:2 II

>

> Sanjaya uvaca

>

> drishtva tu pandavanikam, vyudham duryodhanas tada

> acaryam upasangamya, raja vacanam abravit (Gita 1:2)

>

> At the time, having seen the army of Pandavas arranged properly for

> the battle, Prince Duryodhana approached his preceptor (Drona) and

> spoke (these) words.

>

> ---------------------------

> -Shree Hari-

>

> I read with great interest Shrikant Joshiji comments especially

> the philosophical point of view. I will paste in something I read

> just a few minutes ago, I am sure the author we not object.

>

> " ...I was not reading the words of a long-dead teacher: my own Self

> was talking to me in the pages of that little book. Nor did I learn

> anything from the Gita�I remembered that which I had always

known.

> Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

> by giving me Life. Life that has never ended. "

>

> What astounded myself and the author, was Gitaji's freshness and

> relevance, and does it not move awareness when read, deep into the

> psyche, whereupon, one can find the battle within fought on that

> field at Dharmakshetre?

>

> They are my thoughts/questions aroused by this thread.

>

> With Respect and Divine Love,

>

> Mike Keenor

>

> ----------------------------

> Shree Hari

> Ram Ram

>

> Bahen, To read one shloka (verse) of Gitaji daily is very good. To

> understand one shloka (verse) of Gitaji daily is even better. To

> daily imbibe in and make one shloka (verse) of Gitaji as part of

> your life is even more better than that. To explain to someone

> else, one shloka of Gitaji daily is far better even. Because the

> perspiration that flows in attempting to explain Gitaji, in that

all

> blockages are washed away. All can read Gitaji, but very few can

> actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

> rarest of the rare souls (He is very near to me). If you are able

to

> read Hindi then grab hold of the Hindi,

> or else the English version of the " Bhagavad Gita - Sadhak

> Sanjivani " by Swamiji. Life will on its own be uplifted. I am

> writing from personal experience (anubhava), not simply for the

sake

> of writing. Vineet Sarvottam

> ---------------------------

>

> Taking a cue from message of Mrs. K. Asani, I would like to attempt

> the following exercise on a daily basis for one Geeta Verse per

day.

> If you find it worth the effort then please publish it to the

entire

> members of " Gita-talk " and " Sadhak " .

>

> Original Verse is as follows;

> Dhritaraashtra

> King Dhritarashtra

>

> Uvaacha = said

> Dharmakshetre = in the holy plains

> Kurukshetre = in the field of Kurus

> SamavetaaH = assembled

> YuyutsavaH = desirous to fight a war

> MaamakaaH = my sons

> PaandavaaH = Pandavas / sons of Pandu

> Cha Eva = and also these

> Kim = what

> Akurvat = Did do?

> Sanjay = O Sanjaya !

>

> English translation:-

>

> Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

> Pandu do, who are desirous of war, while assembled together on the

> sacred field of Kurukshetra?

>

> From philosophical point of view:

>

> O Sanjaya! What did the selfish intentions and the intentions born

> of wisdom do in the human body which is the field-of-duties, the

> repository of the sense--organs and in which all the murderous ones

> (passions and asceticism etc.) are confronting each other.

>

> Thanking you,

> With Best Regards,

> Shrikant Joshi

> --------------------------

> Shree Hari

> Ram Ram

> Shrikantji, I am unable to include the Sanskrit writings. I

> believe it may require special font.

> From Gita Talk Moderator

> --------------------------

> thank you so much

> this is indeed a very meaningful and inspiring exercise.

>

> Dhanalakshmi Ayyer

>

> ------------------------------

>

> Shree Hari

> Ram Ram

> Whoever would like to take this initiative please do so. As

> moderators we can provide Swami Ramsukhdasji's write-up from Gita

> Prabodhani. Starting with today's posting -

>

> - Chapter 1 -

>

> II 1:1 II

>

> Dhrtarashtra uvaca

>

> dharma-ksetre kuru-ksetre, samaveta yuyutsavah

> mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

>

> O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

> fight, what did my sons and those of Pandavas do?

>

> Commentary

>

> It is a special feature in Hindu tradition that every action should

> be done with the Dharma in fore front. This is why even the action

> such as a terrible war was arranged in a holy place so that all who

> die in the war will get the merit of doing a good deed.

>

> From God's viewpoint there is no distinction of mine and your. The

> whole universe is made of five great elements. Everyone is given

the

> same freedom to use space, wind, fire, water and the earth. But the

> human being compelled by ignorance makes divisions such as these

> people, village, province, country, space, water etc. are mine and

> those are yours. All quarrels and fights are created due to the

> idea of mine and your. So is the case with Mahabharta war that was

> started by Dhritrashtra with this sense of " mine " (my sons) and

> Pandu's sons.

>

> From Gita Talk Moderator.

> Ram Ram

 

---

 

I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

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II 1:10 II

 

aparyaptam tad asmakam, balam bhismabhiraksitam

paryaptam tv idam etesam, balam bhimabhiraksitam (Gita 1:10)

 

(After seeing Dronacharya is completely silent, Duryodhana thought)

our army (to win over Pandavas) is incapable and insufficient

because our army's chief commander Bhishma who is double minded

while the army of Pandava's is led by Bhima (who is single minded)

is capable and sufficient to win this war.

 

From Gita Prabodhani

----------------------------

Chapter 1, Verse 10 is as follows;

 

Aparyaaptam = unlimited

Tat = that

Asmaakam = ours

Balam = army

Bheeshma -Abhi –Rakshitam = marshalled by Bheeshma

Paryaaptam = limited / insufficient

Tu = while

Idam = this

Eteshaam = their

Balam = army

Bheema - Abhi Rakshitam - marshalled by Bheema

 

English translation:-

 

Our army, which is marshalled and well protected by Bheeshma, is

unlimited. However, the army of theirs (Pandavas'), which is

marshalled and well protected by Bheema, is meagre.

 

What an impudence and imprudence ! Duryodhana, in the heart of the

matter, fears that his army is insufficient despite being led by

Bheeshmaachaarya, consisting of incoherent 11 battalions as

compared to cohesive and well integrated 7 battalions of army of

Pandavaas.

 

Anxiety fills the evil heart. The singular and unmistakable

characteristic of a wicked man is his vanity and belligerence, which

seeks more and more destructive power.

 

Duryodhana sees the enemy army in the true light. It is both

formidable and sufficient, where as his army is insufficient. The

two vital factors that ensure victory are on the side of Pandavaas.

They are the tacit support of Lord Shree Krishna and their righteous

conduct throughout their lives. Duryodhana realises that his

military might and mere greater number of soldiers are indeed

liabilities to him.

 

Perhaps in a flash of momentary intuition, Duryodhana realized the

unrighteousness of his cause. Such moments are granted even to evil-

doers. The courageous one shakes the evil off, without a false sense

of dignity or vain desire overcoming him. We need to err only once

if we have a little wisdom left in us.

 

But the unlimited ego and arrogance of Duryodhana continues to

outwardly proclaim that the army of Kauravaas is unlimited and

unconquerable as it is steered by Bheeshmaachaarya, who had the

unique blessing from his father Shantanu i.e. the power of seeking

his death only at his own will.

 

Thanks & Best Regards,

Shrikant Joshi

 

-----------------------------

ram ram

In my opinion, as part of the daily one verse explanation, a one

pager of related verse from Sadhak Sanjeevani - the " Parishisth-

bhaav " section will also be very helpful to sadhaks. It would be

invaluable to include the same in the english website of Swamiji

Maharaj.

 

Sadhak Ramesh

 

 

PRIOR POSTING

II 1:9 II

 

anye ca bahavah sura, mad-arthe tyakta-jivitah

nana-shastra-praharanah, sarve yuddha-visaradah (Gita 1:9)

 

Besides these, there are many other heroes, who have given up the

desire to live for my sake, they are expert at different weapons and

skills of warfare.

 

From Gita Prabodhani

-------------------

Chapter 1, Verse 9 is as follows;

 

Anye = others

Cha = and

BahavaH = many

ShuraaH = heroes / Fighters

Madarthe = for my sake

Tyakta JeevitaaH = who are ready to give up their lives

Naanaa -Shastra-praharaNaaH = armed with various weapons

Sarve = All

Yuddha –VishaaradaaH = highly skilled in the battle art

 

English translation:-

 

In addition to that, there are yet many other heroes, well skilled

in the art of warfare, who are equipped with multiple weapons and

missiles, are ready to stake their lives for me.

 

It is interesting to note that as against 18 Maharathees in the 7

battalions of the army of Pandavaas, Duryodhana recognised only 7

distinguished warriors in the 11 battalions of the army of

Kauravaas. This indicates that his ego and vanity were so powerful

that he did not consider it worthwhile to recognise many others by

mentioning their individual names. He simply clubbed them together

as many other great warriors.

 

Indirectly it communicates Duryodhana's deep sense of insecurity and

fear of an impending defeat of viciousness against the

righteousness. Even though he boasts that many other heroes are

ready to stake their lives for him in the royal battle, in the heart

of the matter he knew that he could rely upon only 7 distinguished

warriors that he had recognised.

 

" Sukha Me Tere Saatha Chalenge, Dukha Me Saba Mukha Modenge;

Duniyawaale Tere Bana Kara, Teraa Hita Na Sochenge "

 

It is a bitter truth for Duryodhana that while merry making all the

warriors who were with him are no doubt physically present now, but

they are not with him as a collective force at the crucial moment,

when he is facing a formidable challenge from Pandavaas.

 

Thanks & Best Regards,

Shrikant Joshi

---------------------

To : Akhil Marfatia jee, So far as our knowledge goes, a Mahaarathee

is one who is well versed both in Shastraaas (weapons) and Shaastras

(Scriptures) and can command ten thousand Dhanvees (bowmen) battling

together:

 

Eko dash-sahasraanee yojayet-yastudhanvinaam/

Shastra-shaastra-praveenashch mahaaratha iti smritah//

 

Dr. Ranjeet Singh

-----------------------

 

Dear Sadhakas, Pranam

In fact Duryodhan's sarcasm does not end easily.

If , he knew the characteristics of the warriors on Pandava's side;

guru Drona also knew the same ; may be better. I

f Duryo.knew the warriors on his side; guru Drona also knew their

ability and mental make up at that point in time. There is really no

need to brief guru Drona.

So this appears as if it is a NATYA as mentioned earlier.

 

With best regards,

Suhas Gogate

--------------------------

Greetings sadhakas

two small corrections

satyavati was a fisher woman and not a maid-her father was teh chief

of the fishermen.also Karna was trained by Parasurama and not Drona

Ramaa Sreenivasan

----------------------------

Hare Krishna

 

Shrikantji... Thank You very much for spending so much time and

effort on daily basis for giving a detailed explaination everyday.

 

Hare Krishna

Varun P. Paprunia

 

----------------------

PRIOR POSTING

II 1:8 II

 

bhavan bhismas ca karnas ca, kripas ca samitim-jayah

ashvatthama vikarnas ca, saumadattis tathaiva ca (Gita 1:8)

 

Yourself (Dronacharya), grandsire BhishmaPitamah , Karana,

victorious Kripachaarya and Ashawthaama, Vikarana and Bhurishrava,

son of Somadatta.

 

From Gita Prabodhani

 

----------------------

 

Chapter 1, Verse 8 is as follows;

 

Bhavaan = you yourself

BheeshmaH = Bhishma (Grand Father)

Cha = and

KarnaH = Karna

Cha = and

KrupaH = Krupa

Cha = and

SamitinjayaH = victorious in war

Ashwatthaamaa = Ashwatthama

VikarnaH = Vikarna

Cha = and

SaumadattiH = the son of SoumadattaH - Bhurishrava

Tathaa = thus

Eva = even

Cha = and

 

English translation:-

 

They are; you – the venerable self, Bhishma, Karna, Kripa - the

victorious one in fight, Ashwatthama, Vikarna and son of Somadatta

(Bhurishrava) as well.

 

Even though Bheeshmaacharya was the senior most amongst warriors in

the army of Kauravaas, Duryodhana addresses Dronacharya the first as

he knew very well that he had to win over Dronacharya to ensure his

support which mattered the most. Drnonacharya's exceptional talent

was extremely crucial for the successful outcome of the battle for

him.

 

Drnonacharya was the son of Maharshi Bharadvaaj. He was expert in

the Veda Shaastraas as well as in the art of warfare. He was a rare

combination of Brahmin by birth and Kshatriya by his choice of

profession. He was a great warrior of exceptional strength, valour

and brilliant in tactical warfare. He was Guru to both Paandavaas

and Kauravaas. He successfully commanded the entire army of

Kauravaas for the first five days of the battle. On hearing a rumour

that Ashwatthaamaa has been killed, he asked Yudhishthira if was

true. In the din and bustle of the battle, he heard only the first

word of his famous reply, `Naro Vaa Kunjaro Vaa' interpreting that

Ashvatthaamaa is dead and lost the entire zeal to fight the battle

further and immediately dropped his weapons. Lord Krishna had

prompted Yudhishthira to reply the semi truth as in reality an

elephant named Ashvatthaamaa was killed as a tactical reason.

Immediately, Dhrishtadyumna the son of Drupad killed Dronacharya as

a revenge of killing of his father. It was the first turning point

in the epic battle, in favour of Paandavaas.

 

Bheeshmaacharya's support was guaranteed as he had taken a vow to

fight anyone who challenges the throne of Kuru kingdom. He was son

of king Shantanu and Bhaagirathi i.e. the river Ganga, which had

descended from the heaven. His real name was Devavrata. But he was

popular by the name Bheeshma as he had taken a dreadful oath of

celibacy to guarantee that Vichitraveerya will be crowned as the

king of Kuru kingdom after king Shantanu. Vichitraveerya was the son

of king Shantanu and Satyavati. Satyavati was a maid servant, whom

king Shantanu had married while accepting the condition of her

father that their progeny will be the next king.

 

Bheeshmaacharya was a deep devotee of Lord Krishna. He agreed to

fight the battle accepting the condition of Lord Krishna that he

will not kill any one of the five Paandavaas even though they were

waging the war against the throne of the Kuru kingdom. He

demonstrated his exceptional prowess while fighting a fierce battle

for the first ten days.

 

Arjuna fired arrows from the back of warrior Shikhandi who was

considered to be a woman by Bheeshmaachaarya as he had performed a

sex change operation. While resting on the bed of arrows, Lord

Krishna signaled Bheeshmaachaarya that it is the right time to quit

and bid a goodbye, Bheeshma accepted it with deep respect and

immediately decided to depart from this earth, even though he had

the free will to choose his death. It was the second turning point

in the epic battle, in favour of Paandavaas.

 

Karna was the first son of Kunti and the Sun God. Kunti abandoned

him immediately after birth as it was against the then prevailing

social norms and practices. Karna was popularly called as Soota-

Putra as he was nourished by a childless couple named Radha and

Radheya. He was proficient in Veda Shaastraas as well as in the art

of warfare. He was trained by Drnonacharya. He displayed his

exceptional charitable disposition while offering his `Kavacha

Kundalas' which were given by his father Sun God to God Indra. God

Indra was instructed by Lord Krishna to ask for `Kavacha Kundalas'

from Karna so as to protect Paandavaas in the impending royal

battle.

 

Karna was obliged to Duryodhana for everything that he had and he

stood behind him as a `fait accompli'. He was killed by Arjuna upon

the prompting of Lord Krishna, while he was uplifting the wheel of

his chariot stuck in mud. It was the third turning point in the epic

battle, in favour of Paandavaas.

 

Kripacharya was the son of Maharshi Saradvan. He was Brahmin by

birth but Kshatriya by profession. Before the arrival of Dronacharya

in Hastinapur, he taught the art of warfare to both Paandavaas and

Kauravaas. He survived in the epic battle of Mahabharata and

therefore he was referred to as `victorious in the battle'. He

imparted his knowledge to king Pariksheeta, who ruled the Kuru

kingdom after departure of Paandavaas to the Himalayas.

 

Vikarna was one of the hundred sons of king Dhritaraashtra and queen

Gaandhaari. He was the only Kaurava, who protested against the

persecution of Draupadi by his own brother Dushshaasana. He was

killed in the battle.

 

Bhurishrava was the son of Somadatta and was also grandson of

Bahilaka who was elder brother of king Shantanu. He was killed by

Satyaki in the battle.

 

Dronaachaarya maintained his stocky silence and did not utter a

single word in response to the provocations of Duryodhana.

 

Thanks & Best Regards,

 

Shrikant Joshi

 

-----------------------------

II 1:7 II

 

asmakam tu visista ye, tan nibodha dvijottama

nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

 

O best of Brahmans, please now pay attention to main warriors on our

side, to remind you I am relating to you our commanders.

 

From Gita Prabodhani by Swami Ramsukhdasji

-----------------------------

 

Chapter 1, Verse 7, is as follows;

 

Asmaakam = ours

Tu = also

VishishtaaH = distinguished chiefs

Ye = who

Taan = those

Nibodh = (you better) know

Dvijottama = best among the twice born i.e. Dronaachaarya

NaayakaaH = leaders

Mama = my

Sainyasya = of the army

Samdnya-Artham = for information

Taan = them

Braveemi = I speak

Te = to you

 

English translation:-

 

You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

those who are our distinguished chiefs, the leaders of my army. I

introduce them to you for your information.

 

After completing the illustration of 18 Maharathees from the army of

Pandavaas, Duryodhana now turns to his own army. He draws attention

of

Dronacharya to the distinguished warriors in his own army. He

acknowledges the stature of Dronacharya as `the best among the twice

born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

 

A Brahmin is called as twice born in our ancient traditional

(Sanaatana Dharma) religion. The first birth is the natural, physical

birth and the second birth is the successful completion of the thread

bearing ceremony called as `Upanayanam' which signifies that there is

a balanced growth of body, mind and intellect for the natural

progression from unreal to real, from darkness to light, from death

to

immortality. It indicates that a true Brahmin is ready for the

eternal

journey as illustrated in the following Sanskrit Verse;

 

" Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

Gamaya "

 

In fact, due to the stocky silence of Dronacharya, the guilt

consciousness of Duryodhana further undermined his mental vigour. In

order to overcome his nervousness, due to the impending formidable

danger and eventual defeat, he wanted to hear words of cheer and

encouragement from Dronacharya.

 

Dronacharya indirectly communicated to Duryodhana that his physical

body was indeed on the side of Kauravaas but his mind and intellect

were not supporting him to wage the battle against the righteousness.

But under the obligation to the Kuru kingdom, he had no alternative

but to submit to the course in his destiny.

 

Shrikant Hanumant Joshi

 

---

PRIOR POSTING

 

II 1:6 II

 

yudhamanyus ca vikranta, uttamaujas ca viryavan

saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

 

Yudhamanyu and Uttamoja, the great heroes are there too. And also,

Abhimanyu (son of Subhadra) and five sons of Duropadi are there too.

These are all great heros.

 

From Gita Prabodhani

----------------------------

 

Chapter 1, Verse 6 is as follows;

 

YudhaamanyuH = Yudhamanyu

Cha = and

VikraantaH = Vikranta

UttamaujaaH = Uttamauja

Cha = and

Veeryavaan = brave

SaubhadraH = Saubhadra i.e. Abhimanyu

DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

Cha = and

Sarve = all

Eva = even

MahaarathaaH = great chariot warriors

 

English translation:-

 

The courageous Yudhamanyu, the brave Uttamauja, the son of Subhadraa

i.e. Abhimanyu and the five sons of Draupadi; all great chariot

warriors are present as well.

 

Duryodhana completes the recognition of the 18 Maharathees in the

army of Pandavaas in this Verse no. 6.

 

The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

were sons of King Drupada and were exceptionally talented warriors.

 

Saubhadra was the son of Lord Krishna's sister Subhadra, who was

married to Arjuna. Saubhadra was better known as Abhimanyu. He was

hardly 25 years old and yet was an accomplished Mahaarathee. He was

brutally slain by Dushyaasana's son, when he had single handedly

entered the impenetrable army formation of Kauravaas, which was

called as Chakravyuha. Abhimanyu married Uttara the daughter of

Virata, the king of Matsyas. Their son, Pariksheeta ruled the

kingdom after the departure of Pandavaas to Himalayas.

 

DrupadeyaaH were the five sons of Draupadi whom she had sired one

each from five Pandavaas. Prativindhya was son of Yudhishthira.

Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

they were in deep sleep at night, all these five sons of Draupadi

were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

mark of revenge of deceitful killing of his father by the Pandavaas.

Upon hearing the rumour of " Ashvathaamaa has been killed " ;

Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

state of utter shock, Dronacharya listened to the only word, " Naro "

i.e. " a man " and dropped all his weapons and was eventually killed

by Drishtadyumna, the son King Drupada. King Drupada was earlier

killed by Dronacharya in the epic battle of Mahaabhaarata.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

Seek your blessings and clarification,

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada

 

Akhil Marfatia

----------------------------

PRIOR POSTING

Shree Hari

Ram Ram

 

II 1:5 II

 

dhrishtaketus cekitanah, asirajas ca viryavan

purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

 

Drishtaketu, cekitana and there is an also great warrior king of

Kashi. Purujit & Kuntibhoj, these two brothers and also there is

Shaibya, the hero among men.

 

-------------------------

 

Chapter 1, Verse 5, is as follows;

 

DhrishtaketuH = Dhrishtaketu

 

ChekitaanaH = Chekitana

 

KaashiraajaH = Kashiraaja

 

Cha = and

 

Veeryavaan = valiant

 

Purujit = Purujit

 

KuntibhojaH = Kuntibhoja

 

Cha = and

 

ShaibyaH = Shaibya

 

Cha = and

 

NarapungavaH = the best of men

 

English translation:

 

Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

Kuntibhoja and Shaibya � such the best among men; are present here.

 

Duryodhana continues his effort of recognising the illustrious

warriors in the army of Pandavaas. He calls them the best of men.

 

Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

by Dronacharya in the epic battle of Mahaabhaarata.

 

Chekitana was a warrior from Lord Krishna's Vrushni clan. He

commanded one of the seven battalions of the seven battalions of

Pandavaas. He was killed by Duryodhana in the battle of

Mahaabhaarata.

 

Kashiraja was the king of Kashi and was a Mahaarathee.

 

" Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

 

He is called the Mahaarathee who is an expert in Veda Shaastraas as

well as in the art of handling all types of weapons. A Mahaarathee

was the one who dared to fight 10,000 archers simultaneously and yet

emerge victorious in a convincing manner. Duryodhana enumerated 18

such Maharathees in the army of Pandavaas in the verses 3 to 6 in

chapter 1.

 

Purujit and Kuntibhoja were brothers of Kunti, the mother of

Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

 

Shaibya was the king of Shibis and was father of Devika, the wife of

Yudhishthira. He was a man of impeccable character and a great

warrior.

 

By indentifying these exceptionally talented warriors in the army of

Pandavaas, Duryodhana implicitly communicated his inner fear that

even though the 7 battalions of Pandavaas were numerically smaller

than 11 battalions of Kauravaas; their collective strength was far

superior to the larger and better equipped army of Kauravaas which

was devoid of any superior goal to fight. It is yet another proof

that men behind the machines matter the most in every battle that we

face in every walk of life.

 

Thanks & Best Regards,

Shrikant Joshi

-----------------------------

Dear All,

 

I don't know how I became a member of this and who included me into

this. But that is immaterial. I am truly thankful to all for their

efforts in making me understand Gita in a manner which I had so long

ago thought of. I am past 50 yrs now � had Geeta and read it but

could never understand the way am able to now with everyone's

genuine effort.

Warm Regards to all .

Mrs K Asani

------------------------------

PRIOR POSTING

II 1:4 II

 

atra sura mahesv-asa, bhimarjuna-sama yudhi

yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

 

Here (in the army of Pandavas), there are mighty brave warriors who

have big bows and who are equivalent to Bhima and Arjuna. Among

them, Uudhana (Satyaki), the king of Virata and also, able warrior

Drupada.

 

From Gita Prabodhani

---------------------------

 

Chapter 1 Verse 4, is as follows;

 

Atra = here (in this army of Pandavas)

ShuraaH = peers / fighters

Mahe-ShvaasaaH = mighty archers

Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

Yudhi = in the battle

YuyudhaanaH = Yuyudhana

ViraataH Cha = and Virata

DrupadaH Cha = and Drupada

MahaarathaH = the great chariot warrior

 

English translation:-

 

Here are mighty archers, peers / equals in warfare to heroic Bheema

and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

warrior.

 

Duryodhana illustrates the names of several outstanding warriors in

the army of Pandavaas. He acknowledges them to be of equal stature

to that of Arjuna and Bheema, who were the icons of martial arts and

divine glory. However, the fear displayed by Duryodhana is an

ominous sign of the impending defeat of the vicious tendencies

against the righteous tendencies.

 

Yuyudhana, also known as Satyaki was a king of Yadavaas. He was dear

to Lord Krishna.

 

Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

wife. Their son, Pariksheeta ruled the Kuru kingdom after the

departure of Pandavaas to Himaalayaas.

 

Drupada was the king of Paanchaals. He was father of Draupadi. His

son Dhrashtadyumna was disciple of Dronacharya. Drupada had

ridiculed Dronacharya when he had approached him for material help

as he could not afford to offer milk to his son Ashvathaamaa.

Dronacharya had asked for " Capture Drupad and bring him live in

front of me " as " Guru-Dakshina " after the completion of full-fledged

training to Pandavaas. They indeed defeated Drupad and he had to bow

to Dronacharya and ask for forgiveness and life. Dronacharya being a

Brahmin did not kill him but pardoned him. As a sign of his large

heartedness, Dronacharya accepted Drupada's son as his disciple and

trained him without any reservations. Dronacharya killed Drupada and

Dhrashtadyumna killed Dronacharya in the royal battle of

Mahaabhaarata.

 

Thanks & Regards,

Shrikant Joshi

-----------------------------

 

Thank u very much for sending me such nice preachings.i wil surely

benefit from

it.

 

Pranam to aacharyaji.

 

dr.bhargav mehta

 

------------------------------

PRIOR POSTING

 

II 1:3 II

 

pasyaitam pandu-putranam, acarya mahatim camum

vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

 

O Acharya (learned one)! Please look over the mighty army of

Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

of Drupada.

 

From Gita Prabodhani

 

---------------------------

 

Chapter 1 Verse 3, is as follows;

 

Pashya = behold

Etaam = these

Pandu-PutraaNaam = sons of Pandu

Aachaarya = O teacher!

Mahateem = great

Chamum = army

Vyudhaam = marshalled by / arrayed by

Drupad -PutreNa = son of Drupada

Tava = by your

ShiShyeNa = disciple

Dheemataa = talented

 

English translation:-

 

Behold, O Master, this mighty army of the sons of Pandu, which is

marshalled by your talented disciple Drishtadyumna, the son of

Drupada.

 

No man is perfect. Even a good man has his faults. Even the evil one

has to his credit sublime thoughts and chivalrous actions, however

rare they may be. Both of them are subject to temptations. But the

good man shakes off evil after a brief encounter. The wicked man

shies away from goodness in the similar manner in a fraction of a

second.

 

Duryodhana had confessed to Lord Krishna his nature the following

verse in Mahaabhaarata;

 

" Aham Dharmam Jaanaami, Na Me Pravruttima

Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

 

I know the righteousness, but I have no natural inclination to it. I

also know the viciousness and I cannot abstain from it.

 

Having approached the teacher, Duryodhana does not fall at the

guru's feet and ask for his blessings as per the duty of a true

disciple. Nor does he wait for his guidance or direction. His

aggressive and arrogant nature immediately overpowers even guru-

bhakti (devotion to the preceptor). The result is taunting words and

improper commands like " Look at this powerful army of our enemy: it

is arrayed by one whom you had taught! "

 

The wicked man's heart trembles in fear and the Pandava army (though

numerically weaker i.e. 7 battalions verses 11 battalions of

Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

out of the guilt of wrong doings in the mind of vicious and crafty

Duryodhana. He had stooped to the lowest level while perpetrating

the worst wicked crimes in his efforts to destroy the Pandavaas. His

guilt now manifests on the battlefield in the form of deep fear.

 

In this verse Duryodhana brazenly reveals his selfish and self-

centred natural tendencies. The sarcasm of addressing Drastadyuma,

the son of Drupad as `your wise disciple' was intended to taunt and

remind Dronacharya of the great indignities that he had to suffer

when he had approached King Drupad for material help. This is an

ugly display of demonic tendencies to underrate, demean everyone

including your own teacher and yet expect him to be subservient to

the kingdom of Kurus and expect stellar performance beyond the call

of duty.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

PRIOR POSTING

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita�I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

------------------------

 

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------------------------

 

, " sadhak_insight "

<sadhak_insight wrote:

>

> I would request if each shloka / 2-4 lines of Geeta can be

explained

> on daily basis starting from chapter 1.

>

> Regards to all

>

> Mrs K Asani

>

> ----------------------------

> NEW POSTING

>

> II 1:7 II

>

> asmakam tu visista ye, tan nibodha dvijottama

> nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

>

> O best of Brahmans, please now pay attention to main warriors on

our

> side, to remind you I am relating to you our commanders.

>

> From Gita Prabodhani by Swami Ramsukhdasji

> -----------------------------

>

> Chapter 1, Verse 7, is as follows;

>

> Asmaakam = ours

> Tu = also

> VishishtaaH = distinguished chiefs

> Ye = who

> Taan = those

> Nibodh = (you better) know

> Dvijottama = best among the twice born i.e. Dronaachaarya

> NaayakaaH = leaders

> Mama = my

> Sainyasya = of the army

> Samdnya-Artham = for information

> Taan = them

> Braveemi = I speak

> Te = to you

>

> English translation:-

>

> You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

> those who are our distinguished chiefs, the leaders of my army. I

> introduce them to you for your information.

>

> After completing the illustration of 18 Maharathees from the army

of

> Pandavaas, Duryodhana now turns to his own army. He draws

attention of

> Dronacharya to the distinguished warriors in his own army. He

> acknowledges the stature of Dronacharya as `the best among the

twice

> born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

>

> A Brahmin is called as twice born in our ancient traditional

> (Sanaatana Dharma) religion. The first birth is the natural,

physical

> birth and the second birth is the successful completion of the

thread

> bearing ceremony called as `Upanayanam' which signifies that there

is

> a balanced growth of body, mind and intellect for the natural

> progression from unreal to real, from darkness to light, from

death to

> immortality. It indicates that a true Brahmin is ready for the

eternal

> journey as illustrated in the following Sanskrit Verse;

>

> " Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

> Gamaya "

>

> In fact, due to the stocky silence of Dronacharya, the guilt

> consciousness of Duryodhana further undermined his mental vigour.

In

> order to overcome his nervousness, due to the impending formidable

> danger and eventual defeat, he wanted to hear words of cheer and

> encouragement from Dronacharya.

>

> Dronacharya indirectly communicated to Duryodhana that his physical

> body was indeed on the side of Kauravaas but his mind and intellect

> were not supporting him to wage the battle against the

righteousness.

> But under the obligation to the Kuru kingdom, he had no alternative

> but to submit to the course in his destiny.

>

> Shrikant Hanumant Joshi

>

> -

--

> PRIOR POSTING

>

> II 1:6 II

>

> yudhamanyus ca vikranta, uttamaujas ca viryavan

> saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

>

> Yudhamanyu and Uttamoja, the great heroes are there too. And also,

> Abhimanyu (son of Subhadra) and five sons of Duropadi are there

too.

> These are all great heros.

>

> From Gita Prabodhani

> ----------------------------

>

> Chapter 1, Verse 6 is as follows;

>

> YudhaamanyuH = Yudhamanyu

> Cha = and

> VikraantaH = Vikranta

> UttamaujaaH = Uttamauja

> Cha = and

> Veeryavaan = brave

> SaubhadraH = Saubhadra i.e. Abhimanyu

> DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

> Cha = and

> Sarve = all

> Eva = even

> MahaarathaaH = great chariot warriors

>

> English translation:-

>

> The courageous Yudhamanyu, the brave Uttamauja, the son of

Subhadraa

> i.e. Abhimanyu and the five sons of Draupadi; all great chariot

> warriors are present as well.

>

> Duryodhana completes the recognition of the 18 Maharathees in the

> army of Pandavaas in this Verse no. 6.

>

> The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

> were sons of King Drupada and were exceptionally talented warriors.

>

> Saubhadra was the son of Lord Krishna's sister Subhadra, who was

> married to Arjuna. Saubhadra was better known as Abhimanyu. He was

> hardly 25 years old and yet was an accomplished Mahaarathee. He was

> brutally slain by Dushyaasana's son, when he had single handedly

> entered the impenetrable army formation of Kauravaas, which was

> called as Chakravyuha. Abhimanyu married Uttara the daughter of

> Virata, the king of Matsyas. Their son, Pariksheeta ruled the

> kingdom after the departure of Pandavaas to Himalayas.

>

> DrupadeyaaH were the five sons of Draupadi whom she had sired one

> each from five Pandavaas. Prativindhya was son of Yudhishthira.

> Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

> Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

> they were in deep sleep at night, all these five sons of Draupadi

> were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

> mark of revenge of deceitful killing of his father by the

Pandavaas.

> Upon hearing the rumour of " Ashvathaamaa has been killed " ;

> Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

> famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

> not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

> state of utter shock, Dronacharya listened to the only word, " Naro "

> i.e. " a man " and dropped all his weapons and was eventually killed

> by Drishtadyumna, the son King Drupada. King Drupada was earlier

> killed by Dronacharya in the epic battle of Mahaabhaarata.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> Seek your blessings and clarification,

>

> Is Mahaarathee a great chariot driver or the equivalent of Marathi

> meaning people called Marathas from the land of Marathawada

>

> Akhil Marfatia

> ----------------------------

> PRIOR POSTING

> Shree Hari

> Ram Ram

>

> II 1:5 II

>

> dhrishtaketus cekitanah, asirajas ca viryavan

> purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

>

> Drishtaketu, cekitana and there is an also great warrior king of

> Kashi. Purujit & Kuntibhoj, these two brothers and also there is

> Shaibya, the hero among men.

>

> -------------------------

>

> Chapter 1, Verse 5, is as follows;

>

> DhrishtaketuH = Dhrishtaketu

>

> ChekitaanaH = Chekitana

>

> KaashiraajaH = Kashiraaja

>

> Cha = and

>

> Veeryavaan = valiant

>

> Purujit = Purujit

>

> KuntibhojaH = Kuntibhoja

>

> Cha = and

>

> ShaibyaH = Shaibya

>

> Cha = and

>

> NarapungavaH = the best of men

>

> English translation:

>

> Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

> Kuntibhoja and Shaibya � such the best among men; are present

here.

>

> Duryodhana continues his effort of recognising the illustrious

> warriors in the army of Pandavaas. He calls them the best of men.

>

> Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

> by Dronacharya in the epic battle of Mahaabhaarata.

>

> Chekitana was a warrior from Lord Krishna's Vrushni clan. He

> commanded one of the seven battalions of the seven battalions of

> Pandavaas. He was killed by Duryodhana in the battle of

> Mahaabhaarata.

>

> Kashiraja was the king of Kashi and was a Mahaarathee.

>

> " Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

> Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

>

> He is called the Mahaarathee who is an expert in Veda Shaastraas as

> well as in the art of handling all types of weapons. A Mahaarathee

> was the one who dared to fight 10,000 archers simultaneously and

yet

> emerge victorious in a convincing manner. Duryodhana enumerated 18

> such Maharathees in the army of Pandavaas in the verses 3 to 6 in

> chapter 1.

>

> Purujit and Kuntibhoja were brothers of Kunti, the mother of

> Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

>

> Shaibya was the king of Shibis and was father of Devika, the wife

of

> Yudhishthira. He was a man of impeccable character and a great

> warrior.

>

> By indentifying these exceptionally talented warriors in the army

of

> Pandavaas, Duryodhana implicitly communicated his inner fear that

> even though the 7 battalions of Pandavaas were numerically smaller

> than 11 battalions of Kauravaas; their collective strength was far

> superior to the larger and better equipped army of Kauravaas which

> was devoid of any superior goal to fight. It is yet another proof

> that men behind the machines matter the most in every battle that

we

> face in every walk of life.

>

> Thanks & Best Regards,

> Shrikant Joshi

> -----------------------------

> Dear All,

>

> I don't know how I became a member of this and who included me into

> this. But that is immaterial. I am truly thankful to all for their

> efforts in making me understand Gita in a manner which I had so

long

> ago thought of. I am past 50 yrs now � had Geeta and read it but

> could never understand the way am able to now with everyone's

> genuine effort.

> Warm Regards to all .

> Mrs K Asani

> ------------------------------

> PRIOR POSTING

> II 1:4 II

>

> atra sura mahesv-asa, bhimarjuna-sama yudhi

> yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

>

> Here (in the army of Pandavas), there are mighty brave warriors who

> have big bows and who are equivalent to Bhima and Arjuna. Among

> them, Uudhana (Satyaki), the king of Virata and also, able warrior

> Drupada.

>

> From Gita Prabodhani

> ---------------------------

>

> Chapter 1 Verse 4, is as follows;

>

> Atra = here (in this army of Pandavas)

> ShuraaH = peers / fighters

> Mahe-ShvaasaaH = mighty archers

> Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

> Yudhi = in the battle

> YuyudhaanaH = Yuyudhana

> ViraataH Cha = and Virata

> DrupadaH Cha = and Drupada

> MahaarathaH = the great chariot warrior

>

> English translation:-

>

> Here are mighty archers, peers / equals in warfare to heroic Bheema

> and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

> warrior.

>

> Duryodhana illustrates the names of several outstanding warriors in

> the army of Pandavaas. He acknowledges them to be of equal stature

> to that of Arjuna and Bheema, who were the icons of martial arts

and

> divine glory. However, the fear displayed by Duryodhana is an

> ominous sign of the impending defeat of the vicious tendencies

> against the righteous tendencies.

>

> Yuyudhana, also known as Satyaki was a king of Yadavaas. He was

dear

> to Lord Krishna.

>

> Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

> wife. Their son, Pariksheeta ruled the Kuru kingdom after the

> departure of Pandavaas to Himaalayaas.

>

> Drupada was the king of Paanchaals. He was father of Draupadi. His

> son Dhrashtadyumna was disciple of Dronacharya. Drupada had

> ridiculed Dronacharya when he had approached him for material help

> as he could not afford to offer milk to his son Ashvathaamaa.

> Dronacharya had asked for " Capture Drupad and bring him live in

> front of me " as " Guru-Dakshina " after the completion of full-

fledged

> training to Pandavaas. They indeed defeated Drupad and he had to

bow

> to Dronacharya and ask for forgiveness and life. Dronacharya being

a

> Brahmin did not kill him but pardoned him. As a sign of his large

> heartedness, Dronacharya accepted Drupada's son as his disciple and

> trained him without any reservations. Dronacharya killed Drupada

and

> Dhrashtadyumna killed Dronacharya in the royal battle of

> Mahaabhaarata.

>

> Thanks & Regards,

> Shrikant Joshi

> -----------------------------

>

> Thank u very much for sending me such nice preachings.i wil surely

> benefit from

> it.

>

> Pranam to aacharyaji.

>

> dr.bhargav mehta

>

> ------------------------------

> PRIOR POSTING

>

> II 1:3 II

>

> pasyaitam pandu-putranam, acarya mahatim camum

> vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

>

> O Acharya (learned one)! Please look over the mighty army of

> Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

> of Drupada.

>

> From Gita Prabodhani

>

> ---------------------------

>

> Chapter 1 Verse 3, is as follows;

>

> Pashya = behold

> Etaam = these

> Pandu-PutraaNaam = sons of Pandu

> Aachaarya = O teacher!

> Mahateem = great

> Chamum = army

> Vyudhaam = marshalled by / arrayed by

> Drupad -PutreNa = son of Drupada

> Tava = by your

> ShiShyeNa = disciple

> Dheemataa = talented

>

> English translation:-

>

> Behold, O Master, this mighty army of the sons of Pandu, which is

> marshalled by your talented disciple Drishtadyumna, the son of

> Drupada.

>

> No man is perfect. Even a good man has his faults. Even the evil

one

> has to his credit sublime thoughts and chivalrous actions, however

> rare they may be. Both of them are subject to temptations. But the

> good man shakes off evil after a brief encounter. The wicked man

> shies away from goodness in the similar manner in a fraction of a

> second.

>

> Duryodhana had confessed to Lord Krishna his nature the following

> verse in Mahaabhaarata;

>

> " Aham Dharmam Jaanaami, Na Me Pravruttima

> Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

>

> I know the righteousness, but I have no natural inclination to it.

I

> also know the viciousness and I cannot abstain from it.

>

> Having approached the teacher, Duryodhana does not fall at the

> guru's feet and ask for his blessings as per the duty of a true

> disciple. Nor does he wait for his guidance or direction. His

> aggressive and arrogant nature immediately overpowers even guru-

> bhakti (devotion to the preceptor). The result is taunting words

and

> improper commands like " Look at this powerful army of our enemy: it

> is arrayed by one whom you had taught! "

>

> The wicked man's heart trembles in fear and the Pandava army

(though

> numerically weaker i.e. 7 battalions verses 11 battalions of

> Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

> out of the guilt of wrong doings in the mind of vicious and crafty

> Duryodhana. He had stooped to the lowest level while perpetrating

> the worst wicked crimes in his efforts to destroy the Pandavaas.

His

> guilt now manifests on the battlefield in the form of deep fear.

>

> In this verse Duryodhana brazenly reveals his selfish and self-

> centred natural tendencies. The sarcasm of addressing Drastadyuma,

> the son of Drupad as `your wise disciple' was intended to taunt and

> remind Dronacharya of the great indignities that he had to suffer

> when he had approached King Drupad for material help. This is an

> ugly display of demonic tendencies to underrate, demean everyone

> including your own teacher and yet expect him to be subservient to

> the kingdom of Kurus and expect stellar performance beyond the call

> of duty.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> PRIOR POSTING

>

> II 1:2 II

>

> Sanjaya uvaca

>

> drishtva tu pandavanikam, vyudham duryodhanas tada

> acaryam upasangamya, raja vacanam abravit (Gita 1:2)

>

> At the time, having seen the army of Pandavas arranged properly for

> the battle, Prince Duryodhana approached his preceptor (Drona) and

> spoke (these) words.

>

> ---------------------------

> -Shree Hari-

>

> I read with great interest Shrikant Joshiji comments especially

> the philosophical point of view. I will paste in something I read

> just a few minutes ago, I am sure the author we not object.

>

> " ...I was not reading the words of a long-dead teacher: my own Self

> was talking to me in the pages of that little book. Nor did I learn

> anything from the Gita�I remembered that which I had always

known.

> Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

> by giving me Life. Life that has never ended. "

>

> What astounded myself and the author, was Gitaji's freshness and

> relevance, and does it not move awareness when read, deep into the

> psyche, whereupon, one can find the battle within fought on that

> field at Dharmakshetre?

>

> They are my thoughts/questions aroused by this thread.

>

> With Respect and Divine Love,

>

> Mike Keenor

>

> ----------------------------

> Shree Hari

> Ram Ram

>

> Bahen, To read one shloka (verse) of Gitaji daily is very good. To

> understand one shloka (verse) of Gitaji daily is even better. To

> daily imbibe in and make one shloka (verse) of Gitaji as part of

> your life is even more better than that. To explain to someone

> else, one shloka of Gitaji daily is far better even. Because the

> perspiration that flows in attempting to explain Gitaji, in that

all

> blockages are washed away. All can read Gitaji, but very few can

> actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

> rarest of the rare souls (He is very near to me). If you are able

to

> read Hindi then grab hold of the Hindi,

> or else the English version of the " Bhagavad Gita - Sadhak

> Sanjivani " by Swamiji. Life will on its own be uplifted. I am

> writing from personal experience (anubhava), not simply for the

sake

> of writing. Vineet Sarvottam

> ---------------------------

>

> Taking a cue from message of Mrs. K. Asani, I would like to attempt

> the following exercise on a daily basis for one Geeta Verse per

day.

> If you find it worth the effort then please publish it to the

entire

> members of " Gita-talk " and " Sadhak " .

>

> Original Verse is as follows;

> Dhritaraashtra

> King Dhritarashtra

>

> Uvaacha = said

> Dharmakshetre = in the holy plains

> Kurukshetre = in the field of Kurus

> SamavetaaH = assembled

> YuyutsavaH = desirous to fight a war

> MaamakaaH = my sons

> PaandavaaH = Pandavas / sons of Pandu

> Cha Eva = and also these

> Kim = what

> Akurvat = Did do?

> Sanjay = O Sanjaya !

>

> English translation:-

>

> Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

> Pandu do, who are desirous of war, while assembled together on the

> sacred field of Kurukshetra?

>

> From philosophical point of view:

>

> O Sanjaya! What did the selfish intentions and the intentions born

> of wisdom do in the human body which is the field-of-duties, the

> repository of the sense--organs and in which all the murderous ones

> (passions and asceticism etc.) are confronting each other.

>

> Thanking you,

> With Best Regards,

> Shrikant Joshi

> --------------------------

> Shree Hari

> Ram Ram

> Shrikantji, I am unable to include the Sanskrit writings. I

> believe it may require special font.

> From Gita Talk Moderator

> --------------------------

> thank you so much

> this is indeed a very meaningful and inspiring exercise.

>

> Dhanalakshmi Ayyer

>

> ------------------------------

>

> Shree Hari

> Ram Ram

> Whoever would like to take this initiative please do so. As

> moderators we can provide Swami Ramsukhdasji's write-up from Gita

> Prabodhani. Starting with today's posting -

>

> - Chapter 1 -

>

> II 1:1 II

>

> Dhrtarashtra uvaca

>

> dharma-ksetre kuru-ksetre, samaveta yuyutsavah

> mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

>

> O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

> fight, what did my sons and those of Pandavas do?

>

> Commentary

>

> It is a special feature in Hindu tradition that every action should

> be done with the Dharma in fore front. This is why even the action

> such as a terrible war was arranged in a holy place so that all who

> die in the war will get the merit of doing a good deed.

>

> From God's viewpoint there is no distinction of mine and your. The

> whole universe is made of five great elements. Everyone is given

the

> same freedom to use space, wind, fire, water and the earth. But the

> human being compelled by ignorance makes divisions such as these

> people, village, province, country, space, water etc. are mine and

> those are yours. All quarrels and fights are created due to the

> idea of mine and your. So is the case with Mahabharta war that was

> started by Dhritrashtra with this sense of " mine " (my sons) and

> Pandu's sons.

>

> From Gita Talk Moderator.

> Ram Ram

 

---

 

I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

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II 1:11 II

 

ayanesu ca sarveshu, yatha-bhagam avasthitah

bhismam evabhirakshantu, havantah sarva eva hi (Gita 1:11)

 

From his exterior vision, Duryodhana spoke to the commanders of his

army, being stationed firmly in your respective positions, most

definitely protect Bhishma, in particular from all sides.

 

From Gita Prabodhani

--------------------------------

 

Chapter 1, Verse 11 is as follows;

 

Ayaneshu = in the army divisions

Cha = and

Sarveshu = in all

Yathaa = according to

Bhaagam = division

AvasthitaaH = being stationed

Bheeshmam = Bheeshma

Eva = alone / only

Abhirakshantu = protect from all sides

BhavataH = all of you

Sarva = we all

Eva Hi = indeed by all means

 

English translation:-

 

Now all of you assume your positions in your respective divisions

and protect Bheeshma alone, by all means.

 

During the 13 years of exile of the Pandavaas, Duryodhana and Karna

had invaded and conquered many kingdoms and vastly expanded the area

under the control of Kuru kingdom. All those kings and princes had

no option but to participate in the battle on the side of Kauravaas.

But their hearts were not in it. This was well known to the crafty

Duryodhana. Duryodhana's only desire was to maintain the status quo

and deny Pandavaas a land as small as the tip of a needle!

 

As there was no unifying force in the army of Kauravaas, Duryodhana

came up with a unique idea of rallying all the forces behind the

great patriarch, Bheeshmaachaarya.

 

Everyone held Bheeshmaachaarya in the highest esteem for his

sacrifice and all the virtues he had demonstrated. Duryodhana uses

his stellar and impeccable reputation to effectively integrate his

army devoid of any noble objective. Duryodhana's only desire was to

usurp the kingdom that was to be allocated to Pandavaas after

successful completion of 13 years of exile and therefore he calls

upon his disjointed army generals to unify in the singular task of

protecting Bheeshmaachaarya who actually did not need any protection

as he had earned a boon from his father - Shantanu that death will

never overcome him without his own consent.

 

Thanks & Best Regards,

Shrikant Joshi

 

Dear Sadhakas, Namaskar;

 

We see Duryo’s. arrogance and ego in (1 / 9) . He thinks that the warriors

are ready to die for him in battle. Fact is that, a Kshatriya could not refuse a

call for war as per the code of conduct those days. So they joined in.

Emotionally they were not with the Kauravas.

 

Guru Drona and Bhishma Pitamaha could not refuse because Drona was the appointed

Guru, and Bhishma Pitamaha had promised to look after the KURU kingdom. At

one stage when Yudhishthir went to seek his blessings on the battle field he has

said,

 

”Arhhasya purusho daso; dasas twarho na kasya chit,

Iti satyam Maharaja baddhosmyarthena Kaurave”

 

Meaning that he was a sort of servant of the Kuru clan and he was under the debt

of returning the obligations.

 

Please pardon me sadhakas; I have different views on the subject.

 

What has Bhishma Pitamaha NOT done for the Pandavas and Kauravas?? He has

initially sacrificed the right to the kingdom for the comfort of his father,

looked after the Pandavas and Kauravas during their childhood, given them best

of education, training etc etc. through guru Drona. He has looked after the

kingdom till they grew up.

 

As such he was not under any type of debt morally or otherwise; specially in a

war of Righteousness vs. Unrighteousness

 

I feel he has more than repaid his debt and obligations if any. He should have

at the best refused to participate in the war and / or resigned.

 

With best wishes

Suhas Gogate

 

Does anyone know good audio download site or any other audio resource in hindi

for Bhagwat Gita explantion for my father-in-law who can't read.

 

Regards

Meenu Bansal

 

 

Respected brothers,

 

Shrikant Joshi jee has written that Kaurava army consisted of eleven battalions,

while that of Pandavas was of seven. But, the Mahabharata has talked in terms of

Akshauhinee Sena; and not battalions.

 

A battalion is made up of only 900 soldiers, while the word akshauhinee means a

mixed unit of 21,670 charioteers, as many elephants with mahouts and warriors,

65,610 horsemen, and 1,09,350 foot-soldiers. That makes a hefty figure of

2,18,300. So, the use of the word battalion for akshauhinee does not seem

correct.

 

In an earlier post, Akhil Marfatia jee had asked about the definition of

Maharathee. According to our knowledge, Maharathee is one who is well versed

both in Shastraas (weapons) as well as Shaastras (Scriptures) and can command

ten thousand bowmen battling together. The exact words given in the Scriptures

are:

 

Eko dash-sahasraanee yojayet-yastu-dhanvinaam/

Shastra-shaastra-praveenash-ch mahaaratha iti smritah//

 

Dr. Ranjeet Singh

 

Dear Akhil Marfatia,

 

Thank you for your following query;

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada?

 

My reply is as follows;

 

Mahaarathee is a word from Sanskrit language and it has no connection with the

word Marathas in the Marathi language.

 

The Marathas (Marathi) form an Indo Aryan group of Hindu warriors hailing mostly

from the present-day state of Maharashtra, who created the expansive Maratha

Empire, covering a major part of India, in the late 17th and 18th centuries.

They were also considered as Kshatriya warriors who came to Maharashtra state

from Rajasthan state.

 

The " Marathas " were known by that name since their native tongue was almost

invariably Marathi; however, not all those whose native tongue is Marathi are

Marathas. Historically " Maratha " was a common term used for people of

Maharashtra region that speak Marathi.

 

In present time, the term " Maratha " refers only to those Marathi-speaking people

who also belong to certain specific Hindu - Maharashtrian Kshatriya caste. Thus,

the terms " Marathi people " and " Maratha people " are not interchangeable and

should not be confused for each other.

 

Thanking you,

 

With Best Regards,

Shrikant Joshi.

 

 

PRIOR POSTING

 

II 1:10 II

 

aparyaptam tad asmakam, balam bhismabhiraksitam

paryaptam tv idam etesam, balam bhimabhiraksitam (Gita 1:10)

 

(After seeing Dronacharya is completely silent, Duryodhana thought)

our army (to win over Pandavas) is incapable and insufficient

because our army's chief commander Bhishma who is double minded

while the army of Pandava's is led by Bhima (who is single minded)

is capable and sufficient to win this war.

 

From Gita Prabodhani

----------------------------

Chapter 1, Verse 10 is as follows;

 

Aparyaaptam = unlimited

Tat = that

Asmaakam = ours

Balam = army

Bheeshma -Abhi –Rakshitam = marshalled by Bheeshma

Paryaaptam = limited / insufficient

Tu = while

Idam = this

Eteshaam = their

Balam = army

Bheema - Abhi Rakshitam - marshalled by Bheema

 

English translation:-

 

Our army, which is marshalled and well protected by Bheeshma, is

unlimited. However, the army of theirs (Pandavas'), which is

marshalled and well protected by Bheema, is meagre.

 

What an impudence and imprudence ! Duryodhana, in the heart of the

matter, fears that his army is insufficient despite being led by

Bheeshmaachaarya, consisting of incoherent 11 battalions as

compared to cohesive and well integrated 7 battalions of army of

Pandavaas.

 

Anxiety fills the evil heart. The singular and unmistakable

characteristic of a wicked man is his vanity and belligerence, which

seeks more and more destructive power.

 

Duryodhana sees the enemy army in the true light. It is both

formidable and sufficient, where as his army is insufficient. The

two vital factors that ensure victory are on the side of Pandavaas.

They are the tacit support of Lord Shree Krishna and their righteous

conduct throughout their lives. Duryodhana realises that his

military might and mere greater number of soldiers are indeed

liabilities to him.

 

Perhaps in a flash of momentary intuition, Duryodhana realized the

unrighteousness of his cause. Such moments are granted even to evil-

doers. The courageous one shakes the evil off, without a false sense

of dignity or vain desire overcoming him. We need to err only once

if we have a little wisdom left in us.

 

But the unlimited ego and arrogance of Duryodhana continues to

outwardly proclaim that the army of Kauravaas is unlimited and

unconquerable as it is steered by Bheeshmaachaarya, who had the

unique blessing from his father Shantanu i.e. the power of seeking

his death only at his own will.

 

Thanks & Best Regards,

Shrikant Joshi

 

-----------------------------

ram ram

In my opinion, as part of the daily one verse explanation, a one

pager of related verse from Sadhak Sanjeevani - the " Parishisth-

bhaav " section will also be very helpful to sadhaks. It would be

invaluable to include the same in the english website of Swamiji

Maharaj.

 

Sadhak Ramesh

 

 

PRIOR POSTING

II 1:9 II

 

anye ca bahavah sura, mad-arthe tyakta-jivitah

nana-shastra-praharanah, sarve yuddha-visaradah (Gita 1:9)

 

Besides these, there are many other heroes, who have given up the

desire to live for my sake, they are expert at different weapons and

skills of warfare.

 

From Gita Prabodhani

-------------------

Chapter 1, Verse 9 is as follows;

 

Anye = others

Cha = and

BahavaH = many

ShuraaH = heroes / Fighters

Madarthe = for my sake

Tyakta JeevitaaH = who are ready to give up their lives

Naanaa -Shastra-praharaNaaH = armed with various weapons

Sarve = All

Yuddha –VishaaradaaH = highly skilled in the battle art

 

English translation:-

 

In addition to that, there are yet many other heroes, well skilled

in the art of warfare, who are equipped with multiple weapons and

missiles, are ready to stake their lives for me.

 

It is interesting to note that as against 18 Maharathees in the 7

battalions of the army of Pandavaas, Duryodhana recognised only 7

distinguished warriors in the 11 battalions of the army of

Kauravaas. This indicates that his ego and vanity were so powerful

that he did not consider it worthwhile to recognise many others by

mentioning their individual names. He simply clubbed them together

as many other great warriors.

 

Indirectly it communicates Duryodhana's deep sense of insecurity and

fear of an impending defeat of viciousness against the

righteousness. Even though he boasts that many other heroes are

ready to stake their lives for him in the royal battle, in the heart

of the matter he knew that he could rely upon only 7 distinguished

warriors that he had recognised.

 

" Sukha Me Tere Saatha Chalenge, Dukha Me Saba Mukha Modenge;

Duniyawaale Tere Bana Kara, Teraa Hita Na Sochenge "

 

It is a bitter truth for Duryodhana that while merry making all the

warriors who were with him are no doubt physically present now, but

they are not with him as a collective force at the crucial moment,

when he is facing a formidable challenge from Pandavaas.

 

Thanks & Best Regards,

Shrikant Joshi

---------------------

To : Akhil Marfatia jee, So far as our knowledge goes, a Mahaarathee

is one who is well versed both in Shastraaas (weapons) and Shaastras

(Scriptures) and can command ten thousand Dhanvees (bowmen) battling

together:

 

Eko dash-sahasraanee yojayet-yastudhanvinaam/

Shastra-shaastra-praveenashch mahaaratha iti smritah//

 

Dr. Ranjeet Singh

-----------------------

 

Dear Sadhakas, Pranam

In fact Duryodhan's sarcasm does not end easily.

If , he knew the characteristics of the warriors on Pandava's side;

guru Drona also knew the same ; may be better. I

f Duryo.knew the warriors on his side; guru Drona also knew their

ability and mental make up at that point in time. There is really no

need to brief guru Drona.

So this appears as if it is a NATYA as mentioned earlier.

 

With best regards,

Suhas Gogate

--------------------------

Greetings sadhakas

two small corrections

satyavati was a fisher woman and not a maid-her father was teh chief

of the fishermen.also Karna was trained by Parasurama and not Drona

Ramaa Sreenivasan

----------------------------

Hare Krishna

 

Shrikantji... Thank You very much for spending so much time and

effort on daily basis for giving a detailed explaination everyday.

 

Hare Krishna

Varun P. Paprunia

 

----------------------

PRIOR POSTING

II 1:8 II

 

bhavan bhismas ca karnas ca, kripas ca samitim-jayah

ashvatthama vikarnas ca, saumadattis tathaiva ca (Gita 1:8)

 

Yourself (Dronacharya), grandsire BhishmaPitamah , Karana,

victorious Kripachaarya and Ashawthaama, Vikarana and Bhurishrava,

son of Somadatta.

 

From Gita Prabodhani

 

----------------------

 

Chapter 1, Verse 8 is as follows;

 

Bhavaan = you yourself

BheeshmaH = Bhishma (Grand Father)

Cha = and

KarnaH = Karna

Cha = and

KrupaH = Krupa

Cha = and

SamitinjayaH = victorious in war

Ashwatthaamaa = Ashwatthama

VikarnaH = Vikarna

Cha = and

SaumadattiH = the son of SoumadattaH - Bhurishrava

Tathaa = thus

Eva = even

Cha = and

 

English translation:-

 

They are; you – the venerable self, Bhishma, Karna, Kripa - the

victorious one in fight, Ashwatthama, Vikarna and son of Somadatta

(Bhurishrava) as well.

 

Even though Bheeshmaacharya was the senior most amongst warriors in

the army of Kauravaas, Duryodhana addresses Dronacharya the first as

he knew very well that he had to win over Dronacharya to ensure his

support which mattered the most. Drnonacharya's exceptional talent

was extremely crucial for the successful outcome of the battle for

him.

 

Drnonacharya was the son of Maharshi Bharadvaaj. He was expert in

the Veda Shaastraas as well as in the art of warfare. He was a rare

combination of Brahmin by birth and Kshatriya by his choice of

profession. He was a great warrior of exceptional strength, valour

and brilliant in tactical warfare. He was Guru to both Paandavaas

and Kauravaas. He successfully commanded the entire army of

Kauravaas for the first five days of the battle. On hearing a rumour

that Ashwatthaamaa has been killed, he asked Yudhishthira if was

true. In the din and bustle of the battle, he heard only the first

word of his famous reply, `Naro Vaa Kunjaro Vaa' interpreting that

Ashvatthaamaa is dead and lost the entire zeal to fight the battle

further and immediately dropped his weapons. Lord Krishna had

prompted Yudhishthira to reply the semi truth as in reality an

elephant named Ashvatthaamaa was killed as a tactical reason.

Immediately, Dhrishtadyumna the son of Drupad killed Dronacharya as

a revenge of killing of his father. It was the first turning point

in the epic battle, in favour of Paandavaas.

 

Bheeshmaacharya's support was guaranteed as he had taken a vow to

fight anyone who challenges the throne of Kuru kingdom. He was son

of king Shantanu and Bhaagirathi i.e. the river Ganga, which had

descended from the heaven. His real name was Devavrata. But he was

popular by the name Bheeshma as he had taken a dreadful oath of

celibacy to guarantee that Vichitraveerya will be crowned as the

king of Kuru kingdom after king Shantanu. Vichitraveerya was the son

of king Shantanu and Satyavati. Satyavati was a maid servant, whom

king Shantanu had married while accepting the condition of her

father that their progeny will be the next king.

 

Bheeshmaacharya was a deep devotee of Lord Krishna. He agreed to

fight the battle accepting the condition of Lord Krishna that he

will not kill any one of the five Paandavaas even though they were

waging the war against the throne of the Kuru kingdom. He

demonstrated his exceptional prowess while fighting a fierce battle

for the first ten days.

 

Arjuna fired arrows from the back of warrior Shikhandi who was

considered to be a woman by Bheeshmaachaarya as he had performed a

sex change operation. While resting on the bed of arrows, Lord

Krishna signaled Bheeshmaachaarya that it is the right time to quit

and bid a goodbye, Bheeshma accepted it with deep respect and

immediately decided to depart from this earth, even though he had

the free will to choose his death. It was the second turning point

in the epic battle, in favour of Paandavaas.

 

Karna was the first son of Kunti and the Sun God. Kunti abandoned

him immediately after birth as it was against the then prevailing

social norms and practices. Karna was popularly called as Soota-

Putra as he was nourished by a childless couple named Radha and

Radheya. He was proficient in Veda Shaastraas as well as in the art

of warfare. He was trained by Drnonacharya. He displayed his

exceptional charitable disposition while offering his `Kavacha

Kundalas' which were given by his father Sun God to God Indra. God

Indra was instructed by Lord Krishna to ask for `Kavacha Kundalas'

from Karna so as to protect Paandavaas in the impending royal

battle.

 

Karna was obliged to Duryodhana for everything that he had and he

stood behind him as a `fait accompli'. He was killed by Arjuna upon

the prompting of Lord Krishna, while he was uplifting the wheel of

his chariot stuck in mud. It was the third turning point in the epic

battle, in favour of Paandavaas.

 

Kripacharya was the son of Maharshi Saradvan. He was Brahmin by

birth but Kshatriya by profession. Before the arrival of Dronacharya

in Hastinapur, he taught the art of warfare to both Paandavaas and

Kauravaas. He survived in the epic battle of Mahabharata and

therefore he was referred to as `victorious in the battle'. He

imparted his knowledge to king Pariksheeta, who ruled the Kuru

kingdom after departure of Paandavaas to the Himalayas.

 

Vikarna was one of the hundred sons of king Dhritaraashtra and queen

Gaandhaari. He was the only Kaurava, who protested against the

persecution of Draupadi by his own brother Dushshaasana. He was

killed in the battle.

 

Bhurishrava was the son of Somadatta and was also grandson of

Bahilaka who was elder brother of king Shantanu. He was killed by

Satyaki in the battle.

 

Dronaachaarya maintained his stocky silence and did not utter a

single word in response to the provocations of Duryodhana.

 

Thanks & Best Regards,

 

Shrikant Joshi

 

-----------------------------

II 1:7 II

 

asmakam tu visista ye, tan nibodha dvijottama

nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

 

O best of Brahmans, please now pay attention to main warriors on our

side, to remind you I am relating to you our commanders.

 

From Gita Prabodhani by Swami Ramsukhdasji

-----------------------------

 

Chapter 1, Verse 7, is as follows;

 

Asmaakam = ours

Tu = also

VishishtaaH = distinguished chiefs

Ye = who

Taan = those

Nibodh = (you better) know

Dvijottama = best among the twice born i.e. Dronaachaarya

NaayakaaH = leaders

Mama = my

Sainyasya = of the army

Samdnya-Artham = for information

Taan = them

Braveemi = I speak

Te = to you

 

English translation:-

 

You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

those who are our distinguished chiefs, the leaders of my army. I

introduce them to you for your information.

 

After completing the illustration of 18 Maharathees from the army of

Pandavaas, Duryodhana now turns to his own army. He draws attention

of

Dronacharya to the distinguished warriors in his own army. He

acknowledges the stature of Dronacharya as `the best among the twice

born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

 

A Brahmin is called as twice born in our ancient traditional

(Sanaatana Dharma) religion. The first birth is the natural, physical

birth and the second birth is the successful completion of the thread

bearing ceremony called as `Upanayanam' which signifies that there is

a balanced growth of body, mind and intellect for the natural

progression from unreal to real, from darkness to light, from death

to

immortality. It indicates that a true Brahmin is ready for the

eternal

journey as illustrated in the following Sanskrit Verse;

 

" Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

Gamaya "

 

In fact, due to the stocky silence of Dronacharya, the guilt

consciousness of Duryodhana further undermined his mental vigour. In

order to overcome his nervousness, due to the impending formidable

danger and eventual defeat, he wanted to hear words of cheer and

encouragement from Dronacharya.

 

Dronacharya indirectly communicated to Duryodhana that his physical

body was indeed on the side of Kauravaas but his mind and intellect

were not supporting him to wage the battle against the righteousness.

But under the obligation to the Kuru kingdom, he had no alternative

but to submit to the course in his destiny.

 

Shrikant Hanumant Joshi

 

---

PRIOR POSTING

 

II 1:6 II

 

yudhamanyus ca vikranta, uttamaujas ca viryavan

saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

 

Yudhamanyu and Uttamoja, the great heroes are there too. And also,

Abhimanyu (son of Subhadra) and five sons of Duropadi are there too.

These are all great heros.

 

From Gita Prabodhani

----------------------------

 

Chapter 1, Verse 6 is as follows;

 

YudhaamanyuH = Yudhamanyu

Cha = and

VikraantaH = Vikranta

UttamaujaaH = Uttamauja

Cha = and

Veeryavaan = brave

SaubhadraH = Saubhadra i.e. Abhimanyu

DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

Cha = and

Sarve = all

Eva = even

MahaarathaaH = great chariot warriors

 

English translation:-

 

The courageous Yudhamanyu, the brave Uttamauja, the son of Subhadraa

i.e. Abhimanyu and the five sons of Draupadi; all great chariot

warriors are present as well.

 

Duryodhana completes the recognition of the 18 Maharathees in the

army of Pandavaas in this Verse no. 6.

 

The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

were sons of King Drupada and were exceptionally talented warriors.

 

Saubhadra was the son of Lord Krishna's sister Subhadra, who was

married to Arjuna. Saubhadra was better known as Abhimanyu. He was

hardly 25 years old and yet was an accomplished Mahaarathee. He was

brutally slain by Dushyaasana's son, when he had single handedly

entered the impenetrable army formation of Kauravaas, which was

called as Chakravyuha. Abhimanyu married Uttara the daughter of

Virata, the king of Matsyas. Their son, Pariksheeta ruled the

kingdom after the departure of Pandavaas to Himalayas.

 

DrupadeyaaH were the five sons of Draupadi whom she had sired one

each from five Pandavaas. Prativindhya was son of Yudhishthira.

Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

they were in deep sleep at night, all these five sons of Draupadi

were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

mark of revenge of deceitful killing of his father by the Pandavaas.

Upon hearing the rumour of " Ashvathaamaa has been killed " ;

Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

state of utter shock, Dronacharya listened to the only word, " Naro "

i.e. " a man " and dropped all his weapons and was eventually killed

by Drishtadyumna, the son King Drupada. King Drupada was earlier

killed by Dronacharya in the epic battle of Mahaabhaarata.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

Seek your blessings and clarification,

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada

 

Akhil Marfatia

----------------------------

PRIOR POSTING

Shree Hari

Ram Ram

 

II 1:5 II

 

dhrishtaketus cekitanah, asirajas ca viryavan

purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

 

Drishtaketu, cekitana and there is an also great warrior king of

Kashi. Purujit & Kuntibhoj, these two brothers and also there is

Shaibya, the hero among men.

 

-------------------------

 

Chapter 1, Verse 5, is as follows;

 

DhrishtaketuH = Dhrishtaketu

 

ChekitaanaH = Chekitana

 

KaashiraajaH = Kashiraaja

 

Cha = and

 

Veeryavaan = valiant

 

Purujit = Purujit

 

KuntibhojaH = Kuntibhoja

 

Cha = and

 

ShaibyaH = Shaibya

 

Cha = and

 

NarapungavaH = the best of men

 

English translation:

 

Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

Kuntibhoja and Shaibya � such the best among men; are present here.

 

Duryodhana continues his effort of recognising the illustrious

warriors in the army of Pandavaas. He calls them the best of men.

 

Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

by Dronacharya in the epic battle of Mahaabhaarata.

 

Chekitana was a warrior from Lord Krishna's Vrushni clan. He

commanded one of the seven battalions of the seven battalions of

Pandavaas. He was killed by Duryodhana in the battle of

Mahaabhaarata.

 

Kashiraja was the king of Kashi and was a Mahaarathee.

 

" Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

 

He is called the Mahaarathee who is an expert in Veda Shaastraas as

well as in the art of handling all types of weapons. A Mahaarathee

was the one who dared to fight 10,000 archers simultaneously and yet

emerge victorious in a convincing manner. Duryodhana enumerated 18

such Maharathees in the army of Pandavaas in the verses 3 to 6 in

chapter 1.

 

Purujit and Kuntibhoja were brothers of Kunti, the mother of

Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

 

Shaibya was the king of Shibis and was father of Devika, the wife of

Yudhishthira. He was a man of impeccable character and a great

warrior.

 

By indentifying these exceptionally talented warriors in the army of

Pandavaas, Duryodhana implicitly communicated his inner fear that

even though the 7 battalions of Pandavaas were numerically smaller

than 11 battalions of Kauravaas; their collective strength was far

superior to the larger and better equipped army of Kauravaas which

was devoid of any superior goal to fight. It is yet another proof

that men behind the machines matter the most in every battle that we

face in every walk of life.

 

Thanks & Best Regards,

Shrikant Joshi

-----------------------------

Dear All,

 

I don't know how I became a member of this and who included me into

this. But that is immaterial. I am truly thankful to all for their

efforts in making me understand Gita in a manner which I had so long

ago thought of. I am past 50 yrs now � had Geeta and read it but

could never understand the way am able to now with everyone's

genuine effort.

Warm Regards to all .

Mrs K Asani

------------------------------

PRIOR POSTING

II 1:4 II

 

atra sura mahesv-asa, bhimarjuna-sama yudhi

yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

 

Here (in the army of Pandavas), there are mighty brave warriors who

have big bows and who are equivalent to Bhima and Arjuna. Among

them, Uudhana (Satyaki), the king of Virata and also, able warrior

Drupada.

 

From Gita Prabodhani

---------------------------

 

Chapter 1 Verse 4, is as follows;

 

Atra = here (in this army of Pandavas)

ShuraaH = peers / fighters

Mahe-ShvaasaaH = mighty archers

Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

Yudhi = in the battle

YuyudhaanaH = Yuyudhana

ViraataH Cha = and Virata

DrupadaH Cha = and Drupada

MahaarathaH = the great chariot warrior

 

English translation:-

 

Here are mighty archers, peers / equals in warfare to heroic Bheema

and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

warrior.

 

Duryodhana illustrates the names of several outstanding warriors in

the army of Pandavaas. He acknowledges them to be of equal stature

to that of Arjuna and Bheema, who were the icons of martial arts and

divine glory. However, the fear displayed by Duryodhana is an

ominous sign of the impending defeat of the vicious tendencies

against the righteous tendencies.

 

Yuyudhana, also known as Satyaki was a king of Yadavaas. He was dear

to Lord Krishna.

 

Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

wife. Their son, Pariksheeta ruled the Kuru kingdom after the

departure of Pandavaas to Himaalayaas.

 

Drupada was the king of Paanchaals. He was father of Draupadi. His

son Dhrashtadyumna was disciple of Dronacharya. Drupada had

ridiculed Dronacharya when he had approached him for material help

as he could not afford to offer milk to his son Ashvathaamaa.

Dronacharya had asked for " Capture Drupad and bring him live in

front of me " as " Guru-Dakshina " after the completion of full-fledged

training to Pandavaas. They indeed defeated Drupad and he had to bow

to Dronacharya and ask for forgiveness and life. Dronacharya being a

Brahmin did not kill him but pardoned him. As a sign of his large

heartedness, Dronacharya accepted Drupada's son as his disciple and

trained him without any reservations. Dronacharya killed Drupada and

Dhrashtadyumna killed Dronacharya in the royal battle of

Mahaabhaarata.

 

Thanks & Regards,

Shrikant Joshi

-----------------------------

 

Thank u very much for sending me such nice preachings.i wil surely

benefit from

it.

 

Pranam to aacharyaji.

 

dr.bhargav mehta

 

------------------------------

PRIOR POSTING

 

II 1:3 II

 

pasyaitam pandu-putranam, acarya mahatim camum

vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

 

O Acharya (learned one)! Please look over the mighty army of

Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

of Drupada.

 

From Gita Prabodhani

 

---------------------------

 

Chapter 1 Verse 3, is as follows;

 

Pashya = behold

Etaam = these

Pandu-PutraaNaam = sons of Pandu

Aachaarya = O teacher!

Mahateem = great

Chamum = army

Vyudhaam = marshalled by / arrayed by

Drupad -PutreNa = son of Drupada

Tava = by your

ShiShyeNa = disciple

Dheemataa = talented

 

English translation:-

 

Behold, O Master, this mighty army of the sons of Pandu, which is

marshalled by your talented disciple Drishtadyumna, the son of

Drupada.

 

No man is perfect. Even a good man has his faults. Even the evil one

has to his credit sublime thoughts and chivalrous actions, however

rare they may be. Both of them are subject to temptations. But the

good man shakes off evil after a brief encounter. The wicked man

shies away from goodness in the similar manner in a fraction of a

second.

 

Duryodhana had confessed to Lord Krishna his nature the following

verse in Mahaabhaarata;

 

" Aham Dharmam Jaanaami, Na Me Pravruttima

Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

 

I know the righteousness, but I have no natural inclination to it. I

also know the viciousness and I cannot abstain from it.

 

Having approached the teacher, Duryodhana does not fall at the

guru's feet and ask for his blessings as per the duty of a true

disciple. Nor does he wait for his guidance or direction. His

aggressive and arrogant nature immediately overpowers even guru-

bhakti (devotion to the preceptor). The result is taunting words and

improper commands like " Look at this powerful army of our enemy: it

is arrayed by one whom you had taught! "

 

The wicked man's heart trembles in fear and the Pandava army (though

numerically weaker i.e. 7 battalions verses 11 battalions of

Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

out of the guilt of wrong doings in the mind of vicious and crafty

Duryodhana. He had stooped to the lowest level while perpetrating

the worst wicked crimes in his efforts to destroy the Pandavaas. His

guilt now manifests on the battlefield in the form of deep fear.

 

In this verse Duryodhana brazenly reveals his selfish and self-

centred natural tendencies. The sarcasm of addressing Drastadyuma,

the son of Drupad as `your wise disciple' was intended to taunt and

remind Dronacharya of the great indignities that he had to suffer

when he had approached King Drupad for material help. This is an

ugly display of demonic tendencies to underrate, demean everyone

including your own teacher and yet expect him to be subservient to

the kingdom of Kurus and expect stellar performance beyond the call

of duty.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

PRIOR POSTING

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita�I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

------------------------

 

Post message:

Subscribe: -

Un: -

------------------------

 

, " sadhak_insight "

<sadhak_insight wrote:

>

> I would request if each shloka / 2-4 lines of Geeta can be

explained

> on daily basis starting from chapter 1.

>

> Regards to all

>

> Mrs K Asani

>

> ----------------------------

> NEW POSTING

>

> II 1:7 II

>

> asmakam tu visista ye, tan nibodha dvijottama

> nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

>

> O best of Brahmans, please now pay attention to main warriors on

our

> side, to remind you I am relating to you our commanders.

>

> From Gita Prabodhani by Swami Ramsukhdasji

> -----------------------------

>

> Chapter 1, Verse 7, is as follows;

>

> Asmaakam = ours

> Tu = also

> VishishtaaH = distinguished chiefs

> Ye = who

> Taan = those

> Nibodh = (you better) know

> Dvijottama = best among the twice born i.e. Dronaachaarya

> NaayakaaH = leaders

> Mama = my

> Sainyasya = of the army

> Samdnya-Artham = for information

> Taan = them

> Braveemi = I speak

> Te = to you

>

> English translation:-

>

> You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

> those who are our distinguished chiefs, the leaders of my army. I

> introduce them to you for your information.

>

> After completing the illustration of 18 Maharathees from the army

of

> Pandavaas, Duryodhana now turns to his own army. He draws

attention of

> Dronacharya to the distinguished warriors in his own army. He

> acknowledges the stature of Dronacharya as `the best among the

twice

> born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

>

> A Brahmin is called as twice born in our ancient traditional

> (Sanaatana Dharma) religion. The first birth is the natural,

physical

> birth and the second birth is the successful completion of the

thread

> bearing ceremony called as `Upanayanam' which signifies that there

is

> a balanced growth of body, mind and intellect for the natural

> progression from unreal to real, from darkness to light, from

death to

> immortality. It indicates that a true Brahmin is ready for the

eternal

> journey as illustrated in the following Sanskrit Verse;

>

> " Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

> Gamaya "

>

> In fact, due to the stocky silence of Dronacharya, the guilt

> consciousness of Duryodhana further undermined his mental vigour.

In

> order to overcome his nervousness, due to the impending formidable

> danger and eventual defeat, he wanted to hear words of cheer and

> encouragement from Dronacharya.

>

> Dronacharya indirectly communicated to Duryodhana that his physical

> body was indeed on the side of Kauravaas but his mind and intellect

> were not supporting him to wage the battle against the

righteousness.

> But under the obligation to the Kuru kingdom, he had no alternative

> but to submit to the course in his destiny.

>

> Shrikant Hanumant Joshi

>

> -

--

> PRIOR POSTING

>

> II 1:6 II

>

> yudhamanyus ca vikranta, uttamaujas ca viryavan

> saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

>

> Yudhamanyu and Uttamoja, the great heroes are there too. And also,

> Abhimanyu (son of Subhadra) and five sons of Duropadi are there

too.

> These are all great heros.

>

> From Gita Prabodhani

> ----------------------------

>

> Chapter 1, Verse 6 is as follows;

>

> YudhaamanyuH = Yudhamanyu

> Cha = and

> VikraantaH = Vikranta

> UttamaujaaH = Uttamauja

> Cha = and

> Veeryavaan = brave

> SaubhadraH = Saubhadra i.e. Abhimanyu

> DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

> Cha = and

> Sarve = all

> Eva = even

> MahaarathaaH = great chariot warriors

>

> English translation:-

>

> The courageous Yudhamanyu, the brave Uttamauja, the son of

Subhadraa

> i.e. Abhimanyu and the five sons of Draupadi; all great chariot

> warriors are present as well.

>

> Duryodhana completes the recognition of the 18 Maharathees in the

> army of Pandavaas in this Verse no. 6.

>

> The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

> were sons of King Drupada and were exceptionally talented warriors.

>

> Saubhadra was the son of Lord Krishna's sister Subhadra, who was

> married to Arjuna. Saubhadra was better known as Abhimanyu. He was

> hardly 25 years old and yet was an accomplished Mahaarathee. He was

> brutally slain by Dushyaasana's son, when he had single handedly

> entered the impenetrable army formation of Kauravaas, which was

> called as Chakravyuha. Abhimanyu married Uttara the daughter of

> Virata, the king of Matsyas. Their son, Pariksheeta ruled the

> kingdom after the departure of Pandavaas to Himalayas.

>

> DrupadeyaaH were the five sons of Draupadi whom she had sired one

> each from five Pandavaas. Prativindhya was son of Yudhishthira.

> Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

> Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

> they were in deep sleep at night, all these five sons of Draupadi

> were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

> mark of revenge of deceitful killing of his father by the

Pandavaas.

> Upon hearing the rumour of " Ashvathaamaa has been killed " ;

> Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

> famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

> not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

> state of utter shock, Dronacharya listened to the only word, " Naro "

> i.e. " a man " and dropped all his weapons and was eventually killed

> by Drishtadyumna, the son King Drupada. King Drupada was earlier

> killed by Dronacharya in the epic battle of Mahaabhaarata.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> Seek your blessings and clarification,

>

> Is Mahaarathee a great chariot driver or the equivalent of Marathi

> meaning people called Marathas from the land of Marathawada

>

> Akhil Marfatia

> ----------------------------

> PRIOR POSTING

> Shree Hari

> Ram Ram

>

> II 1:5 II

>

> dhrishtaketus cekitanah, asirajas ca viryavan

> purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

>

> Drishtaketu, cekitana and there is an also great warrior king of

> Kashi. Purujit & Kuntibhoj, these two brothers and also there is

> Shaibya, the hero among men.

>

> -------------------------

>

> Chapter 1, Verse 5, is as follows;

>

> DhrishtaketuH = Dhrishtaketu

>

> ChekitaanaH = Chekitana

>

> KaashiraajaH = Kashiraaja

>

> Cha = and

>

> Veeryavaan = valiant

>

> Purujit = Purujit

>

> KuntibhojaH = Kuntibhoja

>

> Cha = and

>

> ShaibyaH = Shaibya

>

> Cha = and

>

> NarapungavaH = the best of men

>

> English translation:

>

> Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

> Kuntibhoja and Shaibya � such the best among men; are present

here.

>

> Duryodhana continues his effort of recognising the illustrious

> warriors in the army of Pandavaas. He calls them the best of men.

>

> Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

> by Dronacharya in the epic battle of Mahaabhaarata.

>

> Chekitana was a warrior from Lord Krishna's Vrushni clan. He

> commanded one of the seven battalions of the seven battalions of

> Pandavaas. He was killed by Duryodhana in the battle of

> Mahaabhaarata.

>

> Kashiraja was the king of Kashi and was a Mahaarathee.

>

> " Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

> Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

>

> He is called the Mahaarathee who is an expert in Veda Shaastraas as

> well as in the art of handling all types of weapons. A Mahaarathee

> was the one who dared to fight 10,000 archers simultaneously and

yet

> emerge victorious in a convincing manner. Duryodhana enumerated 18

> such Maharathees in the army of Pandavaas in the verses 3 to 6 in

> chapter 1.

>

> Purujit and Kuntibhoja were brothers of Kunti, the mother of

> Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

>

> Shaibya was the king of Shibis and was father of Devika, the wife

of

> Yudhishthira. He was a man of impeccable character and a great

> warrior.

>

> By indentifying these exceptionally talented warriors in the army

of

> Pandavaas, Duryodhana implicitly communicated his inner fear that

> even though the 7 battalions of Pandavaas were numerically smaller

> than 11 battalions of Kauravaas; their collective strength was far

> superior to the larger and better equipped army of Kauravaas which

> was devoid of any superior goal to fight. It is yet another proof

> that men behind the machines matter the most in every battle that

we

> face in every walk of life.

>

> Thanks & Best Regards,

> Shrikant Joshi

> -----------------------------

> Dear All,

>

> I don't know how I became a member of this and who included me into

> this. But that is immaterial. I am truly thankful to all for their

> efforts in making me understand Gita in a manner which I had so

long

> ago thought of. I am past 50 yrs now � had Geeta and read it but

> could never understand the way am able to now with everyone's

> genuine effort.

> Warm Regards to all .

> Mrs K Asani

> ------------------------------

> PRIOR POSTING

> II 1:4 II

>

> atra sura mahesv-asa, bhimarjuna-sama yudhi

> yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

>

> Here (in the army of Pandavas), there are mighty brave warriors who

> have big bows and who are equivalent to Bhima and Arjuna. Among

> them, Uudhana (Satyaki), the king of Virata and also, able warrior

> Drupada.

>

> From Gita Prabodhani

> ---------------------------

>

> Chapter 1 Verse 4, is as follows;

>

> Atra = here (in this army of Pandavas)

> ShuraaH = peers / fighters

> Mahe-ShvaasaaH = mighty archers

> Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

> Yudhi = in the battle

> YuyudhaanaH = Yuyudhana

> ViraataH Cha = and Virata

> DrupadaH Cha = and Drupada

> MahaarathaH = the great chariot warrior

>

> English translation:-

>

> Here are mighty archers, peers / equals in warfare to heroic Bheema

> and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

> warrior.

>

> Duryodhana illustrates the names of several outstanding warriors in

> the army of Pandavaas. He acknowledges them to be of equal stature

> to that of Arjuna and Bheema, who were the icons of martial arts

and

> divine glory. However, the fear displayed by Duryodhana is an

> ominous sign of the impending defeat of the vicious tendencies

> against the righteous tendencies.

>

> Yuyudhana, also known as Satyaki was a king of Yadavaas. He was

dear

> to Lord Krishna.

>

> Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

> wife. Their son, Pariksheeta ruled the Kuru kingdom after the

> departure of Pandavaas to Himaalayaas.

>

> Drupada was the king of Paanchaals. He was father of Draupadi. His

> son Dhrashtadyumna was disciple of Dronacharya. Drupada had

> ridiculed Dronacharya when he had approached him for material help

> as he could not afford to offer milk to his son Ashvathaamaa.

> Dronacharya had asked for " Capture Drupad and bring him live in

> front of me " as " Guru-Dakshina " after the completion of full-

fledged

> training to Pandavaas. They indeed defeated Drupad and he had to

bow

> to Dronacharya and ask for forgiveness and life. Dronacharya being

a

> Brahmin did not kill him but pardoned him. As a sign of his large

> heartedness, Dronacharya accepted Drupada's son as his disciple and

> trained him without any reservations. Dronacharya killed Drupada

and

> Dhrashtadyumna killed Dronacharya in the royal battle of

> Mahaabhaarata.

>

> Thanks & Regards,

> Shrikant Joshi

> -----------------------------

>

> Thank u very much for sending me such nice preachings.i wil surely

> benefit from

> it.

>

> Pranam to aacharyaji.

>

> dr.bhargav mehta

>

> ------------------------------

> PRIOR POSTING

>

> II 1:3 II

>

> pasyaitam pandu-putranam, acarya mahatim camum

> vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

>

> O Acharya (learned one)! Please look over the mighty army of

> Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

> of Drupada.

>

> From Gita Prabodhani

>

> ---------------------------

>

> Chapter 1 Verse 3, is as follows;

>

> Pashya = behold

> Etaam = these

> Pandu-PutraaNaam = sons of Pandu

> Aachaarya = O teacher!

> Mahateem = great

> Chamum = army

> Vyudhaam = marshalled by / arrayed by

> Drupad -PutreNa = son of Drupada

> Tava = by your

> ShiShyeNa = disciple

> Dheemataa = talented

>

> English translation:-

>

> Behold, O Master, this mighty army of the sons of Pandu, which is

> marshalled by your talented disciple Drishtadyumna, the son of

> Drupada.

>

> No man is perfect. Even a good man has his faults. Even the evil

one

> has to his credit sublime thoughts and chivalrous actions, however

> rare they may be. Both of them are subject to temptations. But the

> good man shakes off evil after a brief encounter. The wicked man

> shies away from goodness in the similar manner in a fraction of a

> second.

>

> Duryodhana had confessed to Lord Krishna his nature the following

> verse in Mahaabhaarata;

>

> " Aham Dharmam Jaanaami, Na Me Pravruttima

> Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

>

> I know the righteousness, but I have no natural inclination to it.

I

> also know the viciousness and I cannot abstain from it.

>

> Having approached the teacher, Duryodhana does not fall at the

> guru's feet and ask for his blessings as per the duty of a true

> disciple. Nor does he wait for his guidance or direction. His

> aggressive and arrogant nature immediately overpowers even guru-

> bhakti (devotion to the preceptor). The result is taunting words

and

> improper commands like " Look at this powerful army of our enemy: it

> is arrayed by one whom you had taught! "

>

> The wicked man's heart trembles in fear and the Pandava army

(though

> numerically weaker i.e. 7 battalions verses 11 battalions of

> Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

> out of the guilt of wrong doings in the mind of vicious and crafty

> Duryodhana. He had stooped to the lowest level while perpetrating

> the worst wicked crimes in his efforts to destroy the Pandavaas.

His

> guilt now manifests on the battlefield in the form of deep fear.

>

> In this verse Duryodhana brazenly reveals his selfish and self-

> centred natural tendencies. The sarcasm of addressing Drastadyuma,

> the son of Drupad as `your wise disciple' was intended to taunt and

> remind Dronacharya of the great indignities that he had to suffer

> when he had approached King Drupad for material help. This is an

> ugly display of demonic tendencies to underrate, demean everyone

> including your own teacher and yet expect him to be subservient to

> the kingdom of Kurus and expect stellar performance beyond the call

> of duty.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> PRIOR POSTING

>

> II 1:2 II

>

> Sanjaya uvaca

>

> drishtva tu pandavanikam, vyudham duryodhanas tada

> acaryam upasangamya, raja vacanam abravit (Gita 1:2)

>

> At the time, having seen the army of Pandavas arranged properly for

> the battle, Prince Duryodhana approached his preceptor (Drona) and

> spoke (these) words.

>

> ---------------------------

> -Shree Hari-

>

> I read with great interest Shrikant Joshiji comments especially

> the philosophical point of view. I will paste in something I read

> just a few minutes ago, I am sure the author we not object.

>

> " ...I was not reading the words of a long-dead teacher: my own Self

> was talking to me in the pages of that little book. Nor did I learn

> anything from the Gita�I remembered that which I had always

known.

> Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

> by giving me Life. Life that has never ended. "

>

> What astounded myself and the author, was Gitaji's freshness and

> relevance, and does it not move awareness when read, deep into the

> psyche, whereupon, one can find the battle within fought on that

> field at Dharmakshetre?

>

> They are my thoughts/questions aroused by this thread.

>

> With Respect and Divine Love,

>

> Mike Keenor

>

> ----------------------------

> Shree Hari

> Ram Ram

>

> Bahen, To read one shloka (verse) of Gitaji daily is very good. To

> understand one shloka (verse) of Gitaji daily is even better. To

> daily imbibe in and make one shloka (verse) of Gitaji as part of

> your life is even more better than that. To explain to someone

> else, one shloka of Gitaji daily is far better even. Because the

> perspiration that flows in attempting to explain Gitaji, in that

all

> blockages are washed away. All can read Gitaji, but very few can

> actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

> rarest of the rare souls (He is very near to me). If you are able

to

> read Hindi then grab hold of the Hindi,

> or else the English version of the " Bhagavad Gita - Sadhak

> Sanjivani " by Swamiji. Life will on its own be uplifted. I am

> writing from personal experience (anubhava), not simply for the

sake

> of writing. Vineet Sarvottam

> ---------------------------

>

> Taking a cue from message of Mrs. K. Asani, I would like to attempt

> the following exercise on a daily basis for one Geeta Verse per

day.

> If you find it worth the effort then please publish it to the

entire

> members of " Gita-talk " and " Sadhak " .

>

> Original Verse is as follows;

> Dhritaraashtra

> King Dhritarashtra

>

> Uvaacha = said

> Dharmakshetre = in the holy plains

> Kurukshetre = in the field of Kurus

> SamavetaaH = assembled

> YuyutsavaH = desirous to fight a war

> MaamakaaH = my sons

> PaandavaaH = Pandavas / sons of Pandu

> Cha Eva = and also these

> Kim = what

> Akurvat = Did do?

> Sanjay = O Sanjaya !

>

> English translation:-

>

> Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

> Pandu do, who are desirous of war, while assembled together on the

> sacred field of Kurukshetra?

>

> From philosophical point of view:

>

> O Sanjaya! What did the selfish intentions and the intentions born

> of wisdom do in the human body which is the field-of-duties, the

> repository of the sense--organs and in which all the murderous ones

> (passions and asceticism etc.) are confronting each other.

>

> Thanking you,

> With Best Regards,

> Shrikant Joshi

> --------------------------

> Shree Hari

> Ram Ram

> Shrikantji, I am unable to include the Sanskrit writings. I

> believe it may require special font.

> From Gita Talk Moderator

> --------------------------

> thank you so much

> this is indeed a very meaningful and inspiring exercise.

>

> Dhanalakshmi Ayyer

>

> ------------------------------

>

> Shree Hari

> Ram Ram

> Whoever would like to take this initiative please do so. As

> moderators we can provide Swami Ramsukhdasji's write-up from Gita

> Prabodhani. Starting with today's posting -

>

> - Chapter 1 -

>

> II 1:1 II

>

> Dhrtarashtra uvaca

>

> dharma-ksetre kuru-ksetre, samaveta yuyutsavah

> mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

>

> O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

> fight, what did my sons and those of Pandavas do?

>

> Commentary

>

> It is a special feature in Hindu tradition that every action should

> be done with the Dharma in fore front. This is why even the action

> such as a terrible war was arranged in a holy place so that all who

> die in the war will get the merit of doing a good deed.

>

> From God's viewpoint there is no distinction of mine and your. The

> whole universe is made of five great elements. Everyone is given

the

> same freedom to use space, wind, fire, water and the earth. But the

> human being compelled by ignorance makes divisions such as these

> people, village, province, country, space, water etc. are mine and

> those are yours. All quarrels and fights are created due to the

> idea of mine and your. So is the case with Mahabharta war that was

> started by Dhritrashtra with this sense of " mine " (my sons) and

> Pandu's sons.

>

> From Gita Talk Moderator.

> Ram Ram

 

---

 

I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

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II 1:12 II

 

tasya sanjanayan harsam, kuru-vrddhah pitamahah

simha-nadam vinadyoccaih, sankham dadhmau pratapavan (Gita 1:12)

 

To cheer and rouse up Duryodhana, the glorious grandsire among the

Kaurava race, Bhisma roared like a lion and blew his conch loudly.

 

From Gita Prabodhani in Hindi pg. 7 by Swami Ramsukhdasji

 

 

 

Chapter 1, Verse 12 is as follows;

 

Tasya = his (Duryodhana's)

Sanjayanayan = causing

Harsham = joy

Kuru-VruddhaH = the oldest of the Kurus

PitaamaH = grandfather

Simha-Naadam = lion's roar

Vinadya = having sounded

UchchaiH = loudly

Shankham = conch

Dadhmau = blew

Prataapavaan = the mighty one

 

English translation:-

 

In order to cheer up Duryodhana, the mighty grandsire, the oldest of

the Kurus, raised a lion's roar and blew his conch.

 

Bheeshmaachaarya, the greatest and the oldest of the Kurus, was

intelligent to correctly interpret the silent disapproval of

Dronaachaarya. He also noticed the anxiety and uncertainty in the

mind of Duryodhana. In order to prohibit the revolting thoughts

against Duryodhana before spreading like a wild fire in the army of

Kauravaas; Bheeshmaachaarya decided to cheer up Duryodhana and rally

the forces behind him by blowing his conch with great force and

created trust and confidence into the hearts of the army of

Kauravaas.

 

This act of blowing of conch by Bheeshmaachaarya amounted to an act

of aggression and marked the commencement of the great royal battle.

 

Bheeshmaachaarya clearly communicated his strong belief that loyalty

to duty for Kuru kingdom counted far more than individual

conviction. Social order in any nation is based on the obedience to

the prevailing authority.

 

As an equivalent example in Greece, Socrates had argued with Crito

that he dared not break the laws of Athens which nourished him,

guarded him and made him progress in life.

 

Bheeshmaachaarya was 170 years old and yet he fought like a

ferocious lion for the first 10 days of the battle that lasted total

18 days. Dronaachaarya was 90 years old and yet he valiantly fought

for the next 5 days out of the balance 8 days of the battle.

 

Had both of them abstained from the battle, it would have set a bad

example that being advanced in age they preferred the softer option.

They were not afraid of the consequences of the battle including

personal deaths and therefore set clear examples that loyalty to the

nation was above all other personal concerns and convictions.

 

Thanks & Best Regards,

 

Shrikant Joshi

-------------------------------

Shree Hari

Ram Ram

If and when time permits we will also include Swamiji's Comments and

Epilogue from Sadhak Sanjivani

 

The grand old man of the Kaurava race, their glorious grand-uncle

Bhisma, cheering Duryodhana roared loudly like a lion, and blew his

conch. 12

 

Comment : —

 

'Tasya sanjanayan harsam' — If the loud, resonance of the conch

cheered Duryodhana and it's resonating sound is the cause, then the

description of the resonating conch should be first and Duryodhan

being cheered up should be thereafter. In other words it should

have been said - " With the blowing of the counch, Duryodhana was

cheered up. " But here instead of saying thus, it was stated – " Along

with cheering up Duryodhana, Bhisma blew his conch. " By expressing

in this manner, Sanjaya wants to state that the very action of

blowing the conch will certainly cheer up Duryodhana. To express

this influence of Bhisma, Sanjaya uses the adjective " Prataapavaan "

(glorious).

 

'Kuru-vrddhah' — Though in the Kuru race Bahlika (the younger

brother of Bhisma's father Santanu), was older than Bhisma, yet

Bhisma possessed extraordinary and deep knowledge of righteousness

and Ishvar (God), more than all other older members in the race.

Therefore Sanjaya gives Bhisma the distinguishing title of 'Kuru-

vrddhah', (the grand wise old man of the Kaurava race).

 

'Prataapavaan' — Bhismaji's renunciation had great influence and

effect on others. He had renounced wealth (kanak) and woman

(kaamini) i.e., he also did not accept any kingdom or marry anyone.

He was well versed in military science and scriptures. These two

powerful qualities in him had immense influence and power over the

people. For the sake of his brother Vicitravirya, all by himself

Bhisma had kidnapped, the daughters of the king of Kasi, from the

place where their suitors had assembled to marry them. At that time

the Ksatriya suitors attacked him, but all by himself, he defeated

all of them. He was so well versed, in the science of weapons and

warfare, that he did not accept his defeat even against his

preceptor Parasurama, who had taught him the science of weapons etc.

Thus he had great influence over the Ksatriyas (warrior class),

because of his skill in military science.

 

When Bhisma was lying on a bed of arrows Lord Krsna said to

Yudhisthira, " If you have any doubts or questions pertaining to

righteousness (Dharma), then you may ask Bhismaji now, because the

sun of the knowledge of scriptures, is going to set, i.e., Bhisma, a

great scholar of scriptures is going to die. " * Thus, we see that he

had great mastery over the scriptures and others were very much

influenced by this knowledge.

 

'Pitaamahah'— This word seems to mean that Dronacarya did not attach

any importance to the tricks played by Duryodhana. He understood

that Duryodhana wanted to deceive him. He therefore remained silent.

But due to Bhisma being the grand-uncle of Duryodhana, he sees in

Duryodhana's tricks, a child-like behaviour. Hence Bhisma unlike

Dronacarya, breaks his silence and blows his conch to cheer up

Duryodhana, and shows his affection for Duryodhana.

 

'Simhanadam vinadyoccaih sankham dadhmau' — When a lion roars

ferociously, even large wild animals like elephants etc., get horror-

struck. Similarly, by roaring ferociously, Bhisma blew his conch to

cheer up Duryodhana, and terrorize the warriors of the hostile army.

 

Epilogue

 

Duryodhana's relationship with Dronacarya was that of pupil-teacher

while with Bhisma he had a family relationship. Where there is

relationship that is linked to knowledge, there is no partiality but

in family relationships because of the affection for the family,

partiality ensues. Therefore having heard the tricky words uttered

by Duryodhana, Dronacarya remained silent. This discouraged

Duryodhana and his enthusiasm was shattered. It was due to family-

affection that on seeing Duryodhana sad Bhisma blew the conch, to

encourage Duryodhana.

 

From " The Bhagavad Gita – Sadhak Sanjivani " pg. 13 in Hindi and pg.

23 in English by Swami Ramsukhdasji.

 

-------------------------------

II 1:11 II

 

ayanesu ca sarveshu, yatha-bhagam avasthitah

bhismam evabhirakshantu, havantah sarva eva hi (Gita 1:11)

 

From his exterior vision, Duryodhana spoke to the commanders of his

army, being stationed firmly in your respective positions, most

definitely protect Bhishma, in particular from all sides.

 

From Gita Prabodhani

--------------------------------

 

Chapter 1, Verse 11 is as follows;

 

Ayaneshu = in the army divisions

Cha = and

Sarveshu = in all

Yathaa = according to

Bhaagam = division

AvasthitaaH = being stationed

Bheeshmam = Bheeshma

Eva = alone / only

Abhirakshantu = protect from all sides

BhavataH = all of you

Sarva = we all

Eva Hi = indeed by all means

 

English translation:-

 

Now all of you assume your positions in your respective divisions

and protect Bheeshma alone, by all means.

 

During the 13 years of exile of the Pandavaas, Duryodhana and Karna

had invaded and conquered many kingdoms and vastly expanded the area

under the control of Kuru kingdom. All those kings and princes had

no option but to participate in the battle on the side of Kauravaas.

But their hearts were not in it. This was well known to the crafty

Duryodhana. Duryodhana's only desire was to maintain the status quo

and deny Pandavaas a land as small as the tip of a needle!

 

As there was no unifying force in the army of Kauravaas, Duryodhana

came up with a unique idea of rallying all the forces behind the

great patriarch, Bheeshmaachaarya.

 

Everyone held Bheeshmaachaarya in the highest esteem for his

sacrifice and all the virtues he had demonstrated. Duryodhana uses

his stellar and impeccable reputation to effectively integrate his

army devoid of any noble objective. Duryodhana's only desire was to

usurp the kingdom that was to be allocated to Pandavaas after

successful completion of 13 years of exile and therefore he calls

upon his disjointed army generals to unify in the singular task of

protecting Bheeshmaachaarya who actually did not need any protection

as he had earned a boon from his father - Shantanu that death will

never overcome him without his own consent.

 

Thanks & Best Regards,

Shrikant Joshi

 

Dear Sadhakas, Namaskar;

 

We see Duryo's. arrogance and ego in (1 / 9) . He thinks that the

warriors

are ready to die for him in battle. Fact is that, a Kshatriya could

not refuse a

call for war as per the code of conduct those days. So they joined

in.

Emotionally they were not with the Kauravas.

 

Guru Drona and Bhishma Pitamaha could not refuse because Drona was

the appointed

Guru, and Bhishma Pitamaha had promised to look after the KURU

kingdom. At

one stage when Yudhishthir went to seek his blessings on the battle

field he has

said,

 

" Arhhasya purusho daso; dasas twarho na kasya chit,

Iti satyam Maharaja baddhosmyarthena Kaurave "

 

Meaning that he was a sort of servant of the Kuru clan and he was

under the debt

of returning the obligations.

 

Please pardon me sadhakas; I have different views on the subject.

 

What has Bhishma Pitamaha NOT done for the Pandavas and Kauravas??

He has

initially sacrificed the right to the kingdom for the comfort of his

father,

looked after the Pandavas and Kauravas during their childhood, given

them best

of education, training etc etc. through guru Drona. He has looked

after the

kingdom till they grew up.

 

As such he was not under any type of debt morally or otherwise;

specially in a

war of Righteousness vs. Unrighteousness

 

I feel he has more than repaid his debt and obligations if any. He

should have

at the best refused to participate in the war and / or resigned.

 

With best wishes

Suhas Gogate

 

Does anyone know good audio download site or any other audio

resource in hindi

for Bhagwat Gita explantion for my father-in-law who can't read.

 

Regards

Meenu Bansal

 

 

Respected brothers,

 

Shrikant Joshi jee has written that Kaurava army consisted of eleven

battalions,

while that of Pandavas was of seven. But, the Mahabharata has talked

in terms of

Akshauhinee Sena; and not battalions.

 

A battalion is made up of only 900 soldiers, while the word

akshauhinee means a

mixed unit of 21,670 charioteers, as many elephants with mahouts and

warriors,

65,610 horsemen, and 1,09,350 foot-soldiers. That makes a hefty

figure of

2,18,300. So, the use of the word battalion for akshauhinee does not

seem

correct.

 

In an earlier post, Akhil Marfatia jee had asked about the

definition of

Maharathee. According to our knowledge, Maharathee is one who is

well versed

both in Shastraas (weapons) as well as Shaastras (Scriptures) and

can command

ten thousand bowmen battling together. The exact words given in the

Scriptures

are:

 

Eko dash-sahasraanee yojayet-yastu-dhanvinaam/

Shastra-shaastra-praveenash-ch mahaaratha iti smritah//

 

Dr. Ranjeet Singh

 

Dear Akhil Marfatia,

 

Thank you for your following query;

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada?

 

My reply is as follows;

 

Mahaarathee is a word from Sanskrit language and it has no

connection with the

word Marathas in the Marathi language.

 

The Marathas (Marathi) form an Indo Aryan group of Hindu warriors

hailing mostly

from the present-day state of Maharashtra, who created the expansive

Maratha

Empire, covering a major part of India, in the late 17th and 18th

centuries.

They were also considered as Kshatriya warriors who came to

Maharashtra state

from Rajasthan state.

 

The " Marathas " were known by that name since their native tongue was

almost

invariably Marathi; however, not all those whose native tongue is

Marathi are

Marathas. Historically " Maratha " was a common term used for people of

Maharashtra region that speak Marathi.

 

In present time, the term " Maratha " refers only to those Marathi-

speaking people

who also belong to certain specific Hindu - Maharashtrian Kshatriya

caste. Thus,

the terms " Marathi people " and " Maratha people " are not

interchangeable and

should not be confused for each other.

 

Thanking you,

 

With Best Regards,

Shrikant Joshi.

 

 

PRIOR POSTING

 

II 1:10 II

 

aparyaptam tad asmakam, balam bhismabhiraksitam

paryaptam tv idam etesam, balam bhimabhiraksitam (Gita 1:10)

 

(After seeing Dronacharya is completely silent, Duryodhana thought)

our army (to win over Pandavas) is incapable and insufficient

because our army's chief commander Bhishma who is double minded

while the army of Pandava's is led by Bhima (who is single minded)

is capable and sufficient to win this war.

 

From Gita Prabodhani

----------------------------

Chapter 1, Verse 10 is as follows;

 

Aparyaaptam = unlimited

Tat = that

Asmaakam = ours

Balam = army

Bheeshma -Abhi –Rakshitam = marshalled by Bheeshma

Paryaaptam = limited / insufficient

Tu = while

Idam = this

Eteshaam = their

Balam = army

Bheema - Abhi Rakshitam - marshalled by Bheema

 

English translation:-

 

Our army, which is marshalled and well protected by Bheeshma, is

unlimited. However, the army of theirs (Pandavas'), which is

marshalled and well protected by Bheema, is meagre.

 

What an impudence and imprudence ! Duryodhana, in the heart of the

matter, fears that his army is insufficient despite being led by

Bheeshmaachaarya, consisting of incoherent 11 battalions as

compared to cohesive and well integrated 7 battalions of army of

Pandavaas.

 

Anxiety fills the evil heart. The singular and unmistakable

characteristic of a wicked man is his vanity and belligerence, which

seeks more and more destructive power.

 

Duryodhana sees the enemy army in the true light. It is both

formidable and sufficient, where as his army is insufficient. The

two vital factors that ensure victory are on the side of Pandavaas.

They are the tacit support of Lord Shree Krishna and their righteous

conduct throughout their lives. Duryodhana realises that his

military might and mere greater number of soldiers are indeed

liabilities to him.

 

Perhaps in a flash of momentary intuition, Duryodhana realized the

unrighteousness of his cause. Such moments are granted even to evil-

doers. The courageous one shakes the evil off, without a false sense

of dignity or vain desire overcoming him. We need to err only once

if we have a little wisdom left in us.

 

But the unlimited ego and arrogance of Duryodhana continues to

outwardly proclaim that the army of Kauravaas is unlimited and

unconquerable as it is steered by Bheeshmaachaarya, who had the

unique blessing from his father Shantanu i.e. the power of seeking

his death only at his own will.

 

Thanks & Best Regards,

Shrikant Joshi

 

-----------------------------

ram ram

In my opinion, as part of the daily one verse explanation, a one

pager of related verse from Sadhak Sanjeevani - the " Parishisth-

bhaav " section will also be very helpful to sadhaks. It would be

invaluable to include the same in the english website of Swamiji

Maharaj.

 

Sadhak Ramesh

 

 

PRIOR POSTING

II 1:9 II

 

anye ca bahavah sura, mad-arthe tyakta-jivitah

nana-shastra-praharanah, sarve yuddha-visaradah (Gita 1:9)

 

Besides these, there are many other heroes, who have given up the

desire to live for my sake, they are expert at different weapons and

skills of warfare.

 

From Gita Prabodhani

-------------------

Chapter 1, Verse 9 is as follows;

 

Anye = others

Cha = and

BahavaH = many

ShuraaH = heroes / Fighters

Madarthe = for my sake

Tyakta JeevitaaH = who are ready to give up their lives

Naanaa -Shastra-praharaNaaH = armed with various weapons

Sarve = All

Yuddha –VishaaradaaH = highly skilled in the battle art

 

English translation:-

 

In addition to that, there are yet many other heroes, well skilled

in the art of warfare, who are equipped with multiple weapons and

missiles, are ready to stake their lives for me.

 

It is interesting to note that as against 18 Maharathees in the 7

battalions of the army of Pandavaas, Duryodhana recognised only 7

distinguished warriors in the 11 battalions of the army of

Kauravaas. This indicates that his ego and vanity were so powerful

that he did not consider it worthwhile to recognise many others by

mentioning their individual names. He simply clubbed them together

as many other great warriors.

 

Indirectly it communicates Duryodhana's deep sense of insecurity and

fear of an impending defeat of viciousness against the

righteousness. Even though he boasts that many other heroes are

ready to stake their lives for him in the royal battle, in the heart

of the matter he knew that he could rely upon only 7 distinguished

warriors that he had recognised.

 

" Sukha Me Tere Saatha Chalenge, Dukha Me Saba Mukha Modenge;

Duniyawaale Tere Bana Kara, Teraa Hita Na Sochenge "

 

It is a bitter truth for Duryodhana that while merry making all the

warriors who were with him are no doubt physically present now, but

they are not with him as a collective force at the crucial moment,

when he is facing a formidable challenge from Pandavaas.

 

Thanks & Best Regards,

Shrikant Joshi

---------------------

To : Akhil Marfatia jee, So far as our knowledge goes, a Mahaarathee

is one who is well versed both in Shastraaas (weapons) and Shaastras

(Scriptures) and can command ten thousand Dhanvees (bowmen) battling

together:

 

Eko dash-sahasraanee yojayet-yastudhanvinaam/

Shastra-shaastra-praveenashch mahaaratha iti smritah//

 

Dr. Ranjeet Singh

-----------------------

 

Dear Sadhakas, Pranam

In fact Duryodhan's sarcasm does not end easily.

If , he knew the characteristics of the warriors on Pandava's side;

guru Drona also knew the same ; may be better. I

f Duryo.knew the warriors on his side; guru Drona also knew their

ability and mental make up at that point in time. There is really no

need to brief guru Drona.

So this appears as if it is a NATYA as mentioned earlier.

 

With best regards,

Suhas Gogate

--------------------------

Greetings sadhakas

two small corrections

satyavati was a fisher woman and not a maid-her father was teh chief

of the fishermen.also Karna was trained by Parasurama and not Drona

Ramaa Sreenivasan

----------------------------

Hare Krishna

 

Shrikantji... Thank You very much for spending so much time and

effort on daily basis for giving a detailed explaination everyday.

 

Hare Krishna

Varun P. Paprunia

 

----------------------

PRIOR POSTING

II 1:8 II

 

bhavan bhismas ca karnas ca, kripas ca samitim-jayah

ashvatthama vikarnas ca, saumadattis tathaiva ca (Gita 1:8)

 

Yourself (Dronacharya), grandsire BhishmaPitamah , Karana,

victorious Kripachaarya and Ashawthaama, Vikarana and Bhurishrava,

son of Somadatta.

 

From Gita Prabodhani

 

----------------------

 

Chapter 1, Verse 8 is as follows;

 

Bhavaan = you yourself

BheeshmaH = Bhishma (Grand Father)

Cha = and

KarnaH = Karna

Cha = and

KrupaH = Krupa

Cha = and

SamitinjayaH = victorious in war

Ashwatthaamaa = Ashwatthama

VikarnaH = Vikarna

Cha = and

SaumadattiH = the son of SoumadattaH - Bhurishrava

Tathaa = thus

Eva = even

Cha = and

 

English translation:-

 

They are; you – the venerable self, Bhishma, Karna, Kripa - the

victorious one in fight, Ashwatthama, Vikarna and son of Somadatta

(Bhurishrava) as well.

 

Even though Bheeshmaacharya was the senior most amongst warriors in

the army of Kauravaas, Duryodhana addresses Dronacharya the first as

he knew very well that he had to win over Dronacharya to ensure his

support which mattered the most. Drnonacharya's exceptional talent

was extremely crucial for the successful outcome of the battle for

him.

 

Drnonacharya was the son of Maharshi Bharadvaaj. He was expert in

the Veda Shaastraas as well as in the art of warfare. He was a rare

combination of Brahmin by birth and Kshatriya by his choice of

profession. He was a great warrior of exceptional strength, valour

and brilliant in tactical warfare. He was Guru to both Paandavaas

and Kauravaas. He successfully commanded the entire army of

Kauravaas for the first five days of the battle. On hearing a rumour

that Ashwatthaamaa has been killed, he asked Yudhishthira if was

true. In the din and bustle of the battle, he heard only the first

word of his famous reply, `Naro Vaa Kunjaro Vaa' interpreting that

Ashvatthaamaa is dead and lost the entire zeal to fight the battle

further and immediately dropped his weapons. Lord Krishna had

prompted Yudhishthira to reply the semi truth as in reality an

elephant named Ashvatthaamaa was killed as a tactical reason.

Immediately, Dhrishtadyumna the son of Drupad killed Dronacharya as

a revenge of killing of his father. It was the first turning point

in the epic battle, in favour of Paandavaas.

 

Bheeshmaacharya's support was guaranteed as he had taken a vow to

fight anyone who challenges the throne of Kuru kingdom. He was son

of king Shantanu and Bhaagirathi i.e. the river Ganga, which had

descended from the heaven. His real name was Devavrata. But he was

popular by the name Bheeshma as he had taken a dreadful oath of

celibacy to guarantee that Vichitraveerya will be crowned as the

king of Kuru kingdom after king Shantanu. Vichitraveerya was the son

of king Shantanu and Satyavati. Satyavati was a maid servant, whom

king Shantanu had married while accepting the condition of her

father that their progeny will be the next king.

 

Bheeshmaacharya was a deep devotee of Lord Krishna. He agreed to

fight the battle accepting the condition of Lord Krishna that he

will not kill any one of the five Paandavaas even though they were

waging the war against the throne of the Kuru kingdom. He

demonstrated his exceptional prowess while fighting a fierce battle

for the first ten days.

 

Arjuna fired arrows from the back of warrior Shikhandi who was

considered to be a woman by Bheeshmaachaarya as he had performed a

sex change operation. While resting on the bed of arrows, Lord

Krishna signaled Bheeshmaachaarya that it is the right time to quit

and bid a goodbye, Bheeshma accepted it with deep respect and

immediately decided to depart from this earth, even though he had

the free will to choose his death. It was the second turning point

in the epic battle, in favour of Paandavaas.

 

Karna was the first son of Kunti and the Sun God. Kunti abandoned

him immediately after birth as it was against the then prevailing

social norms and practices. Karna was popularly called as Soota-

Putra as he was nourished by a childless couple named Radha and

Radheya. He was proficient in Veda Shaastraas as well as in the art

of warfare. He was trained by Drnonacharya. He displayed his

exceptional charitable disposition while offering his `Kavacha

Kundalas' which were given by his father Sun God to God Indra. God

Indra was instructed by Lord Krishna to ask for `Kavacha Kundalas'

from Karna so as to protect Paandavaas in the impending royal

battle.

 

Karna was obliged to Duryodhana for everything that he had and he

stood behind him as a `fait accompli'. He was killed by Arjuna upon

the prompting of Lord Krishna, while he was uplifting the wheel of

his chariot stuck in mud. It was the third turning point in the epic

battle, in favour of Paandavaas.

 

Kripacharya was the son of Maharshi Saradvan. He was Brahmin by

birth but Kshatriya by profession. Before the arrival of Dronacharya

in Hastinapur, he taught the art of warfare to both Paandavaas and

Kauravaas. He survived in the epic battle of Mahabharata and

therefore he was referred to as `victorious in the battle'. He

imparted his knowledge to king Pariksheeta, who ruled the Kuru

kingdom after departure of Paandavaas to the Himalayas.

 

Vikarna was one of the hundred sons of king Dhritaraashtra and queen

Gaandhaari. He was the only Kaurava, who protested against the

persecution of Draupadi by his own brother Dushshaasana. He was

killed in the battle.

 

Bhurishrava was the son of Somadatta and was also grandson of

Bahilaka who was elder brother of king Shantanu. He was killed by

Satyaki in the battle.

 

Dronaachaarya maintained his stocky silence and did not utter a

single word in response to the provocations of Duryodhana.

 

Thanks & Best Regards,

 

Shrikant Joshi

 

-----------------------------

II 1:7 II

 

asmakam tu visista ye, tan nibodha dvijottama

nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

 

O best of Brahmans, please now pay attention to main warriors on our

side, to remind you I am relating to you our commanders.

 

From Gita Prabodhani by Swami Ramsukhdasji

-----------------------------

 

Chapter 1, Verse 7, is as follows;

 

Asmaakam = ours

Tu = also

VishishtaaH = distinguished chiefs

Ye = who

Taan = those

Nibodh = (you better) know

Dvijottama = best among the twice born i.e. Dronaachaarya

NaayakaaH = leaders

Mama = my

Sainyasya = of the army

Samdnya-Artham = for information

Taan = them

Braveemi = I speak

Te = to you

 

English translation:-

 

You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

those who are our distinguished chiefs, the leaders of my army. I

introduce them to you for your information.

 

After completing the illustration of 18 Maharathees from the army of

Pandavaas, Duryodhana now turns to his own army. He draws attention

of

Dronacharya to the distinguished warriors in his own army. He

acknowledges the stature of Dronacharya as `the best among the twice

born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

 

A Brahmin is called as twice born in our ancient traditional

(Sanaatana Dharma) religion. The first birth is the natural, physical

birth and the second birth is the successful completion of the thread

bearing ceremony called as `Upanayanam' which signifies that there is

a balanced growth of body, mind and intellect for the natural

progression from unreal to real, from darkness to light, from death

to

immortality. It indicates that a true Brahmin is ready for the

eternal

journey as illustrated in the following Sanskrit Verse;

 

" Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

Gamaya "

 

In fact, due to the stocky silence of Dronacharya, the guilt

consciousness of Duryodhana further undermined his mental vigour. In

order to overcome his nervousness, due to the impending formidable

danger and eventual defeat, he wanted to hear words of cheer and

encouragement from Dronacharya.

 

Dronacharya indirectly communicated to Duryodhana that his physical

body was indeed on the side of Kauravaas but his mind and intellect

were not supporting him to wage the battle against the righteousness.

But under the obligation to the Kuru kingdom, he had no alternative

but to submit to the course in his destiny.

 

Shrikant Hanumant Joshi

 

---

PRIOR POSTING

 

II 1:6 II

 

yudhamanyus ca vikranta, uttamaujas ca viryavan

saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

 

Yudhamanyu and Uttamoja, the great heroes are there too. And also,

Abhimanyu (son of Subhadra) and five sons of Duropadi are there too.

These are all great heros.

 

From Gita Prabodhani

----------------------------

 

Chapter 1, Verse 6 is as follows;

 

YudhaamanyuH = Yudhamanyu

Cha = and

VikraantaH = Vikranta

UttamaujaaH = Uttamauja

Cha = and

Veeryavaan = brave

SaubhadraH = Saubhadra i.e. Abhimanyu

DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

Cha = and

Sarve = all

Eva = even

MahaarathaaH = great chariot warriors

 

English translation:-

 

The courageous Yudhamanyu, the brave Uttamauja, the son of Subhadraa

i.e. Abhimanyu and the five sons of Draupadi; all great chariot

warriors are present as well.

 

Duryodhana completes the recognition of the 18 Maharathees in the

army of Pandavaas in this Verse no. 6.

 

The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

were sons of King Drupada and were exceptionally talented warriors.

 

Saubhadra was the son of Lord Krishna's sister Subhadra, who was

married to Arjuna. Saubhadra was better known as Abhimanyu. He was

hardly 25 years old and yet was an accomplished Mahaarathee. He was

brutally slain by Dushyaasana's son, when he had single handedly

entered the impenetrable army formation of Kauravaas, which was

called as Chakravyuha. Abhimanyu married Uttara the daughter of

Virata, the king of Matsyas. Their son, Pariksheeta ruled the

kingdom after the departure of Pandavaas to Himalayas.

 

DrupadeyaaH were the five sons of Draupadi whom she had sired one

each from five Pandavaas. Prativindhya was son of Yudhishthira.

Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

they were in deep sleep at night, all these five sons of Draupadi

were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

mark of revenge of deceitful killing of his father by the Pandavaas.

Upon hearing the rumour of " Ashvathaamaa has been killed " ;

Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

state of utter shock, Dronacharya listened to the only word, " Naro "

i.e. " a man " and dropped all his weapons and was eventually killed

by Drishtadyumna, the son King Drupada. King Drupada was earlier

killed by Dronacharya in the epic battle of Mahaabhaarata.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

Seek your blessings and clarification,

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada

 

Akhil Marfatia

----------------------------

PRIOR POSTING

Shree Hari

Ram Ram

 

II 1:5 II

 

dhrishtaketus cekitanah, asirajas ca viryavan

purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

 

Drishtaketu, cekitana and there is an also great warrior king of

Kashi. Purujit & Kuntibhoj, these two brothers and also there is

Shaibya, the hero among men.

 

-------------------------

 

Chapter 1, Verse 5, is as follows;

 

DhrishtaketuH = Dhrishtaketu

 

ChekitaanaH = Chekitana

 

KaashiraajaH = Kashiraaja

 

Cha = and

 

Veeryavaan = valiant

 

Purujit = Purujit

 

KuntibhojaH = Kuntibhoja

 

Cha = and

 

ShaibyaH = Shaibya

 

Cha = and

 

NarapungavaH = the best of men

 

English translation:

 

Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

Kuntibhoja and Shaibya � such the best among men; are present here.

 

Duryodhana continues his effort of recognising the illustrious

warriors in the army of Pandavaas. He calls them the best of men.

 

Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

by Dronacharya in the epic battle of Mahaabhaarata.

 

Chekitana was a warrior from Lord Krishna's Vrushni clan. He

commanded one of the seven battalions of the seven battalions of

Pandavaas. He was killed by Duryodhana in the battle of

Mahaabhaarata.

 

Kashiraja was the king of Kashi and was a Mahaarathee.

 

" Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

 

He is called the Mahaarathee who is an expert in Veda Shaastraas as

well as in the art of handling all types of weapons. A Mahaarathee

was the one who dared to fight 10,000 archers simultaneously and yet

emerge victorious in a convincing manner. Duryodhana enumerated 18

such Maharathees in the army of Pandavaas in the verses 3 to 6 in

chapter 1.

 

Purujit and Kuntibhoja were brothers of Kunti, the mother of

Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

 

Shaibya was the king of Shibis and was father of Devika, the wife of

Yudhishthira. He was a man of impeccable character and a great

warrior.

 

By indentifying these exceptionally talented warriors in the army of

Pandavaas, Duryodhana implicitly communicated his inner fear that

even though the 7 battalions of Pandavaas were numerically smaller

than 11 battalions of Kauravaas; their collective strength was far

superior to the larger and better equipped army of Kauravaas which

was devoid of any superior goal to fight. It is yet another proof

that men behind the machines matter the most in every battle that we

face in every walk of life.

 

Thanks & Best Regards,

Shrikant Joshi

-----------------------------

Dear All,

 

I don't know how I became a member of this and who included me into

this. But that is immaterial. I am truly thankful to all for their

efforts in making me understand Gita in a manner which I had so long

ago thought of. I am past 50 yrs now � had Geeta and read it but

could never understand the way am able to now with everyone's

genuine effort.

Warm Regards to all .

Mrs K Asani

------------------------------

PRIOR POSTING

II 1:4 II

 

atra sura mahesv-asa, bhimarjuna-sama yudhi

yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

 

Here (in the army of Pandavas), there are mighty brave warriors who

have big bows and who are equivalent to Bhima and Arjuna. Among

them, Uudhana (Satyaki), the king of Virata and also, able warrior

Drupada.

 

From Gita Prabodhani

---------------------------

 

Chapter 1 Verse 4, is as follows;

 

Atra = here (in this army of Pandavas)

ShuraaH = peers / fighters

Mahe-ShvaasaaH = mighty archers

Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

Yudhi = in the battle

YuyudhaanaH = Yuyudhana

ViraataH Cha = and Virata

DrupadaH Cha = and Drupada

MahaarathaH = the great chariot warrior

 

English translation:-

 

Here are mighty archers, peers / equals in warfare to heroic Bheema

and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

warrior.

 

Duryodhana illustrates the names of several outstanding warriors in

the army of Pandavaas. He acknowledges them to be of equal stature

to that of Arjuna and Bheema, who were the icons of martial arts and

divine glory. However, the fear displayed by Duryodhana is an

ominous sign of the impending defeat of the vicious tendencies

against the righteous tendencies.

 

Yuyudhana, also known as Satyaki was a king of Yadavaas. He was dear

to Lord Krishna.

 

Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

wife. Their son, Pariksheeta ruled the Kuru kingdom after the

departure of Pandavaas to Himaalayaas.

 

Drupada was the king of Paanchaals. He was father of Draupadi. His

son Dhrashtadyumna was disciple of Dronacharya. Drupada had

ridiculed Dronacharya when he had approached him for material help

as he could not afford to offer milk to his son Ashvathaamaa.

Dronacharya had asked for " Capture Drupad and bring him live in

front of me " as " Guru-Dakshina " after the completion of full-fledged

training to Pandavaas. They indeed defeated Drupad and he had to bow

to Dronacharya and ask for forgiveness and life. Dronacharya being a

Brahmin did not kill him but pardoned him. As a sign of his large

heartedness, Dronacharya accepted Drupada's son as his disciple and

trained him without any reservations. Dronacharya killed Drupada and

Dhrashtadyumna killed Dronacharya in the royal battle of

Mahaabhaarata.

 

Thanks & Regards,

Shrikant Joshi

-----------------------------

 

Thank u very much for sending me such nice preachings.i wil surely

benefit from

it.

 

Pranam to aacharyaji.

 

dr.bhargav mehta

 

------------------------------

PRIOR POSTING

 

II 1:3 II

 

pasyaitam pandu-putranam, acarya mahatim camum

vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

 

O Acharya (learned one)! Please look over the mighty army of

Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

of Drupada.

 

From Gita Prabodhani

 

---------------------------

 

Chapter 1 Verse 3, is as follows;

 

Pashya = behold

Etaam = these

Pandu-PutraaNaam = sons of Pandu

Aachaarya = O teacher!

Mahateem = great

Chamum = army

Vyudhaam = marshalled by / arrayed by

Drupad -PutreNa = son of Drupada

Tava = by your

ShiShyeNa = disciple

Dheemataa = talented

 

English translation:-

 

Behold, O Master, this mighty army of the sons of Pandu, which is

marshalled by your talented disciple Drishtadyumna, the son of

Drupada.

 

No man is perfect. Even a good man has his faults. Even the evil one

has to his credit sublime thoughts and chivalrous actions, however

rare they may be. Both of them are subject to temptations. But the

good man shakes off evil after a brief encounter. The wicked man

shies away from goodness in the similar manner in a fraction of a

second.

 

Duryodhana had confessed to Lord Krishna his nature the following

verse in Mahaabhaarata;

 

" Aham Dharmam Jaanaami, Na Me Pravruttima

Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

 

I know the righteousness, but I have no natural inclination to it. I

also know the viciousness and I cannot abstain from it.

 

Having approached the teacher, Duryodhana does not fall at the

guru's feet and ask for his blessings as per the duty of a true

disciple. Nor does he wait for his guidance or direction. His

aggressive and arrogant nature immediately overpowers even guru-

bhakti (devotion to the preceptor). The result is taunting words and

improper commands like " Look at this powerful army of our enemy: it

is arrayed by one whom you had taught! "

 

The wicked man's heart trembles in fear and the Pandava army (though

numerically weaker i.e. 7 battalions verses 11 battalions of

Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

out of the guilt of wrong doings in the mind of vicious and crafty

Duryodhana. He had stooped to the lowest level while perpetrating

the worst wicked crimes in his efforts to destroy the Pandavaas. His

guilt now manifests on the battlefield in the form of deep fear.

 

In this verse Duryodhana brazenly reveals his selfish and self-

centred natural tendencies. The sarcasm of addressing Drastadyuma,

the son of Drupad as `your wise disciple' was intended to taunt and

remind Dronacharya of the great indignities that he had to suffer

when he had approached King Drupad for material help. This is an

ugly display of demonic tendencies to underrate, demean everyone

including your own teacher and yet expect him to be subservient to

the kingdom of Kurus and expect stellar performance beyond the call

of duty.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

PRIOR POSTING

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita�I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

------------------------

 

Post message:

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------------------------

 

, " sadhak_insight "

<sadhak_insight wrote:

>

> I would request if each shloka / 2-4 lines of Geeta can be

explained

> on daily basis starting from chapter 1.

>

> Regards to all

>

> Mrs K Asani

>

> ----------------------------

> NEW POSTING

>

> II 1:7 II

>

> asmakam tu visista ye, tan nibodha dvijottama

> nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

>

> O best of Brahmans, please now pay attention to main warriors on

our

> side, to remind you I am relating to you our commanders.

>

> From Gita Prabodhani by Swami Ramsukhdasji

> -----------------------------

>

> Chapter 1, Verse 7, is as follows;

>

> Asmaakam = ours

> Tu = also

> VishishtaaH = distinguished chiefs

> Ye = who

> Taan = those

> Nibodh = (you better) know

> Dvijottama = best among the twice born i.e. Dronaachaarya

> NaayakaaH = leaders

> Mama = my

> Sainyasya = of the army

> Samdnya-Artham = for information

> Taan = them

> Braveemi = I speak

> Te = to you

>

> English translation:-

>

> You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

> those who are our distinguished chiefs, the leaders of my army. I

> introduce them to you for your information.

>

> After completing the illustration of 18 Maharathees from the army

of

> Pandavaas, Duryodhana now turns to his own army. He draws

attention of

> Dronacharya to the distinguished warriors in his own army. He

> acknowledges the stature of Dronacharya as `the best among the

twice

> born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

>

> A Brahmin is called as twice born in our ancient traditional

> (Sanaatana Dharma) religion. The first birth is the natural,

physical

> birth and the second birth is the successful completion of the

thread

> bearing ceremony called as `Upanayanam' which signifies that there

is

> a balanced growth of body, mind and intellect for the natural

> progression from unreal to real, from darkness to light, from

death to

> immortality. It indicates that a true Brahmin is ready for the

eternal

> journey as illustrated in the following Sanskrit Verse;

>

> " Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

> Gamaya "

>

> In fact, due to the stocky silence of Dronacharya, the guilt

> consciousness of Duryodhana further undermined his mental vigour.

In

> order to overcome his nervousness, due to the impending formidable

> danger and eventual defeat, he wanted to hear words of cheer and

> encouragement from Dronacharya.

>

> Dronacharya indirectly communicated to Duryodhana that his physical

> body was indeed on the side of Kauravaas but his mind and intellect

> were not supporting him to wage the battle against the

righteousness.

> But under the obligation to the Kuru kingdom, he had no alternative

> but to submit to the course in his destiny.

>

> Shrikant Hanumant Joshi

>

> -

--

> PRIOR POSTING

>

> II 1:6 II

>

> yudhamanyus ca vikranta, uttamaujas ca viryavan

> saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

>

> Yudhamanyu and Uttamoja, the great heroes are there too. And also,

> Abhimanyu (son of Subhadra) and five sons of Duropadi are there

too.

> These are all great heros.

>

> From Gita Prabodhani

> ----------------------------

>

> Chapter 1, Verse 6 is as follows;

>

> YudhaamanyuH = Yudhamanyu

> Cha = and

> VikraantaH = Vikranta

> UttamaujaaH = Uttamauja

> Cha = and

> Veeryavaan = brave

> SaubhadraH = Saubhadra i.e. Abhimanyu

> DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

> Cha = and

> Sarve = all

> Eva = even

> MahaarathaaH = great chariot warriors

>

> English translation:-

>

> The courageous Yudhamanyu, the brave Uttamauja, the son of

Subhadraa

> i.e. Abhimanyu and the five sons of Draupadi; all great chariot

> warriors are present as well.

>

> Duryodhana completes the recognition of the 18 Maharathees in the

> army of Pandavaas in this Verse no. 6.

>

> The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

> were sons of King Drupada and were exceptionally talented warriors.

>

> Saubhadra was the son of Lord Krishna's sister Subhadra, who was

> married to Arjuna. Saubhadra was better known as Abhimanyu. He was

> hardly 25 years old and yet was an accomplished Mahaarathee. He was

> brutally slain by Dushyaasana's son, when he had single handedly

> entered the impenetrable army formation of Kauravaas, which was

> called as Chakravyuha. Abhimanyu married Uttara the daughter of

> Virata, the king of Matsyas. Their son, Pariksheeta ruled the

> kingdom after the departure of Pandavaas to Himalayas.

>

> DrupadeyaaH were the five sons of Draupadi whom she had sired one

> each from five Pandavaas. Prativindhya was son of Yudhishthira.

> Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

> Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

> they were in deep sleep at night, all these five sons of Draupadi

> were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

> mark of revenge of deceitful killing of his father by the

Pandavaas.

> Upon hearing the rumour of " Ashvathaamaa has been killed " ;

> Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

> famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

> not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

> state of utter shock, Dronacharya listened to the only word, " Naro "

> i.e. " a man " and dropped all his weapons and was eventually killed

> by Drishtadyumna, the son King Drupada. King Drupada was earlier

> killed by Dronacharya in the epic battle of Mahaabhaarata.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> Seek your blessings and clarification,

>

> Is Mahaarathee a great chariot driver or the equivalent of Marathi

> meaning people called Marathas from the land of Marathawada

>

> Akhil Marfatia

> ----------------------------

> PRIOR POSTING

> Shree Hari

> Ram Ram

>

> II 1:5 II

>

> dhrishtaketus cekitanah, asirajas ca viryavan

> purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

>

> Drishtaketu, cekitana and there is an also great warrior king of

> Kashi. Purujit & Kuntibhoj, these two brothers and also there is

> Shaibya, the hero among men.

>

> -------------------------

>

> Chapter 1, Verse 5, is as follows;

>

> DhrishtaketuH = Dhrishtaketu

>

> ChekitaanaH = Chekitana

>

> KaashiraajaH = Kashiraaja

>

> Cha = and

>

> Veeryavaan = valiant

>

> Purujit = Purujit

>

> KuntibhojaH = Kuntibhoja

>

> Cha = and

>

> ShaibyaH = Shaibya

>

> Cha = and

>

> NarapungavaH = the best of men

>

> English translation:

>

> Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

> Kuntibhoja and Shaibya � such the best among men; are present

here.

>

> Duryodhana continues his effort of recognising the illustrious

> warriors in the army of Pandavaas. He calls them the best of men.

>

> Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

> by Dronacharya in the epic battle of Mahaabhaarata.

>

> Chekitana was a warrior from Lord Krishna's Vrushni clan. He

> commanded one of the seven battalions of the seven battalions of

> Pandavaas. He was killed by Duryodhana in the battle of

> Mahaabhaarata.

>

> Kashiraja was the king of Kashi and was a Mahaarathee.

>

> " Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

> Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

>

> He is called the Mahaarathee who is an expert in Veda Shaastraas as

> well as in the art of handling all types of weapons. A Mahaarathee

> was the one who dared to fight 10,000 archers simultaneously and

yet

> emerge victorious in a convincing manner. Duryodhana enumerated 18

> such Maharathees in the army of Pandavaas in the verses 3 to 6 in

> chapter 1.

>

> Purujit and Kuntibhoja were brothers of Kunti, the mother of

> Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

>

> Shaibya was the king of Shibis and was father of Devika, the wife

of

> Yudhishthira. He was a man of impeccable character and a great

> warrior.

>

> By indentifying these exceptionally talented warriors in the army

of

> Pandavaas, Duryodhana implicitly communicated his inner fear that

> even though the 7 battalions of Pandavaas were numerically smaller

> than 11 battalions of Kauravaas; their collective strength was far

> superior to the larger and better equipped army of Kauravaas which

> was devoid of any superior goal to fight. It is yet another proof

> that men behind the machines matter the most in every battle that

we

> face in every walk of life.

>

> Thanks & Best Regards,

> Shrikant Joshi

> -----------------------------

> Dear All,

>

> I don't know how I became a member of this and who included me into

> this. But that is immaterial. I am truly thankful to all for their

> efforts in making me understand Gita in a manner which I had so

long

> ago thought of. I am past 50 yrs now � had Geeta and read it but

> could never understand the way am able to now with everyone's

> genuine effort.

> Warm Regards to all .

> Mrs K Asani

> ------------------------------

> PRIOR POSTING

> II 1:4 II

>

> atra sura mahesv-asa, bhimarjuna-sama yudhi

> yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

>

> Here (in the army of Pandavas), there are mighty brave warriors who

> have big bows and who are equivalent to Bhima and Arjuna. Among

> them, Uudhana (Satyaki), the king of Virata and also, able warrior

> Drupada.

>

> From Gita Prabodhani

> ---------------------------

>

> Chapter 1 Verse 4, is as follows;

>

> Atra = here (in this army of Pandavas)

> ShuraaH = peers / fighters

> Mahe-ShvaasaaH = mighty archers

> Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

> Yudhi = in the battle

> YuyudhaanaH = Yuyudhana

> ViraataH Cha = and Virata

> DrupadaH Cha = and Drupada

> MahaarathaH = the great chariot warrior

>

> English translation:-

>

> Here are mighty archers, peers / equals in warfare to heroic Bheema

> and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

> warrior.

>

> Duryodhana illustrates the names of several outstanding warriors in

> the army of Pandavaas. He acknowledges them to be of equal stature

> to that of Arjuna and Bheema, who were the icons of martial arts

and

> divine glory. However, the fear displayed by Duryodhana is an

> ominous sign of the impending defeat of the vicious tendencies

> against the righteous tendencies.

>

> Yuyudhana, also known as Satyaki was a king of Yadavaas. He was

dear

> to Lord Krishna.

>

> Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

> wife. Their son, Pariksheeta ruled the Kuru kingdom after the

> departure of Pandavaas to Himaalayaas.

>

> Drupada was the king of Paanchaals. He was father of Draupadi. His

> son Dhrashtadyumna was disciple of Dronacharya. Drupada had

> ridiculed Dronacharya when he had approached him for material help

> as he could not afford to offer milk to his son Ashvathaamaa.

> Dronacharya had asked for " Capture Drupad and bring him live in

> front of me " as " Guru-Dakshina " after the completion of full-

fledged

> training to Pandavaas. They indeed defeated Drupad and he had to

bow

> to Dronacharya and ask for forgiveness and life. Dronacharya being

a

> Brahmin did not kill him but pardoned him. As a sign of his large

> heartedness, Dronacharya accepted Drupada's son as his disciple and

> trained him without any reservations. Dronacharya killed Drupada

and

> Dhrashtadyumna killed Dronacharya in the royal battle of

> Mahaabhaarata.

>

> Thanks & Regards,

> Shrikant Joshi

> -----------------------------

>

> Thank u very much for sending me such nice preachings.i wil surely

> benefit from

> it.

>

> Pranam to aacharyaji.

>

> dr.bhargav mehta

>

> ------------------------------

> PRIOR POSTING

>

> II 1:3 II

>

> pasyaitam pandu-putranam, acarya mahatim camum

> vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

>

> O Acharya (learned one)! Please look over the mighty army of

> Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

> of Drupada.

>

> From Gita Prabodhani

>

> ---------------------------

>

> Chapter 1 Verse 3, is as follows;

>

> Pashya = behold

> Etaam = these

> Pandu-PutraaNaam = sons of Pandu

> Aachaarya = O teacher!

> Mahateem = great

> Chamum = army

> Vyudhaam = marshalled by / arrayed by

> Drupad -PutreNa = son of Drupada

> Tava = by your

> ShiShyeNa = disciple

> Dheemataa = talented

>

> English translation:-

>

> Behold, O Master, this mighty army of the sons of Pandu, which is

> marshalled by your talented disciple Drishtadyumna, the son of

> Drupada.

>

> No man is perfect. Even a good man has his faults. Even the evil

one

> has to his credit sublime thoughts and chivalrous actions, however

> rare they may be. Both of them are subject to temptations. But the

> good man shakes off evil after a brief encounter. The wicked man

> shies away from goodness in the similar manner in a fraction of a

> second.

>

> Duryodhana had confessed to Lord Krishna his nature the following

> verse in Mahaabhaarata;

>

> " Aham Dharmam Jaanaami, Na Me Pravruttima

> Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

>

> I know the righteousness, but I have no natural inclination to it.

I

> also know the viciousness and I cannot abstain from it.

>

> Having approached the teacher, Duryodhana does not fall at the

> guru's feet and ask for his blessings as per the duty of a true

> disciple. Nor does he wait for his guidance or direction. His

> aggressive and arrogant nature immediately overpowers even guru-

> bhakti (devotion to the preceptor). The result is taunting words

and

> improper commands like " Look at this powerful army of our enemy: it

> is arrayed by one whom you had taught! "

>

> The wicked man's heart trembles in fear and the Pandava army

(though

> numerically weaker i.e. 7 battalions verses 11 battalions of

> Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

> out of the guilt of wrong doings in the mind of vicious and crafty

> Duryodhana. He had stooped to the lowest level while perpetrating

> the worst wicked crimes in his efforts to destroy the Pandavaas.

His

> guilt now manifests on the battlefield in the form of deep fear.

>

> In this verse Duryodhana brazenly reveals his selfish and self-

> centred natural tendencies. The sarcasm of addressing Drastadyuma,

> the son of Drupad as `your wise disciple' was intended to taunt and

> remind Dronacharya of the great indignities that he had to suffer

> when he had approached King Drupad for material help. This is an

> ugly display of demonic tendencies to underrate, demean everyone

> including your own teacher and yet expect him to be subservient to

> the kingdom of Kurus and expect stellar performance beyond the call

> of duty.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> PRIOR POSTING

>

> II 1:2 II

>

> Sanjaya uvaca

>

> drishtva tu pandavanikam, vyudham duryodhanas tada

> acaryam upasangamya, raja vacanam abravit (Gita 1:2)

>

> At the time, having seen the army of Pandavas arranged properly for

> the battle, Prince Duryodhana approached his preceptor (Drona) and

> spoke (these) words.

>

> ---------------------------

> -Shree Hari-

>

> I read with great interest Shrikant Joshiji comments especially

> the philosophical point of view. I will paste in something I read

> just a few minutes ago, I am sure the author we not object.

>

> " ...I was not reading the words of a long-dead teacher: my own Self

> was talking to me in the pages of that little book. Nor did I learn

> anything from the Gita�I remembered that which I had always

known.

> Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

> by giving me Life. Life that has never ended. "

>

> What astounded myself and the author, was Gitaji's freshness and

> relevance, and does it not move awareness when read, deep into the

> psyche, whereupon, one can find the battle within fought on that

> field at Dharmakshetre?

>

> They are my thoughts/questions aroused by this thread.

>

> With Respect and Divine Love,

>

> Mike Keenor

>

> ----------------------------

> Shree Hari

> Ram Ram

>

> Bahen, To read one shloka (verse) of Gitaji daily is very good. To

> understand one shloka (verse) of Gitaji daily is even better. To

> daily imbibe in and make one shloka (verse) of Gitaji as part of

> your life is even more better than that. To explain to someone

> else, one shloka of Gitaji daily is far better even. Because the

> perspiration that flows in attempting to explain Gitaji, in that

all

> blockages are washed away. All can read Gitaji, but very few can

> actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

> rarest of the rare souls (He is very near to me). If you are able

to

> read Hindi then grab hold of the Hindi,

> or else the English version of the " Bhagavad Gita - Sadhak

> Sanjivani " by Swamiji. Life will on its own be uplifted. I am

> writing from personal experience (anubhava), not simply for the

sake

> of writing. Vineet Sarvottam

> ---------------------------

>

> Taking a cue from message of Mrs. K. Asani, I would like to attempt

> the following exercise on a daily basis for one Geeta Verse per

day.

> If you find it worth the effort then please publish it to the

entire

> members of " Gita-talk " and " Sadhak " .

>

> Original Verse is as follows;

> Dhritaraashtra

> King Dhritarashtra

>

> Uvaacha = said

> Dharmakshetre = in the holy plains

> Kurukshetre = in the field of Kurus

> SamavetaaH = assembled

> YuyutsavaH = desirous to fight a war

> MaamakaaH = my sons

> PaandavaaH = Pandavas / sons of Pandu

> Cha Eva = and also these

> Kim = what

> Akurvat = Did do?

> Sanjay = O Sanjaya !

>

> English translation:-

>

> Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

> Pandu do, who are desirous of war, while assembled together on the

> sacred field of Kurukshetra?

>

> From philosophical point of view:

>

> O Sanjaya! What did the selfish intentions and the intentions born

> of wisdom do in the human body which is the field-of-duties, the

> repository of the sense--organs and in which all the murderous ones

> (passions and asceticism etc.) are confronting each other.

>

> Thanking you,

> With Best Regards,

> Shrikant Joshi

> --------------------------

> Shree Hari

> Ram Ram

> Shrikantji, I am unable to include the Sanskrit writings. I

> believe it may require special font.

> From Gita Talk Moderator

> --------------------------

> thank you so much

> this is indeed a very meaningful and inspiring exercise.

>

> Dhanalakshmi Ayyer

>

> ------------------------------

>

> Shree Hari

> Ram Ram

> Whoever would like to take this initiative please do so. As

> moderators we can provide Swami Ramsukhdasji's write-up from Gita

> Prabodhani. Starting with today's posting -

>

> - Chapter 1 -

>

> II 1:1 II

>

> Dhrtarashtra uvaca

>

> dharma-ksetre kuru-ksetre, samaveta yuyutsavah

> mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

>

> O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

> fight, what did my sons and those of Pandavas do?

>

> Commentary

>

> It is a special feature in Hindu tradition that every action should

> be done with the Dharma in fore front. This is why even the action

> such as a terrible war was arranged in a holy place so that all who

> die in the war will get the merit of doing a good deed.

>

> From God's viewpoint there is no distinction of mine and your. The

> whole universe is made of five great elements. Everyone is given

the

> same freedom to use space, wind, fire, water and the earth. But the

> human being compelled by ignorance makes divisions such as these

> people, village, province, country, space, water etc. are mine and

> those are yours. All quarrels and fights are created due to the

> idea of mine and your. So is the case with Mahabharta war that was

> started by Dhritrashtra with this sense of " mine " (my sons) and

> Pandu's sons.

>

> From Gita Talk Moderator.

> Ram Ram

 

---

 

I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

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NEW POSTING

 

II 1:13 II

 

tatah sankhas ca bheryas ca, panavanaka-gomukhah

sahasaivabhyahanyanta, a shabdas tumulo 'bhavat (Gita 1:13)

 

Then conches, kettledrums, tabors, drums and cow-horns, blew

together all at once and this sound was very furious.

 

From Gita Prabodhani in Hindi pg. 7 by Swami Ramsukhdasji

-

Chapter 1, Verse 13 is as follows;

 

TataH = then

ShankhaaH – Cha = conches and

BheryaH – Cha = kettledrums and

PaNavaanaka-GomukhaH = tabors, drums and cow-horns

Sahasaa = suddenly

Eva = quite

Abhi = forth

Ahanyanta = blared

SaH = that

ShabdaH = sound

TumulaH = tremendous

Abhavat = was

 

English translation:-

 

Then quite suddenly blared forth conches, kettledrums, tabors,

trumpets and cow-horns; and tremendous was that noise.

 

The entire army of Kauravaas responded favourably to the clarion

call of Bheeshmaachaarya by sounding their conches, kettledrums,

tabors, trumpets and cow-horns. The noise was sudden and tumultuous.

The epic battle of Mahaabhaarata was finally and formally

promulgated.

 

Thanks & Best Regards,

 

Shrikant Joshi.

--

Comment: —

 

'Tatah sankhasca bheryasca panavanakagomukhah' — Bhisma had not

blown his conch to declare war, his purpose was to cheer up

Duryodhana, but the army of the Kauravas thought that the war was

declared. So hearing the sound of the conch, all musical instruments

such as conchs etc., of the Kaurava-army suddenly blared forth.

 

Conchs are found in the sea. These are kept for worship and

adoration of Thaakurji (God), and are useful on auspicious occasions

where ceremonies, praise and prayers to God etc. are taking place.

They are also used in the beginning of wars, for declaring a

war. 'Kettledrums' (bheri), are drums with large hollow bowls of

iron, with tops made of skins of buffaloes and are beaten with a

wooden stick. They are kept in temples and forts These drums are

specially played on auspicious occasions and festivities and also

played daily in the King's palace. Tabors' (panava) are small

drums like a tambourine. These are made of iron or wood and tops

covered with goatskin. These are played with wooden sticks or with

hands. Even though they are shaped like a " dholki " , they are much

bigger than them. Playing them at the beginning of an event is

regarded as equally auspicious as adoration to Lord Ganesa. 'Aanaka1

(drum), is another name for " Mrdung " . It is also Called " Pakhaavaj " .

It is shaped like a dholak, however it is a musical instrument made

of clay, with the top covered by leather and played with the

hands. 'Gomukha' (cow-horn), is a musical wind instrument,

consisting of a long metal tube usually bent like a serpent, having

a mouth (opening) shaped like a cow. It is blown with the mouth.

 

'Sahasaivabhyahanyanta'* — Kaurava-army was full of great

enthusiasm. Therefore, as soon as Bhisma blew his conch, all their

musical instruments suddenly blared forth, all at once without much

effort.

 

'Sa sabdastumulo'bhavat' — The sound of the musical instruments,

such as conchs etc., of the Kaurava-army, standing in divisions and

sub-divisions, was tumultuous, and was echoed all over.

 

Link: — In the beginning of this chapter, Dhrtaraastra asked

Sanjaya, " What did my sons and the sons of Paandu do, while

assembled on the battlefield? " Therefore, Sanjaya explained from the

second to the thirteenth verses, what Dhrtaraashtra's sons we doing.

In the next verse, Sanjaya relays what Pandu's sons we doing.

 

* Here instead of saying that the army of the Kauravas blared forth

their musical instruments, it has been said that the instruments

blared forth. This construction of the sentence shows enthusiasm and

ease of the army.

 

From " The Bhagavad Gita – Sadhak Sanjivani " pg. 14 in Hindi and pg.

24 in English by Swami Ramsukhdasji.

 

--

PRIOR POSTING

II 1:12 II

 

tasya sanjanayan harsam, kuru-vrddhah pitamahah

simha-nadam vinadyoccaih, sankham dadhmau pratapavan (Gita 1:12)

 

To cheer and rouse up Duryodhana, the glorious grandsire among the

Kaurava race, Bhisma roared like a lion and blew his conch loudly.

 

From Gita Prabodhani in Hindi pg. 7 by Swami Ramsukhdasji

 

 

 

Chapter 1, Verse 12 is as follows;

 

Tasya = his (Duryodhana's)

Sanjayanayan = causing

Harsham = joy

Kuru-VruddhaH = the oldest of the Kurus

PitaamaH = grandfather

Simha-Naadam = lion's roar

Vinadya = having sounded

UchchaiH = loudly

Shankham = conch

Dadhmau = blew

Prataapavaan = the mighty one

 

English translation:-

 

In order to cheer up Duryodhana, the mighty grandsire, the oldest of

the Kurus, raised a lion's roar and blew his conch.

 

Bheeshmaachaarya, the greatest and the oldest of the Kurus, was

intelligent to correctly interpret the silent disapproval of

Dronaachaarya. He also noticed the anxiety and uncertainty in the

mind of Duryodhana. In order to prohibit the revolting thoughts

against Duryodhana before spreading like a wild fire in the army of

Kauravaas; Bheeshmaachaarya decided to cheer up Duryodhana and rally

the forces behind him by blowing his conch with great force and

created trust and confidence into the hearts of the army of

Kauravaas.

 

This act of blowing of conch by Bheeshmaachaarya amounted to an act

of aggression and marked the commencement of the great royal battle.

 

Bheeshmaachaarya clearly communicated his strong belief that loyalty

to duty for Kuru kingdom counted far more than individual

conviction. Social order in any nation is based on the obedience to

the prevailing authority.

 

As an equivalent example in Greece, Socrates had argued with Crito

that he dared not break the laws of Athens which nourished him,

guarded him and made him progress in life.

 

Bheeshmaachaarya was 170 years old and yet he fought like a

ferocious lion for the first 10 days of the battle that lasted total

18 days. Dronaachaarya was 90 years old and yet he valiantly fought

for the next 5 days out of the balance 8 days of the battle.

 

Had both of them abstained from the battle, it would have set a bad

example that being advanced in age they preferred the softer option.

They were not afraid of the consequences of the battle including

personal deaths and therefore set clear examples that loyalty to the

nation was above all other personal concerns and convictions.

 

Thanks & Best Regards,

 

Shrikant Joshi

-------------------------------

Shree Hari

Ram Ram

If and when time permits we will also include Swamiji's Comments and

Epilogue from Sadhak Sanjivani

 

The grand old man of the Kaurava race, their glorious grand-uncle

Bhisma, cheering Duryodhana roared loudly like a lion, and blew his

conch. 12

 

Comment : —

 

'Tasya sanjanayan harsam' — If the loud, resonance of the conch

cheered Duryodhana and it's resonating sound is the cause, then the

description of the resonating conch should be first and Duryodhan

being cheered up should be thereafter. In other words it should

have been said - " With the blowing of the counch, Duryodhana was

cheered up. " But here instead of saying thus, it was stated – " Along

with cheering up Duryodhana, Bhisma blew his conch. " By expressing

in this manner, Sanjaya wants to state that the very action of

blowing the conch will certainly cheer up Duryodhana. To express

this influence of Bhisma, Sanjaya uses the adjective " Prataapavaan "

(glorious).

 

'Kuru-vrddhah' — Though in the Kuru race Bahlika (the younger

brother of Bhisma's father Santanu), was older than Bhisma, yet

Bhisma possessed extraordinary and deep knowledge of righteousness

and Ishvar (God), more than all other older members in the race.

Therefore Sanjaya gives Bhisma the distinguishing title of 'Kuru-

vrddhah', (the grand wise old man of the Kaurava race).

 

'Prataapavaan' — Bhismaji's renunciation had great influence and

effect on others. He had renounced wealth (kanak) and woman

(kaamini) i.e., he also did not accept any kingdom or marry anyone.

He was well versed in military science and scriptures. These two

powerful qualities in him had immense influence and power over the

people. For the sake of his brother Vicitravirya, all by himself

Bhisma had kidnapped, the daughters of the king of Kasi, from the

place where their suitors had assembled to marry them. At that time

the Ksatriya suitors attacked him, but all by himself, he defeated

all of them. He was so well versed, in the science of weapons and

warfare, that he did not accept his defeat even against his

preceptor Parasurama, who had taught him the science of weapons etc.

Thus he had great influence over the Ksatriyas (warrior class),

because of his skill in military science.

 

When Bhisma was lying on a bed of arrows Lord Krsna said to

Yudhisthira, " If you have any doubts or questions pertaining to

righteousness (Dharma), then you may ask Bhismaji now, because the

sun of the knowledge of scriptures, is going to set, i.e., Bhisma, a

great scholar of scriptures is going to die. " * Thus, we see that he

had great mastery over the scriptures and others were very much

influenced by this knowledge.

 

'Pitaamahah'— This word seems to mean that Dronacarya did not attach

any importance to the tricks played by Duryodhana. He understood

that Duryodhana wanted to deceive him. He therefore remained silent.

But due to Bhisma being the grand-uncle of Duryodhana, he sees in

Duryodhana's tricks, a child-like behaviour. Hence Bhisma unlike

Dronacarya, breaks his silence and blows his conch to cheer up

Duryodhana, and shows his affection for Duryodhana.

 

'Simhanadam vinadyoccaih sankham dadhmau' — When a lion roars

ferociously, even large wild animals like elephants etc., get horror-

struck. Similarly, by roaring ferociously, Bhisma blew his conch to

cheer up Duryodhana, and terrorize the warriors of the hostile army.

 

Epilogue

 

Duryodhana's relationship with Dronacarya was that of pupil-teacher

while with Bhisma he had a family relationship. Where there is

relationship that is linked to knowledge, there is no partiality but

in family relationships because of the affection for the family,

partiality ensues. Therefore having heard the tricky words uttered

by Duryodhana, Dronacarya remained silent. This discouraged

Duryodhana and his enthusiasm was shattered. It was due to family-

affection that on seeing Duryodhana sad Bhisma blew the conch, to

encourage Duryodhana.

 

From " The Bhagavad Gita – Sadhak Sanjivani " pg. 13 in Hindi and pg.

23 in English by Swami Ramsukhdasji.

 

-------------------------------

II 1:11 II

 

ayanesu ca sarveshu, yatha-bhagam avasthitah

bhismam evabhirakshantu, havantah sarva eva hi (Gita 1:11)

 

From his exterior vision, Duryodhana spoke to the commanders of his

army, being stationed firmly in your respective positions, most

definitely protect Bhishma, in particular from all sides.

 

From Gita Prabodhani

--------------------------------

 

Chapter 1, Verse 11 is as follows;

 

Ayaneshu = in the army divisions

Cha = and

Sarveshu = in all

Yathaa = according to

Bhaagam = division

AvasthitaaH = being stationed

Bheeshmam = Bheeshma

Eva = alone / only

Abhirakshantu = protect from all sides

BhavataH = all of you

Sarva = we all

Eva Hi = indeed by all means

 

English translation:-

 

Now all of you assume your positions in your respective divisions

and protect Bheeshma alone, by all means.

 

During the 13 years of exile of the Pandavaas, Duryodhana and Karna

had invaded and conquered many kingdoms and vastly expanded the area

under the control of Kuru kingdom. All those kings and princes had

no option but to participate in the battle on the side of Kauravaas.

But their hearts were not in it. This was well known to the crafty

Duryodhana. Duryodhana's only desire was to maintain the status quo

and deny Pandavaas a land as small as the tip of a needle!

 

As there was no unifying force in the army of Kauravaas, Duryodhana

came up with a unique idea of rallying all the forces behind the

great patriarch, Bheeshmaachaarya.

 

Everyone held Bheeshmaachaarya in the highest esteem for his

sacrifice and all the virtues he had demonstrated. Duryodhana uses

his stellar and impeccable reputation to effectively integrate his

army devoid of any noble objective. Duryodhana's only desire was to

usurp the kingdom that was to be allocated to Pandavaas after

successful completion of 13 years of exile and therefore he calls

upon his disjointed army generals to unify in the singular task of

protecting Bheeshmaachaarya who actually did not need any protection

as he had earned a boon from his father - Shantanu that death will

never overcome him without his own consent.

 

Thanks & Best Regards,

Shrikant Joshi

 

Dear Sadhakas, Namaskar;

 

We see Duryo's. arrogance and ego in (1 / 9) . He thinks that the

warriors

are ready to die for him in battle. Fact is that, a Kshatriya could

not refuse a

call for war as per the code of conduct those days. So they joined

in.

Emotionally they were not with the Kauravas.

 

Guru Drona and Bhishma Pitamaha could not refuse because Drona was

the appointed

Guru, and Bhishma Pitamaha had promised to look after the KURU

kingdom. At

one stage when Yudhishthir went to seek his blessings on the battle

field he has

said,

 

" Arhhasya purusho daso; dasas twarho na kasya chit,

Iti satyam Maharaja baddhosmyarthena Kaurave "

 

Meaning that he was a sort of servant of the Kuru clan and he was

under the debt

of returning the obligations.

 

Please pardon me sadhakas; I have different views on the subject.

 

What has Bhishma Pitamaha NOT done for the Pandavas and Kauravas??

He has

initially sacrificed the right to the kingdom for the comfort of his

father,

looked after the Pandavas and Kauravas during their childhood, given

them best

of education, training etc etc. through guru Drona. He has looked

after the

kingdom till they grew up.

 

As such he was not under any type of debt morally or otherwise;

specially in a

war of Righteousness vs. Unrighteousness

 

I feel he has more than repaid his debt and obligations if any. He

should have

at the best refused to participate in the war and / or resigned.

 

With best wishes

Suhas Gogate

 

Does anyone know good audio download site or any other audio

resource in hindi

for Bhagwat Gita explantion for my father-in-law who can't read.

 

Regards

Meenu Bansal

 

 

Respected brothers,

 

Shrikant Joshi jee has written that Kaurava army consisted of eleven

battalions,

while that of Pandavas was of seven. But, the Mahabharata has talked

in terms of

Akshauhinee Sena; and not battalions.

 

A battalion is made up of only 900 soldiers, while the word

akshauhinee means a

mixed unit of 21,670 charioteers, as many elephants with mahouts and

warriors,

65,610 horsemen, and 1,09,350 foot-soldiers. That makes a hefty

figure of

2,18,300. So, the use of the word battalion for akshauhinee does not

seem

correct.

 

In an earlier post, Akhil Marfatia jee had asked about the

definition of

Maharathee. According to our knowledge, Maharathee is one who is

well versed

both in Shastraas (weapons) as well as Shaastras (Scriptures) and

can command

ten thousand bowmen battling together. The exact words given in the

Scriptures

are:

 

Eko dash-sahasraanee yojayet-yastu-dhanvinaam/

Shastra-shaastra-praveenash-ch mahaaratha iti smritah//

 

Dr. Ranjeet Singh

 

Dear Akhil Marfatia,

 

Thank you for your following query;

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada?

 

My reply is as follows;

 

Mahaarathee is a word from Sanskrit language and it has no

connection with the

word Marathas in the Marathi language.

 

The Marathas (Marathi) form an Indo Aryan group of Hindu warriors

hailing mostly

from the present-day state of Maharashtra, who created the expansive

Maratha

Empire, covering a major part of India, in the late 17th and 18th

centuries.

They were also considered as Kshatriya warriors who came to

Maharashtra state

from Rajasthan state.

 

The " Marathas " were known by that name since their native tongue was

almost

invariably Marathi; however, not all those whose native tongue is

Marathi are

Marathas. Historically " Maratha " was a common term used for people of

Maharashtra region that speak Marathi.

 

In present time, the term " Maratha " refers only to those Marathi-

speaking people

who also belong to certain specific Hindu - Maharashtrian Kshatriya

caste. Thus,

the terms " Marathi people " and " Maratha people " are not

interchangeable and

should not be confused for each other.

 

Thanking you,

 

With Best Regards,

Shrikant Joshi.

 

 

PRIOR POSTING

 

II 1:10 II

 

aparyaptam tad asmakam, balam bhismabhiraksitam

paryaptam tv idam etesam, balam bhimabhiraksitam (Gita 1:10)

 

(After seeing Dronacharya is completely silent, Duryodhana thought)

our army (to win over Pandavas) is incapable and insufficient

because our army's chief commander Bhishma who is double minded

while the army of Pandava's is led by Bhima (who is single minded)

is capable and sufficient to win this war.

 

From Gita Prabodhani

----------------------------

Chapter 1, Verse 10 is as follows;

 

Aparyaaptam = unlimited

Tat = that

Asmaakam = ours

Balam = army

Bheeshma -Abhi –Rakshitam = marshalled by Bheeshma

Paryaaptam = limited / insufficient

Tu = while

Idam = this

Eteshaam = their

Balam = army

Bheema - Abhi Rakshitam - marshalled by Bheema

 

English translation:-

 

Our army, which is marshalled and well protected by Bheeshma, is

unlimited. However, the army of theirs (Pandavas'), which is

marshalled and well protected by Bheema, is meagre.

 

What an impudence and imprudence ! Duryodhana, in the heart of the

matter, fears that his army is insufficient despite being led by

Bheeshmaachaarya, consisting of incoherent 11 battalions as

compared to cohesive and well integrated 7 battalions of army of

Pandavaas.

 

Anxiety fills the evil heart. The singular and unmistakable

characteristic of a wicked man is his vanity and belligerence, which

seeks more and more destructive power.

 

Duryodhana sees the enemy army in the true light. It is both

formidable and sufficient, where as his army is insufficient. The

two vital factors that ensure victory are on the side of Pandavaas.

They are the tacit support of Lord Shree Krishna and their righteous

conduct throughout their lives. Duryodhana realises that his

military might and mere greater number of soldiers are indeed

liabilities to him.

 

Perhaps in a flash of momentary intuition, Duryodhana realized the

unrighteousness of his cause. Such moments are granted even to evil-

doers. The courageous one shakes the evil off, without a false sense

of dignity or vain desire overcoming him. We need to err only once

if we have a little wisdom left in us.

 

But the unlimited ego and arrogance of Duryodhana continues to

outwardly proclaim that the army of Kauravaas is unlimited and

unconquerable as it is steered by Bheeshmaachaarya, who had the

unique blessing from his father Shantanu i.e. the power of seeking

his death only at his own will.

 

Thanks & Best Regards,

Shrikant Joshi

 

-----------------------------

ram ram

In my opinion, as part of the daily one verse explanation, a one

pager of related verse from Sadhak Sanjeevani - the " Parishisth-

bhaav " section will also be very helpful to sadhaks. It would be

invaluable to include the same in the english website of Swamiji

Maharaj.

 

Sadhak Ramesh

 

 

PRIOR POSTING

II 1:9 II

 

anye ca bahavah sura, mad-arthe tyakta-jivitah

nana-shastra-praharanah, sarve yuddha-visaradah (Gita 1:9)

 

Besides these, there are many other heroes, who have given up the

desire to live for my sake, they are expert at different weapons and

skills of warfare.

 

From Gita Prabodhani

-------------------

Chapter 1, Verse 9 is as follows;

 

Anye = others

Cha = and

BahavaH = many

ShuraaH = heroes / Fighters

Madarthe = for my sake

Tyakta JeevitaaH = who are ready to give up their lives

Naanaa -Shastra-praharaNaaH = armed with various weapons

Sarve = All

Yuddha –VishaaradaaH = highly skilled in the battle art

 

English translation:-

 

In addition to that, there are yet many other heroes, well skilled

in the art of warfare, who are equipped with multiple weapons and

missiles, are ready to stake their lives for me.

 

It is interesting to note that as against 18 Maharathees in the 7

battalions of the army of Pandavaas, Duryodhana recognised only 7

distinguished warriors in the 11 battalions of the army of

Kauravaas. This indicates that his ego and vanity were so powerful

that he did not consider it worthwhile to recognise many others by

mentioning their individual names. He simply clubbed them together

as many other great warriors.

 

Indirectly it communicates Duryodhana's deep sense of insecurity and

fear of an impending defeat of viciousness against the

righteousness. Even though he boasts that many other heroes are

ready to stake their lives for him in the royal battle, in the heart

of the matter he knew that he could rely upon only 7 distinguished

warriors that he had recognised.

 

" Sukha Me Tere Saatha Chalenge, Dukha Me Saba Mukha Modenge;

Duniyawaale Tere Bana Kara, Teraa Hita Na Sochenge "

 

It is a bitter truth for Duryodhana that while merry making all the

warriors who were with him are no doubt physically present now, but

they are not with him as a collective force at the crucial moment,

when he is facing a formidable challenge from Pandavaas.

 

Thanks & Best Regards,

Shrikant Joshi

---------------------

To : Akhil Marfatia jee, So far as our knowledge goes, a Mahaarathee

is one who is well versed both in Shastraaas (weapons) and Shaastras

(Scriptures) and can command ten thousand Dhanvees (bowmen) battling

together:

 

Eko dash-sahasraanee yojayet-yastudhanvinaam/

Shastra-shaastra-praveenashch mahaaratha iti smritah//

 

Dr. Ranjeet Singh

-----------------------

 

Dear Sadhakas, Pranam

In fact Duryodhan's sarcasm does not end easily.

If , he knew the characteristics of the warriors on Pandava's side;

guru Drona also knew the same ; may be better. I

f Duryo.knew the warriors on his side; guru Drona also knew their

ability and mental make up at that point in time. There is really no

need to brief guru Drona.

So this appears as if it is a NATYA as mentioned earlier.

 

With best regards,

Suhas Gogate

--------------------------

Greetings sadhakas

two small corrections

satyavati was a fisher woman and not a maid-her father was teh chief

of the fishermen.also Karna was trained by Parasurama and not Drona

Ramaa Sreenivasan

----------------------------

Hare Krishna

 

Shrikantji... Thank You very much for spending so much time and

effort on daily basis for giving a detailed explaination everyday.

 

Hare Krishna

Varun P. Paprunia

 

----------------------

PRIOR POSTING

II 1:8 II

 

bhavan bhismas ca karnas ca, kripas ca samitim-jayah

ashvatthama vikarnas ca, saumadattis tathaiva ca (Gita 1:8)

 

Yourself (Dronacharya), grandsire BhishmaPitamah , Karana,

victorious Kripachaarya and Ashawthaama, Vikarana and Bhurishrava,

son of Somadatta.

 

From Gita Prabodhani

 

----------------------

 

Chapter 1, Verse 8 is as follows;

 

Bhavaan = you yourself

BheeshmaH = Bhishma (Grand Father)

Cha = and

KarnaH = Karna

Cha = and

KrupaH = Krupa

Cha = and

SamitinjayaH = victorious in war

Ashwatthaamaa = Ashwatthama

VikarnaH = Vikarna

Cha = and

SaumadattiH = the son of SoumadattaH - Bhurishrava

Tathaa = thus

Eva = even

Cha = and

 

English translation:-

 

They are; you – the venerable self, Bhishma, Karna, Kripa - the

victorious one in fight, Ashwatthama, Vikarna and son of Somadatta

(Bhurishrava) as well.

 

Even though Bheeshmaacharya was the senior most amongst warriors in

the army of Kauravaas, Duryodhana addresses Dronacharya the first as

he knew very well that he had to win over Dronacharya to ensure his

support which mattered the most. Drnonacharya's exceptional talent

was extremely crucial for the successful outcome of the battle for

him.

 

Drnonacharya was the son of Maharshi Bharadvaaj. He was expert in

the Veda Shaastraas as well as in the art of warfare. He was a rare

combination of Brahmin by birth and Kshatriya by his choice of

profession. He was a great warrior of exceptional strength, valour

and brilliant in tactical warfare. He was Guru to both Paandavaas

and Kauravaas. He successfully commanded the entire army of

Kauravaas for the first five days of the battle. On hearing a rumour

that Ashwatthaamaa has been killed, he asked Yudhishthira if was

true. In the din and bustle of the battle, he heard only the first

word of his famous reply, `Naro Vaa Kunjaro Vaa' interpreting that

Ashvatthaamaa is dead and lost the entire zeal to fight the battle

further and immediately dropped his weapons. Lord Krishna had

prompted Yudhishthira to reply the semi truth as in reality an

elephant named Ashvatthaamaa was killed as a tactical reason.

Immediately, Dhrishtadyumna the son of Drupad killed Dronacharya as

a revenge of killing of his father. It was the first turning point

in the epic battle, in favour of Paandavaas.

 

Bheeshmaacharya's support was guaranteed as he had taken a vow to

fight anyone who challenges the throne of Kuru kingdom. He was son

of king Shantanu and Bhaagirathi i.e. the river Ganga, which had

descended from the heaven. His real name was Devavrata. But he was

popular by the name Bheeshma as he had taken a dreadful oath of

celibacy to guarantee that Vichitraveerya will be crowned as the

king of Kuru kingdom after king Shantanu. Vichitraveerya was the son

of king Shantanu and Satyavati. Satyavati was a maid servant, whom

king Shantanu had married while accepting the condition of her

father that their progeny will be the next king.

 

Bheeshmaacharya was a deep devotee of Lord Krishna. He agreed to

fight the battle accepting the condition of Lord Krishna that he

will not kill any one of the five Paandavaas even though they were

waging the war against the throne of the Kuru kingdom. He

demonstrated his exceptional prowess while fighting a fierce battle

for the first ten days.

 

Arjuna fired arrows from the back of warrior Shikhandi who was

considered to be a woman by Bheeshmaachaarya as he had performed a

sex change operation. While resting on the bed of arrows, Lord

Krishna signaled Bheeshmaachaarya that it is the right time to quit

and bid a goodbye, Bheeshma accepted it with deep respect and

immediately decided to depart from this earth, even though he had

the free will to choose his death. It was the second turning point

in the epic battle, in favour of Paandavaas.

 

Karna was the first son of Kunti and the Sun God. Kunti abandoned

him immediately after birth as it was against the then prevailing

social norms and practices. Karna was popularly called as Soota-

Putra as he was nourished by a childless couple named Radha and

Radheya. He was proficient in Veda Shaastraas as well as in the art

of warfare. He was trained by Drnonacharya. He displayed his

exceptional charitable disposition while offering his `Kavacha

Kundalas' which were given by his father Sun God to God Indra. God

Indra was instructed by Lord Krishna to ask for `Kavacha Kundalas'

from Karna so as to protect Paandavaas in the impending royal

battle.

 

Karna was obliged to Duryodhana for everything that he had and he

stood behind him as a `fait accompli'. He was killed by Arjuna upon

the prompting of Lord Krishna, while he was uplifting the wheel of

his chariot stuck in mud. It was the third turning point in the epic

battle, in favour of Paandavaas.

 

Kripacharya was the son of Maharshi Saradvan. He was Brahmin by

birth but Kshatriya by profession. Before the arrival of Dronacharya

in Hastinapur, he taught the art of warfare to both Paandavaas and

Kauravaas. He survived in the epic battle of Mahabharata and

therefore he was referred to as `victorious in the battle'. He

imparted his knowledge to king Pariksheeta, who ruled the Kuru

kingdom after departure of Paandavaas to the Himalayas.

 

Vikarna was one of the hundred sons of king Dhritaraashtra and queen

Gaandhaari. He was the only Kaurava, who protested against the

persecution of Draupadi by his own brother Dushshaasana. He was

killed in the battle.

 

Bhurishrava was the son of Somadatta and was also grandson of

Bahilaka who was elder brother of king Shantanu. He was killed by

Satyaki in the battle.

 

Dronaachaarya maintained his stocky silence and did not utter a

single word in response to the provocations of Duryodhana.

 

Thanks & Best Regards,

 

Shrikant Joshi

 

-----------------------------

II 1:7 II

 

asmakam tu visista ye, tan nibodha dvijottama

nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

 

O best of Brahmans, please now pay attention to main warriors on our

side, to remind you I am relating to you our commanders.

 

From Gita Prabodhani by Swami Ramsukhdasji

-----------------------------

 

Chapter 1, Verse 7, is as follows;

 

Asmaakam = ours

Tu = also

VishishtaaH = distinguished chiefs

Ye = who

Taan = those

Nibodh = (you better) know

Dvijottama = best among the twice born i.e. Dronaachaarya

NaayakaaH = leaders

Mama = my

Sainyasya = of the army

Samdnya-Artham = for information

Taan = them

Braveemi = I speak

Te = to you

 

English translation:-

 

You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

those who are our distinguished chiefs, the leaders of my army. I

introduce them to you for your information.

 

After completing the illustration of 18 Maharathees from the army of

Pandavaas, Duryodhana now turns to his own army. He draws attention

of

Dronacharya to the distinguished warriors in his own army. He

acknowledges the stature of Dronacharya as `the best among the twice

born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

 

A Brahmin is called as twice born in our ancient traditional

(Sanaatana Dharma) religion. The first birth is the natural, physical

birth and the second birth is the successful completion of the thread

bearing ceremony called as `Upanayanam' which signifies that there is

a balanced growth of body, mind and intellect for the natural

progression from unreal to real, from darkness to light, from death

to

immortality. It indicates that a true Brahmin is ready for the

eternal

journey as illustrated in the following Sanskrit Verse;

 

" Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

Gamaya "

 

In fact, due to the stocky silence of Dronacharya, the guilt

consciousness of Duryodhana further undermined his mental vigour. In

order to overcome his nervousness, due to the impending formidable

danger and eventual defeat, he wanted to hear words of cheer and

encouragement from Dronacharya.

 

Dronacharya indirectly communicated to Duryodhana that his physical

body was indeed on the side of Kauravaas but his mind and intellect

were not supporting him to wage the battle against the righteousness.

But under the obligation to the Kuru kingdom, he had no alternative

but to submit to the course in his destiny.

 

Shrikant Hanumant Joshi

 

---

PRIOR POSTING

 

II 1:6 II

 

yudhamanyus ca vikranta, uttamaujas ca viryavan

saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

 

Yudhamanyu and Uttamoja, the great heroes are there too. And also,

Abhimanyu (son of Subhadra) and five sons of Duropadi are there too.

These are all great heros.

 

From Gita Prabodhani

----------------------------

 

Chapter 1, Verse 6 is as follows;

 

YudhaamanyuH = Yudhamanyu

Cha = and

VikraantaH = Vikranta

UttamaujaaH = Uttamauja

Cha = and

Veeryavaan = brave

SaubhadraH = Saubhadra i.e. Abhimanyu

DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

Cha = and

Sarve = all

Eva = even

MahaarathaaH = great chariot warriors

 

English translation:-

 

The courageous Yudhamanyu, the brave Uttamauja, the son of Subhadraa

i.e. Abhimanyu and the five sons of Draupadi; all great chariot

warriors are present as well.

 

Duryodhana completes the recognition of the 18 Maharathees in the

army of Pandavaas in this Verse no. 6.

 

The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

were sons of King Drupada and were exceptionally talented warriors.

 

Saubhadra was the son of Lord Krishna's sister Subhadra, who was

married to Arjuna. Saubhadra was better known as Abhimanyu. He was

hardly 25 years old and yet was an accomplished Mahaarathee. He was

brutally slain by Dushyaasana's son, when he had single handedly

entered the impenetrable army formation of Kauravaas, which was

called as Chakravyuha. Abhimanyu married Uttara the daughter of

Virata, the king of Matsyas. Their son, Pariksheeta ruled the

kingdom after the departure of Pandavaas to Himalayas.

 

DrupadeyaaH were the five sons of Draupadi whom she had sired one

each from five Pandavaas. Prativindhya was son of Yudhishthira.

Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

they were in deep sleep at night, all these five sons of Draupadi

were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

mark of revenge of deceitful killing of his father by the Pandavaas.

Upon hearing the rumour of " Ashvathaamaa has been killed " ;

Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

state of utter shock, Dronacharya listened to the only word, " Naro "

i.e. " a man " and dropped all his weapons and was eventually killed

by Drishtadyumna, the son King Drupada. King Drupada was earlier

killed by Dronacharya in the epic battle of Mahaabhaarata.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

Seek your blessings and clarification,

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada

 

Akhil Marfatia

----------------------------

PRIOR POSTING

Shree Hari

Ram Ram

 

II 1:5 II

 

dhrishtaketus cekitanah, asirajas ca viryavan

purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

 

Drishtaketu, cekitana and there is an also great warrior king of

Kashi. Purujit & Kuntibhoj, these two brothers and also there is

Shaibya, the hero among men.

 

-------------------------

 

Chapter 1, Verse 5, is as follows;

 

DhrishtaketuH = Dhrishtaketu

 

ChekitaanaH = Chekitana

 

KaashiraajaH = Kashiraaja

 

Cha = and

 

Veeryavaan = valiant

 

Purujit = Purujit

 

KuntibhojaH = Kuntibhoja

 

Cha = and

 

ShaibyaH = Shaibya

 

Cha = and

 

NarapungavaH = the best of men

 

English translation:

 

Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

Kuntibhoja and Shaibya � such the best among men; are present here.

 

Duryodhana continues his effort of recognising the illustrious

warriors in the army of Pandavaas. He calls them the best of men.

 

Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

by Dronacharya in the epic battle of Mahaabhaarata.

 

Chekitana was a warrior from Lord Krishna's Vrushni clan. He

commanded one of the seven battalions of the seven battalions of

Pandavaas. He was killed by Duryodhana in the battle of

Mahaabhaarata.

 

Kashiraja was the king of Kashi and was a Mahaarathee.

 

" Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

 

He is called the Mahaarathee who is an expert in Veda Shaastraas as

well as in the art of handling all types of weapons. A Mahaarathee

was the one who dared to fight 10,000 archers simultaneously and yet

emerge victorious in a convincing manner. Duryodhana enumerated 18

such Maharathees in the army of Pandavaas in the verses 3 to 6 in

chapter 1.

 

Purujit and Kuntibhoja were brothers of Kunti, the mother of

Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

 

Shaibya was the king of Shibis and was father of Devika, the wife of

Yudhishthira. He was a man of impeccable character and a great

warrior.

 

By indentifying these exceptionally talented warriors in the army of

Pandavaas, Duryodhana implicitly communicated his inner fear that

even though the 7 battalions of Pandavaas were numerically smaller

than 11 battalions of Kauravaas; their collective strength was far

superior to the larger and better equipped army of Kauravaas which

was devoid of any superior goal to fight. It is yet another proof

that men behind the machines matter the most in every battle that we

face in every walk of life.

 

Thanks & Best Regards,

Shrikant Joshi

-----------------------------

Dear All,

 

I don't know how I became a member of this and who included me into

this. But that is immaterial. I am truly thankful to all for their

efforts in making me understand Gita in a manner which I had so long

ago thought of. I am past 50 yrs now � had Geeta and read it but

could never understand the way am able to now with everyone's

genuine effort.

Warm Regards to all .

Mrs K Asani

------------------------------

PRIOR POSTING

II 1:4 II

 

atra sura mahesv-asa, bhimarjuna-sama yudhi

yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

 

Here (in the army of Pandavas), there are mighty brave warriors who

have big bows and who are equivalent to Bhima and Arjuna. Among

them, Uudhana (Satyaki), the king of Virata and also, able warrior

Drupada.

 

From Gita Prabodhani

---------------------------

 

Chapter 1 Verse 4, is as follows;

 

Atra = here (in this army of Pandavas)

ShuraaH = peers / fighters

Mahe-ShvaasaaH = mighty archers

Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

Yudhi = in the battle

YuyudhaanaH = Yuyudhana

ViraataH Cha = and Virata

DrupadaH Cha = and Drupada

MahaarathaH = the great chariot warrior

 

English translation:-

 

Here are mighty archers, peers / equals in warfare to heroic Bheema

and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

warrior.

 

Duryodhana illustrates the names of several outstanding warriors in

the army of Pandavaas. He acknowledges them to be of equal stature

to that of Arjuna and Bheema, who were the icons of martial arts and

divine glory. However, the fear displayed by Duryodhana is an

ominous sign of the impending defeat of the vicious tendencies

against the righteous tendencies.

 

Yuyudhana, also known as Satyaki was a king of Yadavaas. He was dear

to Lord Krishna.

 

Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

wife. Their son, Pariksheeta ruled the Kuru kingdom after the

departure of Pandavaas to Himaalayaas.

 

Drupada was the king of Paanchaals. He was father of Draupadi. His

son Dhrashtadyumna was disciple of Dronacharya. Drupada had

ridiculed Dronacharya when he had approached him for material help

as he could not afford to offer milk to his son Ashvathaamaa.

Dronacharya had asked for " Capture Drupad and bring him live in

front of me " as " Guru-Dakshina " after the completion of full-fledged

training to Pandavaas. They indeed defeated Drupad and he had to bow

to Dronacharya and ask for forgiveness and life. Dronacharya being a

Brahmin did not kill him but pardoned him. As a sign of his large

heartedness, Dronacharya accepted Drupada's son as his disciple and

trained him without any reservations. Dronacharya killed Drupada and

Dhrashtadyumna killed Dronacharya in the royal battle of

Mahaabhaarata.

 

Thanks & Regards,

Shrikant Joshi

-----------------------------

 

Thank u very much for sending me such nice preachings.i wil surely

benefit from

it.

 

Pranam to aacharyaji.

 

dr.bhargav mehta

 

------------------------------

PRIOR POSTING

 

II 1:3 II

 

pasyaitam pandu-putranam, acarya mahatim camum

vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

 

O Acharya (learned one)! Please look over the mighty army of

Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

of Drupada.

 

From Gita Prabodhani

 

---------------------------

 

Chapter 1 Verse 3, is as follows;

 

Pashya = behold

Etaam = these

Pandu-PutraaNaam = sons of Pandu

Aachaarya = O teacher!

Mahateem = great

Chamum = army

Vyudhaam = marshalled by / arrayed by

Drupad -PutreNa = son of Drupada

Tava = by your

ShiShyeNa = disciple

Dheemataa = talented

 

English translation:-

 

Behold, O Master, this mighty army of the sons of Pandu, which is

marshalled by your talented disciple Drishtadyumna, the son of

Drupada.

 

No man is perfect. Even a good man has his faults. Even the evil one

has to his credit sublime thoughts and chivalrous actions, however

rare they may be. Both of them are subject to temptations. But the

good man shakes off evil after a brief encounter. The wicked man

shies away from goodness in the similar manner in a fraction of a

second.

 

Duryodhana had confessed to Lord Krishna his nature the following

verse in Mahaabhaarata;

 

" Aham Dharmam Jaanaami, Na Me Pravruttima

Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

 

I know the righteousness, but I have no natural inclination to it. I

also know the viciousness and I cannot abstain from it.

 

Having approached the teacher, Duryodhana does not fall at the

guru's feet and ask for his blessings as per the duty of a true

disciple. Nor does he wait for his guidance or direction. His

aggressive and arrogant nature immediately overpowers even guru-

bhakti (devotion to the preceptor). The result is taunting words and

improper commands like " Look at this powerful army of our enemy: it

is arrayed by one whom you had taught! "

 

The wicked man's heart trembles in fear and the Pandava army (though

numerically weaker i.e. 7 battalions verses 11 battalions of

Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

out of the guilt of wrong doings in the mind of vicious and crafty

Duryodhana. He had stooped to the lowest level while perpetrating

the worst wicked crimes in his efforts to destroy the Pandavaas. His

guilt now manifests on the battlefield in the form of deep fear.

 

In this verse Duryodhana brazenly reveals his selfish and self-

centred natural tendencies. The sarcasm of addressing Drastadyuma,

the son of Drupad as `your wise disciple' was intended to taunt and

remind Dronacharya of the great indignities that he had to suffer

when he had approached King Drupad for material help. This is an

ugly display of demonic tendencies to underrate, demean everyone

including your own teacher and yet expect him to be subservient to

the kingdom of Kurus and expect stellar performance beyond the call

of duty.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

PRIOR POSTING

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita�I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

------------------------

 

Post message:

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------------------------

 

, " sadhak_insight "

<sadhak_insight wrote:

>

> I would request if each shloka / 2-4 lines of Geeta can be

explained

> on daily basis starting from chapter 1.

>

> Regards to all

>

> Mrs K Asani

>

> ----------------------------

> NEW POSTING

>

> II 1:7 II

>

> asmakam tu visista ye, tan nibodha dvijottama

> nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

>

> O best of Brahmans, please now pay attention to main warriors on

our

> side, to remind you I am relating to you our commanders.

>

> From Gita Prabodhani by Swami Ramsukhdasji

> -----------------------------

>

> Chapter 1, Verse 7, is as follows;

>

> Asmaakam = ours

> Tu = also

> VishishtaaH = distinguished chiefs

> Ye = who

> Taan = those

> Nibodh = (you better) know

> Dvijottama = best among the twice born i.e. Dronaachaarya

> NaayakaaH = leaders

> Mama = my

> Sainyasya = of the army

> Samdnya-Artham = for information

> Taan = them

> Braveemi = I speak

> Te = to you

>

> English translation:-

>

> You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

> those who are our distinguished chiefs, the leaders of my army. I

> introduce them to you for your information.

>

> After completing the illustration of 18 Maharathees from the army

of

> Pandavaas, Duryodhana now turns to his own army. He draws

attention of

> Dronacharya to the distinguished warriors in his own army. He

> acknowledges the stature of Dronacharya as `the best among the

twice

> born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

>

> A Brahmin is called as twice born in our ancient traditional

> (Sanaatana Dharma) religion. The first birth is the natural,

physical

> birth and the second birth is the successful completion of the

thread

> bearing ceremony called as `Upanayanam' which signifies that there

is

> a balanced growth of body, mind and intellect for the natural

> progression from unreal to real, from darkness to light, from

death to

> immortality. It indicates that a true Brahmin is ready for the

eternal

> journey as illustrated in the following Sanskrit Verse;

>

> " Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

> Gamaya "

>

> In fact, due to the stocky silence of Dronacharya, the guilt

> consciousness of Duryodhana further undermined his mental vigour.

In

> order to overcome his nervousness, due to the impending formidable

> danger and eventual defeat, he wanted to hear words of cheer and

> encouragement from Dronacharya.

>

> Dronacharya indirectly communicated to Duryodhana that his physical

> body was indeed on the side of Kauravaas but his mind and intellect

> were not supporting him to wage the battle against the

righteousness.

> But under the obligation to the Kuru kingdom, he had no alternative

> but to submit to the course in his destiny.

>

> Shrikant Hanumant Joshi

>

> -

--

> PRIOR POSTING

>

> II 1:6 II

>

> yudhamanyus ca vikranta, uttamaujas ca viryavan

> saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

>

> Yudhamanyu and Uttamoja, the great heroes are there too. And also,

> Abhimanyu (son of Subhadra) and five sons of Duropadi are there

too.

> These are all great heros.

>

> From Gita Prabodhani

> ----------------------------

>

> Chapter 1, Verse 6 is as follows;

>

> YudhaamanyuH = Yudhamanyu

> Cha = and

> VikraantaH = Vikranta

> UttamaujaaH = Uttamauja

> Cha = and

> Veeryavaan = brave

> SaubhadraH = Saubhadra i.e. Abhimanyu

> DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

> Cha = and

> Sarve = all

> Eva = even

> MahaarathaaH = great chariot warriors

>

> English translation:-

>

> The courageous Yudhamanyu, the brave Uttamauja, the son of

Subhadraa

> i.e. Abhimanyu and the five sons of Draupadi; all great chariot

> warriors are present as well.

>

> Duryodhana completes the recognition of the 18 Maharathees in the

> army of Pandavaas in this Verse no. 6.

>

> The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

> were sons of King Drupada and were exceptionally talented warriors.

>

> Saubhadra was the son of Lord Krishna's sister Subhadra, who was

> married to Arjuna. Saubhadra was better known as Abhimanyu. He was

> hardly 25 years old and yet was an accomplished Mahaarathee. He was

> brutally slain by Dushyaasana's son, when he had single handedly

> entered the impenetrable army formation of Kauravaas, which was

> called as Chakravyuha. Abhimanyu married Uttara the daughter of

> Virata, the king of Matsyas. Their son, Pariksheeta ruled the

> kingdom after the departure of Pandavaas to Himalayas.

>

> DrupadeyaaH were the five sons of Draupadi whom she had sired one

> each from five Pandavaas. Prativindhya was son of Yudhishthira.

> Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

> Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

> they were in deep sleep at night, all these five sons of Draupadi

> were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

> mark of revenge of deceitful killing of his father by the

Pandavaas.

> Upon hearing the rumour of " Ashvathaamaa has been killed " ;

> Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

> famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

> not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

> state of utter shock, Dronacharya listened to the only word, " Naro "

> i.e. " a man " and dropped all his weapons and was eventually killed

> by Drishtadyumna, the son King Drupada. King Drupada was earlier

> killed by Dronacharya in the epic battle of Mahaabhaarata.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> Seek your blessings and clarification,

>

> Is Mahaarathee a great chariot driver or the equivalent of Marathi

> meaning people called Marathas from the land of Marathawada

>

> Akhil Marfatia

> ----------------------------

> PRIOR POSTING

> Shree Hari

> Ram Ram

>

> II 1:5 II

>

> dhrishtaketus cekitanah, asirajas ca viryavan

> purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

>

> Drishtaketu, cekitana and there is an also great warrior king of

> Kashi. Purujit & Kuntibhoj, these two brothers and also there is

> Shaibya, the hero among men.

>

> -------------------------

>

> Chapter 1, Verse 5, is as follows;

>

> DhrishtaketuH = Dhrishtaketu

>

> ChekitaanaH = Chekitana

>

> KaashiraajaH = Kashiraaja

>

> Cha = and

>

> Veeryavaan = valiant

>

> Purujit = Purujit

>

> KuntibhojaH = Kuntibhoja

>

> Cha = and

>

> ShaibyaH = Shaibya

>

> Cha = and

>

> NarapungavaH = the best of men

>

> English translation:

>

> Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

> Kuntibhoja and Shaibya � such the best among men; are present

here.

>

> Duryodhana continues his effort of recognising the illustrious

> warriors in the army of Pandavaas. He calls them the best of men.

>

> Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

> by Dronacharya in the epic battle of Mahaabhaarata.

>

> Chekitana was a warrior from Lord Krishna's Vrushni clan. He

> commanded one of the seven battalions of the seven battalions of

> Pandavaas. He was killed by Duryodhana in the battle of

> Mahaabhaarata.

>

> Kashiraja was the king of Kashi and was a Mahaarathee.

>

> " Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

> Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

>

> He is called the Mahaarathee who is an expert in Veda Shaastraas as

> well as in the art of handling all types of weapons. A Mahaarathee

> was the one who dared to fight 10,000 archers simultaneously and

yet

> emerge victorious in a convincing manner. Duryodhana enumerated 18

> such Maharathees in the army of Pandavaas in the verses 3 to 6 in

> chapter 1.

>

> Purujit and Kuntibhoja were brothers of Kunti, the mother of

> Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

>

> Shaibya was the king of Shibis and was father of Devika, the wife

of

> Yudhishthira. He was a man of impeccable character and a great

> warrior.

>

> By indentifying these exceptionally talented warriors in the army

of

> Pandavaas, Duryodhana implicitly communicated his inner fear that

> even though the 7 battalions of Pandavaas were numerically smaller

> than 11 battalions of Kauravaas; their collective strength was far

> superior to the larger and better equipped army of Kauravaas which

> was devoid of any superior goal to fight. It is yet another proof

> that men behind the machines matter the most in every battle that

we

> face in every walk of life.

>

> Thanks & Best Regards,

> Shrikant Joshi

> -----------------------------

> Dear All,

>

> I don't know how I became a member of this and who included me into

> this. But that is immaterial. I am truly thankful to all for their

> efforts in making me understand Gita in a manner which I had so

long

> ago thought of. I am past 50 yrs now � had Geeta and read it but

> could never understand the way am able to now with everyone's

> genuine effort.

> Warm Regards to all .

> Mrs K Asani

> ------------------------------

> PRIOR POSTING

> II 1:4 II

>

> atra sura mahesv-asa, bhimarjuna-sama yudhi

> yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

>

> Here (in the army of Pandavas), there are mighty brave warriors who

> have big bows and who are equivalent to Bhima and Arjuna. Among

> them, Uudhana (Satyaki), the king of Virata and also, able warrior

> Drupada.

>

> From Gita Prabodhani

> ---------------------------

>

> Chapter 1 Verse 4, is as follows;

>

> Atra = here (in this army of Pandavas)

> ShuraaH = peers / fighters

> Mahe-ShvaasaaH = mighty archers

> Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

> Yudhi = in the battle

> YuyudhaanaH = Yuyudhana

> ViraataH Cha = and Virata

> DrupadaH Cha = and Drupada

> MahaarathaH = the great chariot warrior

>

> English translation:-

>

> Here are mighty archers, peers / equals in warfare to heroic Bheema

> and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

> warrior.

>

> Duryodhana illustrates the names of several outstanding warriors in

> the army of Pandavaas. He acknowledges them to be of equal stature

> to that of Arjuna and Bheema, who were the icons of martial arts

and

> divine glory. However, the fear displayed by Duryodhana is an

> ominous sign of the impending defeat of the vicious tendencies

> against the righteous tendencies.

>

> Yuyudhana, also known as Satyaki was a king of Yadavaas. He was

dear

> to Lord Krishna.

>

> Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

> wife. Their son, Pariksheeta ruled the Kuru kingdom after the

> departure of Pandavaas to Himaalayaas.

>

> Drupada was the king of Paanchaals. He was father of Draupadi. His

> son Dhrashtadyumna was disciple of Dronacharya. Drupada had

> ridiculed Dronacharya when he had approached him for material help

> as he could not afford to offer milk to his son Ashvathaamaa.

> Dronacharya had asked for " Capture Drupad and bring him live in

> front of me " as " Guru-Dakshina " after the completion of full-

fledged

> training to Pandavaas. They indeed defeated Drupad and he had to

bow

> to Dronacharya and ask for forgiveness and life. Dronacharya being

a

> Brahmin did not kill him but pardoned him. As a sign of his large

> heartedness, Dronacharya accepted Drupada's son as his disciple and

> trained him without any reservations. Dronacharya killed Drupada

and

> Dhrashtadyumna killed Dronacharya in the royal battle of

> Mahaabhaarata.

>

> Thanks & Regards,

> Shrikant Joshi

> -----------------------------

>

> Thank u very much for sending me such nice preachings.i wil surely

> benefit from

> it.

>

> Pranam to aacharyaji.

>

> dr.bhargav mehta

>

> ------------------------------

> PRIOR POSTING

>

> II 1:3 II

>

> pasyaitam pandu-putranam, acarya mahatim camum

> vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

>

> O Acharya (learned one)! Please look over the mighty army of

> Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

> of Drupada.

>

> From Gita Prabodhani

>

> ---------------------------

>

> Chapter 1 Verse 3, is as follows;

>

> Pashya = behold

> Etaam = these

> Pandu-PutraaNaam = sons of Pandu

> Aachaarya = O teacher!

> Mahateem = great

> Chamum = army

> Vyudhaam = marshalled by / arrayed by

> Drupad -PutreNa = son of Drupada

> Tava = by your

> ShiShyeNa = disciple

> Dheemataa = talented

>

> English translation:-

>

> Behold, O Master, this mighty army of the sons of Pandu, which is

> marshalled by your talented disciple Drishtadyumna, the son of

> Drupada.

>

> No man is perfect. Even a good man has his faults. Even the evil

one

> has to his credit sublime thoughts and chivalrous actions, however

> rare they may be. Both of them are subject to temptations. But the

> good man shakes off evil after a brief encounter. The wicked man

> shies away from goodness in the similar manner in a fraction of a

> second.

>

> Duryodhana had confessed to Lord Krishna his nature the following

> verse in Mahaabhaarata;

>

> " Aham Dharmam Jaanaami, Na Me Pravruttima

> Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

>

> I know the righteousness, but I have no natural inclination to it.

I

> also know the viciousness and I cannot abstain from it.

>

> Having approached the teacher, Duryodhana does not fall at the

> guru's feet and ask for his blessings as per the duty of a true

> disciple. Nor does he wait for his guidance or direction. His

> aggressive and arrogant nature immediately overpowers even guru-

> bhakti (devotion to the preceptor). The result is taunting words

and

> improper commands like " Look at this powerful army of our enemy: it

> is arrayed by one whom you had taught! "

>

> The wicked man's heart trembles in fear and the Pandava army

(though

> numerically weaker i.e. 7 battalions verses 11 battalions of

> Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

> out of the guilt of wrong doings in the mind of vicious and crafty

> Duryodhana. He had stooped to the lowest level while perpetrating

> the worst wicked crimes in his efforts to destroy the Pandavaas.

His

> guilt now manifests on the battlefield in the form of deep fear.

>

> In this verse Duryodhana brazenly reveals his selfish and self-

> centred natural tendencies. The sarcasm of addressing Drastadyuma,

> the son of Drupad as `your wise disciple' was intended to taunt and

> remind Dronacharya of the great indignities that he had to suffer

> when he had approached King Drupad for material help. This is an

> ugly display of demonic tendencies to underrate, demean everyone

> including your own teacher and yet expect him to be subservient to

> the kingdom of Kurus and expect stellar performance beyond the call

> of duty.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> PRIOR POSTING

>

> II 1:2 II

>

> Sanjaya uvaca

>

> drishtva tu pandavanikam, vyudham duryodhanas tada

> acaryam upasangamya, raja vacanam abravit (Gita 1:2)

>

> At the time, having seen the army of Pandavas arranged properly for

> the battle, Prince Duryodhana approached his preceptor (Drona) and

> spoke (these) words.

>

> ---------------------------

> -Shree Hari-

>

> I read with great interest Shrikant Joshiji comments especially

> the philosophical point of view. I will paste in something I read

> just a few minutes ago, I am sure the author we not object.

>

> " ...I was not reading the words of a long-dead teacher: my own Self

> was talking to me in the pages of that little book. Nor did I learn

> anything from the Gita�I remembered that which I had always

known.

> Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

> by giving me Life. Life that has never ended. "

>

> What astounded myself and the author, was Gitaji's freshness and

> relevance, and does it not move awareness when read, deep into the

> psyche, whereupon, one can find the battle within fought on that

> field at Dharmakshetre?

>

> They are my thoughts/questions aroused by this thread.

>

> With Respect and Divine Love,

>

> Mike Keenor

>

> ----------------------------

> Shree Hari

> Ram Ram

>

> Bahen, To read one shloka (verse) of Gitaji daily is very good. To

> understand one shloka (verse) of Gitaji daily is even better. To

> daily imbibe in and make one shloka (verse) of Gitaji as part of

> your life is even more better than that. To explain to someone

> else, one shloka of Gitaji daily is far better even. Because the

> perspiration that flows in attempting to explain Gitaji, in that

all

> blockages are washed away. All can read Gitaji, but very few can

> actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

> rarest of the rare souls (He is very near to me). If you are able

to

> read Hindi then grab hold of the Hindi,

> or else the English version of the " Bhagavad Gita - Sadhak

> Sanjivani " by Swamiji. Life will on its own be uplifted. I am

> writing from personal experience (anubhava), not simply for the

sake

> of writing. Vineet Sarvottam

> ---------------------------

>

> Taking a cue from message of Mrs. K. Asani, I would like to attempt

> the following exercise on a daily basis for one Geeta Verse per

day.

> If you find it worth the effort then please publish it to the

entire

> members of " Gita-talk " and " Sadhak " .

>

> Original Verse is as follows;

> Dhritaraashtra

> King Dhritarashtra

>

> Uvaacha = said

> Dharmakshetre = in the holy plains

> Kurukshetre = in the field of Kurus

> SamavetaaH = assembled

> YuyutsavaH = desirous to fight a war

> MaamakaaH = my sons

> PaandavaaH = Pandavas / sons of Pandu

> Cha Eva = and also these

> Kim = what

> Akurvat = Did do?

> Sanjay = O Sanjaya !

>

> English translation:-

>

> Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

> Pandu do, who are desirous of war, while assembled together on the

> sacred field of Kurukshetra?

>

> From philosophical point of view:

>

> O Sanjaya! What did the selfish intentions and the intentions born

> of wisdom do in the human body which is the field-of-duties, the

> repository of the sense--organs and in which all the murderous ones

> (passions and asceticism etc.) are confronting each other.

>

> Thanking you,

> With Best Regards,

> Shrikant Joshi

> --------------------------

> Shree Hari

> Ram Ram

> Shrikantji, I am unable to include the Sanskrit writings. I

> believe it may require special font.

> From Gita Talk Moderator

> --------------------------

> thank you so much

> this is indeed a very meaningful and inspiring exercise.

>

> Dhanalakshmi Ayyer

>

> ------------------------------

>

> Shree Hari

> Ram Ram

> Whoever would like to take this initiative please do so. As

> moderators we can provide Swami Ramsukhdasji's write-up from Gita

> Prabodhani. Starting with today's posting -

>

> - Chapter 1 -

>

> II 1:1 II

>

> Dhrtarashtra uvaca

>

> dharma-ksetre kuru-ksetre, samaveta yuyutsavah

> mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

>

> O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

> fight, what did my sons and those of Pandavas do?

>

> Commentary

>

> It is a special feature in Hindu tradition that every action should

> be done with the Dharma in fore front. This is why even the action

> such as a terrible war was arranged in a holy place so that all who

> die in the war will get the merit of doing a good deed.

>

> From God's viewpoint there is no distinction of mine and your. The

> whole universe is made of five great elements. Everyone is given

the

> same freedom to use space, wind, fire, water and the earth. But the

> human being compelled by ignorance makes divisions such as these

> people, village, province, country, space, water etc. are mine and

> those are yours. All quarrels and fights are created due to the

> idea of mine and your. So is the case with Mahabharta war that was

> started by Dhritrashtra with this sense of " mine " (my sons) and

> Pandu's sons.

>

> From Gita Talk Moderator.

> Ram Ram

 

---

 

I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

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II 1:14 II

 

tatah svetair hayair yukte, mahati syandane sthitau

madhavah pandavas caiva, divyau sankhau pradadhmatuh (Gita 1:14)

 

Then, seated in glorious chariot drawn by the white horses, the Lord

of Laxmi, Sri Krisna as well as Arjuna, son of Pandu, blew their

divine conches loudly.

 

From Gita Prabodhani in Hindi pg. 7 by Swami Ramsukhdasji

--------------------------------

Chapter 1, Verse 14 is as follows;

 

TataH = then

ShwetaiH = white

HayaiH = horses

Yukte = yoked with

Mahati = magnificent

Syandane = in the chariot

Sthitau = seated

MaadhavaH = Krishna

PaandavaH = Arjuna

Cha = and

Eva = also

Divyou = divine

Shankhou = conches

PradadhmatuH = blew

 

English translation:-

 

Then seated in the magnificent chariot, yoked to white horses,

Krishna and Arjuna also blew their divine, celestial conches.

 

Sanjay was sympathetic to the cause of righteousness represented by

the Pandavaas. It is interesting to note that, there is elaborate

description by Sanjay, of various conches being blown by their

respective masters in the army of Pandavaas. But with the exception

of Bheeshmaacharya, no other leader in the army of Kauravaas,

including the venerable Dronaachaarya, has been credited for act of

blowing conches. This clearly indicates that army of Kauravaas was

not as enthusiastic as that of the army of Pandavaas.

 

The fire god (AgniH) had gifted the great chariot to Arjuna to fight

the royal battle. The king of Gandharvas, Chitraratha had gifted

four white celestial horses to Arjuna. Those four horses and the

chariot were said to have had the unique power to traverse anywhere

on earth as well as in heaven. Having Lord Shree Krishna as the

charioteer, Arjuna was fully equipped to face any formidable

challenge in the battle.

 

One of the ancient scriptures called as `Kathopanishad', as an

analogy, compares the senses to horses and the principle governing

intelligence to the charioteer. When the Lord Shree Krishna himself

is the charioteer, it is no wonder that the steeds are white, a

colour symbolizing purity and divinity. If we hand the reins of our

mind over to the Lord, then it is certain that our senses will be

purified and all their functions will be pure and sinless.

 

The charioteer of our physical body, mind and intellect is the

guiding and enlivening spirit called as `Aatman', which is a subset

of `Brahman' that pervades the entire universe. The contemporary

concept of `Energy' in Physics and the concept of `Infinity' in

Mathematics are synonymous to the then prevailing concept of

`Brahman' in our ancient scriptures. The self realised Lord Shree

Krishna - the charioteer is the true Spirit in all of us. This has

been very succinctly communicated as " Vaasudevam Sarvam Iti " i.e. " I

am everywhere " , by Lord Shree Krishna in the 7th chapter of Shreemad

Bhagawad Geeta.

 

Thanks & Best Regards,

Shrikant Joshi.

 

---

Comment: —

 

Tatah svetairhayairyukte1 — The Gandharva (a celestial musician)

named Citraratha gave Arjuna, one hundred divine horses. They had

such distinguished characteristics that however many may be killed,

the number of horses remained at all times hundred. The number

never decreased. They could go to heaven or live on the earth or

go anywhere else. Out of these, one hundred horses, four beautiful

and well-trained white horses, were harnessed to Arjuna's

chariot.

 

'Mahati syandane sthitau' — The Fire-god (Agni) suffered from

indigestion because a lot of 'ghee' (clarified butter) that was

offered in a holy sacrificial fire to him. Therefore, though the

fire-god wanted to cure his indigestion by consuming medicinal herbs

of the Khandava forest, but he was unable to do so because it was

protected by other demi-gods (devtaahs). Whenever he tried to burn

it, 'Indra', the king of the gods extinguished the fire with the

rain. At last, with Arjuna's help, Agni (Fire-god) burnrd the entire

forest and got rid of his indigestion. Being pleased with Arjuna,

Agni gave him a very large and glorious chariot. The chariot held as

many weapons and missiles as could be accommodated in nine bullock

carts. It was gilded with gold and brilliance. Its wheels were

strong and huge. It's flag, shone like lightning over about

a 'Yojana (eight miles), in distance. In spite of being so long it

was neither too burdensome, nor could, it stop or be entangled in

trees etc. Hanuman (the monkey-god, in Rama's march against Ravana)

was the emblem on the flag.

 

'Sthitau' —'Sthitau' is the expression used for that the beautiful

and glorious chariot that became even more so, because Lord Krsna

Himself, and His dear devotee Arjuna, were sitting in it.

 

'Madhavah pandavascaiva' —'Ma' is name of Laksmi, the goddess of

wealth and prosperity, and 'Dhava,' is the husband.

Therefore, 'Madhava' is the name of the Lord (Husband) of Laksmi,

Sri Krsna, the incarnation of Lord Visnu. Here, Pandava, has been

used for Arjuna, because he is the chief among the Pandavas—

'Pandavanam Dhananjayah; (Gita 10:37). [Lord Krsna says, " Among the

Pandavas, I am Dhananjaya (Arjuna).] " (He has been called chief

among the Pandavas, because he had no individuality, apart from Lord

Krsna.)

 

Arjuna and Sri Krsna were the incarnations of 'Nara' and 'Narayana',

respectively. In the beginning of every 'Parva' (section) of

Mahabharata, there is salutation to Nara (Arjuna) and Narayana (Lord

Krsna). Thus, from this point of view also, Lord Krsna and Arjuna

were chiefs. Sanjaya also says in the last verse of the

Gita, " Wherever there is Sri Krsna, the Lord of Yoga, and wherever

is Arjuna, the wielder of the bow (Gandiva bow), there is

prosperity, victory, glory and righteousness; this is my conviction "

(Gita 18:78).

 

'Divyau sankhau pradadhmatuh' — Bhagavaan Sri Krsna and Arjuna,

loudly blew their conchs, which were glorious and divine.Here, a

doubt may arise that it was proper on the part of Bhisma to blow his

conch first, because he was the field marshal of the Kaurava-army.

But how far was it justified on the part of Bhagavaan Sri Krsna, the

charioteer of the Pandava-army, to blow the conch, when the field-

marshal Dhrstadyumna of the Pandava-army, was there? The answer is

that Bhagavaan Sri Krsna is chief at all times, and His leadership

status never decreases, whether He works as a charioteer or a great

chariot-warrior. He is ever eminent and great, whatever rank He may

hold, because His rank is 'Acyuta' (fixed), He never deviates from

his divine nature. In Pandava-army, Lord Krsna was the chief and

director as well. Even when, he was a young boy, Nanda and Upananda

etc., obeyed him. Therefore, they, by obeying him, started to

worship Govardhana, (a mountain), instead of Indra, the king of

gods, who had been worshipped for generations. It means, that

Bhagavaan (God), in whatever state, place and circumstance, He may

live, He is ever the chief. Therefore, Sri Krsna was the first in

the Pandava-army, to blow his conch.

 

One, who is really inferior, regards himself as superior on getting

an appointment to a high position or post. In other word, he who

considers himself to be superior due to his position, in actuality

he is quite inferior. On the contrary, one who is really superior

is superior everywhere, and wherever He is, because of Him, that

post (position) is considered eminent and prestigous. Thus, because

of Bhagavaan Sri Krsna, the position of the charioteer is also

elevated.

 

Link: — Sanjaya in the next four verses, in explaining the previous

verse and giving some more details, describes the blowing of conchs

by other warriors.

 

From " The Bhagavad Gita – Sadhak Sanjivani " pg. 15 in Hindi and pg.

26 in English by Swami Ramsukhdasji.

--

Dear Sadhakas, Pranam

 

Ref: Gita 1:12

With due regards I would like to add the following:-

The earth goes around the Sun in an elliptic orbit. This orbit is increasing

regularly. That is how the earth is going away from the Sun slowly but

certainly. Yet one round around the Sun (in this orbit) is taken as one year.

The orbit must have been much smaller 5000 yrs. ago when the Mahabharata war was

fought. One may be able to calculate the size of the orbit as it was then.

 

Thus the age of various characters was estimated to be ripe.

Regards,

Suhas Gogate

 

---

PRIOR POSTING

II 1:13 II

 

tatah sankhas ca bheryas ca, panavanaka-gomukhah

sahasaivabhyahanyanta, a shabdas tumulo 'bhavat (Gita 1:13)

 

Then conches, kettledrums, tabors, drums and cow-horns, blew

together all at once and this sound was very furious.

 

From Gita Prabodhani in Hindi pg. 7 by Swami Ramsukhdasji

-

Chapter 1, Verse 13 is as follows;

 

TataH = then

ShankhaaH – Cha = conches and

BheryaH – Cha = kettledrums and

PaNavaanaka-GomukhaH = tabors, drums and cow-horns

Sahasaa = suddenly

Eva = quite

Abhi = forth

Ahanyanta = blared

SaH = that

ShabdaH = sound

TumulaH = tremendous

Abhavat = was

 

English translation:-

 

Then quite suddenly blared forth conches, kettledrums, tabors,

trumpets and cow-horns; and tremendous was that noise.

 

The entire army of Kauravaas responded favourably to the clarion

call of Bheeshmaachaarya by sounding their conches, kettledrums,

tabors, trumpets and cow-horns. The noise was sudden and tumultuous.

The epic battle of Mahaabhaarata was finally and formally

promulgated.

 

Thanks & Best Regards,

 

Shrikant Joshi.

--

Comment: —

 

'Tatah sankhasca bheryasca panavanakagomukhah' — Bhisma had not

blown his conch to declare war, his purpose was to cheer up

Duryodhana, but the army of the Kauravas thought that the war was

declared. So hearing the sound of the conch, all musical instruments

such as conchs etc., of the Kaurava-army suddenly blared forth.

 

Conchs are found in the sea. These are kept for worship and

adoration of Thaakurji (God), and are useful on auspicious occasions

where ceremonies, praise and prayers to God etc. are taking place.

They are also used in the beginning of wars, for declaring a

war. 'Kettledrums' (bheri), are drums with large hollow bowls of

iron, with tops made of skins of buffaloes and are beaten with a

wooden stick. They are kept in temples and forts These drums are

specially played on auspicious occasions and festivities and also

played daily in the King's palace. Tabors' (panava) are small

drums like a tambourine. These are made of iron or wood and tops

covered with goatskin. These are played with wooden sticks or with

hands. Even though they are shaped like a " dholki " , they are much

bigger than them. Playing them at the beginning of an event is

regarded as equally auspicious as adoration to Lord Ganesa. 'Aanaka1

(drum), is another name for " Mrdung " . It is also Called " Pakhaavaj " .

It is shaped like a dholak, however it is a musical instrument made

of clay, with the top covered by leather and played with the

hands. 'Gomukha' (cow-horn), is a musical wind instrument,

consisting of a long metal tube usually bent like a serpent, having

a mouth (opening) shaped like a cow. It is blown with the mouth.

 

'Sahasaivabhyahanyanta'* — Kaurava-army was full of great

enthusiasm. Therefore, as soon as Bhisma blew his conch, all their

musical instruments suddenly blared forth, all at once without much

effort.

 

'Sa sabdastumulo'bhavat' — The sound of the musical instruments,

such as conchs etc., of the Kaurava-army, standing in divisions and

sub-divisions, was tumultuous, and was echoed all over.

 

Link: — In the beginning of this chapter, Dhrtaraastra asked

Sanjaya, " What did my sons and the sons of Paandu do, while

assembled on the battlefield? " Therefore, Sanjaya explained from the

second to the thirteenth verses, what Dhrtaraashtra's sons we doing.

In the next verse, Sanjaya relays what Pandu's sons we doing.

 

* Here instead of saying that the army of the Kauravas blared forth

their musical instruments, it has been said that the instruments

blared forth. This construction of the sentence shows enthusiasm and

ease of the army.

 

From " The Bhagavad Gita – Sadhak Sanjivani " pg. 14 in Hindi and pg.

24 in English by Swami Ramsukhdasji.

 

--

PRIOR POSTING

II 1:12 II

 

tasya sanjanayan harsam, kuru-vrddhah pitamahah

simha-nadam vinadyoccaih, sankham dadhmau pratapavan (Gita 1:12)

 

To cheer and rouse up Duryodhana, the glorious grandsire among the

Kaurava race, Bhisma roared like a lion and blew his conch loudly.

 

From Gita Prabodhani in Hindi pg. 7 by Swami Ramsukhdasji

 

 

 

Chapter 1, Verse 12 is as follows;

 

Tasya = his (Duryodhana's)

Sanjayanayan = causing

Harsham = joy

Kuru-VruddhaH = the oldest of the Kurus

PitaamaH = grandfather

Simha-Naadam = lion's roar

Vinadya = having sounded

UchchaiH = loudly

Shankham = conch

Dadhmau = blew

Prataapavaan = the mighty one

 

English translation:-

 

In order to cheer up Duryodhana, the mighty grandsire, the oldest of

the Kurus, raised a lion's roar and blew his conch.

 

Bheeshmaachaarya, the greatest and the oldest of the Kurus, was

intelligent to correctly interpret the silent disapproval of

Dronaachaarya. He also noticed the anxiety and uncertainty in the

mind of Duryodhana. In order to prohibit the revolting thoughts

against Duryodhana before spreading like a wild fire in the army of

Kauravaas; Bheeshmaachaarya decided to cheer up Duryodhana and rally

the forces behind him by blowing his conch with great force and

created trust and confidence into the hearts of the army of

Kauravaas.

 

This act of blowing of conch by Bheeshmaachaarya amounted to an act

of aggression and marked the commencement of the great royal battle.

 

Bheeshmaachaarya clearly communicated his strong belief that loyalty

to duty for Kuru kingdom counted far more than individual

conviction. Social order in any nation is based on the obedience to

the prevailing authority.

 

As an equivalent example in Greece, Socrates had argued with Crito

that he dared not break the laws of Athens which nourished him,

guarded him and made him progress in life.

 

Bheeshmaachaarya was 170 years old and yet he fought like a

ferocious lion for the first 10 days of the battle that lasted total

18 days. Dronaachaarya was 90 years old and yet he valiantly fought

for the next 5 days out of the balance 8 days of the battle.

 

Had both of them abstained from the battle, it would have set a bad

example that being advanced in age they preferred the softer option.

They were not afraid of the consequences of the battle including

personal deaths and therefore set clear examples that loyalty to the

nation was above all other personal concerns and convictions.

 

Thanks & Best Regards,

 

Shrikant Joshi

-------------------------------

Shree Hari

Ram Ram

If and when time permits we will also include Swamiji's Comments and

Epilogue from Sadhak Sanjivani

 

The grand old man of the Kaurava race, their glorious grand-uncle

Bhisma, cheering Duryodhana roared loudly like a lion, and blew his

conch. 12

 

Comment : —

 

'Tasya sanjanayan harsam' — If the loud, resonance of the conch

cheered Duryodhana and it's resonating sound is the cause, then the

description of the resonating conch should be first and Duryodhan

being cheered up should be thereafter. In other words it should

have been said - " With the blowing of the counch, Duryodhana was

cheered up. " But here instead of saying thus, it was stated – " Along

with cheering up Duryodhana, Bhisma blew his conch. " By expressing

in this manner, Sanjaya wants to state that the very action of

blowing the conch will certainly cheer up Duryodhana. To express

this influence of Bhisma, Sanjaya uses the adjective " Prataapavaan "

(glorious).

 

'Kuru-vrddhah' — Though in the Kuru race Bahlika (the younger

brother of Bhisma's father Santanu), was older than Bhisma, yet

Bhisma possessed extraordinary and deep knowledge of righteousness

and Ishvar (God), more than all other older members in the race.

Therefore Sanjaya gives Bhisma the distinguishing title of 'Kuru-

vrddhah', (the grand wise old man of the Kaurava race).

 

'Prataapavaan' — Bhismaji's renunciation had great influence and

effect on others. He had renounced wealth (kanak) and woman

(kaamini) i.e., he also did not accept any kingdom or marry anyone.

He was well versed in military science and scriptures. These two

powerful qualities in him had immense influence and power over the

people. For the sake of his brother Vicitravirya, all by himself

Bhisma had kidnapped, the daughters of the king of Kasi, from the

place where their suitors had assembled to marry them. At that time

the Ksatriya suitors attacked him, but all by himself, he defeated

all of them. He was so well versed, in the science of weapons and

warfare, that he did not accept his defeat even against his

preceptor Parasurama, who had taught him the science of weapons etc.

Thus he had great influence over the Ksatriyas (warrior class),

because of his skill in military science.

 

When Bhisma was lying on a bed of arrows Lord Krsna said to

Yudhisthira, " If you have any doubts or questions pertaining to

righteousness (Dharma), then you may ask Bhismaji now, because the

sun of the knowledge of scriptures, is going to set, i.e., Bhisma, a

great scholar of scriptures is going to die. " * Thus, we see that he

had great mastery over the scriptures and others were very much

influenced by this knowledge.

 

'Pitaamahah'— This word seems to mean that Dronacarya did not attach

any importance to the tricks played by Duryodhana. He understood

that Duryodhana wanted to deceive him. He therefore remained silent.

But due to Bhisma being the grand-uncle of Duryodhana, he sees in

Duryodhana's tricks, a child-like behaviour. Hence Bhisma unlike

Dronacarya, breaks his silence and blows his conch to cheer up

Duryodhana, and shows his affection for Duryodhana.

 

'Simhanadam vinadyoccaih sankham dadhmau' — When a lion roars

ferociously, even large wild animals like elephants etc., get horror-

struck. Similarly, by roaring ferociously, Bhisma blew his conch to

cheer up Duryodhana, and terrorize the warriors of the hostile army.

 

Epilogue

 

Duryodhana's relationship with Dronacarya was that of pupil-teacher

while with Bhisma he had a family relationship. Where there is

relationship that is linked to knowledge, there is no partiality but

in family relationships because of the affection for the family,

partiality ensues. Therefore having heard the tricky words uttered

by Duryodhana, Dronacarya remained silent. This discouraged

Duryodhana and his enthusiasm was shattered. It was due to family-

affection that on seeing Duryodhana sad Bhisma blew the conch, to

encourage Duryodhana.

 

From " The Bhagavad Gita – Sadhak Sanjivani " pg. 13 in Hindi and pg.

23 in English by Swami Ramsukhdasji.

 

-------------------------------

II 1:11 II

 

ayanesu ca sarveshu, yatha-bhagam avasthitah

bhismam evabhirakshantu, havantah sarva eva hi (Gita 1:11)

 

From his exterior vision, Duryodhana spoke to the commanders of his

army, being stationed firmly in your respective positions, most

definitely protect Bhishma, in particular from all sides.

 

From Gita Prabodhani

--------------------------------

 

Chapter 1, Verse 11 is as follows;

 

Ayaneshu = in the army divisions

Cha = and

Sarveshu = in all

Yathaa = according to

Bhaagam = division

AvasthitaaH = being stationed

Bheeshmam = Bheeshma

Eva = alone / only

Abhirakshantu = protect from all sides

BhavataH = all of you

Sarva = we all

Eva Hi = indeed by all means

 

English translation:-

 

Now all of you assume your positions in your respective divisions

and protect Bheeshma alone, by all means.

 

During the 13 years of exile of the Pandavaas, Duryodhana and Karna

had invaded and conquered many kingdoms and vastly expanded the area

under the control of Kuru kingdom. All those kings and princes had

no option but to participate in the battle on the side of Kauravaas.

But their hearts were not in it. This was well known to the crafty

Duryodhana. Duryodhana's only desire was to maintain the status quo

and deny Pandavaas a land as small as the tip of a needle!

 

As there was no unifying force in the army of Kauravaas, Duryodhana

came up with a unique idea of rallying all the forces behind the

great patriarch, Bheeshmaachaarya.

 

Everyone held Bheeshmaachaarya in the highest esteem for his

sacrifice and all the virtues he had demonstrated. Duryodhana uses

his stellar and impeccable reputation to effectively integrate his

army devoid of any noble objective. Duryodhana's only desire was to

usurp the kingdom that was to be allocated to Pandavaas after

successful completion of 13 years of exile and therefore he calls

upon his disjointed army generals to unify in the singular task of

protecting Bheeshmaachaarya who actually did not need any protection

as he had earned a boon from his father - Shantanu that death will

never overcome him without his own consent.

 

Thanks & Best Regards,

Shrikant Joshi

 

Dear Sadhakas, Namaskar;

 

We see Duryo's. arrogance and ego in (1 / 9) . He thinks that the

warriors

are ready to die for him in battle. Fact is that, a Kshatriya could

not refuse a

call for war as per the code of conduct those days. So they joined

in.

Emotionally they were not with the Kauravas.

 

Guru Drona and Bhishma Pitamaha could not refuse because Drona was

the appointed

Guru, and Bhishma Pitamaha had promised to look after the KURU

kingdom. At

one stage when Yudhishthir went to seek his blessings on the battle

field he has

said,

 

" Arhhasya purusho daso; dasas twarho na kasya chit,

Iti satyam Maharaja baddhosmyarthena Kaurave "

 

Meaning that he was a sort of servant of the Kuru clan and he was

under the debt

of returning the obligations.

 

Please pardon me sadhakas; I have different views on the subject.

 

What has Bhishma Pitamaha NOT done for the Pandavas and Kauravas??

He has

initially sacrificed the right to the kingdom for the comfort of his

father,

looked after the Pandavas and Kauravas during their childhood, given

them best

of education, training etc etc. through guru Drona. He has looked

after the

kingdom till they grew up.

 

As such he was not under any type of debt morally or otherwise;

specially in a

war of Righteousness vs. Unrighteousness

 

I feel he has more than repaid his debt and obligations if any. He

should have

at the best refused to participate in the war and / or resigned.

 

With best wishes

Suhas Gogate

 

Does anyone know good audio download site or any other audio

resource in hindi

for Bhagwat Gita explantion for my father-in-law who can't read.

 

Regards

Meenu Bansal

 

 

Respected brothers,

 

Shrikant Joshi jee has written that Kaurava army consisted of eleven

battalions,

while that of Pandavas was of seven. But, the Mahabharata has talked

in terms of

Akshauhinee Sena; and not battalions.

 

A battalion is made up of only 900 soldiers, while the word

akshauhinee means a

mixed unit of 21,670 charioteers, as many elephants with mahouts and

warriors,

65,610 horsemen, and 1,09,350 foot-soldiers. That makes a hefty

figure of

2,18,300. So, the use of the word battalion for akshauhinee does not

seem

correct.

 

In an earlier post, Akhil Marfatia jee had asked about the

definition of

Maharathee. According to our knowledge, Maharathee is one who is

well versed

both in Shastraas (weapons) as well as Shaastras (Scriptures) and

can command

ten thousand bowmen battling together. The exact words given in the

Scriptures

are:

 

Eko dash-sahasraanee yojayet-yastu-dhanvinaam/

Shastra-shaastra-praveenash-ch mahaaratha iti smritah//

 

Dr. Ranjeet Singh

 

Dear Akhil Marfatia,

 

Thank you for your following query;

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada?

 

My reply is as follows;

 

Mahaarathee is a word from Sanskrit language and it has no

connection with the

word Marathas in the Marathi language.

 

The Marathas (Marathi) form an Indo Aryan group of Hindu warriors

hailing mostly

from the present-day state of Maharashtra, who created the expansive

Maratha

Empire, covering a major part of India, in the late 17th and 18th

centuries.

They were also considered as Kshatriya warriors who came to

Maharashtra state

from Rajasthan state.

 

The " Marathas " were known by that name since their native tongue was

almost

invariably Marathi; however, not all those whose native tongue is

Marathi are

Marathas. Historically " Maratha " was a common term used for people of

Maharashtra region that speak Marathi.

 

In present time, the term " Maratha " refers only to those Marathi-

speaking people

who also belong to certain specific Hindu - Maharashtrian Kshatriya

caste. Thus,

the terms " Marathi people " and " Maratha people " are not

interchangeable and

should not be confused for each other.

 

Thanking you,

 

With Best Regards,

Shrikant Joshi.

 

 

PRIOR POSTING

 

II 1:10 II

 

aparyaptam tad asmakam, balam bhismabhiraksitam

paryaptam tv idam etesam, balam bhimabhiraksitam (Gita 1:10)

 

(After seeing Dronacharya is completely silent, Duryodhana thought)

our army (to win over Pandavas) is incapable and insufficient

because our army's chief commander Bhishma who is double minded

while the army of Pandava's is led by Bhima (who is single minded)

is capable and sufficient to win this war.

 

From Gita Prabodhani

----------------------------

Chapter 1, Verse 10 is as follows;

 

Aparyaaptam = unlimited

Tat = that

Asmaakam = ours

Balam = army

Bheeshma -Abhi –Rakshitam = marshalled by Bheeshma

Paryaaptam = limited / insufficient

Tu = while

Idam = this

Eteshaam = their

Balam = army

Bheema - Abhi Rakshitam - marshalled by Bheema

 

English translation:-

 

Our army, which is marshalled and well protected by Bheeshma, is

unlimited. However, the army of theirs (Pandavas'), which is

marshalled and well protected by Bheema, is meagre.

 

What an impudence and imprudence ! Duryodhana, in the heart of the

matter, fears that his army is insufficient despite being led by

Bheeshmaachaarya, consisting of incoherent 11 battalions as

compared to cohesive and well integrated 7 battalions of army of

Pandavaas.

 

Anxiety fills the evil heart. The singular and unmistakable

characteristic of a wicked man is his vanity and belligerence, which

seeks more and more destructive power.

 

Duryodhana sees the enemy army in the true light. It is both

formidable and sufficient, where as his army is insufficient. The

two vital factors that ensure victory are on the side of Pandavaas.

They are the tacit support of Lord Shree Krishna and their righteous

conduct throughout their lives. Duryodhana realises that his

military might and mere greater number of soldiers are indeed

liabilities to him.

 

Perhaps in a flash of momentary intuition, Duryodhana realized the

unrighteousness of his cause. Such moments are granted even to evil-

doers. The courageous one shakes the evil off, without a false sense

of dignity or vain desire overcoming him. We need to err only once

if we have a little wisdom left in us.

 

But the unlimited ego and arrogance of Duryodhana continues to

outwardly proclaim that the army of Kauravaas is unlimited and

unconquerable as it is steered by Bheeshmaachaarya, who had the

unique blessing from his father Shantanu i.e. the power of seeking

his death only at his own will.

 

Thanks & Best Regards,

Shrikant Joshi

 

-----------------------------

ram ram

In my opinion, as part of the daily one verse explanation, a one

pager of related verse from Sadhak Sanjeevani - the " Parishisth-

bhaav " section will also be very helpful to sadhaks. It would be

invaluable to include the same in the english website of Swamiji

Maharaj.

 

Sadhak Ramesh

 

 

PRIOR POSTING

II 1:9 II

 

anye ca bahavah sura, mad-arthe tyakta-jivitah

nana-shastra-praharanah, sarve yuddha-visaradah (Gita 1:9)

 

Besides these, there are many other heroes, who have given up the

desire to live for my sake, they are expert at different weapons and

skills of warfare.

 

From Gita Prabodhani

-------------------

Chapter 1, Verse 9 is as follows;

 

Anye = others

Cha = and

BahavaH = many

ShuraaH = heroes / Fighters

Madarthe = for my sake

Tyakta JeevitaaH = who are ready to give up their lives

Naanaa -Shastra-praharaNaaH = armed with various weapons

Sarve = All

Yuddha –VishaaradaaH = highly skilled in the battle art

 

English translation:-

 

In addition to that, there are yet many other heroes, well skilled

in the art of warfare, who are equipped with multiple weapons and

missiles, are ready to stake their lives for me.

 

It is interesting to note that as against 18 Maharathees in the 7

battalions of the army of Pandavaas, Duryodhana recognised only 7

distinguished warriors in the 11 battalions of the army of

Kauravaas. This indicates that his ego and vanity were so powerful

that he did not consider it worthwhile to recognise many others by

mentioning their individual names. He simply clubbed them together

as many other great warriors.

 

Indirectly it communicates Duryodhana's deep sense of insecurity and

fear of an impending defeat of viciousness against the

righteousness. Even though he boasts that many other heroes are

ready to stake their lives for him in the royal battle, in the heart

of the matter he knew that he could rely upon only 7 distinguished

warriors that he had recognised.

 

" Sukha Me Tere Saatha Chalenge, Dukha Me Saba Mukha Modenge;

Duniyawaale Tere Bana Kara, Teraa Hita Na Sochenge "

 

It is a bitter truth for Duryodhana that while merry making all the

warriors who were with him are no doubt physically present now, but

they are not with him as a collective force at the crucial moment,

when he is facing a formidable challenge from Pandavaas.

 

Thanks & Best Regards,

Shrikant Joshi

---------------------

To : Akhil Marfatia jee, So far as our knowledge goes, a Mahaarathee

is one who is well versed both in Shastraaas (weapons) and Shaastras

(Scriptures) and can command ten thousand Dhanvees (bowmen) battling

together:

 

Eko dash-sahasraanee yojayet-yastudhanvinaam/

Shastra-shaastra-praveenashch mahaaratha iti smritah//

 

Dr. Ranjeet Singh

-----------------------

 

Dear Sadhakas, Pranam

In fact Duryodhan's sarcasm does not end easily.

If , he knew the characteristics of the warriors on Pandava's side;

guru Drona also knew the same ; may be better. I

f Duryo.knew the warriors on his side; guru Drona also knew their

ability and mental make up at that point in time. There is really no

need to brief guru Drona.

So this appears as if it is a NATYA as mentioned earlier.

 

With best regards,

Suhas Gogate

--------------------------

Greetings sadhakas

two small corrections

satyavati was a fisher woman and not a maid-her father was teh chief

of the fishermen.also Karna was trained by Parasurama and not Drona

Ramaa Sreenivasan

----------------------------

Hare Krishna

 

Shrikantji... Thank You very much for spending so much time and

effort on daily basis for giving a detailed explaination everyday.

 

Hare Krishna

Varun P. Paprunia

 

----------------------

PRIOR POSTING

II 1:8 II

 

bhavan bhismas ca karnas ca, kripas ca samitim-jayah

ashvatthama vikarnas ca, saumadattis tathaiva ca (Gita 1:8)

 

Yourself (Dronacharya), grandsire BhishmaPitamah , Karana,

victorious Kripachaarya and Ashawthaama, Vikarana and Bhurishrava,

son of Somadatta.

 

From Gita Prabodhani

 

----------------------

 

Chapter 1, Verse 8 is as follows;

 

Bhavaan = you yourself

BheeshmaH = Bhishma (Grand Father)

Cha = and

KarnaH = Karna

Cha = and

KrupaH = Krupa

Cha = and

SamitinjayaH = victorious in war

Ashwatthaamaa = Ashwatthama

VikarnaH = Vikarna

Cha = and

SaumadattiH = the son of SoumadattaH - Bhurishrava

Tathaa = thus

Eva = even

Cha = and

 

English translation:-

 

They are; you – the venerable self, Bhishma, Karna, Kripa - the

victorious one in fight, Ashwatthama, Vikarna and son of Somadatta

(Bhurishrava) as well.

 

Even though Bheeshmaacharya was the senior most amongst warriors in

the army of Kauravaas, Duryodhana addresses Dronacharya the first as

he knew very well that he had to win over Dronacharya to ensure his

support which mattered the most. Drnonacharya's exceptional talent

was extremely crucial for the successful outcome of the battle for

him.

 

Drnonacharya was the son of Maharshi Bharadvaaj. He was expert in

the Veda Shaastraas as well as in the art of warfare. He was a rare

combination of Brahmin by birth and Kshatriya by his choice of

profession. He was a great warrior of exceptional strength, valour

and brilliant in tactical warfare. He was Guru to both Paandavaas

and Kauravaas. He successfully commanded the entire army of

Kauravaas for the first five days of the battle. On hearing a rumour

that Ashwatthaamaa has been killed, he asked Yudhishthira if was

true. In the din and bustle of the battle, he heard only the first

word of his famous reply, `Naro Vaa Kunjaro Vaa' interpreting that

Ashvatthaamaa is dead and lost the entire zeal to fight the battle

further and immediately dropped his weapons. Lord Krishna had

prompted Yudhishthira to reply the semi truth as in reality an

elephant named Ashvatthaamaa was killed as a tactical reason.

Immediately, Dhrishtadyumna the son of Drupad killed Dronacharya as

a revenge of killing of his father. It was the first turning point

in the epic battle, in favour of Paandavaas.

 

Bheeshmaacharya's support was guaranteed as he had taken a vow to

fight anyone who challenges the throne of Kuru kingdom. He was son

of king Shantanu and Bhaagirathi i.e. the river Ganga, which had

descended from the heaven. His real name was Devavrata. But he was

popular by the name Bheeshma as he had taken a dreadful oath of

celibacy to guarantee that Vichitraveerya will be crowned as the

king of Kuru kingdom after king Shantanu. Vichitraveerya was the son

of king Shantanu and Satyavati. Satyavati was a maid servant, whom

king Shantanu had married while accepting the condition of her

father that their progeny will be the next king.

 

Bheeshmaacharya was a deep devotee of Lord Krishna. He agreed to

fight the battle accepting the condition of Lord Krishna that he

will not kill any one of the five Paandavaas even though they were

waging the war against the throne of the Kuru kingdom. He

demonstrated his exceptional prowess while fighting a fierce battle

for the first ten days.

 

Arjuna fired arrows from the back of warrior Shikhandi who was

considered to be a woman by Bheeshmaachaarya as he had performed a

sex change operation. While resting on the bed of arrows, Lord

Krishna signaled Bheeshmaachaarya that it is the right time to quit

and bid a goodbye, Bheeshma accepted it with deep respect and

immediately decided to depart from this earth, even though he had

the free will to choose his death. It was the second turning point

in the epic battle, in favour of Paandavaas.

 

Karna was the first son of Kunti and the Sun God. Kunti abandoned

him immediately after birth as it was against the then prevailing

social norms and practices. Karna was popularly called as Soota-

Putra as he was nourished by a childless couple named Radha and

Radheya. He was proficient in Veda Shaastraas as well as in the art

of warfare. He was trained by Drnonacharya. He displayed his

exceptional charitable disposition while offering his `Kavacha

Kundalas' which were given by his father Sun God to God Indra. God

Indra was instructed by Lord Krishna to ask for `Kavacha Kundalas'

from Karna so as to protect Paandavaas in the impending royal

battle.

 

Karna was obliged to Duryodhana for everything that he had and he

stood behind him as a `fait accompli'. He was killed by Arjuna upon

the prompting of Lord Krishna, while he was uplifting the wheel of

his chariot stuck in mud. It was the third turning point in the epic

battle, in favour of Paandavaas.

 

Kripacharya was the son of Maharshi Saradvan. He was Brahmin by

birth but Kshatriya by profession. Before the arrival of Dronacharya

in Hastinapur, he taught the art of warfare to both Paandavaas and

Kauravaas. He survived in the epic battle of Mahabharata and

therefore he was referred to as `victorious in the battle'. He

imparted his knowledge to king Pariksheeta, who ruled the Kuru

kingdom after departure of Paandavaas to the Himalayas.

 

Vikarna was one of the hundred sons of king Dhritaraashtra and queen

Gaandhaari. He was the only Kaurava, who protested against the

persecution of Draupadi by his own brother Dushshaasana. He was

killed in the battle.

 

Bhurishrava was the son of Somadatta and was also grandson of

Bahilaka who was elder brother of king Shantanu. He was killed by

Satyaki in the battle.

 

Dronaachaarya maintained his stocky silence and did not utter a

single word in response to the provocations of Duryodhana.

 

Thanks & Best Regards,

 

Shrikant Joshi

 

-----------------------------

II 1:7 II

 

asmakam tu visista ye, tan nibodha dvijottama

nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

 

O best of Brahmans, please now pay attention to main warriors on our

side, to remind you I am relating to you our commanders.

 

From Gita Prabodhani by Swami Ramsukhdasji

-----------------------------

 

Chapter 1, Verse 7, is as follows;

 

Asmaakam = ours

Tu = also

VishishtaaH = distinguished chiefs

Ye = who

Taan = those

Nibodh = (you better) know

Dvijottama = best among the twice born i.e. Dronaachaarya

NaayakaaH = leaders

Mama = my

Sainyasya = of the army

Samdnya-Artham = for information

Taan = them

Braveemi = I speak

Te = to you

 

English translation:-

 

You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

those who are our distinguished chiefs, the leaders of my army. I

introduce them to you for your information.

 

After completing the illustration of 18 Maharathees from the army of

Pandavaas, Duryodhana now turns to his own army. He draws attention

of

Dronacharya to the distinguished warriors in his own army. He

acknowledges the stature of Dronacharya as `the best among the twice

born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

 

A Brahmin is called as twice born in our ancient traditional

(Sanaatana Dharma) religion. The first birth is the natural, physical

birth and the second birth is the successful completion of the thread

bearing ceremony called as `Upanayanam' which signifies that there is

a balanced growth of body, mind and intellect for the natural

progression from unreal to real, from darkness to light, from death

to

immortality. It indicates that a true Brahmin is ready for the

eternal

journey as illustrated in the following Sanskrit Verse;

 

" Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

Gamaya "

 

In fact, due to the stocky silence of Dronacharya, the guilt

consciousness of Duryodhana further undermined his mental vigour. In

order to overcome his nervousness, due to the impending formidable

danger and eventual defeat, he wanted to hear words of cheer and

encouragement from Dronacharya.

 

Dronacharya indirectly communicated to Duryodhana that his physical

body was indeed on the side of Kauravaas but his mind and intellect

were not supporting him to wage the battle against the righteousness.

But under the obligation to the Kuru kingdom, he had no alternative

but to submit to the course in his destiny.

 

Shrikant Hanumant Joshi

 

---

PRIOR POSTING

 

II 1:6 II

 

yudhamanyus ca vikranta, uttamaujas ca viryavan

saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

 

Yudhamanyu and Uttamoja, the great heroes are there too. And also,

Abhimanyu (son of Subhadra) and five sons of Duropadi are there too.

These are all great heros.

 

From Gita Prabodhani

----------------------------

 

Chapter 1, Verse 6 is as follows;

 

YudhaamanyuH = Yudhamanyu

Cha = and

VikraantaH = Vikranta

UttamaujaaH = Uttamauja

Cha = and

Veeryavaan = brave

SaubhadraH = Saubhadra i.e. Abhimanyu

DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

Cha = and

Sarve = all

Eva = even

MahaarathaaH = great chariot warriors

 

English translation:-

 

The courageous Yudhamanyu, the brave Uttamauja, the son of Subhadraa

i.e. Abhimanyu and the five sons of Draupadi; all great chariot

warriors are present as well.

 

Duryodhana completes the recognition of the 18 Maharathees in the

army of Pandavaas in this Verse no. 6.

 

The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

were sons of King Drupada and were exceptionally talented warriors.

 

Saubhadra was the son of Lord Krishna's sister Subhadra, who was

married to Arjuna. Saubhadra was better known as Abhimanyu. He was

hardly 25 years old and yet was an accomplished Mahaarathee. He was

brutally slain by Dushyaasana's son, when he had single handedly

entered the impenetrable army formation of Kauravaas, which was

called as Chakravyuha. Abhimanyu married Uttara the daughter of

Virata, the king of Matsyas. Their son, Pariksheeta ruled the

kingdom after the departure of Pandavaas to Himalayas.

 

DrupadeyaaH were the five sons of Draupadi whom she had sired one

each from five Pandavaas. Prativindhya was son of Yudhishthira.

Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

they were in deep sleep at night, all these five sons of Draupadi

were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

mark of revenge of deceitful killing of his father by the Pandavaas.

Upon hearing the rumour of " Ashvathaamaa has been killed " ;

Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

state of utter shock, Dronacharya listened to the only word, " Naro "

i.e. " a man " and dropped all his weapons and was eventually killed

by Drishtadyumna, the son King Drupada. King Drupada was earlier

killed by Dronacharya in the epic battle of Mahaabhaarata.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

Seek your blessings and clarification,

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada

 

Akhil Marfatia

----------------------------

PRIOR POSTING

Shree Hari

Ram Ram

 

II 1:5 II

 

dhrishtaketus cekitanah, asirajas ca viryavan

purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

 

Drishtaketu, cekitana and there is an also great warrior king of

Kashi. Purujit & Kuntibhoj, these two brothers and also there is

Shaibya, the hero among men.

 

-------------------------

 

Chapter 1, Verse 5, is as follows;

 

DhrishtaketuH = Dhrishtaketu

 

ChekitaanaH = Chekitana

 

KaashiraajaH = Kashiraaja

 

Cha = and

 

Veeryavaan = valiant

 

Purujit = Purujit

 

KuntibhojaH = Kuntibhoja

 

Cha = and

 

ShaibyaH = Shaibya

 

Cha = and

 

NarapungavaH = the best of men

 

English translation:

 

Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

Kuntibhoja and Shaibya � such the best among men; are present here.

 

Duryodhana continues his effort of recognising the illustrious

warriors in the army of Pandavaas. He calls them the best of men.

 

Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

by Dronacharya in the epic battle of Mahaabhaarata.

 

Chekitana was a warrior from Lord Krishna's Vrushni clan. He

commanded one of the seven battalions of the seven battalions of

Pandavaas. He was killed by Duryodhana in the battle of

Mahaabhaarata.

 

Kashiraja was the king of Kashi and was a Mahaarathee.

 

" Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

 

He is called the Mahaarathee who is an expert in Veda Shaastraas as

well as in the art of handling all types of weapons. A Mahaarathee

was the one who dared to fight 10,000 archers simultaneously and yet

emerge victorious in a convincing manner. Duryodhana enumerated 18

such Maharathees in the army of Pandavaas in the verses 3 to 6 in

chapter 1.

 

Purujit and Kuntibhoja were brothers of Kunti, the mother of

Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

 

Shaibya was the king of Shibis and was father of Devika, the wife of

Yudhishthira. He was a man of impeccable character and a great

warrior.

 

By indentifying these exceptionally talented warriors in the army of

Pandavaas, Duryodhana implicitly communicated his inner fear that

even though the 7 battalions of Pandavaas were numerically smaller

than 11 battalions of Kauravaas; their collective strength was far

superior to the larger and better equipped army of Kauravaas which

was devoid of any superior goal to fight. It is yet another proof

that men behind the machines matter the most in every battle that we

face in every walk of life.

 

Thanks & Best Regards,

Shrikant Joshi

-----------------------------

Dear All,

 

I don't know how I became a member of this and who included me into

this. But that is immaterial. I am truly thankful to all for their

efforts in making me understand Gita in a manner which I had so long

ago thought of. I am past 50 yrs now � had Geeta and read it but

could never understand the way am able to now with everyone's

genuine effort.

Warm Regards to all .

Mrs K Asani

------------------------------

PRIOR POSTING

II 1:4 II

 

atra sura mahesv-asa, bhimarjuna-sama yudhi

yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

 

Here (in the army of Pandavas), there are mighty brave warriors who

have big bows and who are equivalent to Bhima and Arjuna. Among

them, Uudhana (Satyaki), the king of Virata and also, able warrior

Drupada.

 

From Gita Prabodhani

---------------------------

 

Chapter 1 Verse 4, is as follows;

 

Atra = here (in this army of Pandavas)

ShuraaH = peers / fighters

Mahe-ShvaasaaH = mighty archers

Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

Yudhi = in the battle

YuyudhaanaH = Yuyudhana

ViraataH Cha = and Virata

DrupadaH Cha = and Drupada

MahaarathaH = the great chariot warrior

 

English translation:-

 

Here are mighty archers, peers / equals in warfare to heroic Bheema

and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

warrior.

 

Duryodhana illustrates the names of several outstanding warriors in

the army of Pandavaas. He acknowledges them to be of equal stature

to that of Arjuna and Bheema, who were the icons of martial arts and

divine glory. However, the fear displayed by Duryodhana is an

ominous sign of the impending defeat of the vicious tendencies

against the righteous tendencies.

 

Yuyudhana, also known as Satyaki was a king of Yadavaas. He was dear

to Lord Krishna.

 

Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

wife. Their son, Pariksheeta ruled the Kuru kingdom after the

departure of Pandavaas to Himaalayaas.

 

Drupada was the king of Paanchaals. He was father of Draupadi. His

son Dhrashtadyumna was disciple of Dronacharya. Drupada had

ridiculed Dronacharya when he had approached him for material help

as he could not afford to offer milk to his son Ashvathaamaa.

Dronacharya had asked for " Capture Drupad and bring him live in

front of me " as " Guru-Dakshina " after the completion of full-fledged

training to Pandavaas. They indeed defeated Drupad and he had to bow

to Dronacharya and ask for forgiveness and life. Dronacharya being a

Brahmin did not kill him but pardoned him. As a sign of his large

heartedness, Dronacharya accepted Drupada's son as his disciple and

trained him without any reservations. Dronacharya killed Drupada and

Dhrashtadyumna killed Dronacharya in the royal battle of

Mahaabhaarata.

 

Thanks & Regards,

Shrikant Joshi

-----------------------------

 

Thank u very much for sending me such nice preachings.i wil surely

benefit from

it.

 

Pranam to aacharyaji.

 

dr.bhargav mehta

 

------------------------------

PRIOR POSTING

 

II 1:3 II

 

pasyaitam pandu-putranam, acarya mahatim camum

vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

 

O Acharya (learned one)! Please look over the mighty army of

Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

of Drupada.

 

From Gita Prabodhani

 

---------------------------

 

Chapter 1 Verse 3, is as follows;

 

Pashya = behold

Etaam = these

Pandu-PutraaNaam = sons of Pandu

Aachaarya = O teacher!

Mahateem = great

Chamum = army

Vyudhaam = marshalled by / arrayed by

Drupad -PutreNa = son of Drupada

Tava = by your

ShiShyeNa = disciple

Dheemataa = talented

 

English translation:-

 

Behold, O Master, this mighty army of the sons of Pandu, which is

marshalled by your talented disciple Drishtadyumna, the son of

Drupada.

 

No man is perfect. Even a good man has his faults. Even the evil one

has to his credit sublime thoughts and chivalrous actions, however

rare they may be. Both of them are subject to temptations. But the

good man shakes off evil after a brief encounter. The wicked man

shies away from goodness in the similar manner in a fraction of a

second.

 

Duryodhana had confessed to Lord Krishna his nature the following

verse in Mahaabhaarata;

 

" Aham Dharmam Jaanaami, Na Me Pravruttima

Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

 

I know the righteousness, but I have no natural inclination to it. I

also know the viciousness and I cannot abstain from it.

 

Having approached the teacher, Duryodhana does not fall at the

guru's feet and ask for his blessings as per the duty of a true

disciple. Nor does he wait for his guidance or direction. His

aggressive and arrogant nature immediately overpowers even guru-

bhakti (devotion to the preceptor). The result is taunting words and

improper commands like " Look at this powerful army of our enemy: it

is arrayed by one whom you had taught! "

 

The wicked man's heart trembles in fear and the Pandava army (though

numerically weaker i.e. 7 battalions verses 11 battalions of

Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

out of the guilt of wrong doings in the mind of vicious and crafty

Duryodhana. He had stooped to the lowest level while perpetrating

the worst wicked crimes in his efforts to destroy the Pandavaas. His

guilt now manifests on the battlefield in the form of deep fear.

 

In this verse Duryodhana brazenly reveals his selfish and self-

centred natural tendencies. The sarcasm of addressing Drastadyuma,

the son of Drupad as `your wise disciple' was intended to taunt and

remind Dronacharya of the great indignities that he had to suffer

when he had approached King Drupad for material help. This is an

ugly display of demonic tendencies to underrate, demean everyone

including your own teacher and yet expect him to be subservient to

the kingdom of Kurus and expect stellar performance beyond the call

of duty.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

PRIOR POSTING

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita�I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

------------------------

 

Post message:

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------------------------

 

, " sadhak_insight "

<sadhak_insight wrote:

>

> I would request if each shloka / 2-4 lines of Geeta can be

explained

> on daily basis starting from chapter 1.

>

> Regards to all

>

> Mrs K Asani

>

> ----------------------------

> NEW POSTING

>

> II 1:7 II

>

> asmakam tu visista ye, tan nibodha dvijottama

> nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

>

> O best of Brahmans, please now pay attention to main warriors on

our

> side, to remind you I am relating to you our commanders.

>

> From Gita Prabodhani by Swami Ramsukhdasji

> -----------------------------

>

> Chapter 1, Verse 7, is as follows;

>

> Asmaakam = ours

> Tu = also

> VishishtaaH = distinguished chiefs

> Ye = who

> Taan = those

> Nibodh = (you better) know

> Dvijottama = best among the twice born i.e. Dronaachaarya

> NaayakaaH = leaders

> Mama = my

> Sainyasya = of the army

> Samdnya-Artham = for information

> Taan = them

> Braveemi = I speak

> Te = to you

>

> English translation:-

>

> You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

> those who are our distinguished chiefs, the leaders of my army. I

> introduce them to you for your information.

>

> After completing the illustration of 18 Maharathees from the army

of

> Pandavaas, Duryodhana now turns to his own army. He draws

attention of

> Dronacharya to the distinguished warriors in his own army. He

> acknowledges the stature of Dronacharya as `the best among the

twice

> born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

>

> A Brahmin is called as twice born in our ancient traditional

> (Sanaatana Dharma) religion. The first birth is the natural,

physical

> birth and the second birth is the successful completion of the

thread

> bearing ceremony called as `Upanayanam' which signifies that there

is

> a balanced growth of body, mind and intellect for the natural

> progression from unreal to real, from darkness to light, from

death to

> immortality. It indicates that a true Brahmin is ready for the

eternal

> journey as illustrated in the following Sanskrit Verse;

>

> " Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

> Gamaya "

>

> In fact, due to the stocky silence of Dronacharya, the guilt

> consciousness of Duryodhana further undermined his mental vigour.

In

> order to overcome his nervousness, due to the impending formidable

> danger and eventual defeat, he wanted to hear words of cheer and

> encouragement from Dronacharya.

>

> Dronacharya indirectly communicated to Duryodhana that his physical

> body was indeed on the side of Kauravaas but his mind and intellect

> were not supporting him to wage the battle against the

righteousness.

> But under the obligation to the Kuru kingdom, he had no alternative

> but to submit to the course in his destiny.

>

> Shrikant Hanumant Joshi

>

> -

--

> PRIOR POSTING

>

> II 1:6 II

>

> yudhamanyus ca vikranta, uttamaujas ca viryavan

> saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

>

> Yudhamanyu and Uttamoja, the great heroes are there too. And also,

> Abhimanyu (son of Subhadra) and five sons of Duropadi are there

too.

> These are all great heros.

>

> From Gita Prabodhani

> ----------------------------

>

> Chapter 1, Verse 6 is as follows;

>

> YudhaamanyuH = Yudhamanyu

> Cha = and

> VikraantaH = Vikranta

> UttamaujaaH = Uttamauja

> Cha = and

> Veeryavaan = brave

> SaubhadraH = Saubhadra i.e. Abhimanyu

> DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

> Cha = and

> Sarve = all

> Eva = even

> MahaarathaaH = great chariot warriors

>

> English translation:-

>

> The courageous Yudhamanyu, the brave Uttamauja, the son of

Subhadraa

> i.e. Abhimanyu and the five sons of Draupadi; all great chariot

> warriors are present as well.

>

> Duryodhana completes the recognition of the 18 Maharathees in the

> army of Pandavaas in this Verse no. 6.

>

> The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

> were sons of King Drupada and were exceptionally talented warriors.

>

> Saubhadra was the son of Lord Krishna's sister Subhadra, who was

> married to Arjuna. Saubhadra was better known as Abhimanyu. He was

> hardly 25 years old and yet was an accomplished Mahaarathee. He was

> brutally slain by Dushyaasana's son, when he had single handedly

> entered the impenetrable army formation of Kauravaas, which was

> called as Chakravyuha. Abhimanyu married Uttara the daughter of

> Virata, the king of Matsyas. Their son, Pariksheeta ruled the

> kingdom after the departure of Pandavaas to Himalayas.

>

> DrupadeyaaH were the five sons of Draupadi whom she had sired one

> each from five Pandavaas. Prativindhya was son of Yudhishthira.

> Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

> Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

> they were in deep sleep at night, all these five sons of Draupadi

> were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

> mark of revenge of deceitful killing of his father by the

Pandavaas.

> Upon hearing the rumour of " Ashvathaamaa has been killed " ;

> Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

> famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

> not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

> state of utter shock, Dronacharya listened to the only word, " Naro "

> i.e. " a man " and dropped all his weapons and was eventually killed

> by Drishtadyumna, the son King Drupada. King Drupada was earlier

> killed by Dronacharya in the epic battle of Mahaabhaarata.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> Seek your blessings and clarification,

>

> Is Mahaarathee a great chariot driver or the equivalent of Marathi

> meaning people called Marathas from the land of Marathawada

>

> Akhil Marfatia

> ----------------------------

> PRIOR POSTING

> Shree Hari

> Ram Ram

>

> II 1:5 II

>

> dhrishtaketus cekitanah, asirajas ca viryavan

> purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

>

> Drishtaketu, cekitana and there is an also great warrior king of

> Kashi. Purujit & Kuntibhoj, these two brothers and also there is

> Shaibya, the hero among men.

>

> -------------------------

>

> Chapter 1, Verse 5, is as follows;

>

> DhrishtaketuH = Dhrishtaketu

>

> ChekitaanaH = Chekitana

>

> KaashiraajaH = Kashiraaja

>

> Cha = and

>

> Veeryavaan = valiant

>

> Purujit = Purujit

>

> KuntibhojaH = Kuntibhoja

>

> Cha = and

>

> ShaibyaH = Shaibya

>

> Cha = and

>

> NarapungavaH = the best of men

>

> English translation:

>

> Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

> Kuntibhoja and Shaibya � such the best among men; are present

here.

>

> Duryodhana continues his effort of recognising the illustrious

> warriors in the army of Pandavaas. He calls them the best of men.

>

> Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

> by Dronacharya in the epic battle of Mahaabhaarata.

>

> Chekitana was a warrior from Lord Krishna's Vrushni clan. He

> commanded one of the seven battalions of the seven battalions of

> Pandavaas. He was killed by Duryodhana in the battle of

> Mahaabhaarata.

>

> Kashiraja was the king of Kashi and was a Mahaarathee.

>

> " Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

> Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

>

> He is called the Mahaarathee who is an expert in Veda Shaastraas as

> well as in the art of handling all types of weapons. A Mahaarathee

> was the one who dared to fight 10,000 archers simultaneously and

yet

> emerge victorious in a convincing manner. Duryodhana enumerated 18

> such Maharathees in the army of Pandavaas in the verses 3 to 6 in

> chapter 1.

>

> Purujit and Kuntibhoja were brothers of Kunti, the mother of

> Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

>

> Shaibya was the king of Shibis and was father of Devika, the wife

of

> Yudhishthira. He was a man of impeccable character and a great

> warrior.

>

> By indentifying these exceptionally talented warriors in the army

of

> Pandavaas, Duryodhana implicitly communicated his inner fear that

> even though the 7 battalions of Pandavaas were numerically smaller

> than 11 battalions of Kauravaas; their collective strength was far

> superior to the larger and better equipped army of Kauravaas which

> was devoid of any superior goal to fight. It is yet another proof

> that men behind the machines matter the most in every battle that

we

> face in every walk of life.

>

> Thanks & Best Regards,

> Shrikant Joshi

> -----------------------------

> Dear All,

>

> I don't know how I became a member of this and who included me into

> this. But that is immaterial. I am truly thankful to all for their

> efforts in making me understand Gita in a manner which I had so

long

> ago thought of. I am past 50 yrs now � had Geeta and read it but

> could never understand the way am able to now with everyone's

> genuine effort.

> Warm Regards to all .

> Mrs K Asani

> ------------------------------

> PRIOR POSTING

> II 1:4 II

>

> atra sura mahesv-asa, bhimarjuna-sama yudhi

> yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

>

> Here (in the army of Pandavas), there are mighty brave warriors who

> have big bows and who are equivalent to Bhima and Arjuna. Among

> them, Uudhana (Satyaki), the king of Virata and also, able warrior

> Drupada.

>

> From Gita Prabodhani

> ---------------------------

>

> Chapter 1 Verse 4, is as follows;

>

> Atra = here (in this army of Pandavas)

> ShuraaH = peers / fighters

> Mahe-ShvaasaaH = mighty archers

> Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

> Yudhi = in the battle

> YuyudhaanaH = Yuyudhana

> ViraataH Cha = and Virata

> DrupadaH Cha = and Drupada

> MahaarathaH = the great chariot warrior

>

> English translation:-

>

> Here are mighty archers, peers / equals in warfare to heroic Bheema

> and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

> warrior.

>

> Duryodhana illustrates the names of several outstanding warriors in

> the army of Pandavaas. He acknowledges them to be of equal stature

> to that of Arjuna and Bheema, who were the icons of martial arts

and

> divine glory. However, the fear displayed by Duryodhana is an

> ominous sign of the impending defeat of the vicious tendencies

> against the righteous tendencies.

>

> Yuyudhana, also known as Satyaki was a king of Yadavaas. He was

dear

> to Lord Krishna.

>

> Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

> wife. Their son, Pariksheeta ruled the Kuru kingdom after the

> departure of Pandavaas to Himaalayaas.

>

> Drupada was the king of Paanchaals. He was father of Draupadi. His

> son Dhrashtadyumna was disciple of Dronacharya. Drupada had

> ridiculed Dronacharya when he had approached him for material help

> as he could not afford to offer milk to his son Ashvathaamaa.

> Dronacharya had asked for " Capture Drupad and bring him live in

> front of me " as " Guru-Dakshina " after the completion of full-

fledged

> training to Pandavaas. They indeed defeated Drupad and he had to

bow

> to Dronacharya and ask for forgiveness and life. Dronacharya being

a

> Brahmin did not kill him but pardoned him. As a sign of his large

> heartedness, Dronacharya accepted Drupada's son as his disciple and

> trained him without any reservations. Dronacharya killed Drupada

and

> Dhrashtadyumna killed Dronacharya in the royal battle of

> Mahaabhaarata.

>

> Thanks & Regards,

> Shrikant Joshi

> -----------------------------

>

> Thank u very much for sending me such nice preachings.i wil surely

> benefit from

> it.

>

> Pranam to aacharyaji.

>

> dr.bhargav mehta

>

> ------------------------------

> PRIOR POSTING

>

> II 1:3 II

>

> pasyaitam pandu-putranam, acarya mahatim camum

> vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

>

> O Acharya (learned one)! Please look over the mighty army of

> Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

> of Drupada.

>

> From Gita Prabodhani

>

> ---------------------------

>

> Chapter 1 Verse 3, is as follows;

>

> Pashya = behold

> Etaam = these

> Pandu-PutraaNaam = sons of Pandu

> Aachaarya = O teacher!

> Mahateem = great

> Chamum = army

> Vyudhaam = marshalled by / arrayed by

> Drupad -PutreNa = son of Drupada

> Tava = by your

> ShiShyeNa = disciple

> Dheemataa = talented

>

> English translation:-

>

> Behold, O Master, this mighty army of the sons of Pandu, which is

> marshalled by your talented disciple Drishtadyumna, the son of

> Drupada.

>

> No man is perfect. Even a good man has his faults. Even the evil

one

> has to his credit sublime thoughts and chivalrous actions, however

> rare they may be. Both of them are subject to temptations. But the

> good man shakes off evil after a brief encounter. The wicked man

> shies away from goodness in the similar manner in a fraction of a

> second.

>

> Duryodhana had confessed to Lord Krishna his nature the following

> verse in Mahaabhaarata;

>

> " Aham Dharmam Jaanaami, Na Me Pravruttima

> Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

>

> I know the righteousness, but I have no natural inclination to it.

I

> also know the viciousness and I cannot abstain from it.

>

> Having approached the teacher, Duryodhana does not fall at the

> guru's feet and ask for his blessings as per the duty of a true

> disciple. Nor does he wait for his guidance or direction. His

> aggressive and arrogant nature immediately overpowers even guru-

> bhakti (devotion to the preceptor). The result is taunting words

and

> improper commands like " Look at this powerful army of our enemy: it

> is arrayed by one whom you had taught! "

>

> The wicked man's heart trembles in fear and the Pandava army

(though

> numerically weaker i.e. 7 battalions verses 11 battalions of

> Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

> out of the guilt of wrong doings in the mind of vicious and crafty

> Duryodhana. He had stooped to the lowest level while perpetrating

> the worst wicked crimes in his efforts to destroy the Pandavaas.

His

> guilt now manifests on the battlefield in the form of deep fear.

>

> In this verse Duryodhana brazenly reveals his selfish and self-

> centred natural tendencies. The sarcasm of addressing Drastadyuma,

> the son of Drupad as `your wise disciple' was intended to taunt and

> remind Dronacharya of the great indignities that he had to suffer

> when he had approached King Drupad for material help. This is an

> ugly display of demonic tendencies to underrate, demean everyone

> including your own teacher and yet expect him to be subservient to

> the kingdom of Kurus and expect stellar performance beyond the call

> of duty.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> PRIOR POSTING

>

> II 1:2 II

>

> Sanjaya uvaca

>

> drishtva tu pandavanikam, vyudham duryodhanas tada

> acaryam upasangamya, raja vacanam abravit (Gita 1:2)

>

> At the time, having seen the army of Pandavas arranged properly for

> the battle, Prince Duryodhana approached his preceptor (Drona) and

> spoke (these) words.

>

> ---------------------------

> -Shree Hari-

>

> I read with great interest Shrikant Joshiji comments especially

> the philosophical point of view. I will paste in something I read

> just a few minutes ago, I am sure the author we not object.

>

> " ...I was not reading the words of a long-dead teacher: my own Self

> was talking to me in the pages of that little book. Nor did I learn

> anything from the Gita�I remembered that which I had always

known.

> Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

> by giving me Life. Life that has never ended. "

>

> What astounded myself and the author, was Gitaji's freshness and

> relevance, and does it not move awareness when read, deep into the

> psyche, whereupon, one can find the battle within fought on that

> field at Dharmakshetre?

>

> They are my thoughts/questions aroused by this thread.

>

> With Respect and Divine Love,

>

> Mike Keenor

>

> ----------------------------

> Shree Hari

> Ram Ram

>

> Bahen, To read one shloka (verse) of Gitaji daily is very good. To

> understand one shloka (verse) of Gitaji daily is even better. To

> daily imbibe in and make one shloka (verse) of Gitaji as part of

> your life is even more better than that. To explain to someone

> else, one shloka of Gitaji daily is far better even. Because the

> perspiration that flows in attempting to explain Gitaji, in that

all

> blockages are washed away. All can read Gitaji, but very few can

> actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

> rarest of the rare souls (He is very near to me). If you are able

to

> read Hindi then grab hold of the Hindi,

> or else the English version of the " Bhagavad Gita - Sadhak

> Sanjivani " by Swamiji. Life will on its own be uplifted. I am

> writing from personal experience (anubhava), not simply for the

sake

> of writing. Vineet Sarvottam

> ---------------------------

>

> Taking a cue from message of Mrs. K. Asani, I would like to attempt

> the following exercise on a daily basis for one Geeta Verse per

day.

> If you find it worth the effort then please publish it to the

entire

> members of " Gita-talk " and " Sadhak " .

>

> Original Verse is as follows;

> Dhritaraashtra

> King Dhritarashtra

>

> Uvaacha = said

> Dharmakshetre = in the holy plains

> Kurukshetre = in the field of Kurus

> SamavetaaH = assembled

> YuyutsavaH = desirous to fight a war

> MaamakaaH = my sons

> PaandavaaH = Pandavas / sons of Pandu

> Cha Eva = and also these

> Kim = what

> Akurvat = Did do?

> Sanjay = O Sanjaya !

>

> English translation:-

>

> Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

> Pandu do, who are desirous of war, while assembled together on the

> sacred field of Kurukshetra?

>

> From philosophical point of view:

>

> O Sanjaya! What did the selfish intentions and the intentions born

> of wisdom do in the human body which is the field-of-duties, the

> repository of the sense--organs and in which all the murderous ones

> (passions and asceticism etc.) are confronting each other.

>

> Thanking you,

> With Best Regards,

> Shrikant Joshi

> --------------------------

> Shree Hari

> Ram Ram

> Shrikantji, I am unable to include the Sanskrit writings. I

> believe it may require special font.

> From Gita Talk Moderator

> --------------------------

> thank you so much

> this is indeed a very meaningful and inspiring exercise.

>

> Dhanalakshmi Ayyer

>

> ------------------------------

>

> Shree Hari

> Ram Ram

> Whoever would like to take this initiative please do so. As

> moderators we can provide Swami Ramsukhdasji's write-up from Gita

> Prabodhani. Starting with today's posting -

>

> - Chapter 1 -

>

> II 1:1 II

>

> Dhrtarashtra uvaca

>

> dharma-ksetre kuru-ksetre, samaveta yuyutsavah

> mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

>

> O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

> fight, what did my sons and those of Pandavas do?

>

> Commentary

>

> It is a special feature in Hindu tradition that every action should

> be done with the Dharma in fore front. This is why even the action

> such as a terrible war was arranged in a holy place so that all who

> die in the war will get the merit of doing a good deed.

>

> From God's viewpoint there is no distinction of mine and your. The

> whole universe is made of five great elements. Everyone is given

the

> same freedom to use space, wind, fire, water and the earth. But the

> human being compelled by ignorance makes divisions such as these

> people, village, province, country, space, water etc. are mine and

> those are yours. All quarrels and fights are created due to the

> idea of mine and your. So is the case with Mahabharta war that was

> started by Dhritrashtra with this sense of " mine " (my sons) and

> Pandu's sons.

>

> From Gita Talk Moderator.

> Ram Ram

 

---

 

I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

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II 1:15 II

 

paanacajanyam krsikeso devadattam dhananjayah

paundram dadhmau mahaasankham bhimakarmaa vrkodarah (Gita 1:15)

 

Hrsikesa (Sri Krisna), blew his counch named Pancajanya, Dhanamjaya

(Arjuna), his conch called Devadatta; while Vrikodra (Bhim), of

terrific deeds, blew his mighty conch, Paundra.

 

From Gita Prabodhani in Hindi pg. 7-8 by Swami Ramsukhdasji

-----------------------------

 

Chapter 1, Verse 15 is as follows;

 

Paanchajanyam = Conch Panchajanya

HrisheekeshaH = Krishna - the Lord of the senses

Devadattam = conch Devadatta

Dhanam-jayaH = Arjuna

Paundram = conch Paundra

Dadhmau = blew

Mahaashankham = great conch

Bheemkarmaa = doer of terrible deeds

VrukodaraH = Bheema among the Pandavaas (having the belly of a wolf)

 

English translation:-

 

Conch named Panchajanya was blown by Lord Krishna and Conch named

Devadatta was blown by Arjuna. Bheema - the doer of terrible deeds

blew his great conch named Paundra.

 

As per the protocol of the battle, the response to the clarion call

of Bheeshmaacharya, the Commander-in-Chief of the Kauravaas should

have come from Drishtadyumna, the Commander-in-Chief of Pandavaas.

Keeping aside the protocol, Lord Shree Krishna was the first to

respond from the side of Pandavaas, even though he had agreed that

he will only perform the role of a charioteer for Arjuna, the most

beloved of the Pandavaas. There was not a single protest from the

army of Pandavaas for this act of Lord Krishna, as all of them had

implicit faith in him and his divine role.

 

Lord Shree Krishna's conch is called Panchajanya, the matrix of the

five elements or Tan-Matras. The sound that issues from his conch is

the supreme OMkaaraH, the vibration which is the origin of all the

creations in the universe. Incidentally, Panchajanya is also the

name of a demon killed by Lord Shree Krishna.

 

Hrishikesha means the Lord of the mind and the senses. Hrishika

means any one of the five senses and the sixth sense being the mind.

Please note " ManaH Shashtani IndriyaaNi " , as per verse 7 in chapter

15 of Shreemad Bhagawad Geeta. The Lord or controller of body, mind

and intellect is the `Aatman', the Self within all of us. No act of

Lord Shree Krishna has been carried out by ever turbulent senses and

mind. Therefore, he symbolises the Supreme Being also called as

`Purushottama'.

 

Dhananjaya means conqueror of wealth. Arjuna earned this title after

conquering many kingdoms and bringing great wealth for the benefit

of the masses. The conch named Devadatta was gifted to Arjuna by god

Indra, the king of heaven and gods. The conch blown by Arjuna

sounded so loud that it struck terror into hearts of the army of

Kauravaas.

 

VrukodaraH means one having belly of the wolf. This term refers to

Bheema due to his wolf-like traits. The wolf's belly is concave and

never bulged out as it has immense digestive power. A person with

strong digestive power is always smart and agile in all his actions.

Due to Bheema's exceptional physical strength, his deeds were

considered to be terrible in comparison with any action of an

ordinary man. Bheema's conch was called as Paundra. It was very

large and its sound reverberated over the vast expanse of land and

it struck terror into hearts of the army of Kauravaas.

 

Thanks & Best Regards,

Shrikant Joshi

 

------------------------------

PRIOR POSTING

II 1:14 II

 

tatah svetair hayair yukte, mahati syandane sthitau

madhavah pandavas caiva, divyau sankhau pradadhmatuh (Gita 1:14)

 

Then, seated in glorious chariot drawn by the white horses, the Lord

of Laxmi, Sri Krisna as well as Arjuna, son of Pandu, blew their

divine conches loudly.

 

From Gita Prabodhani in Hindi pg. 7 by Swami Ramsukhdasji

--------------------------------

Chapter 1, Verse 14 is as follows;

 

TataH = then

ShwetaiH = white

HayaiH = horses

Yukte = yoked with

Mahati = magnificent

Syandane = in the chariot

Sthitau = seated

MaadhavaH = Krishna

PaandavaH = Arjuna

Cha = and

Eva = also

Divyou = divine

Shankhou = conches

PradadhmatuH = blew

 

English translation:-

 

Then seated in the magnificent chariot, yoked to white horses,

Krishna and Arjuna also blew their divine, celestial conches.

 

Sanjay was sympathetic to the cause of righteousness represented by

the Pandavaas. It is interesting to note that, there is elaborate

description by Sanjay, of various conches being blown by their

respective masters in the army of Pandavaas. But with the exception

of Bheeshmaacharya, no other leader in the army of Kauravaas,

including the venerable Dronaachaarya, has been credited for act of

blowing conches. This clearly indicates that army of Kauravaas was

not as enthusiastic as that of the army of Pandavaas.

 

The fire god (AgniH) had gifted the great chariot to Arjuna to fight

the royal battle. The king of Gandharvas, Chitraratha had gifted

four white celestial horses to Arjuna. Those four horses and the

chariot were said to have had the unique power to traverse anywhere

on earth as well as in heaven. Having Lord Shree Krishna as the

charioteer, Arjuna was fully equipped to face any formidable

challenge in the battle.

 

One of the ancient scriptures called as `Kathopanishad', as an

analogy, compares the senses to horses and the principle governing

intelligence to the charioteer. When the Lord Shree Krishna himself

is the charioteer, it is no wonder that the steeds are white, a

colour symbolizing purity and divinity. If we hand the reins of our

mind over to the Lord, then it is certain that our senses will be

purified and all their functions will be pure and sinless.

 

The charioteer of our physical body, mind and intellect is the

guiding and enlivening spirit called as `Aatman', which is a subset

of `Brahman' that pervades the entire universe. The contemporary

concept of `Energy' in Physics and the concept of `Infinity' in

Mathematics are synonymous to the then prevailing concept of

`Brahman' in our ancient scriptures. The self realised Lord Shree

Krishna - the charioteer is the true Spirit in all of us. This has

been very succinctly communicated as " Vaasudevam Sarvam Iti " i.e. " I

am everywhere " , by Lord Shree Krishna in the 7th chapter of Shreemad

Bhagawad Geeta.

 

Thanks & Best Regards,

Shrikant Joshi.

 

---

Comment: —

 

Tatah svetairhayairyukte1 — The Gandharva (a celestial musician)

named Citraratha gave Arjuna, one hundred divine horses. They had

such distinguished characteristics that however many may be killed,

the number of horses remained at all times hundred. The number

never decreased. They could go to heaven or live on the earth or

go anywhere else. Out of these, one hundred horses, four beautiful

and well-trained white horses, were harnessed to Arjuna's

chariot.

 

'Mahati syandane sthitau' — The Fire-god (Agni) suffered from

indigestion because a lot of 'ghee' (clarified butter) that was

offered in a holy sacrificial fire to him. Therefore, though the

fire-god wanted to cure his indigestion by consuming medicinal herbs

of the Khandava forest, but he was unable to do so because it was

protected by other demi-gods (devtaahs). Whenever he tried to burn

it, 'Indra', the king of the gods extinguished the fire with the

rain. At last, with Arjuna's help, Agni (Fire-god) burnrd the entire

forest and got rid of his indigestion. Being pleased with Arjuna,

Agni gave him a very large and glorious chariot. The chariot held as

many weapons and missiles as could be accommodated in nine bullock

carts. It was gilded with gold and brilliance. Its wheels were

strong and huge. It's flag, shone like lightning over about

a 'Yojana (eight miles), in distance. In spite of being so long it

was neither too burdensome, nor could, it stop or be entangled in

trees etc. Hanuman (the monkey-god, in Rama's march against Ravana)

was the emblem on the flag.

 

'Sthitau' —'Sthitau' is the expression used for that the beautiful

and glorious chariot that became even more so, because Lord Krsna

Himself, and His dear devotee Arjuna, were sitting in it.

 

'Madhavah pandavascaiva' —'Ma' is name of Laksmi, the goddess of

wealth and prosperity, and 'Dhava,' is the husband.

Therefore, 'Madhava' is the name of the Lord (Husband) of Laksmi,

Sri Krsna, the incarnation of Lord Visnu. Here, Pandava, has been

used for Arjuna, because he is the chief among the Pandavas—

'Pandavanam Dhananjayah; (Gita 10:37). [Lord Krsna says, " Among the

Pandavas, I am Dhananjaya (Arjuna).] " (He has been called chief

among the Pandavas, because he had no individuality, apart from Lord

Krsna.)

 

Arjuna and Sri Krsna were the incarnations of 'Nara' and 'Narayana',

respectively. In the beginning of every 'Parva' (section) of

Mahabharata, there is salutation to Nara (Arjuna) and Narayana (Lord

Krsna). Thus, from this point of view also, Lord Krsna and Arjuna

were chiefs. Sanjaya also says in the last verse of the

Gita, " Wherever there is Sri Krsna, the Lord of Yoga, and wherever

is Arjuna, the wielder of the bow (Gandiva bow), there is

prosperity, victory, glory and righteousness; this is my conviction "

(Gita 18:78).

 

'Divyau sankhau pradadhmatuh' — Bhagavaan Sri Krsna and Arjuna,

loudly blew their conchs, which were glorious and divine.Here, a

doubt may arise that it was proper on the part of Bhisma to blow his

conch first, because he was the field marshal of the Kaurava-army.

But how far was it justified on the part of Bhagavaan Sri Krsna, the

charioteer of the Pandava-army, to blow the conch, when the field-

marshal Dhrstadyumna of the Pandava-army, was there? The answer is

that Bhagavaan Sri Krsna is chief at all times, and His leadership

status never decreases, whether He works as a charioteer or a great

chariot-warrior. He is ever eminent and great, whatever rank He may

hold, because His rank is 'Acyuta' (fixed), He never deviates from

his divine nature. In Pandava-army, Lord Krsna was the chief and

director as well. Even when, he was a young boy, Nanda and Upananda

etc., obeyed him. Therefore, they, by obeying him, started to

worship Govardhana, (a mountain), instead of Indra, the king of

gods, who had been worshipped for generations. It means, that

Bhagavaan (God), in whatever state, place and circumstance, He may

live, He is ever the chief. Therefore, Sri Krsna was the first in

the Pandava-army, to blow his conch.

 

One, who is really inferior, regards himself as superior on getting

an appointment to a high position or post. In other word, he who

considers himself to be superior due to his position, in actuality

he is quite inferior. On the contrary, one who is really superior

is superior everywhere, and wherever He is, because of Him, that

post (position) is considered eminent and prestigous. Thus, because

of Bhagavaan Sri Krsna, the position of the charioteer is also

elevated.

 

Link: — Sanjaya in the next four verses, in explaining the previous

verse and giving some more details, describes the blowing of conchs

by other warriors.

 

From " The Bhagavad Gita – Sadhak Sanjivani " pg. 15 in Hindi and pg.

26 in English by Swami Ramsukhdasji.

--

Dear Sadhakas, Pranam

 

Ref: Gita 1:12

With due regards I would like to add the following:-

The earth goes around the Sun in an elliptic orbit. This orbit is

increasing

regularly. That is how the earth is going away from the Sun slowly

but

certainly. Yet one round around the Sun (in this orbit) is taken as

one year.

The orbit must have been much smaller 5000 yrs. ago when the

Mahabharata war was

fought. One may be able to calculate the size of the orbit as it was

then.

 

Thus the age of various characters was estimated to be ripe.

Regards,

Suhas Gogate

 

---

PRIOR POSTING

II 1:13 II

 

tatah sankhas ca bheryas ca, panavanaka-gomukhah

sahasaivabhyahanyanta, a shabdas tumulo 'bhavat (Gita 1:13)

 

Then conches, kettledrums, tabors, drums and cow-horns, blew

together all at once and this sound was very furious.

 

From Gita Prabodhani in Hindi pg. 7 by Swami Ramsukhdasji

-

Chapter 1, Verse 13 is as follows;

 

TataH = then

ShankhaaH – Cha = conches and

BheryaH – Cha = kettledrums and

PaNavaanaka-GomukhaH = tabors, drums and cow-horns

Sahasaa = suddenly

Eva = quite

Abhi = forth

Ahanyanta = blared

SaH = that

ShabdaH = sound

TumulaH = tremendous

Abhavat = was

 

English translation:-

 

Then quite suddenly blared forth conches, kettledrums, tabors,

trumpets and cow-horns; and tremendous was that noise.

 

The entire army of Kauravaas responded favourably to the clarion

call of Bheeshmaachaarya by sounding their conches, kettledrums,

tabors, trumpets and cow-horns. The noise was sudden and tumultuous.

The epic battle of Mahaabhaarata was finally and formally

promulgated.

 

Thanks & Best Regards,

 

Shrikant Joshi.

--

Comment: —

 

'Tatah sankhasca bheryasca panavanakagomukhah' — Bhisma had not

blown his conch to declare war, his purpose was to cheer up

Duryodhana, but the army of the Kauravas thought that the war was

declared. So hearing the sound of the conch, all musical instruments

such as conchs etc., of the Kaurava-army suddenly blared forth.

 

Conchs are found in the sea. These are kept for worship and

adoration of Thaakurji (God), and are useful on auspicious occasions

where ceremonies, praise and prayers to God etc. are taking place.

They are also used in the beginning of wars, for declaring a

war. 'Kettledrums' (bheri), are drums with large hollow bowls of

iron, with tops made of skins of buffaloes and are beaten with a

wooden stick. They are kept in temples and forts These drums are

specially played on auspicious occasions and festivities and also

played daily in the King's palace. Tabors' (panava) are small

drums like a tambourine. These are made of iron or wood and tops

covered with goatskin. These are played with wooden sticks or with

hands. Even though they are shaped like a " dholki " , they are much

bigger than them. Playing them at the beginning of an event is

regarded as equally auspicious as adoration to Lord Ganesa. 'Aanaka1

(drum), is another name for " Mrdung " . It is also Called " Pakhaavaj " .

It is shaped like a dholak, however it is a musical instrument made

of clay, with the top covered by leather and played with the

hands. 'Gomukha' (cow-horn), is a musical wind instrument,

consisting of a long metal tube usually bent like a serpent, having

a mouth (opening) shaped like a cow. It is blown with the mouth.

 

'Sahasaivabhyahanyanta'* — Kaurava-army was full of great

enthusiasm. Therefore, as soon as Bhisma blew his conch, all their

musical instruments suddenly blared forth, all at once without much

effort.

 

'Sa sabdastumulo'bhavat' — The sound of the musical instruments,

such as conchs etc., of the Kaurava-army, standing in divisions and

sub-divisions, was tumultuous, and was echoed all over.

 

Link: — In the beginning of this chapter, Dhrtaraastra asked

Sanjaya, " What did my sons and the sons of Paandu do, while

assembled on the battlefield? " Therefore, Sanjaya explained from the

second to the thirteenth verses, what Dhrtaraashtra's sons we doing.

In the next verse, Sanjaya relays what Pandu's sons we doing.

 

* Here instead of saying that the army of the Kauravas blared forth

their musical instruments, it has been said that the instruments

blared forth. This construction of the sentence shows enthusiasm and

ease of the army.

 

From " The Bhagavad Gita – Sadhak Sanjivani " pg. 14 in Hindi and pg.

24 in English by Swami Ramsukhdasji.

 

--

PRIOR POSTING

II 1:12 II

 

tasya sanjanayan harsam, kuru-vrddhah pitamahah

simha-nadam vinadyoccaih, sankham dadhmau pratapavan (Gita 1:12)

 

To cheer and rouse up Duryodhana, the glorious grandsire among the

Kaurava race, Bhisma roared like a lion and blew his conch loudly.

 

From Gita Prabodhani in Hindi pg. 7 by Swami Ramsukhdasji

 

 

 

Chapter 1, Verse 12 is as follows;

 

Tasya = his (Duryodhana's)

Sanjayanayan = causing

Harsham = joy

Kuru-VruddhaH = the oldest of the Kurus

PitaamaH = grandfather

Simha-Naadam = lion's roar

Vinadya = having sounded

UchchaiH = loudly

Shankham = conch

Dadhmau = blew

Prataapavaan = the mighty one

 

English translation:-

 

In order to cheer up Duryodhana, the mighty grandsire, the oldest of

the Kurus, raised a lion's roar and blew his conch.

 

Bheeshmaachaarya, the greatest and the oldest of the Kurus, was

intelligent to correctly interpret the silent disapproval of

Dronaachaarya. He also noticed the anxiety and uncertainty in the

mind of Duryodhana. In order to prohibit the revolting thoughts

against Duryodhana before spreading like a wild fire in the army of

Kauravaas; Bheeshmaachaarya decided to cheer up Duryodhana and rally

the forces behind him by blowing his conch with great force and

created trust and confidence into the hearts of the army of

Kauravaas.

 

This act of blowing of conch by Bheeshmaachaarya amounted to an act

of aggression and marked the commencement of the great royal battle.

 

Bheeshmaachaarya clearly communicated his strong belief that loyalty

to duty for Kuru kingdom counted far more than individual

conviction. Social order in any nation is based on the obedience to

the prevailing authority.

 

As an equivalent example in Greece, Socrates had argued with Crito

that he dared not break the laws of Athens which nourished him,

guarded him and made him progress in life.

 

Bheeshmaachaarya was 170 years old and yet he fought like a

ferocious lion for the first 10 days of the battle that lasted total

18 days. Dronaachaarya was 90 years old and yet he valiantly fought

for the next 5 days out of the balance 8 days of the battle.

 

Had both of them abstained from the battle, it would have set a bad

example that being advanced in age they preferred the softer option.

They were not afraid of the consequences of the battle including

personal deaths and therefore set clear examples that loyalty to the

nation was above all other personal concerns and convictions.

 

Thanks & Best Regards,

 

Shrikant Joshi

-------------------------------

Shree Hari

Ram Ram

If and when time permits we will also include Swamiji's Comments and

Epilogue from Sadhak Sanjivani

 

The grand old man of the Kaurava race, their glorious grand-uncle

Bhisma, cheering Duryodhana roared loudly like a lion, and blew his

conch. 12

 

Comment : —

 

'Tasya sanjanayan harsam' — If the loud, resonance of the conch

cheered Duryodhana and it's resonating sound is the cause, then the

description of the resonating conch should be first and Duryodhan

being cheered up should be thereafter. In other words it should

have been said - " With the blowing of the counch, Duryodhana was

cheered up. " But here instead of saying thus, it was stated – " Along

with cheering up Duryodhana, Bhisma blew his conch. " By expressing

in this manner, Sanjaya wants to state that the very action of

blowing the conch will certainly cheer up Duryodhana. To express

this influence of Bhisma, Sanjaya uses the adjective " Prataapavaan "

(glorious).

 

'Kuru-vrddhah' — Though in the Kuru race Bahlika (the younger

brother of Bhisma's father Santanu), was older than Bhisma, yet

Bhisma possessed extraordinary and deep knowledge of righteousness

and Ishvar (God), more than all other older members in the race.

Therefore Sanjaya gives Bhisma the distinguishing title of 'Kuru-

vrddhah', (the grand wise old man of the Kaurava race).

 

'Prataapavaan' — Bhismaji's renunciation had great influence and

effect on others. He had renounced wealth (kanak) and woman

(kaamini) i.e., he also did not accept any kingdom or marry anyone.

He was well versed in military science and scriptures. These two

powerful qualities in him had immense influence and power over the

people. For the sake of his brother Vicitravirya, all by himself

Bhisma had kidnapped, the daughters of the king of Kasi, from the

place where their suitors had assembled to marry them. At that time

the Ksatriya suitors attacked him, but all by himself, he defeated

all of them. He was so well versed, in the science of weapons and

warfare, that he did not accept his defeat even against his

preceptor Parasurama, who had taught him the science of weapons etc.

Thus he had great influence over the Ksatriyas (warrior class),

because of his skill in military science.

 

When Bhisma was lying on a bed of arrows Lord Krsna said to

Yudhisthira, " If you have any doubts or questions pertaining to

righteousness (Dharma), then you may ask Bhismaji now, because the

sun of the knowledge of scriptures, is going to set, i.e., Bhisma, a

great scholar of scriptures is going to die. " * Thus, we see that he

had great mastery over the scriptures and others were very much

influenced by this knowledge.

 

'Pitaamahah'— This word seems to mean that Dronacarya did not attach

any importance to the tricks played by Duryodhana. He understood

that Duryodhana wanted to deceive him. He therefore remained silent.

But due to Bhisma being the grand-uncle of Duryodhana, he sees in

Duryodhana's tricks, a child-like behaviour. Hence Bhisma unlike

Dronacarya, breaks his silence and blows his conch to cheer up

Duryodhana, and shows his affection for Duryodhana.

 

'Simhanadam vinadyoccaih sankham dadhmau' — When a lion roars

ferociously, even large wild animals like elephants etc., get horror-

struck. Similarly, by roaring ferociously, Bhisma blew his conch to

cheer up Duryodhana, and terrorize the warriors of the hostile army.

 

Epilogue

 

Duryodhana's relationship with Dronacarya was that of pupil-teacher

while with Bhisma he had a family relationship. Where there is

relationship that is linked to knowledge, there is no partiality but

in family relationships because of the affection for the family,

partiality ensues. Therefore having heard the tricky words uttered

by Duryodhana, Dronacarya remained silent. This discouraged

Duryodhana and his enthusiasm was shattered. It was due to family-

affection that on seeing Duryodhana sad Bhisma blew the conch, to

encourage Duryodhana.

 

From " The Bhagavad Gita – Sadhak Sanjivani " pg. 13 in Hindi and pg.

23 in English by Swami Ramsukhdasji.

 

-------------------------------

II 1:11 II

 

ayanesu ca sarveshu, yatha-bhagam avasthitah

bhismam evabhirakshantu, havantah sarva eva hi (Gita 1:11)

 

From his exterior vision, Duryodhana spoke to the commanders of his

army, being stationed firmly in your respective positions, most

definitely protect Bhishma, in particular from all sides.

 

From Gita Prabodhani

--------------------------------

 

Chapter 1, Verse 11 is as follows;

 

Ayaneshu = in the army divisions

Cha = and

Sarveshu = in all

Yathaa = according to

Bhaagam = division

AvasthitaaH = being stationed

Bheeshmam = Bheeshma

Eva = alone / only

Abhirakshantu = protect from all sides

BhavataH = all of you

Sarva = we all

Eva Hi = indeed by all means

 

English translation:-

 

Now all of you assume your positions in your respective divisions

and protect Bheeshma alone, by all means.

 

During the 13 years of exile of the Pandavaas, Duryodhana and Karna

had invaded and conquered many kingdoms and vastly expanded the area

under the control of Kuru kingdom. All those kings and princes had

no option but to participate in the battle on the side of Kauravaas.

But their hearts were not in it. This was well known to the crafty

Duryodhana. Duryodhana's only desire was to maintain the status quo

and deny Pandavaas a land as small as the tip of a needle!

 

As there was no unifying force in the army of Kauravaas, Duryodhana

came up with a unique idea of rallying all the forces behind the

great patriarch, Bheeshmaachaarya.

 

Everyone held Bheeshmaachaarya in the highest esteem for his

sacrifice and all the virtues he had demonstrated. Duryodhana uses

his stellar and impeccable reputation to effectively integrate his

army devoid of any noble objective. Duryodhana's only desire was to

usurp the kingdom that was to be allocated to Pandavaas after

successful completion of 13 years of exile and therefore he calls

upon his disjointed army generals to unify in the singular task of

protecting Bheeshmaachaarya who actually did not need any protection

as he had earned a boon from his father - Shantanu that death will

never overcome him without his own consent.

 

Thanks & Best Regards,

Shrikant Joshi

 

Dear Sadhakas, Namaskar;

 

We see Duryo's. arrogance and ego in (1 / 9) . He thinks that the

warriors

are ready to die for him in battle. Fact is that, a Kshatriya could

not refuse a

call for war as per the code of conduct those days. So they joined

in.

Emotionally they were not with the Kauravas.

 

Guru Drona and Bhishma Pitamaha could not refuse because Drona was

the appointed

Guru, and Bhishma Pitamaha had promised to look after the KURU

kingdom. At

one stage when Yudhishthir went to seek his blessings on the battle

field he has

said,

 

" Arhhasya purusho daso; dasas twarho na kasya chit,

Iti satyam Maharaja baddhosmyarthena Kaurave "

 

Meaning that he was a sort of servant of the Kuru clan and he was

under the debt

of returning the obligations.

 

Please pardon me sadhakas; I have different views on the subject.

 

What has Bhishma Pitamaha NOT done for the Pandavas and Kauravas??

He has

initially sacrificed the right to the kingdom for the comfort of his

father,

looked after the Pandavas and Kauravas during their childhood, given

them best

of education, training etc etc. through guru Drona. He has looked

after the

kingdom till they grew up.

 

As such he was not under any type of debt morally or otherwise;

specially in a

war of Righteousness vs. Unrighteousness

 

I feel he has more than repaid his debt and obligations if any. He

should have

at the best refused to participate in the war and / or resigned.

 

With best wishes

Suhas Gogate

 

Does anyone know good audio download site or any other audio

resource in hindi

for Bhagwat Gita explantion for my father-in-law who can't read.

 

Regards

Meenu Bansal

 

 

Respected brothers,

 

Shrikant Joshi jee has written that Kaurava army consisted of eleven

battalions,

while that of Pandavas was of seven. But, the Mahabharata has talked

in terms of

Akshauhinee Sena; and not battalions.

 

A battalion is made up of only 900 soldiers, while the word

akshauhinee means a

mixed unit of 21,670 charioteers, as many elephants with mahouts and

warriors,

65,610 horsemen, and 1,09,350 foot-soldiers. That makes a hefty

figure of

2,18,300. So, the use of the word battalion for akshauhinee does not

seem

correct.

 

In an earlier post, Akhil Marfatia jee had asked about the

definition of

Maharathee. According to our knowledge, Maharathee is one who is

well versed

both in Shastraas (weapons) as well as Shaastras (Scriptures) and

can command

ten thousand bowmen battling together. The exact words given in the

Scriptures

are:

 

Eko dash-sahasraanee yojayet-yastu-dhanvinaam/

Shastra-shaastra-praveenash-ch mahaaratha iti smritah//

 

Dr. Ranjeet Singh

 

Dear Akhil Marfatia,

 

Thank you for your following query;

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada?

 

My reply is as follows;

 

Mahaarathee is a word from Sanskrit language and it has no

connection with the

word Marathas in the Marathi language.

 

The Marathas (Marathi) form an Indo Aryan group of Hindu warriors

hailing mostly

from the present-day state of Maharashtra, who created the expansive

Maratha

Empire, covering a major part of India, in the late 17th and 18th

centuries.

They were also considered as Kshatriya warriors who came to

Maharashtra state

from Rajasthan state.

 

The " Marathas " were known by that name since their native tongue was

almost

invariably Marathi; however, not all those whose native tongue is

Marathi are

Marathas. Historically " Maratha " was a common term used for people of

Maharashtra region that speak Marathi.

 

In present time, the term " Maratha " refers only to those Marathi-

speaking people

who also belong to certain specific Hindu - Maharashtrian Kshatriya

caste. Thus,

the terms " Marathi people " and " Maratha people " are not

interchangeable and

should not be confused for each other.

 

Thanking you,

 

With Best Regards,

Shrikant Joshi.

 

 

PRIOR POSTING

 

II 1:10 II

 

aparyaptam tad asmakam, balam bhismabhiraksitam

paryaptam tv idam etesam, balam bhimabhiraksitam (Gita 1:10)

 

(After seeing Dronacharya is completely silent, Duryodhana thought)

our army (to win over Pandavas) is incapable and insufficient

because our army's chief commander Bhishma who is double minded

while the army of Pandava's is led by Bhima (who is single minded)

is capable and sufficient to win this war.

 

From Gita Prabodhani

----------------------------

Chapter 1, Verse 10 is as follows;

 

Aparyaaptam = unlimited

Tat = that

Asmaakam = ours

Balam = army

Bheeshma -Abhi –Rakshitam = marshalled by Bheeshma

Paryaaptam = limited / insufficient

Tu = while

Idam = this

Eteshaam = their

Balam = army

Bheema - Abhi Rakshitam - marshalled by Bheema

 

English translation:-

 

Our army, which is marshalled and well protected by Bheeshma, is

unlimited. However, the army of theirs (Pandavas'), which is

marshalled and well protected by Bheema, is meagre.

 

What an impudence and imprudence ! Duryodhana, in the heart of the

matter, fears that his army is insufficient despite being led by

Bheeshmaachaarya, consisting of incoherent 11 battalions as

compared to cohesive and well integrated 7 battalions of army of

Pandavaas.

 

Anxiety fills the evil heart. The singular and unmistakable

characteristic of a wicked man is his vanity and belligerence, which

seeks more and more destructive power.

 

Duryodhana sees the enemy army in the true light. It is both

formidable and sufficient, where as his army is insufficient. The

two vital factors that ensure victory are on the side of Pandavaas.

They are the tacit support of Lord Shree Krishna and their righteous

conduct throughout their lives. Duryodhana realises that his

military might and mere greater number of soldiers are indeed

liabilities to him.

 

Perhaps in a flash of momentary intuition, Duryodhana realized the

unrighteousness of his cause. Such moments are granted even to evil-

doers. The courageous one shakes the evil off, without a false sense

of dignity or vain desire overcoming him. We need to err only once

if we have a little wisdom left in us.

 

But the unlimited ego and arrogance of Duryodhana continues to

outwardly proclaim that the army of Kauravaas is unlimited and

unconquerable as it is steered by Bheeshmaachaarya, who had the

unique blessing from his father Shantanu i.e. the power of seeking

his death only at his own will.

 

Thanks & Best Regards,

Shrikant Joshi

 

-----------------------------

ram ram

In my opinion, as part of the daily one verse explanation, a one

pager of related verse from Sadhak Sanjeevani - the " Parishisth-

bhaav " section will also be very helpful to sadhaks. It would be

invaluable to include the same in the english website of Swamiji

Maharaj.

 

Sadhak Ramesh

 

 

PRIOR POSTING

II 1:9 II

 

anye ca bahavah sura, mad-arthe tyakta-jivitah

nana-shastra-praharanah, sarve yuddha-visaradah (Gita 1:9)

 

Besides these, there are many other heroes, who have given up the

desire to live for my sake, they are expert at different weapons and

skills of warfare.

 

From Gita Prabodhani

-------------------

Chapter 1, Verse 9 is as follows;

 

Anye = others

Cha = and

BahavaH = many

ShuraaH = heroes / Fighters

Madarthe = for my sake

Tyakta JeevitaaH = who are ready to give up their lives

Naanaa -Shastra-praharaNaaH = armed with various weapons

Sarve = All

Yuddha –VishaaradaaH = highly skilled in the battle art

 

English translation:-

 

In addition to that, there are yet many other heroes, well skilled

in the art of warfare, who are equipped with multiple weapons and

missiles, are ready to stake their lives for me.

 

It is interesting to note that as against 18 Maharathees in the 7

battalions of the army of Pandavaas, Duryodhana recognised only 7

distinguished warriors in the 11 battalions of the army of

Kauravaas. This indicates that his ego and vanity were so powerful

that he did not consider it worthwhile to recognise many others by

mentioning their individual names. He simply clubbed them together

as many other great warriors.

 

Indirectly it communicates Duryodhana's deep sense of insecurity and

fear of an impending defeat of viciousness against the

righteousness. Even though he boasts that many other heroes are

ready to stake their lives for him in the royal battle, in the heart

of the matter he knew that he could rely upon only 7 distinguished

warriors that he had recognised.

 

" Sukha Me Tere Saatha Chalenge, Dukha Me Saba Mukha Modenge;

Duniyawaale Tere Bana Kara, Teraa Hita Na Sochenge "

 

It is a bitter truth for Duryodhana that while merry making all the

warriors who were with him are no doubt physically present now, but

they are not with him as a collective force at the crucial moment,

when he is facing a formidable challenge from Pandavaas.

 

Thanks & Best Regards,

Shrikant Joshi

---------------------

To : Akhil Marfatia jee, So far as our knowledge goes, a Mahaarathee

is one who is well versed both in Shastraaas (weapons) and Shaastras

(Scriptures) and can command ten thousand Dhanvees (bowmen) battling

together:

 

Eko dash-sahasraanee yojayet-yastudhanvinaam/

Shastra-shaastra-praveenashch mahaaratha iti smritah//

 

Dr. Ranjeet Singh

-----------------------

 

Dear Sadhakas, Pranam

In fact Duryodhan's sarcasm does not end easily.

If , he knew the characteristics of the warriors on Pandava's side;

guru Drona also knew the same ; may be better. I

f Duryo.knew the warriors on his side; guru Drona also knew their

ability and mental make up at that point in time. There is really no

need to brief guru Drona.

So this appears as if it is a NATYA as mentioned earlier.

 

With best regards,

Suhas Gogate

--------------------------

Greetings sadhakas

two small corrections

satyavati was a fisher woman and not a maid-her father was teh chief

of the fishermen.also Karna was trained by Parasurama and not Drona

Ramaa Sreenivasan

----------------------------

Hare Krishna

 

Shrikantji... Thank You very much for spending so much time and

effort on daily basis for giving a detailed explaination everyday.

 

Hare Krishna

Varun P. Paprunia

 

----------------------

PRIOR POSTING

II 1:8 II

 

bhavan bhismas ca karnas ca, kripas ca samitim-jayah

ashvatthama vikarnas ca, saumadattis tathaiva ca (Gita 1:8)

 

Yourself (Dronacharya), grandsire BhishmaPitamah , Karana,

victorious Kripachaarya and Ashawthaama, Vikarana and Bhurishrava,

son of Somadatta.

 

From Gita Prabodhani

 

----------------------

 

Chapter 1, Verse 8 is as follows;

 

Bhavaan = you yourself

BheeshmaH = Bhishma (Grand Father)

Cha = and

KarnaH = Karna

Cha = and

KrupaH = Krupa

Cha = and

SamitinjayaH = victorious in war

Ashwatthaamaa = Ashwatthama

VikarnaH = Vikarna

Cha = and

SaumadattiH = the son of SoumadattaH - Bhurishrava

Tathaa = thus

Eva = even

Cha = and

 

English translation:-

 

They are; you – the venerable self, Bhishma, Karna, Kripa - the

victorious one in fight, Ashwatthama, Vikarna and son of Somadatta

(Bhurishrava) as well.

 

Even though Bheeshmaacharya was the senior most amongst warriors in

the army of Kauravaas, Duryodhana addresses Dronacharya the first as

he knew very well that he had to win over Dronacharya to ensure his

support which mattered the most. Drnonacharya's exceptional talent

was extremely crucial for the successful outcome of the battle for

him.

 

Drnonacharya was the son of Maharshi Bharadvaaj. He was expert in

the Veda Shaastraas as well as in the art of warfare. He was a rare

combination of Brahmin by birth and Kshatriya by his choice of

profession. He was a great warrior of exceptional strength, valour

and brilliant in tactical warfare. He was Guru to both Paandavaas

and Kauravaas. He successfully commanded the entire army of

Kauravaas for the first five days of the battle. On hearing a rumour

that Ashwatthaamaa has been killed, he asked Yudhishthira if was

true. In the din and bustle of the battle, he heard only the first

word of his famous reply, `Naro Vaa Kunjaro Vaa' interpreting that

Ashvatthaamaa is dead and lost the entire zeal to fight the battle

further and immediately dropped his weapons. Lord Krishna had

prompted Yudhishthira to reply the semi truth as in reality an

elephant named Ashvatthaamaa was killed as a tactical reason.

Immediately, Dhrishtadyumna the son of Drupad killed Dronacharya as

a revenge of killing of his father. It was the first turning point

in the epic battle, in favour of Paandavaas.

 

Bheeshmaacharya's support was guaranteed as he had taken a vow to

fight anyone who challenges the throne of Kuru kingdom. He was son

of king Shantanu and Bhaagirathi i.e. the river Ganga, which had

descended from the heaven. His real name was Devavrata. But he was

popular by the name Bheeshma as he had taken a dreadful oath of

celibacy to guarantee that Vichitraveerya will be crowned as the

king of Kuru kingdom after king Shantanu. Vichitraveerya was the son

of king Shantanu and Satyavati. Satyavati was a maid servant, whom

king Shantanu had married while accepting the condition of her

father that their progeny will be the next king.

 

Bheeshmaacharya was a deep devotee of Lord Krishna. He agreed to

fight the battle accepting the condition of Lord Krishna that he

will not kill any one of the five Paandavaas even though they were

waging the war against the throne of the Kuru kingdom. He

demonstrated his exceptional prowess while fighting a fierce battle

for the first ten days.

 

Arjuna fired arrows from the back of warrior Shikhandi who was

considered to be a woman by Bheeshmaachaarya as he had performed a

sex change operation. While resting on the bed of arrows, Lord

Krishna signaled Bheeshmaachaarya that it is the right time to quit

and bid a goodbye, Bheeshma accepted it with deep respect and

immediately decided to depart from this earth, even though he had

the free will to choose his death. It was the second turning point

in the epic battle, in favour of Paandavaas.

 

Karna was the first son of Kunti and the Sun God. Kunti abandoned

him immediately after birth as it was against the then prevailing

social norms and practices. Karna was popularly called as Soota-

Putra as he was nourished by a childless couple named Radha and

Radheya. He was proficient in Veda Shaastraas as well as in the art

of warfare. He was trained by Drnonacharya. He displayed his

exceptional charitable disposition while offering his `Kavacha

Kundalas' which were given by his father Sun God to God Indra. God

Indra was instructed by Lord Krishna to ask for `Kavacha Kundalas'

from Karna so as to protect Paandavaas in the impending royal

battle.

 

Karna was obliged to Duryodhana for everything that he had and he

stood behind him as a `fait accompli'. He was killed by Arjuna upon

the prompting of Lord Krishna, while he was uplifting the wheel of

his chariot stuck in mud. It was the third turning point in the epic

battle, in favour of Paandavaas.

 

Kripacharya was the son of Maharshi Saradvan. He was Brahmin by

birth but Kshatriya by profession. Before the arrival of Dronacharya

in Hastinapur, he taught the art of warfare to both Paandavaas and

Kauravaas. He survived in the epic battle of Mahabharata and

therefore he was referred to as `victorious in the battle'. He

imparted his knowledge to king Pariksheeta, who ruled the Kuru

kingdom after departure of Paandavaas to the Himalayas.

 

Vikarna was one of the hundred sons of king Dhritaraashtra and queen

Gaandhaari. He was the only Kaurava, who protested against the

persecution of Draupadi by his own brother Dushshaasana. He was

killed in the battle.

 

Bhurishrava was the son of Somadatta and was also grandson of

Bahilaka who was elder brother of king Shantanu. He was killed by

Satyaki in the battle.

 

Dronaachaarya maintained his stocky silence and did not utter a

single word in response to the provocations of Duryodhana.

 

Thanks & Best Regards,

 

Shrikant Joshi

 

-----------------------------

II 1:7 II

 

asmakam tu visista ye, tan nibodha dvijottama

nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

 

O best of Brahmans, please now pay attention to main warriors on our

side, to remind you I am relating to you our commanders.

 

From Gita Prabodhani by Swami Ramsukhdasji

-----------------------------

 

Chapter 1, Verse 7, is as follows;

 

Asmaakam = ours

Tu = also

VishishtaaH = distinguished chiefs

Ye = who

Taan = those

Nibodh = (you better) know

Dvijottama = best among the twice born i.e. Dronaachaarya

NaayakaaH = leaders

Mama = my

Sainyasya = of the army

Samdnya-Artham = for information

Taan = them

Braveemi = I speak

Te = to you

 

English translation:-

 

You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

those who are our distinguished chiefs, the leaders of my army. I

introduce them to you for your information.

 

After completing the illustration of 18 Maharathees from the army of

Pandavaas, Duryodhana now turns to his own army. He draws attention

of

Dronacharya to the distinguished warriors in his own army. He

acknowledges the stature of Dronacharya as `the best among the twice

born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

 

A Brahmin is called as twice born in our ancient traditional

(Sanaatana Dharma) religion. The first birth is the natural, physical

birth and the second birth is the successful completion of the thread

bearing ceremony called as `Upanayanam' which signifies that there is

a balanced growth of body, mind and intellect for the natural

progression from unreal to real, from darkness to light, from death

to

immortality. It indicates that a true Brahmin is ready for the

eternal

journey as illustrated in the following Sanskrit Verse;

 

" Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

Gamaya "

 

In fact, due to the stocky silence of Dronacharya, the guilt

consciousness of Duryodhana further undermined his mental vigour. In

order to overcome his nervousness, due to the impending formidable

danger and eventual defeat, he wanted to hear words of cheer and

encouragement from Dronacharya.

 

Dronacharya indirectly communicated to Duryodhana that his physical

body was indeed on the side of Kauravaas but his mind and intellect

were not supporting him to wage the battle against the righteousness.

But under the obligation to the Kuru kingdom, he had no alternative

but to submit to the course in his destiny.

 

Shrikant Hanumant Joshi

 

---

PRIOR POSTING

 

II 1:6 II

 

yudhamanyus ca vikranta, uttamaujas ca viryavan

saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

 

Yudhamanyu and Uttamoja, the great heroes are there too. And also,

Abhimanyu (son of Subhadra) and five sons of Duropadi are there too.

These are all great heros.

 

From Gita Prabodhani

----------------------------

 

Chapter 1, Verse 6 is as follows;

 

YudhaamanyuH = Yudhamanyu

Cha = and

VikraantaH = Vikranta

UttamaujaaH = Uttamauja

Cha = and

Veeryavaan = brave

SaubhadraH = Saubhadra i.e. Abhimanyu

DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

Cha = and

Sarve = all

Eva = even

MahaarathaaH = great chariot warriors

 

English translation:-

 

The courageous Yudhamanyu, the brave Uttamauja, the son of Subhadraa

i.e. Abhimanyu and the five sons of Draupadi; all great chariot

warriors are present as well.

 

Duryodhana completes the recognition of the 18 Maharathees in the

army of Pandavaas in this Verse no. 6.

 

The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

were sons of King Drupada and were exceptionally talented warriors.

 

Saubhadra was the son of Lord Krishna's sister Subhadra, who was

married to Arjuna. Saubhadra was better known as Abhimanyu. He was

hardly 25 years old and yet was an accomplished Mahaarathee. He was

brutally slain by Dushyaasana's son, when he had single handedly

entered the impenetrable army formation of Kauravaas, which was

called as Chakravyuha. Abhimanyu married Uttara the daughter of

Virata, the king of Matsyas. Their son, Pariksheeta ruled the

kingdom after the departure of Pandavaas to Himalayas.

 

DrupadeyaaH were the five sons of Draupadi whom she had sired one

each from five Pandavaas. Prativindhya was son of Yudhishthira.

Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

they were in deep sleep at night, all these five sons of Draupadi

were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

mark of revenge of deceitful killing of his father by the Pandavaas.

Upon hearing the rumour of " Ashvathaamaa has been killed " ;

Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

state of utter shock, Dronacharya listened to the only word, " Naro "

i.e. " a man " and dropped all his weapons and was eventually killed

by Drishtadyumna, the son King Drupada. King Drupada was earlier

killed by Dronacharya in the epic battle of Mahaabhaarata.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

Seek your blessings and clarification,

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada

 

Akhil Marfatia

----------------------------

PRIOR POSTING

Shree Hari

Ram Ram

 

II 1:5 II

 

dhrishtaketus cekitanah, asirajas ca viryavan

purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

 

Drishtaketu, cekitana and there is an also great warrior king of

Kashi. Purujit & Kuntibhoj, these two brothers and also there is

Shaibya, the hero among men.

 

-------------------------

 

Chapter 1, Verse 5, is as follows;

 

DhrishtaketuH = Dhrishtaketu

 

ChekitaanaH = Chekitana

 

KaashiraajaH = Kashiraaja

 

Cha = and

 

Veeryavaan = valiant

 

Purujit = Purujit

 

KuntibhojaH = Kuntibhoja

 

Cha = and

 

ShaibyaH = Shaibya

 

Cha = and

 

NarapungavaH = the best of men

 

English translation:

 

Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

Kuntibhoja and Shaibya � such the best among men; are present here.

 

Duryodhana continues his effort of recognising the illustrious

warriors in the army of Pandavaas. He calls them the best of men.

 

Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

by Dronacharya in the epic battle of Mahaabhaarata.

 

Chekitana was a warrior from Lord Krishna's Vrushni clan. He

commanded one of the seven battalions of the seven battalions of

Pandavaas. He was killed by Duryodhana in the battle of

Mahaabhaarata.

 

Kashiraja was the king of Kashi and was a Mahaarathee.

 

" Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

 

He is called the Mahaarathee who is an expert in Veda Shaastraas as

well as in the art of handling all types of weapons. A Mahaarathee

was the one who dared to fight 10,000 archers simultaneously and yet

emerge victorious in a convincing manner. Duryodhana enumerated 18

such Maharathees in the army of Pandavaas in the verses 3 to 6 in

chapter 1.

 

Purujit and Kuntibhoja were brothers of Kunti, the mother of

Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

 

Shaibya was the king of Shibis and was father of Devika, the wife of

Yudhishthira. He was a man of impeccable character and a great

warrior.

 

By indentifying these exceptionally talented warriors in the army of

Pandavaas, Duryodhana implicitly communicated his inner fear that

even though the 7 battalions of Pandavaas were numerically smaller

than 11 battalions of Kauravaas; their collective strength was far

superior to the larger and better equipped army of Kauravaas which

was devoid of any superior goal to fight. It is yet another proof

that men behind the machines matter the most in every battle that we

face in every walk of life.

 

Thanks & Best Regards,

Shrikant Joshi

-----------------------------

Dear All,

 

I don't know how I became a member of this and who included me into

this. But that is immaterial. I am truly thankful to all for their

efforts in making me understand Gita in a manner which I had so long

ago thought of. I am past 50 yrs now � had Geeta and read it but

could never understand the way am able to now with everyone's

genuine effort.

Warm Regards to all .

Mrs K Asani

------------------------------

PRIOR POSTING

II 1:4 II

 

atra sura mahesv-asa, bhimarjuna-sama yudhi

yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

 

Here (in the army of Pandavas), there are mighty brave warriors who

have big bows and who are equivalent to Bhima and Arjuna. Among

them, Uudhana (Satyaki), the king of Virata and also, able warrior

Drupada.

 

From Gita Prabodhani

---------------------------

 

Chapter 1 Verse 4, is as follows;

 

Atra = here (in this army of Pandavas)

ShuraaH = peers / fighters

Mahe-ShvaasaaH = mighty archers

Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

Yudhi = in the battle

YuyudhaanaH = Yuyudhana

ViraataH Cha = and Virata

DrupadaH Cha = and Drupada

MahaarathaH = the great chariot warrior

 

English translation:-

 

Here are mighty archers, peers / equals in warfare to heroic Bheema

and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

warrior.

 

Duryodhana illustrates the names of several outstanding warriors in

the army of Pandavaas. He acknowledges them to be of equal stature

to that of Arjuna and Bheema, who were the icons of martial arts and

divine glory. However, the fear displayed by Duryodhana is an

ominous sign of the impending defeat of the vicious tendencies

against the righteous tendencies.

 

Yuyudhana, also known as Satyaki was a king of Yadavaas. He was dear

to Lord Krishna.

 

Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

wife. Their son, Pariksheeta ruled the Kuru kingdom after the

departure of Pandavaas to Himaalayaas.

 

Drupada was the king of Paanchaals. He was father of Draupadi. His

son Dhrashtadyumna was disciple of Dronacharya. Drupada had

ridiculed Dronacharya when he had approached him for material help

as he could not afford to offer milk to his son Ashvathaamaa.

Dronacharya had asked for " Capture Drupad and bring him live in

front of me " as " Guru-Dakshina " after the completion of full-fledged

training to Pandavaas. They indeed defeated Drupad and he had to bow

to Dronacharya and ask for forgiveness and life. Dronacharya being a

Brahmin did not kill him but pardoned him. As a sign of his large

heartedness, Dronacharya accepted Drupada's son as his disciple and

trained him without any reservations. Dronacharya killed Drupada and

Dhrashtadyumna killed Dronacharya in the royal battle of

Mahaabhaarata.

 

Thanks & Regards,

Shrikant Joshi

-----------------------------

 

Thank u very much for sending me such nice preachings.i wil surely

benefit from

it.

 

Pranam to aacharyaji.

 

dr.bhargav mehta

 

------------------------------

PRIOR POSTING

 

II 1:3 II

 

pasyaitam pandu-putranam, acarya mahatim camum

vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

 

O Acharya (learned one)! Please look over the mighty army of

Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

of Drupada.

 

From Gita Prabodhani

 

---------------------------

 

Chapter 1 Verse 3, is as follows;

 

Pashya = behold

Etaam = these

Pandu-PutraaNaam = sons of Pandu

Aachaarya = O teacher!

Mahateem = great

Chamum = army

Vyudhaam = marshalled by / arrayed by

Drupad -PutreNa = son of Drupada

Tava = by your

ShiShyeNa = disciple

Dheemataa = talented

 

English translation:-

 

Behold, O Master, this mighty army of the sons of Pandu, which is

marshalled by your talented disciple Drishtadyumna, the son of

Drupada.

 

No man is perfect. Even a good man has his faults. Even the evil one

has to his credit sublime thoughts and chivalrous actions, however

rare they may be. Both of them are subject to temptations. But the

good man shakes off evil after a brief encounter. The wicked man

shies away from goodness in the similar manner in a fraction of a

second.

 

Duryodhana had confessed to Lord Krishna his nature the following

verse in Mahaabhaarata;

 

" Aham Dharmam Jaanaami, Na Me Pravruttima

Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

 

I know the righteousness, but I have no natural inclination to it. I

also know the viciousness and I cannot abstain from it.

 

Having approached the teacher, Duryodhana does not fall at the

guru's feet and ask for his blessings as per the duty of a true

disciple. Nor does he wait for his guidance or direction. His

aggressive and arrogant nature immediately overpowers even guru-

bhakti (devotion to the preceptor). The result is taunting words and

improper commands like " Look at this powerful army of our enemy: it

is arrayed by one whom you had taught! "

 

The wicked man's heart trembles in fear and the Pandava army (though

numerically weaker i.e. 7 battalions verses 11 battalions of

Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

out of the guilt of wrong doings in the mind of vicious and crafty

Duryodhana. He had stooped to the lowest level while perpetrating

the worst wicked crimes in his efforts to destroy the Pandavaas. His

guilt now manifests on the battlefield in the form of deep fear.

 

In this verse Duryodhana brazenly reveals his selfish and self-

centred natural tendencies. The sarcasm of addressing Drastadyuma,

the son of Drupad as `your wise disciple' was intended to taunt and

remind Dronacharya of the great indignities that he had to suffer

when he had approached King Drupad for material help. This is an

ugly display of demonic tendencies to underrate, demean everyone

including your own teacher and yet expect him to be subservient to

the kingdom of Kurus and expect stellar performance beyond the call

of duty.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

PRIOR POSTING

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita�I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

------------------------

 

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------------------------

 

, " sadhak_insight "

<sadhak_insight wrote:

>

> I would request if each shloka / 2-4 lines of Geeta can be

explained

> on daily basis starting from chapter 1.

>

> Regards to all

>

> Mrs K Asani

>

> ----------------------------

> NEW POSTING

>

> II 1:7 II

>

> asmakam tu visista ye, tan nibodha dvijottama

> nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

>

> O best of Brahmans, please now pay attention to main warriors on

our

> side, to remind you I am relating to you our commanders.

>

> From Gita Prabodhani by Swami Ramsukhdasji

> -----------------------------

>

> Chapter 1, Verse 7, is as follows;

>

> Asmaakam = ours

> Tu = also

> VishishtaaH = distinguished chiefs

> Ye = who

> Taan = those

> Nibodh = (you better) know

> Dvijottama = best among the twice born i.e. Dronaachaarya

> NaayakaaH = leaders

> Mama = my

> Sainyasya = of the army

> Samdnya-Artham = for information

> Taan = them

> Braveemi = I speak

> Te = to you

>

> English translation:-

>

> You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

> those who are our distinguished chiefs, the leaders of my army. I

> introduce them to you for your information.

>

> After completing the illustration of 18 Maharathees from the army

of

> Pandavaas, Duryodhana now turns to his own army. He draws

attention of

> Dronacharya to the distinguished warriors in his own army. He

> acknowledges the stature of Dronacharya as `the best among the

twice

> born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

>

> A Brahmin is called as twice born in our ancient traditional

> (Sanaatana Dharma) religion. The first birth is the natural,

physical

> birth and the second birth is the successful completion of the

thread

> bearing ceremony called as `Upanayanam' which signifies that there

is

> a balanced growth of body, mind and intellect for the natural

> progression from unreal to real, from darkness to light, from

death to

> immortality. It indicates that a true Brahmin is ready for the

eternal

> journey as illustrated in the following Sanskrit Verse;

>

> " Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

> Gamaya "

>

> In fact, due to the stocky silence of Dronacharya, the guilt

> consciousness of Duryodhana further undermined his mental vigour.

In

> order to overcome his nervousness, due to the impending formidable

> danger and eventual defeat, he wanted to hear words of cheer and

> encouragement from Dronacharya.

>

> Dronacharya indirectly communicated to Duryodhana that his physical

> body was indeed on the side of Kauravaas but his mind and intellect

> were not supporting him to wage the battle against the

righteousness.

> But under the obligation to the Kuru kingdom, he had no alternative

> but to submit to the course in his destiny.

>

> Shrikant Hanumant Joshi

>

> -

--

> PRIOR POSTING

>

> II 1:6 II

>

> yudhamanyus ca vikranta, uttamaujas ca viryavan

> saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

>

> Yudhamanyu and Uttamoja, the great heroes are there too. And also,

> Abhimanyu (son of Subhadra) and five sons of Duropadi are there

too.

> These are all great heros.

>

> From Gita Prabodhani

> ----------------------------

>

> Chapter 1, Verse 6 is as follows;

>

> YudhaamanyuH = Yudhamanyu

> Cha = and

> VikraantaH = Vikranta

> UttamaujaaH = Uttamauja

> Cha = and

> Veeryavaan = brave

> SaubhadraH = Saubhadra i.e. Abhimanyu

> DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

> Cha = and

> Sarve = all

> Eva = even

> MahaarathaaH = great chariot warriors

>

> English translation:-

>

> The courageous Yudhamanyu, the brave Uttamauja, the son of

Subhadraa

> i.e. Abhimanyu and the five sons of Draupadi; all great chariot

> warriors are present as well.

>

> Duryodhana completes the recognition of the 18 Maharathees in the

> army of Pandavaas in this Verse no. 6.

>

> The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

> were sons of King Drupada and were exceptionally talented warriors.

>

> Saubhadra was the son of Lord Krishna's sister Subhadra, who was

> married to Arjuna. Saubhadra was better known as Abhimanyu. He was

> hardly 25 years old and yet was an accomplished Mahaarathee. He was

> brutally slain by Dushyaasana's son, when he had single handedly

> entered the impenetrable army formation of Kauravaas, which was

> called as Chakravyuha. Abhimanyu married Uttara the daughter of

> Virata, the king of Matsyas. Their son, Pariksheeta ruled the

> kingdom after the departure of Pandavaas to Himalayas.

>

> DrupadeyaaH were the five sons of Draupadi whom she had sired one

> each from five Pandavaas. Prativindhya was son of Yudhishthira.

> Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

> Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

> they were in deep sleep at night, all these five sons of Draupadi

> were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

> mark of revenge of deceitful killing of his father by the

Pandavaas.

> Upon hearing the rumour of " Ashvathaamaa has been killed " ;

> Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

> famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

> not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

> state of utter shock, Dronacharya listened to the only word, " Naro "

> i.e. " a man " and dropped all his weapons and was eventually killed

> by Drishtadyumna, the son King Drupada. King Drupada was earlier

> killed by Dronacharya in the epic battle of Mahaabhaarata.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> Seek your blessings and clarification,

>

> Is Mahaarathee a great chariot driver or the equivalent of Marathi

> meaning people called Marathas from the land of Marathawada

>

> Akhil Marfatia

> ----------------------------

> PRIOR POSTING

> Shree Hari

> Ram Ram

>

> II 1:5 II

>

> dhrishtaketus cekitanah, asirajas ca viryavan

> purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

>

> Drishtaketu, cekitana and there is an also great warrior king of

> Kashi. Purujit & Kuntibhoj, these two brothers and also there is

> Shaibya, the hero among men.

>

> -------------------------

>

> Chapter 1, Verse 5, is as follows;

>

> DhrishtaketuH = Dhrishtaketu

>

> ChekitaanaH = Chekitana

>

> KaashiraajaH = Kashiraaja

>

> Cha = and

>

> Veeryavaan = valiant

>

> Purujit = Purujit

>

> KuntibhojaH = Kuntibhoja

>

> Cha = and

>

> ShaibyaH = Shaibya

>

> Cha = and

>

> NarapungavaH = the best of men

>

> English translation:

>

> Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

> Kuntibhoja and Shaibya � such the best among men; are present

here.

>

> Duryodhana continues his effort of recognising the illustrious

> warriors in the army of Pandavaas. He calls them the best of men.

>

> Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

> by Dronacharya in the epic battle of Mahaabhaarata.

>

> Chekitana was a warrior from Lord Krishna's Vrushni clan. He

> commanded one of the seven battalions of the seven battalions of

> Pandavaas. He was killed by Duryodhana in the battle of

> Mahaabhaarata.

>

> Kashiraja was the king of Kashi and was a Mahaarathee.

>

> " Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

> Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

>

> He is called the Mahaarathee who is an expert in Veda Shaastraas as

> well as in the art of handling all types of weapons. A Mahaarathee

> was the one who dared to fight 10,000 archers simultaneously and

yet

> emerge victorious in a convincing manner. Duryodhana enumerated 18

> such Maharathees in the army of Pandavaas in the verses 3 to 6 in

> chapter 1.

>

> Purujit and Kuntibhoja were brothers of Kunti, the mother of

> Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

>

> Shaibya was the king of Shibis and was father of Devika, the wife

of

> Yudhishthira. He was a man of impeccable character and a great

> warrior.

>

> By indentifying these exceptionally talented warriors in the army

of

> Pandavaas, Duryodhana implicitly communicated his inner fear that

> even though the 7 battalions of Pandavaas were numerically smaller

> than 11 battalions of Kauravaas; their collective strength was far

> superior to the larger and better equipped army of Kauravaas which

> was devoid of any superior goal to fight. It is yet another proof

> that men behind the machines matter the most in every battle that

we

> face in every walk of life.

>

> Thanks & Best Regards,

> Shrikant Joshi

> -----------------------------

> Dear All,

>

> I don't know how I became a member of this and who included me into

> this. But that is immaterial. I am truly thankful to all for their

> efforts in making me understand Gita in a manner which I had so

long

> ago thought of. I am past 50 yrs now � had Geeta and read it but

> could never understand the way am able to now with everyone's

> genuine effort.

> Warm Regards to all .

> Mrs K Asani

> ------------------------------

> PRIOR POSTING

> II 1:4 II

>

> atra sura mahesv-asa, bhimarjuna-sama yudhi

> yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

>

> Here (in the army of Pandavas), there are mighty brave warriors who

> have big bows and who are equivalent to Bhima and Arjuna. Among

> them, Uudhana (Satyaki), the king of Virata and also, able warrior

> Drupada.

>

> From Gita Prabodhani

> ---------------------------

>

> Chapter 1 Verse 4, is as follows;

>

> Atra = here (in this army of Pandavas)

> ShuraaH = peers / fighters

> Mahe-ShvaasaaH = mighty archers

> Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

> Yudhi = in the battle

> YuyudhaanaH = Yuyudhana

> ViraataH Cha = and Virata

> DrupadaH Cha = and Drupada

> MahaarathaH = the great chariot warrior

>

> English translation:-

>

> Here are mighty archers, peers / equals in warfare to heroic Bheema

> and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

> warrior.

>

> Duryodhana illustrates the names of several outstanding warriors in

> the army of Pandavaas. He acknowledges them to be of equal stature

> to that of Arjuna and Bheema, who were the icons of martial arts

and

> divine glory. However, the fear displayed by Duryodhana is an

> ominous sign of the impending defeat of the vicious tendencies

> against the righteous tendencies.

>

> Yuyudhana, also known as Satyaki was a king of Yadavaas. He was

dear

> to Lord Krishna.

>

> Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

> wife. Their son, Pariksheeta ruled the Kuru kingdom after the

> departure of Pandavaas to Himaalayaas.

>

> Drupada was the king of Paanchaals. He was father of Draupadi. His

> son Dhrashtadyumna was disciple of Dronacharya. Drupada had

> ridiculed Dronacharya when he had approached him for material help

> as he could not afford to offer milk to his son Ashvathaamaa.

> Dronacharya had asked for " Capture Drupad and bring him live in

> front of me " as " Guru-Dakshina " after the completion of full-

fledged

> training to Pandavaas. They indeed defeated Drupad and he had to

bow

> to Dronacharya and ask for forgiveness and life. Dronacharya being

a

> Brahmin did not kill him but pardoned him. As a sign of his large

> heartedness, Dronacharya accepted Drupada's son as his disciple and

> trained him without any reservations. Dronacharya killed Drupada

and

> Dhrashtadyumna killed Dronacharya in the royal battle of

> Mahaabhaarata.

>

> Thanks & Regards,

> Shrikant Joshi

> -----------------------------

>

> Thank u very much for sending me such nice preachings.i wil surely

> benefit from

> it.

>

> Pranam to aacharyaji.

>

> dr.bhargav mehta

>

> ------------------------------

> PRIOR POSTING

>

> II 1:3 II

>

> pasyaitam pandu-putranam, acarya mahatim camum

> vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

>

> O Acharya (learned one)! Please look over the mighty army of

> Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

> of Drupada.

>

> From Gita Prabodhani

>

> ---------------------------

>

> Chapter 1 Verse 3, is as follows;

>

> Pashya = behold

> Etaam = these

> Pandu-PutraaNaam = sons of Pandu

> Aachaarya = O teacher!

> Mahateem = great

> Chamum = army

> Vyudhaam = marshalled by / arrayed by

> Drupad -PutreNa = son of Drupada

> Tava = by your

> ShiShyeNa = disciple

> Dheemataa = talented

>

> English translation:-

>

> Behold, O Master, this mighty army of the sons of Pandu, which is

> marshalled by your talented disciple Drishtadyumna, the son of

> Drupada.

>

> No man is perfect. Even a good man has his faults. Even the evil

one

> has to his credit sublime thoughts and chivalrous actions, however

> rare they may be. Both of them are subject to temptations. But the

> good man shakes off evil after a brief encounter. The wicked man

> shies away from goodness in the similar manner in a fraction of a

> second.

>

> Duryodhana had confessed to Lord Krishna his nature the following

> verse in Mahaabhaarata;

>

> " Aham Dharmam Jaanaami, Na Me Pravruttima

> Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

>

> I know the righteousness, but I have no natural inclination to it.

I

> also know the viciousness and I cannot abstain from it.

>

> Having approached the teacher, Duryodhana does not fall at the

> guru's feet and ask for his blessings as per the duty of a true

> disciple. Nor does he wait for his guidance or direction. His

> aggressive and arrogant nature immediately overpowers even guru-

> bhakti (devotion to the preceptor). The result is taunting words

and

> improper commands like " Look at this powerful army of our enemy: it

> is arrayed by one whom you had taught! "

>

> The wicked man's heart trembles in fear and the Pandava army

(though

> numerically weaker i.e. 7 battalions verses 11 battalions of

> Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

> out of the guilt of wrong doings in the mind of vicious and crafty

> Duryodhana. He had stooped to the lowest level while perpetrating

> the worst wicked crimes in his efforts to destroy the Pandavaas.

His

> guilt now manifests on the battlefield in the form of deep fear.

>

> In this verse Duryodhana brazenly reveals his selfish and self-

> centred natural tendencies. The sarcasm of addressing Drastadyuma,

> the son of Drupad as `your wise disciple' was intended to taunt and

> remind Dronacharya of the great indignities that he had to suffer

> when he had approached King Drupad for material help. This is an

> ugly display of demonic tendencies to underrate, demean everyone

> including your own teacher and yet expect him to be subservient to

> the kingdom of Kurus and expect stellar performance beyond the call

> of duty.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> PRIOR POSTING

>

> II 1:2 II

>

> Sanjaya uvaca

>

> drishtva tu pandavanikam, vyudham duryodhanas tada

> acaryam upasangamya, raja vacanam abravit (Gita 1:2)

>

> At the time, having seen the army of Pandavas arranged properly for

> the battle, Prince Duryodhana approached his preceptor (Drona) and

> spoke (these) words.

>

> ---------------------------

> -Shree Hari-

>

> I read with great interest Shrikant Joshiji comments especially

> the philosophical point of view. I will paste in something I read

> just a few minutes ago, I am sure the author we not object.

>

> " ...I was not reading the words of a long-dead teacher: my own Self

> was talking to me in the pages of that little book. Nor did I learn

> anything from the Gita�I remembered that which I had always

known.

> Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

> by giving me Life. Life that has never ended. "

>

> What astounded myself and the author, was Gitaji's freshness and

> relevance, and does it not move awareness when read, deep into the

> psyche, whereupon, one can find the battle within fought on that

> field at Dharmakshetre?

>

> They are my thoughts/questions aroused by this thread.

>

> With Respect and Divine Love,

>

> Mike Keenor

>

> ----------------------------

> Shree Hari

> Ram Ram

>

> Bahen, To read one shloka (verse) of Gitaji daily is very good. To

> understand one shloka (verse) of Gitaji daily is even better. To

> daily imbibe in and make one shloka (verse) of Gitaji as part of

> your life is even more better than that. To explain to someone

> else, one shloka of Gitaji daily is far better even. Because the

> perspiration that flows in attempting to explain Gitaji, in that

all

> blockages are washed away. All can read Gitaji, but very few can

> actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

> rarest of the rare souls (He is very near to me). If you are able

to

> read Hindi then grab hold of the Hindi,

> or else the English version of the " Bhagavad Gita - Sadhak

> Sanjivani " by Swamiji. Life will on its own be uplifted. I am

> writing from personal experience (anubhava), not simply for the

sake

> of writing. Vineet Sarvottam

> ---------------------------

>

> Taking a cue from message of Mrs. K. Asani, I would like to attempt

> the following exercise on a daily basis for one Geeta Verse per

day.

> If you find it worth the effort then please publish it to the

entire

> members of " Gita-talk " and " Sadhak " .

>

> Original Verse is as follows;

> Dhritaraashtra

> King Dhritarashtra

>

> Uvaacha = said

> Dharmakshetre = in the holy plains

> Kurukshetre = in the field of Kurus

> SamavetaaH = assembled

> YuyutsavaH = desirous to fight a war

> MaamakaaH = my sons

> PaandavaaH = Pandavas / sons of Pandu

> Cha Eva = and also these

> Kim = what

> Akurvat = Did do?

> Sanjay = O Sanjaya !

>

> English translation:-

>

> Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

> Pandu do, who are desirous of war, while assembled together on the

> sacred field of Kurukshetra?

>

> From philosophical point of view:

>

> O Sanjaya! What did the selfish intentions and the intentions born

> of wisdom do in the human body which is the field-of-duties, the

> repository of the sense--organs and in which all the murderous ones

> (passions and asceticism etc.) are confronting each other.

>

> Thanking you,

> With Best Regards,

> Shrikant Joshi

> --------------------------

> Shree Hari

> Ram Ram

> Shrikantji, I am unable to include the Sanskrit writings. I

> believe it may require special font.

> From Gita Talk Moderator

> --------------------------

> thank you so much

> this is indeed a very meaningful and inspiring exercise.

>

> Dhanalakshmi Ayyer

>

> ------------------------------

>

> Shree Hari

> Ram Ram

> Whoever would like to take this initiative please do so. As

> moderators we can provide Swami Ramsukhdasji's write-up from Gita

> Prabodhani. Starting with today's posting -

>

> - Chapter 1 -

>

> II 1:1 II

>

> Dhrtarashtra uvaca

>

> dharma-ksetre kuru-ksetre, samaveta yuyutsavah

> mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

>

> O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

> fight, what did my sons and those of Pandavas do?

>

> Commentary

>

> It is a special feature in Hindu tradition that every action should

> be done with the Dharma in fore front. This is why even the action

> such as a terrible war was arranged in a holy place so that all who

> die in the war will get the merit of doing a good deed.

>

> From God's viewpoint there is no distinction of mine and your. The

> whole universe is made of five great elements. Everyone is given

the

> same freedom to use space, wind, fire, water and the earth. But the

> human being compelled by ignorance makes divisions such as these

> people, village, province, country, space, water etc. are mine and

> those are yours. All quarrels and fights are created due to the

> idea of mine and your. So is the case with Mahabharta war that was

> started by Dhritrashtra with this sense of " mine " (my sons) and

> Pandu's sons.

>

> From Gita Talk Moderator.

> Ram Ram

 

---

 

I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

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II 1:16 II

 

anantavijayam raja, unti-putro yudhisthirah

nakulah sahadevas ca, ughosa-manipuspakau (Gita 1:16)

 

King Yudhisfhtira, the son of Kunti, blew his conch Anantavijya;

while Nakula and Sahadeva, blew theirs, the Sughosa and Manipuspaka,

respectively.

 

From Gita Prabodhani in Hindi pg. 8 by Swami Ramsukhdasji

--------------------------

Chapter 1, Verse 16 is as follows;

 

Anantvijayam = conch Anantvijaya

Raajaa = the King

KuntiputraH = son of Kunti

YudhishthiraH = Yudhishthir

NakulaH = Nakul

SahadevaH = Sahadev

Cha = and

Sughosh = conch Sughosh

MaNipushpakau = conch Manipushpak

 

English translation:-

 

The King Yudhishthira, the son of Kunti, blew conch named

Anantavijaya; Nakul and Sahadev blew Sughosh and Manipushpak conches

respectively.

 

The one who is steady in battle is called `Yudhishthira'.

Yudhishthira had earned the title of `Dharmaveer' i.e. one who is

expert in the conduct that is in total compliance with the codes

specified in ancient scriptures i.e. `Sanatana Dharma Shaastra'. He

was named as one of the eighteen Maharathees by Duryodhana.

 

`Anantavijaya' means unending victory. Yudhishthira's conch was

named `Anantavijaya' as he had conquered many kingdoms before

performing `Rajasuya Yadnya'.

 

Nakula and Sahadeva were the twins born to queen Madri of king

Pandu. There was no one as handsome as him in the entire `Pandu

Kula' i.e. Pandu clan and therefore he was named as `Na-Kula'. He

was named as one of the eighteen Maharathees by Duryodhana.

`Sughosha' i.e. sweet-toned was the name of his conch that he blew.

 

Sahadeva, twin brother of Nakula was known for his sharp intellect.

At the end of the thirteen years of exile, Sahadeva was the only one

of the five Pandavaas, who opposed any kind of truce with the crafty

Duryodhana as he termed it to be a futile exercise. He was named as

one of the eighteen Maharathees by Duryodhana. `Manipushpaka' i.e.

jewel-blossomed was the name of his conch that he blew.

 

Sanjaya referred to Yudhishthira as the king, thus implying to

Dhritarashtra in a very subtle manner that at the end of the battle,

with certainty Yudhishthira will be the next king of the Kuru

Kingdom. The uncrowned king, Yudhishthira was a true manifestation

of royal grace and magnanimity under all circumstances.

 

Thanks & Best Regards,

Shrikant Joshi

 

 

---------------------------

PRIOR POSTING

 

II 1:15 II

 

paanacajanyam krsikeso devadattam dhananjayah

paundram dadhmau mahaasankham bhimakarmaa vrkodarah (Gita 1:15)

 

Hrsikesa (Sri Krisna), blew his counch named Pancajanya, Dhanamjaya

(Arjuna), his conch called Devadatta; while Vrikodra (Bhim), of

terrific deeds, blew his mighty conch, Paundra.

 

From Gita Prabodhani in Hindi pg. 7-8 by Swami Ramsukhdasji

-----------------------------

 

Chapter 1, Verse 15 is as follows;

 

Paanchajanyam = Conch Panchajanya

HrisheekeshaH = Krishna - the Lord of the senses

Devadattam = conch Devadatta

Dhanam-jayaH = Arjuna

Paundram = conch Paundra

Dadhmau = blew

Mahaashankham = great conch

Bheemkarmaa = doer of terrible deeds

VrukodaraH = Bheema among the Pandavaas (having the belly of a wolf)

 

English translation:-

 

Conch named Panchajanya was blown by Lord Krishna and Conch named

Devadatta was blown by Arjuna. Bheema - the doer of terrible deeds

blew his great conch named Paundra.

 

As per the protocol of the battle, the response to the clarion call

of Bheeshmaacharya, the Commander-in-Chief of the Kauravaas should

have come from Drishtadyumna, the Commander-in-Chief of Pandavaas.

Keeping aside the protocol, Lord Shree Krishna was the first to

respond from the side of Pandavaas, even though he had agreed that

he will only perform the role of a charioteer for Arjuna, the most

beloved of the Pandavaas. There was not a single protest from the

army of Pandavaas for this act of Lord Krishna, as all of them had

implicit faith in him and his divine role.

 

Lord Shree Krishna's conch is called Panchajanya, the matrix of the

five elements or Tan-Matras. The sound that issues from his conch is

the supreme OMkaaraH, the vibration which is the origin of all the

creations in the universe. Incidentally, Panchajanya is also the

name of a demon killed by Lord Shree Krishna.

 

Hrishikesha means the Lord of the mind and the senses. Hrishika

means any one of the five senses and the sixth sense being the mind.

Please note " ManaH Shashtani IndriyaaNi " , as per verse 7 in chapter

15 of Shreemad Bhagawad Geeta. The Lord or controller of body, mind

and intellect is the `Aatman', the Self within all of us. No act of

Lord Shree Krishna has been carried out by ever turbulent senses and

mind. Therefore, he symbolises the Supreme Being also called as

`Purushottama'.

 

Dhananjaya means conqueror of wealth. Arjuna earned this title after

conquering many kingdoms and bringing great wealth for the benefit

of the masses. The conch named Devadatta was gifted to Arjuna by god

Indra, the king of heaven and gods. The conch blown by Arjuna

sounded so loud that it struck terror into hearts of the army of

Kauravaas.

 

VrukodaraH means one having belly of the wolf. This term refers to

Bheema due to his wolf-like traits. The wolf's belly is concave and

never bulged out as it has immense digestive power. A person with

strong digestive power is always smart and agile in all his actions.

Due to Bheema's exceptional physical strength, his deeds were

considered to be terrible in comparison with any action of an

ordinary man. Bheema's conch was called as Paundra. It was very

large and its sound reverberated over the vast expanse of land and

it struck terror into hearts of the army of Kauravaas.

 

Thanks & Best Regards,

Shrikant Joshi

 

------------------------------

PRIOR POSTING

II 1:14 II

 

tatah svetair hayair yukte, mahati syandane sthitau

madhavah pandavas caiva, divyau sankhau pradadhmatuh (Gita 1:14)

 

Then, seated in glorious chariot drawn by the white horses, the Lord

of Laxmi, Sri Krisna as well as Arjuna, son of Pandu, blew their

divine conches loudly.

 

From Gita Prabodhani in Hindi pg. 7 by Swami Ramsukhdasji

--------------------------------

Chapter 1, Verse 14 is as follows;

 

TataH = then

ShwetaiH = white

HayaiH = horses

Yukte = yoked with

Mahati = magnificent

Syandane = in the chariot

Sthitau = seated

MaadhavaH = Krishna

PaandavaH = Arjuna

Cha = and

Eva = also

Divyou = divine

Shankhou = conches

PradadhmatuH = blew

 

English translation:-

 

Then seated in the magnificent chariot, yoked to white horses,

Krishna and Arjuna also blew their divine, celestial conches.

 

Sanjay was sympathetic to the cause of righteousness represented by

the Pandavaas. It is interesting to note that, there is elaborate

description by Sanjay, of various conches being blown by their

respective masters in the army of Pandavaas. But with the exception

of Bheeshmaacharya, no other leader in the army of Kauravaas,

including the venerable Dronaachaarya, has been credited for act of

blowing conches. This clearly indicates that army of Kauravaas was

not as enthusiastic as that of the army of Pandavaas.

 

The fire god (AgniH) had gifted the great chariot to Arjuna to fight

the royal battle. The king of Gandharvas, Chitraratha had gifted

four white celestial horses to Arjuna. Those four horses and the

chariot were said to have had the unique power to traverse anywhere

on earth as well as in heaven. Having Lord Shree Krishna as the

charioteer, Arjuna was fully equipped to face any formidable

challenge in the battle.

 

One of the ancient scriptures called as `Kathopanishad', as an

analogy, compares the senses to horses and the principle governing

intelligence to the charioteer. When the Lord Shree Krishna himself

is the charioteer, it is no wonder that the steeds are white, a

colour symbolizing purity and divinity. If we hand the reins of our

mind over to the Lord, then it is certain that our senses will be

purified and all their functions will be pure and sinless.

 

The charioteer of our physical body, mind and intellect is the

guiding and enlivening spirit called as `Aatman', which is a subset

of `Brahman' that pervades the entire universe. The contemporary

concept of `Energy' in Physics and the concept of `Infinity' in

Mathematics are synonymous to the then prevailing concept of

`Brahman' in our ancient scriptures. The self realised Lord Shree

Krishna - the charioteer is the true Spirit in all of us. This has

been very succinctly communicated as " Vaasudevam Sarvam Iti " i.e. " I

am everywhere " , by Lord Shree Krishna in the 7th chapter of Shreemad

Bhagawad Geeta.

 

Thanks & Best Regards,

Shrikant Joshi.

 

---

Comment: —

 

Tatah svetairhayairyukte1 — The Gandharva (a celestial musician)

named Citraratha gave Arjuna, one hundred divine horses. They had

such distinguished characteristics that however many may be killed,

the number of horses remained at all times hundred. The number

never decreased. They could go to heaven or live on the earth or

go anywhere else. Out of these, one hundred horses, four beautiful

and well-trained white horses, were harnessed to Arjuna's

chariot.

 

'Mahati syandane sthitau' — The Fire-god (Agni) suffered from

indigestion because a lot of 'ghee' (clarified butter) that was

offered in a holy sacrificial fire to him. Therefore, though the

fire-god wanted to cure his indigestion by consuming medicinal herbs

of the Khandava forest, but he was unable to do so because it was

protected by other demi-gods (devtaahs). Whenever he tried to burn

it, 'Indra', the king of the gods extinguished the fire with the

rain. At last, with Arjuna's help, Agni (Fire-god) burnrd the entire

forest and got rid of his indigestion. Being pleased with Arjuna,

Agni gave him a very large and glorious chariot. The chariot held as

many weapons and missiles as could be accommodated in nine bullock

carts. It was gilded with gold and brilliance. Its wheels were

strong and huge. It's flag, shone like lightning over about

a 'Yojana (eight miles), in distance. In spite of being so long it

was neither too burdensome, nor could, it stop or be entangled in

trees etc. Hanuman (the monkey-god, in Rama's march against Ravana)

was the emblem on the flag.

 

'Sthitau' —'Sthitau' is the expression used for that the beautiful

and glorious chariot that became even more so, because Lord Krsna

Himself, and His dear devotee Arjuna, were sitting in it.

 

'Madhavah pandavascaiva' —'Ma' is name of Laksmi, the goddess of

wealth and prosperity, and 'Dhava,' is the husband.

Therefore, 'Madhava' is the name of the Lord (Husband) of Laksmi,

Sri Krsna, the incarnation of Lord Visnu. Here, Pandava, has been

used for Arjuna, because he is the chief among the Pandavas—

'Pandavanam Dhananjayah; (Gita 10:37). [Lord Krsna says, " Among the

Pandavas, I am Dhananjaya (Arjuna).] " (He has been called chief

among the Pandavas, because he had no individuality, apart from Lord

Krsna.)

 

Arjuna and Sri Krsna were the incarnations of 'Nara' and 'Narayana',

respectively. In the beginning of every 'Parva' (section) of

Mahabharata, there is salutation to Nara (Arjuna) and Narayana (Lord

Krsna). Thus, from this point of view also, Lord Krsna and Arjuna

were chiefs. Sanjaya also says in the last verse of the

Gita, " Wherever there is Sri Krsna, the Lord of Yoga, and wherever

is Arjuna, the wielder of the bow (Gandiva bow), there is

prosperity, victory, glory and righteousness; this is my conviction "

(Gita 18:78).

 

'Divyau sankhau pradadhmatuh' — Bhagavaan Sri Krsna and Arjuna,

loudly blew their conchs, which were glorious and divine.Here, a

doubt may arise that it was proper on the part of Bhisma to blow his

conch first, because he was the field marshal of the Kaurava-army.

But how far was it justified on the part of Bhagavaan Sri Krsna, the

charioteer of the Pandava-army, to blow the conch, when the field-

marshal Dhrstadyumna of the Pandava-army, was there? The answer is

that Bhagavaan Sri Krsna is chief at all times, and His leadership

status never decreases, whether He works as a charioteer or a great

chariot-warrior. He is ever eminent and great, whatever rank He may

hold, because His rank is 'Acyuta' (fixed), He never deviates from

his divine nature. In Pandava-army, Lord Krsna was the chief and

director as well. Even when, he was a young boy, Nanda and Upananda

etc., obeyed him. Therefore, they, by obeying him, started to

worship Govardhana, (a mountain), instead of Indra, the king of

gods, who had been worshipped for generations. It means, that

Bhagavaan (God), in whatever state, place and circumstance, He may

live, He is ever the chief. Therefore, Sri Krsna was the first in

the Pandava-army, to blow his conch.

 

One, who is really inferior, regards himself as superior on getting

an appointment to a high position or post. In other word, he who

considers himself to be superior due to his position, in actuality

he is quite inferior. On the contrary, one who is really superior

is superior everywhere, and wherever He is, because of Him, that

post (position) is considered eminent and prestigous. Thus, because

of Bhagavaan Sri Krsna, the position of the charioteer is also

elevated.

 

Link: — Sanjaya in the next four verses, in explaining the previous

verse and giving some more details, describes the blowing of conchs

by other warriors.

 

From " The Bhagavad Gita – Sadhak Sanjivani " pg. 15 in Hindi and pg.

26 in English by Swami Ramsukhdasji.

--

Dear Sadhakas, Pranam

 

Ref: Gita 1:12

With due regards I would like to add the following:-

The earth goes around the Sun in an elliptic orbit. This orbit is

increasing

regularly. That is how the earth is going away from the Sun slowly

but

certainly. Yet one round around the Sun (in this orbit) is taken as

one year.

The orbit must have been much smaller 5000 yrs. ago when the

Mahabharata war was

fought. One may be able to calculate the size of the orbit as it was

then.

 

Thus the age of various characters was estimated to be ripe.

Regards,

Suhas Gogate

 

---

PRIOR POSTING

II 1:13 II

 

tatah sankhas ca bheryas ca, panavanaka-gomukhah

sahasaivabhyahanyanta, a shabdas tumulo 'bhavat (Gita 1:13)

 

Then conches, kettledrums, tabors, drums and cow-horns, blew

together all at once and this sound was very furious.

 

From Gita Prabodhani in Hindi pg. 7 by Swami Ramsukhdasji

-

Chapter 1, Verse 13 is as follows;

 

TataH = then

ShankhaaH – Cha = conches and

BheryaH – Cha = kettledrums and

PaNavaanaka-GomukhaH = tabors, drums and cow-horns

Sahasaa = suddenly

Eva = quite

Abhi = forth

Ahanyanta = blared

SaH = that

ShabdaH = sound

TumulaH = tremendous

Abhavat = was

 

English translation:-

 

Then quite suddenly blared forth conches, kettledrums, tabors,

trumpets and cow-horns; and tremendous was that noise.

 

The entire army of Kauravaas responded favourably to the clarion

call of Bheeshmaachaarya by sounding their conches, kettledrums,

tabors, trumpets and cow-horns. The noise was sudden and tumultuous.

The epic battle of Mahaabhaarata was finally and formally

promulgated.

 

Thanks & Best Regards,

 

Shrikant Joshi.

--

Comment: —

 

'Tatah sankhasca bheryasca panavanakagomukhah' — Bhisma had not

blown his conch to declare war, his purpose was to cheer up

Duryodhana, but the army of the Kauravas thought that the war was

declared. So hearing the sound of the conch, all musical instruments

such as conchs etc., of the Kaurava-army suddenly blared forth.

 

Conchs are found in the sea. These are kept for worship and

adoration of Thaakurji (God), and are useful on auspicious occasions

where ceremonies, praise and prayers to God etc. are taking place.

They are also used in the beginning of wars, for declaring a

war. 'Kettledrums' (bheri), are drums with large hollow bowls of

iron, with tops made of skins of buffaloes and are beaten with a

wooden stick. They are kept in temples and forts These drums are

specially played on auspicious occasions and festivities and also

played daily in the King's palace. Tabors' (panava) are small

drums like a tambourine. These are made of iron or wood and tops

covered with goatskin. These are played with wooden sticks or with

hands. Even though they are shaped like a " dholki " , they are much

bigger than them. Playing them at the beginning of an event is

regarded as equally auspicious as adoration to Lord Ganesa. 'Aanaka1

(drum), is another name for " Mrdung " . It is also Called " Pakhaavaj " .

It is shaped like a dholak, however it is a musical instrument made

of clay, with the top covered by leather and played with the

hands. 'Gomukha' (cow-horn), is a musical wind instrument,

consisting of a long metal tube usually bent like a serpent, having

a mouth (opening) shaped like a cow. It is blown with the mouth.

 

'Sahasaivabhyahanyanta'* — Kaurava-army was full of great

enthusiasm. Therefore, as soon as Bhisma blew his conch, all their

musical instruments suddenly blared forth, all at once without much

effort.

 

'Sa sabdastumulo'bhavat' — The sound of the musical instruments,

such as conchs etc., of the Kaurava-army, standing in divisions and

sub-divisions, was tumultuous, and was echoed all over.

 

Link: — In the beginning of this chapter, Dhrtaraastra asked

Sanjaya, " What did my sons and the sons of Paandu do, while

assembled on the battlefield? " Therefore, Sanjaya explained from the

second to the thirteenth verses, what Dhrtaraashtra's sons we doing.

In the next verse, Sanjaya relays what Pandu's sons we doing.

 

* Here instead of saying that the army of the Kauravas blared forth

their musical instruments, it has been said that the instruments

blared forth. This construction of the sentence shows enthusiasm and

ease of the army.

 

From " The Bhagavad Gita – Sadhak Sanjivani " pg. 14 in Hindi and pg.

24 in English by Swami Ramsukhdasji.

 

--

PRIOR POSTING

II 1:12 II

 

tasya sanjanayan harsam, kuru-vrddhah pitamahah

simha-nadam vinadyoccaih, sankham dadhmau pratapavan (Gita 1:12)

 

To cheer and rouse up Duryodhana, the glorious grandsire among the

Kaurava race, Bhisma roared like a lion and blew his conch loudly.

 

From Gita Prabodhani in Hindi pg. 7 by Swami Ramsukhdasji

 

 

 

Chapter 1, Verse 12 is as follows;

 

Tasya = his (Duryodhana's)

Sanjayanayan = causing

Harsham = joy

Kuru-VruddhaH = the oldest of the Kurus

PitaamaH = grandfather

Simha-Naadam = lion's roar

Vinadya = having sounded

UchchaiH = loudly

Shankham = conch

Dadhmau = blew

Prataapavaan = the mighty one

 

English translation:-

 

In order to cheer up Duryodhana, the mighty grandsire, the oldest of

the Kurus, raised a lion's roar and blew his conch.

 

Bheeshmaachaarya, the greatest and the oldest of the Kurus, was

intelligent to correctly interpret the silent disapproval of

Dronaachaarya. He also noticed the anxiety and uncertainty in the

mind of Duryodhana. In order to prohibit the revolting thoughts

against Duryodhana before spreading like a wild fire in the army of

Kauravaas; Bheeshmaachaarya decided to cheer up Duryodhana and rally

the forces behind him by blowing his conch with great force and

created trust and confidence into the hearts of the army of

Kauravaas.

 

This act of blowing of conch by Bheeshmaachaarya amounted to an act

of aggression and marked the commencement of the great royal battle.

 

Bheeshmaachaarya clearly communicated his strong belief that loyalty

to duty for Kuru kingdom counted far more than individual

conviction. Social order in any nation is based on the obedience to

the prevailing authority.

 

As an equivalent example in Greece, Socrates had argued with Crito

that he dared not break the laws of Athens which nourished him,

guarded him and made him progress in life.

 

Bheeshmaachaarya was 170 years old and yet he fought like a

ferocious lion for the first 10 days of the battle that lasted total

18 days. Dronaachaarya was 90 years old and yet he valiantly fought

for the next 5 days out of the balance 8 days of the battle.

 

Had both of them abstained from the battle, it would have set a bad

example that being advanced in age they preferred the softer option.

They were not afraid of the consequences of the battle including

personal deaths and therefore set clear examples that loyalty to the

nation was above all other personal concerns and convictions.

 

Thanks & Best Regards,

 

Shrikant Joshi

-------------------------------

Shree Hari

Ram Ram

If and when time permits we will also include Swamiji's Comments and

Epilogue from Sadhak Sanjivani

 

The grand old man of the Kaurava race, their glorious grand-uncle

Bhisma, cheering Duryodhana roared loudly like a lion, and blew his

conch. 12

 

Comment : —

 

'Tasya sanjanayan harsam' — If the loud, resonance of the conch

cheered Duryodhana and it's resonating sound is the cause, then the

description of the resonating conch should be first and Duryodhan

being cheered up should be thereafter. In other words it should

have been said - " With the blowing of the counch, Duryodhana was

cheered up. " But here instead of saying thus, it was stated – " Along

with cheering up Duryodhana, Bhisma blew his conch. " By expressing

in this manner, Sanjaya wants to state that the very action of

blowing the conch will certainly cheer up Duryodhana. To express

this influence of Bhisma, Sanjaya uses the adjective " Prataapavaan "

(glorious).

 

'Kuru-vrddhah' — Though in the Kuru race Bahlika (the younger

brother of Bhisma's father Santanu), was older than Bhisma, yet

Bhisma possessed extraordinary and deep knowledge of righteousness

and Ishvar (God), more than all other older members in the race.

Therefore Sanjaya gives Bhisma the distinguishing title of 'Kuru-

vrddhah', (the grand wise old man of the Kaurava race).

 

'Prataapavaan' — Bhismaji's renunciation had great influence and

effect on others. He had renounced wealth (kanak) and woman

(kaamini) i.e., he also did not accept any kingdom or marry anyone.

He was well versed in military science and scriptures. These two

powerful qualities in him had immense influence and power over the

people. For the sake of his brother Vicitravirya, all by himself

Bhisma had kidnapped, the daughters of the king of Kasi, from the

place where their suitors had assembled to marry them. At that time

the Ksatriya suitors attacked him, but all by himself, he defeated

all of them. He was so well versed, in the science of weapons and

warfare, that he did not accept his defeat even against his

preceptor Parasurama, who had taught him the science of weapons etc.

Thus he had great influence over the Ksatriyas (warrior class),

because of his skill in military science.

 

When Bhisma was lying on a bed of arrows Lord Krsna said to

Yudhisthira, " If you have any doubts or questions pertaining to

righteousness (Dharma), then you may ask Bhismaji now, because the

sun of the knowledge of scriptures, is going to set, i.e., Bhisma, a

great scholar of scriptures is going to die. " * Thus, we see that he

had great mastery over the scriptures and others were very much

influenced by this knowledge.

 

'Pitaamahah'— This word seems to mean that Dronacarya did not attach

any importance to the tricks played by Duryodhana. He understood

that Duryodhana wanted to deceive him. He therefore remained silent.

But due to Bhisma being the grand-uncle of Duryodhana, he sees in

Duryodhana's tricks, a child-like behaviour. Hence Bhisma unlike

Dronacarya, breaks his silence and blows his conch to cheer up

Duryodhana, and shows his affection for Duryodhana.

 

'Simhanadam vinadyoccaih sankham dadhmau' — When a lion roars

ferociously, even large wild animals like elephants etc., get horror-

struck. Similarly, by roaring ferociously, Bhisma blew his conch to

cheer up Duryodhana, and terrorize the warriors of the hostile army.

 

Epilogue

 

Duryodhana's relationship with Dronacarya was that of pupil-teacher

while with Bhisma he had a family relationship. Where there is

relationship that is linked to knowledge, there is no partiality but

in family relationships because of the affection for the family,

partiality ensues. Therefore having heard the tricky words uttered

by Duryodhana, Dronacarya remained silent. This discouraged

Duryodhana and his enthusiasm was shattered. It was due to family-

affection that on seeing Duryodhana sad Bhisma blew the conch, to

encourage Duryodhana.

 

From " The Bhagavad Gita – Sadhak Sanjivani " pg. 13 in Hindi and pg.

23 in English by Swami Ramsukhdasji.

 

-------------------------------

II 1:11 II

 

ayanesu ca sarveshu, yatha-bhagam avasthitah

bhismam evabhirakshantu, havantah sarva eva hi (Gita 1:11)

 

From his exterior vision, Duryodhana spoke to the commanders of his

army, being stationed firmly in your respective positions, most

definitely protect Bhishma, in particular from all sides.

 

From Gita Prabodhani

--------------------------------

 

Chapter 1, Verse 11 is as follows;

 

Ayaneshu = in the army divisions

Cha = and

Sarveshu = in all

Yathaa = according to

Bhaagam = division

AvasthitaaH = being stationed

Bheeshmam = Bheeshma

Eva = alone / only

Abhirakshantu = protect from all sides

BhavataH = all of you

Sarva = we all

Eva Hi = indeed by all means

 

English translation:-

 

Now all of you assume your positions in your respective divisions

and protect Bheeshma alone, by all means.

 

During the 13 years of exile of the Pandavaas, Duryodhana and Karna

had invaded and conquered many kingdoms and vastly expanded the area

under the control of Kuru kingdom. All those kings and princes had

no option but to participate in the battle on the side of Kauravaas.

But their hearts were not in it. This was well known to the crafty

Duryodhana. Duryodhana's only desire was to maintain the status quo

and deny Pandavaas a land as small as the tip of a needle!

 

As there was no unifying force in the army of Kauravaas, Duryodhana

came up with a unique idea of rallying all the forces behind the

great patriarch, Bheeshmaachaarya.

 

Everyone held Bheeshmaachaarya in the highest esteem for his

sacrifice and all the virtues he had demonstrated. Duryodhana uses

his stellar and impeccable reputation to effectively integrate his

army devoid of any noble objective. Duryodhana's only desire was to

usurp the kingdom that was to be allocated to Pandavaas after

successful completion of 13 years of exile and therefore he calls

upon his disjointed army generals to unify in the singular task of

protecting Bheeshmaachaarya who actually did not need any protection

as he had earned a boon from his father - Shantanu that death will

never overcome him without his own consent.

 

Thanks & Best Regards,

Shrikant Joshi

 

Dear Sadhakas, Namaskar;

 

We see Duryo's. arrogance and ego in (1 / 9) . He thinks that the

warriors

are ready to die for him in battle. Fact is that, a Kshatriya could

not refuse a

call for war as per the code of conduct those days. So they joined

in.

Emotionally they were not with the Kauravas.

 

Guru Drona and Bhishma Pitamaha could not refuse because Drona was

the appointed

Guru, and Bhishma Pitamaha had promised to look after the KURU

kingdom. At

one stage when Yudhishthir went to seek his blessings on the battle

field he has

said,

 

" Arhhasya purusho daso; dasas twarho na kasya chit,

Iti satyam Maharaja baddhosmyarthena Kaurave "

 

Meaning that he was a sort of servant of the Kuru clan and he was

under the debt

of returning the obligations.

 

Please pardon me sadhakas; I have different views on the subject.

 

What has Bhishma Pitamaha NOT done for the Pandavas and Kauravas??

He has

initially sacrificed the right to the kingdom for the comfort of his

father,

looked after the Pandavas and Kauravas during their childhood, given

them best

of education, training etc etc. through guru Drona. He has looked

after the

kingdom till they grew up.

 

As such he was not under any type of debt morally or otherwise;

specially in a

war of Righteousness vs. Unrighteousness

 

I feel he has more than repaid his debt and obligations if any. He

should have

at the best refused to participate in the war and / or resigned.

 

With best wishes

Suhas Gogate

 

Does anyone know good audio download site or any other audio

resource in hindi

for Bhagwat Gita explantion for my father-in-law who can't read.

 

Regards

Meenu Bansal

 

 

Respected brothers,

 

Shrikant Joshi jee has written that Kaurava army consisted of eleven

battalions,

while that of Pandavas was of seven. But, the Mahabharata has talked

in terms of

Akshauhinee Sena; and not battalions.

 

A battalion is made up of only 900 soldiers, while the word

akshauhinee means a

mixed unit of 21,670 charioteers, as many elephants with mahouts and

warriors,

65,610 horsemen, and 1,09,350 foot-soldiers. That makes a hefty

figure of

2,18,300. So, the use of the word battalion for akshauhinee does not

seem

correct.

 

In an earlier post, Akhil Marfatia jee had asked about the

definition of

Maharathee. According to our knowledge, Maharathee is one who is

well versed

both in Shastraas (weapons) as well as Shaastras (Scriptures) and

can command

ten thousand bowmen battling together. The exact words given in the

Scriptures

are:

 

Eko dash-sahasraanee yojayet-yastu-dhanvinaam/

Shastra-shaastra-praveenash-ch mahaaratha iti smritah//

 

Dr. Ranjeet Singh

 

Dear Akhil Marfatia,

 

Thank you for your following query;

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada?

 

My reply is as follows;

 

Mahaarathee is a word from Sanskrit language and it has no

connection with the

word Marathas in the Marathi language.

 

The Marathas (Marathi) form an Indo Aryan group of Hindu warriors

hailing mostly

from the present-day state of Maharashtra, who created the expansive

Maratha

Empire, covering a major part of India, in the late 17th and 18th

centuries.

They were also considered as Kshatriya warriors who came to

Maharashtra state

from Rajasthan state.

 

The " Marathas " were known by that name since their native tongue was

almost

invariably Marathi; however, not all those whose native tongue is

Marathi are

Marathas. Historically " Maratha " was a common term used for people of

Maharashtra region that speak Marathi.

 

In present time, the term " Maratha " refers only to those Marathi-

speaking people

who also belong to certain specific Hindu - Maharashtrian Kshatriya

caste. Thus,

the terms " Marathi people " and " Maratha people " are not

interchangeable and

should not be confused for each other.

 

Thanking you,

 

With Best Regards,

Shrikant Joshi.

 

 

PRIOR POSTING

 

II 1:10 II

 

aparyaptam tad asmakam, balam bhismabhiraksitam

paryaptam tv idam etesam, balam bhimabhiraksitam (Gita 1:10)

 

(After seeing Dronacharya is completely silent, Duryodhana thought)

our army (to win over Pandavas) is incapable and insufficient

because our army's chief commander Bhishma who is double minded

while the army of Pandava's is led by Bhima (who is single minded)

is capable and sufficient to win this war.

 

From Gita Prabodhani

----------------------------

Chapter 1, Verse 10 is as follows;

 

Aparyaaptam = unlimited

Tat = that

Asmaakam = ours

Balam = army

Bheeshma -Abhi –Rakshitam = marshalled by Bheeshma

Paryaaptam = limited / insufficient

Tu = while

Idam = this

Eteshaam = their

Balam = army

Bheema - Abhi Rakshitam - marshalled by Bheema

 

English translation:-

 

Our army, which is marshalled and well protected by Bheeshma, is

unlimited. However, the army of theirs (Pandavas'), which is

marshalled and well protected by Bheema, is meagre.

 

What an impudence and imprudence ! Duryodhana, in the heart of the

matter, fears that his army is insufficient despite being led by

Bheeshmaachaarya, consisting of incoherent 11 battalions as

compared to cohesive and well integrated 7 battalions of army of

Pandavaas.

 

Anxiety fills the evil heart. The singular and unmistakable

characteristic of a wicked man is his vanity and belligerence, which

seeks more and more destructive power.

 

Duryodhana sees the enemy army in the true light. It is both

formidable and sufficient, where as his army is insufficient. The

two vital factors that ensure victory are on the side of Pandavaas.

They are the tacit support of Lord Shree Krishna and their righteous

conduct throughout their lives. Duryodhana realises that his

military might and mere greater number of soldiers are indeed

liabilities to him.

 

Perhaps in a flash of momentary intuition, Duryodhana realized the

unrighteousness of his cause. Such moments are granted even to evil-

doers. The courageous one shakes the evil off, without a false sense

of dignity or vain desire overcoming him. We need to err only once

if we have a little wisdom left in us.

 

But the unlimited ego and arrogance of Duryodhana continues to

outwardly proclaim that the army of Kauravaas is unlimited and

unconquerable as it is steered by Bheeshmaachaarya, who had the

unique blessing from his father Shantanu i.e. the power of seeking

his death only at his own will.

 

Thanks & Best Regards,

Shrikant Joshi

 

-----------------------------

ram ram

In my opinion, as part of the daily one verse explanation, a one

pager of related verse from Sadhak Sanjeevani - the " Parishisth-

bhaav " section will also be very helpful to sadhaks. It would be

invaluable to include the same in the english website of Swamiji

Maharaj.

 

Sadhak Ramesh

 

 

PRIOR POSTING

II 1:9 II

 

anye ca bahavah sura, mad-arthe tyakta-jivitah

nana-shastra-praharanah, sarve yuddha-visaradah (Gita 1:9)

 

Besides these, there are many other heroes, who have given up the

desire to live for my sake, they are expert at different weapons and

skills of warfare.

 

From Gita Prabodhani

-------------------

Chapter 1, Verse 9 is as follows;

 

Anye = others

Cha = and

BahavaH = many

ShuraaH = heroes / Fighters

Madarthe = for my sake

Tyakta JeevitaaH = who are ready to give up their lives

Naanaa -Shastra-praharaNaaH = armed with various weapons

Sarve = All

Yuddha –VishaaradaaH = highly skilled in the battle art

 

English translation:-

 

In addition to that, there are yet many other heroes, well skilled

in the art of warfare, who are equipped with multiple weapons and

missiles, are ready to stake their lives for me.

 

It is interesting to note that as against 18 Maharathees in the 7

battalions of the army of Pandavaas, Duryodhana recognised only 7

distinguished warriors in the 11 battalions of the army of

Kauravaas. This indicates that his ego and vanity were so powerful

that he did not consider it worthwhile to recognise many others by

mentioning their individual names. He simply clubbed them together

as many other great warriors.

 

Indirectly it communicates Duryodhana's deep sense of insecurity and

fear of an impending defeat of viciousness against the

righteousness. Even though he boasts that many other heroes are

ready to stake their lives for him in the royal battle, in the heart

of the matter he knew that he could rely upon only 7 distinguished

warriors that he had recognised.

 

" Sukha Me Tere Saatha Chalenge, Dukha Me Saba Mukha Modenge;

Duniyawaale Tere Bana Kara, Teraa Hita Na Sochenge "

 

It is a bitter truth for Duryodhana that while merry making all the

warriors who were with him are no doubt physically present now, but

they are not with him as a collective force at the crucial moment,

when he is facing a formidable challenge from Pandavaas.

 

Thanks & Best Regards,

Shrikant Joshi

---------------------

To : Akhil Marfatia jee, So far as our knowledge goes, a Mahaarathee

is one who is well versed both in Shastraaas (weapons) and Shaastras

(Scriptures) and can command ten thousand Dhanvees (bowmen) battling

together:

 

Eko dash-sahasraanee yojayet-yastudhanvinaam/

Shastra-shaastra-praveenashch mahaaratha iti smritah//

 

Dr. Ranjeet Singh

-----------------------

 

Dear Sadhakas, Pranam

In fact Duryodhan's sarcasm does not end easily.

If , he knew the characteristics of the warriors on Pandava's side;

guru Drona also knew the same ; may be better. I

f Duryo.knew the warriors on his side; guru Drona also knew their

ability and mental make up at that point in time. There is really no

need to brief guru Drona.

So this appears as if it is a NATYA as mentioned earlier.

 

With best regards,

Suhas Gogate

--------------------------

Greetings sadhakas

two small corrections

satyavati was a fisher woman and not a maid-her father was teh chief

of the fishermen.also Karna was trained by Parasurama and not Drona

Ramaa Sreenivasan

----------------------------

Hare Krishna

 

Shrikantji... Thank You very much for spending so much time and

effort on daily basis for giving a detailed explaination everyday.

 

Hare Krishna

Varun P. Paprunia

 

----------------------

PRIOR POSTING

II 1:8 II

 

bhavan bhismas ca karnas ca, kripas ca samitim-jayah

ashvatthama vikarnas ca, saumadattis tathaiva ca (Gita 1:8)

 

Yourself (Dronacharya), grandsire BhishmaPitamah , Karana,

victorious Kripachaarya and Ashawthaama, Vikarana and Bhurishrava,

son of Somadatta.

 

From Gita Prabodhani

 

----------------------

 

Chapter 1, Verse 8 is as follows;

 

Bhavaan = you yourself

BheeshmaH = Bhishma (Grand Father)

Cha = and

KarnaH = Karna

Cha = and

KrupaH = Krupa

Cha = and

SamitinjayaH = victorious in war

Ashwatthaamaa = Ashwatthama

VikarnaH = Vikarna

Cha = and

SaumadattiH = the son of SoumadattaH - Bhurishrava

Tathaa = thus

Eva = even

Cha = and

 

English translation:-

 

They are; you – the venerable self, Bhishma, Karna, Kripa - the

victorious one in fight, Ashwatthama, Vikarna and son of Somadatta

(Bhurishrava) as well.

 

Even though Bheeshmaacharya was the senior most amongst warriors in

the army of Kauravaas, Duryodhana addresses Dronacharya the first as

he knew very well that he had to win over Dronacharya to ensure his

support which mattered the most. Drnonacharya's exceptional talent

was extremely crucial for the successful outcome of the battle for

him.

 

Drnonacharya was the son of Maharshi Bharadvaaj. He was expert in

the Veda Shaastraas as well as in the art of warfare. He was a rare

combination of Brahmin by birth and Kshatriya by his choice of

profession. He was a great warrior of exceptional strength, valour

and brilliant in tactical warfare. He was Guru to both Paandavaas

and Kauravaas. He successfully commanded the entire army of

Kauravaas for the first five days of the battle. On hearing a rumour

that Ashwatthaamaa has been killed, he asked Yudhishthira if was

true. In the din and bustle of the battle, he heard only the first

word of his famous reply, `Naro Vaa Kunjaro Vaa' interpreting that

Ashvatthaamaa is dead and lost the entire zeal to fight the battle

further and immediately dropped his weapons. Lord Krishna had

prompted Yudhishthira to reply the semi truth as in reality an

elephant named Ashvatthaamaa was killed as a tactical reason.

Immediately, Dhrishtadyumna the son of Drupad killed Dronacharya as

a revenge of killing of his father. It was the first turning point

in the epic battle, in favour of Paandavaas.

 

Bheeshmaacharya's support was guaranteed as he had taken a vow to

fight anyone who challenges the throne of Kuru kingdom. He was son

of king Shantanu and Bhaagirathi i.e. the river Ganga, which had

descended from the heaven. His real name was Devavrata. But he was

popular by the name Bheeshma as he had taken a dreadful oath of

celibacy to guarantee that Vichitraveerya will be crowned as the

king of Kuru kingdom after king Shantanu. Vichitraveerya was the son

of king Shantanu and Satyavati. Satyavati was a maid servant, whom

king Shantanu had married while accepting the condition of her

father that their progeny will be the next king.

 

Bheeshmaacharya was a deep devotee of Lord Krishna. He agreed to

fight the battle accepting the condition of Lord Krishna that he

will not kill any one of the five Paandavaas even though they were

waging the war against the throne of the Kuru kingdom. He

demonstrated his exceptional prowess while fighting a fierce battle

for the first ten days.

 

Arjuna fired arrows from the back of warrior Shikhandi who was

considered to be a woman by Bheeshmaachaarya as he had performed a

sex change operation. While resting on the bed of arrows, Lord

Krishna signaled Bheeshmaachaarya that it is the right time to quit

and bid a goodbye, Bheeshma accepted it with deep respect and

immediately decided to depart from this earth, even though he had

the free will to choose his death. It was the second turning point

in the epic battle, in favour of Paandavaas.

 

Karna was the first son of Kunti and the Sun God. Kunti abandoned

him immediately after birth as it was against the then prevailing

social norms and practices. Karna was popularly called as Soota-

Putra as he was nourished by a childless couple named Radha and

Radheya. He was proficient in Veda Shaastraas as well as in the art

of warfare. He was trained by Drnonacharya. He displayed his

exceptional charitable disposition while offering his `Kavacha

Kundalas' which were given by his father Sun God to God Indra. God

Indra was instructed by Lord Krishna to ask for `Kavacha Kundalas'

from Karna so as to protect Paandavaas in the impending royal

battle.

 

Karna was obliged to Duryodhana for everything that he had and he

stood behind him as a `fait accompli'. He was killed by Arjuna upon

the prompting of Lord Krishna, while he was uplifting the wheel of

his chariot stuck in mud. It was the third turning point in the epic

battle, in favour of Paandavaas.

 

Kripacharya was the son of Maharshi Saradvan. He was Brahmin by

birth but Kshatriya by profession. Before the arrival of Dronacharya

in Hastinapur, he taught the art of warfare to both Paandavaas and

Kauravaas. He survived in the epic battle of Mahabharata and

therefore he was referred to as `victorious in the battle'. He

imparted his knowledge to king Pariksheeta, who ruled the Kuru

kingdom after departure of Paandavaas to the Himalayas.

 

Vikarna was one of the hundred sons of king Dhritaraashtra and queen

Gaandhaari. He was the only Kaurava, who protested against the

persecution of Draupadi by his own brother Dushshaasana. He was

killed in the battle.

 

Bhurishrava was the son of Somadatta and was also grandson of

Bahilaka who was elder brother of king Shantanu. He was killed by

Satyaki in the battle.

 

Dronaachaarya maintained his stocky silence and did not utter a

single word in response to the provocations of Duryodhana.

 

Thanks & Best Regards,

 

Shrikant Joshi

 

-----------------------------

II 1:7 II

 

asmakam tu visista ye, tan nibodha dvijottama

nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

 

O best of Brahmans, please now pay attention to main warriors on our

side, to remind you I am relating to you our commanders.

 

From Gita Prabodhani by Swami Ramsukhdasji

-----------------------------

 

Chapter 1, Verse 7, is as follows;

 

Asmaakam = ours

Tu = also

VishishtaaH = distinguished chiefs

Ye = who

Taan = those

Nibodh = (you better) know

Dvijottama = best among the twice born i.e. Dronaachaarya

NaayakaaH = leaders

Mama = my

Sainyasya = of the army

Samdnya-Artham = for information

Taan = them

Braveemi = I speak

Te = to you

 

English translation:-

 

You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

those who are our distinguished chiefs, the leaders of my army. I

introduce them to you for your information.

 

After completing the illustration of 18 Maharathees from the army of

Pandavaas, Duryodhana now turns to his own army. He draws attention

of

Dronacharya to the distinguished warriors in his own army. He

acknowledges the stature of Dronacharya as `the best among the twice

born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

 

A Brahmin is called as twice born in our ancient traditional

(Sanaatana Dharma) religion. The first birth is the natural, physical

birth and the second birth is the successful completion of the thread

bearing ceremony called as `Upanayanam' which signifies that there is

a balanced growth of body, mind and intellect for the natural

progression from unreal to real, from darkness to light, from death

to

immortality. It indicates that a true Brahmin is ready for the

eternal

journey as illustrated in the following Sanskrit Verse;

 

" Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

Gamaya "

 

In fact, due to the stocky silence of Dronacharya, the guilt

consciousness of Duryodhana further undermined his mental vigour. In

order to overcome his nervousness, due to the impending formidable

danger and eventual defeat, he wanted to hear words of cheer and

encouragement from Dronacharya.

 

Dronacharya indirectly communicated to Duryodhana that his physical

body was indeed on the side of Kauravaas but his mind and intellect

were not supporting him to wage the battle against the righteousness.

But under the obligation to the Kuru kingdom, he had no alternative

but to submit to the course in his destiny.

 

Shrikant Hanumant Joshi

 

---

PRIOR POSTING

 

II 1:6 II

 

yudhamanyus ca vikranta, uttamaujas ca viryavan

saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

 

Yudhamanyu and Uttamoja, the great heroes are there too. And also,

Abhimanyu (son of Subhadra) and five sons of Duropadi are there too.

These are all great heros.

 

From Gita Prabodhani

----------------------------

 

Chapter 1, Verse 6 is as follows;

 

YudhaamanyuH = Yudhamanyu

Cha = and

VikraantaH = Vikranta

UttamaujaaH = Uttamauja

Cha = and

Veeryavaan = brave

SaubhadraH = Saubhadra i.e. Abhimanyu

DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

Cha = and

Sarve = all

Eva = even

MahaarathaaH = great chariot warriors

 

English translation:-

 

The courageous Yudhamanyu, the brave Uttamauja, the son of Subhadraa

i.e. Abhimanyu and the five sons of Draupadi; all great chariot

warriors are present as well.

 

Duryodhana completes the recognition of the 18 Maharathees in the

army of Pandavaas in this Verse no. 6.

 

The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

were sons of King Drupada and were exceptionally talented warriors.

 

Saubhadra was the son of Lord Krishna's sister Subhadra, who was

married to Arjuna. Saubhadra was better known as Abhimanyu. He was

hardly 25 years old and yet was an accomplished Mahaarathee. He was

brutally slain by Dushyaasana's son, when he had single handedly

entered the impenetrable army formation of Kauravaas, which was

called as Chakravyuha. Abhimanyu married Uttara the daughter of

Virata, the king of Matsyas. Their son, Pariksheeta ruled the

kingdom after the departure of Pandavaas to Himalayas.

 

DrupadeyaaH were the five sons of Draupadi whom she had sired one

each from five Pandavaas. Prativindhya was son of Yudhishthira.

Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

they were in deep sleep at night, all these five sons of Draupadi

were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

mark of revenge of deceitful killing of his father by the Pandavaas.

Upon hearing the rumour of " Ashvathaamaa has been killed " ;

Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

state of utter shock, Dronacharya listened to the only word, " Naro "

i.e. " a man " and dropped all his weapons and was eventually killed

by Drishtadyumna, the son King Drupada. King Drupada was earlier

killed by Dronacharya in the epic battle of Mahaabhaarata.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

Seek your blessings and clarification,

 

Is Mahaarathee a great chariot driver or the equivalent of Marathi

meaning people called Marathas from the land of Marathawada

 

Akhil Marfatia

----------------------------

PRIOR POSTING

Shree Hari

Ram Ram

 

II 1:5 II

 

dhrishtaketus cekitanah, asirajas ca viryavan

purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

 

Drishtaketu, cekitana and there is an also great warrior king of

Kashi. Purujit & Kuntibhoj, these two brothers and also there is

Shaibya, the hero among men.

 

-------------------------

 

Chapter 1, Verse 5, is as follows;

 

DhrishtaketuH = Dhrishtaketu

 

ChekitaanaH = Chekitana

 

KaashiraajaH = Kashiraaja

 

Cha = and

 

Veeryavaan = valiant

 

Purujit = Purujit

 

KuntibhojaH = Kuntibhoja

 

Cha = and

 

ShaibyaH = Shaibya

 

Cha = and

 

NarapungavaH = the best of men

 

English translation:

 

Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

Kuntibhoja and Shaibya � such the best among men; are present here.

 

Duryodhana continues his effort of recognising the illustrious

warriors in the army of Pandavaas. He calls them the best of men.

 

Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

by Dronacharya in the epic battle of Mahaabhaarata.

 

Chekitana was a warrior from Lord Krishna's Vrushni clan. He

commanded one of the seven battalions of the seven battalions of

Pandavaas. He was killed by Duryodhana in the battle of

Mahaabhaarata.

 

Kashiraja was the king of Kashi and was a Mahaarathee.

 

" Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

 

He is called the Mahaarathee who is an expert in Veda Shaastraas as

well as in the art of handling all types of weapons. A Mahaarathee

was the one who dared to fight 10,000 archers simultaneously and yet

emerge victorious in a convincing manner. Duryodhana enumerated 18

such Maharathees in the army of Pandavaas in the verses 3 to 6 in

chapter 1.

 

Purujit and Kuntibhoja were brothers of Kunti, the mother of

Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

 

Shaibya was the king of Shibis and was father of Devika, the wife of

Yudhishthira. He was a man of impeccable character and a great

warrior.

 

By indentifying these exceptionally talented warriors in the army of

Pandavaas, Duryodhana implicitly communicated his inner fear that

even though the 7 battalions of Pandavaas were numerically smaller

than 11 battalions of Kauravaas; their collective strength was far

superior to the larger and better equipped army of Kauravaas which

was devoid of any superior goal to fight. It is yet another proof

that men behind the machines matter the most in every battle that we

face in every walk of life.

 

Thanks & Best Regards,

Shrikant Joshi

-----------------------------

Dear All,

 

I don't know how I became a member of this and who included me into

this. But that is immaterial. I am truly thankful to all for their

efforts in making me understand Gita in a manner which I had so long

ago thought of. I am past 50 yrs now � had Geeta and read it but

could never understand the way am able to now with everyone's

genuine effort.

Warm Regards to all .

Mrs K Asani

------------------------------

PRIOR POSTING

II 1:4 II

 

atra sura mahesv-asa, bhimarjuna-sama yudhi

yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

 

Here (in the army of Pandavas), there are mighty brave warriors who

have big bows and who are equivalent to Bhima and Arjuna. Among

them, Uudhana (Satyaki), the king of Virata and also, able warrior

Drupada.

 

From Gita Prabodhani

---------------------------

 

Chapter 1 Verse 4, is as follows;

 

Atra = here (in this army of Pandavas)

ShuraaH = peers / fighters

Mahe-ShvaasaaH = mighty archers

Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

Yudhi = in the battle

YuyudhaanaH = Yuyudhana

ViraataH Cha = and Virata

DrupadaH Cha = and Drupada

MahaarathaH = the great chariot warrior

 

English translation:-

 

Here are mighty archers, peers / equals in warfare to heroic Bheema

and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

warrior.

 

Duryodhana illustrates the names of several outstanding warriors in

the army of Pandavaas. He acknowledges them to be of equal stature

to that of Arjuna and Bheema, who were the icons of martial arts and

divine glory. However, the fear displayed by Duryodhana is an

ominous sign of the impending defeat of the vicious tendencies

against the righteous tendencies.

 

Yuyudhana, also known as Satyaki was a king of Yadavaas. He was dear

to Lord Krishna.

 

Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

wife. Their son, Pariksheeta ruled the Kuru kingdom after the

departure of Pandavaas to Himaalayaas.

 

Drupada was the king of Paanchaals. He was father of Draupadi. His

son Dhrashtadyumna was disciple of Dronacharya. Drupada had

ridiculed Dronacharya when he had approached him for material help

as he could not afford to offer milk to his son Ashvathaamaa.

Dronacharya had asked for " Capture Drupad and bring him live in

front of me " as " Guru-Dakshina " after the completion of full-fledged

training to Pandavaas. They indeed defeated Drupad and he had to bow

to Dronacharya and ask for forgiveness and life. Dronacharya being a

Brahmin did not kill him but pardoned him. As a sign of his large

heartedness, Dronacharya accepted Drupada's son as his disciple and

trained him without any reservations. Dronacharya killed Drupada and

Dhrashtadyumna killed Dronacharya in the royal battle of

Mahaabhaarata.

 

Thanks & Regards,

Shrikant Joshi

-----------------------------

 

Thank u very much for sending me such nice preachings.i wil surely

benefit from

it.

 

Pranam to aacharyaji.

 

dr.bhargav mehta

 

------------------------------

PRIOR POSTING

 

II 1:3 II

 

pasyaitam pandu-putranam, acarya mahatim camum

vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

 

O Acharya (learned one)! Please look over the mighty army of

Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

of Drupada.

 

From Gita Prabodhani

 

---------------------------

 

Chapter 1 Verse 3, is as follows;

 

Pashya = behold

Etaam = these

Pandu-PutraaNaam = sons of Pandu

Aachaarya = O teacher!

Mahateem = great

Chamum = army

Vyudhaam = marshalled by / arrayed by

Drupad -PutreNa = son of Drupada

Tava = by your

ShiShyeNa = disciple

Dheemataa = talented

 

English translation:-

 

Behold, O Master, this mighty army of the sons of Pandu, which is

marshalled by your talented disciple Drishtadyumna, the son of

Drupada.

 

No man is perfect. Even a good man has his faults. Even the evil one

has to his credit sublime thoughts and chivalrous actions, however

rare they may be. Both of them are subject to temptations. But the

good man shakes off evil after a brief encounter. The wicked man

shies away from goodness in the similar manner in a fraction of a

second.

 

Duryodhana had confessed to Lord Krishna his nature the following

verse in Mahaabhaarata;

 

" Aham Dharmam Jaanaami, Na Me Pravruttima

Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

 

I know the righteousness, but I have no natural inclination to it. I

also know the viciousness and I cannot abstain from it.

 

Having approached the teacher, Duryodhana does not fall at the

guru's feet and ask for his blessings as per the duty of a true

disciple. Nor does he wait for his guidance or direction. His

aggressive and arrogant nature immediately overpowers even guru-

bhakti (devotion to the preceptor). The result is taunting words and

improper commands like " Look at this powerful army of our enemy: it

is arrayed by one whom you had taught! "

 

The wicked man's heart trembles in fear and the Pandava army (though

numerically weaker i.e. 7 battalions verses 11 battalions of

Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

out of the guilt of wrong doings in the mind of vicious and crafty

Duryodhana. He had stooped to the lowest level while perpetrating

the worst wicked crimes in his efforts to destroy the Pandavaas. His

guilt now manifests on the battlefield in the form of deep fear.

 

In this verse Duryodhana brazenly reveals his selfish and self-

centred natural tendencies. The sarcasm of addressing Drastadyuma,

the son of Drupad as `your wise disciple' was intended to taunt and

remind Dronacharya of the great indignities that he had to suffer

when he had approached King Drupad for material help. This is an

ugly display of demonic tendencies to underrate, demean everyone

including your own teacher and yet expect him to be subservient to

the kingdom of Kurus and expect stellar performance beyond the call

of duty.

 

Thanks & Best Regards,

Shrikant Joshi

----------------------------

PRIOR POSTING

 

II 1:2 II

 

Sanjaya uvaca

 

drishtva tu pandavanikam, vyudham duryodhanas tada

acaryam upasangamya, raja vacanam abravit (Gita 1:2)

 

At the time, having seen the army of Pandavas arranged properly for

the battle, Prince Duryodhana approached his preceptor (Drona) and

spoke (these) words.

 

---------------------------

-Shree Hari-

 

I read with great interest Shrikant Joshiji comments especially

the philosophical point of view. I will paste in something I read

just a few minutes ago, I am sure the author we not object.

 

" ...I was not reading the words of a long-dead teacher: my own Self

was talking to me in the pages of that little book. Nor did I learn

anything from the Gita�I remembered that which I had always known.

Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

by giving me Life. Life that has never ended. "

 

What astounded myself and the author, was Gitaji's freshness and

relevance, and does it not move awareness when read, deep into the

psyche, whereupon, one can find the battle within fought on that

field at Dharmakshetre?

 

They are my thoughts/questions aroused by this thread.

 

With Respect and Divine Love,

 

Mike Keenor

 

----------------------------

Shree Hari

Ram Ram

 

Bahen, To read one shloka (verse) of Gitaji daily is very good. To

understand one shloka (verse) of Gitaji daily is even better. To

daily imbibe in and make one shloka (verse) of Gitaji as part of

your life is even more better than that. To explain to someone

else, one shloka of Gitaji daily is far better even. Because the

perspiration that flows in attempting to explain Gitaji, in that all

blockages are washed away. All can read Gitaji, but very few can

actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

rarest of the rare souls (He is very near to me). If you are able to

read Hindi then grab hold of the Hindi,

or else the English version of the " Bhagavad Gita - Sadhak

Sanjivani " by Swamiji. Life will on its own be uplifted. I am

writing from personal experience (anubhava), not simply for the sake

of writing. Vineet Sarvottam

---------------------------

 

Taking a cue from message of Mrs. K. Asani, I would like to attempt

the following exercise on a daily basis for one Geeta Verse per day.

If you find it worth the effort then please publish it to the entire

members of " Gita-talk " and " Sadhak " .

 

Original Verse is as follows;

Dhritaraashtra

King Dhritarashtra

 

Uvaacha = said

Dharmakshetre = in the holy plains

Kurukshetre = in the field of Kurus

SamavetaaH = assembled

YuyutsavaH = desirous to fight a war

MaamakaaH = my sons

PaandavaaH = Pandavas / sons of Pandu

Cha Eva = and also these

Kim = what

Akurvat = Did do?

Sanjay = O Sanjaya !

 

English translation:-

 

Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

Pandu do, who are desirous of war, while assembled together on the

sacred field of Kurukshetra?

 

From philosophical point of view:

 

O Sanjaya! What did the selfish intentions and the intentions born

of wisdom do in the human body which is the field-of-duties, the

repository of the sense--organs and in which all the murderous ones

(passions and asceticism etc.) are confronting each other.

 

Thanking you,

With Best Regards,

Shrikant Joshi

--------------------------

Shree Hari

Ram Ram

Shrikantji, I am unable to include the Sanskrit writings. I

believe it may require special font.

From Gita Talk Moderator

--------------------------

thank you so much

this is indeed a very meaningful and inspiring exercise.

 

Dhanalakshmi Ayyer

 

------------------------------

 

Shree Hari

Ram Ram

Whoever would like to take this initiative please do so. As

moderators we can provide Swami Ramsukhdasji's write-up from Gita

Prabodhani. Starting with today's posting -

 

- Chapter 1 -

 

II 1:1 II

 

Dhrtarashtra uvaca

 

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

 

O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

fight, what did my sons and those of Pandavas do?

 

Commentary

 

It is a special feature in Hindu tradition that every action should

be done with the Dharma in fore front. This is why even the action

such as a terrible war was arranged in a holy place so that all who

die in the war will get the merit of doing a good deed.

 

From God's viewpoint there is no distinction of mine and your. The

whole universe is made of five great elements. Everyone is given the

same freedom to use space, wind, fire, water and the earth. But the

human being compelled by ignorance makes divisions such as these

people, village, province, country, space, water etc. are mine and

those are yours. All quarrels and fights are created due to the

idea of mine and your. So is the case with Mahabharta war that was

started by Dhritrashtra with this sense of " mine " (my sons) and

Pandu's sons.

 

From Gita Talk Moderator.

Ram Ram

 

-------------------------

 

GITA TALK GROUP GUIDELINES:

1. Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shalokas. Therefore, responses which further

clarify the understanding of Gitaji, will only be posted.

2. Wherever possible, please quote Gitaji or other scriptures to

substantiate your response.

3. Kindly limit personal feelings, opinions, beliefs etc. to the

extent that they further help in understanding the Gita shlokas

4. Please be as concise and to the point as possible, respecting

sadhaka's time.

5. Kindly focus your writing to the subject at hand only.

6. Please do not include links to the other sites or other

organizations.

7. Kindly do not include your personal information such as phone

number, address etc.

8. Please do not address the response to a particular individual

since the message is going to the entire group.

9. Due to the large readership, all responses may not be posted.

10. Moderator at his discretion, may modify the posting, if content

is unclear or not appropriate for distribution to the group.

11. Please respond taking into consideration the novices, youth,

westerners, non-sectarian audience. Kindly limit the use to Sanskrit

words only, rather provide the English word with Sanskrit bracketed

wherever possible.

 

MODERATOR

Ram Ram

 

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Un: -

------------------------

 

, " sadhak_insight "

<sadhak_insight wrote:

>

> I would request if each shloka / 2-4 lines of Geeta can be

explained

> on daily basis starting from chapter 1.

>

> Regards to all

>

> Mrs K Asani

>

> ----------------------------

> NEW POSTING

>

> II 1:7 II

>

> asmakam tu visista ye, tan nibodha dvijottama

> nayaka mama sainyasya, samjnartham tan bravimi te (Gita 1:7)

>

> O best of Brahmans, please now pay attention to main warriors on

our

> side, to remind you I am relating to you our commanders.

>

> From Gita Prabodhani by Swami Ramsukhdasji

> -----------------------------

>

> Chapter 1, Verse 7, is as follows;

>

> Asmaakam = ours

> Tu = also

> VishishtaaH = distinguished chiefs

> Ye = who

> Taan = those

> Nibodh = (you better) know

> Dvijottama = best among the twice born i.e. Dronaachaarya

> NaayakaaH = leaders

> Mama = my

> Sainyasya = of the army

> Samdnya-Artham = for information

> Taan = them

> Braveemi = I speak

> Te = to you

>

> English translation:-

>

> You, O the best of the twice-born i.e. Brahmin (Dronacharya), know

all

> those who are our distinguished chiefs, the leaders of my army. I

> introduce them to you for your information.

>

> After completing the illustration of 18 Maharathees from the army

of

> Pandavaas, Duryodhana now turns to his own army. He draws

attention of

> Dronacharya to the distinguished warriors in his own army. He

> acknowledges the stature of Dronacharya as `the best among the

twice

> born' which is the meaning of the Sanskrit word `DijaH-Uttama'.

>

> A Brahmin is called as twice born in our ancient traditional

> (Sanaatana Dharma) religion. The first birth is the natural,

physical

> birth and the second birth is the successful completion of the

thread

> bearing ceremony called as `Upanayanam' which signifies that there

is

> a balanced growth of body, mind and intellect for the natural

> progression from unreal to real, from darkness to light, from

death to

> immortality. It indicates that a true Brahmin is ready for the

eternal

> journey as illustrated in the following Sanskrit Verse;

>

> " Asato Maa Sad Gamaya, Tamaso Maa Jyotir Gamaya, Mrityormaa Amritam

> Gamaya "

>

> In fact, due to the stocky silence of Dronacharya, the guilt

> consciousness of Duryodhana further undermined his mental vigour.

In

> order to overcome his nervousness, due to the impending formidable

> danger and eventual defeat, he wanted to hear words of cheer and

> encouragement from Dronacharya.

>

> Dronacharya indirectly communicated to Duryodhana that his physical

> body was indeed on the side of Kauravaas but his mind and intellect

> were not supporting him to wage the battle against the

righteousness.

> But under the obligation to the Kuru kingdom, he had no alternative

> but to submit to the course in his destiny.

>

> Shrikant Hanumant Joshi

>

> -

--

> PRIOR POSTING

>

> II 1:6 II

>

> yudhamanyus ca vikranta, uttamaujas ca viryavan

> saubhadro draupadeyas ca, sarva eva maha-rathah (Gita 1:6)

>

> Yudhamanyu and Uttamoja, the great heroes are there too. And also,

> Abhimanyu (son of Subhadra) and five sons of Duropadi are there

too.

> These are all great heros.

>

> From Gita Prabodhani

> ----------------------------

>

> Chapter 1, Verse 6 is as follows;

>

> YudhaamanyuH = Yudhamanyu

> Cha = and

> VikraantaH = Vikranta

> UttamaujaaH = Uttamauja

> Cha = and

> Veeryavaan = brave

> SaubhadraH = Saubhadra i.e. Abhimanyu

> DraupadeyaaH = Draupadeya i.e. the five sons of Draupadi

> Cha = and

> Sarve = all

> Eva = even

> MahaarathaaH = great chariot warriors

>

> English translation:-

>

> The courageous Yudhamanyu, the brave Uttamauja, the son of

Subhadraa

> i.e. Abhimanyu and the five sons of Draupadi; all great chariot

> warriors are present as well.

>

> Duryodhana completes the recognition of the 18 Maharathees in the

> army of Pandavaas in this Verse no. 6.

>

> The princes of the kingdom of Paanchaala; Yudhamanyu and Uttamauja

> were sons of King Drupada and were exceptionally talented warriors.

>

> Saubhadra was the son of Lord Krishna's sister Subhadra, who was

> married to Arjuna. Saubhadra was better known as Abhimanyu. He was

> hardly 25 years old and yet was an accomplished Mahaarathee. He was

> brutally slain by Dushyaasana's son, when he had single handedly

> entered the impenetrable army formation of Kauravaas, which was

> called as Chakravyuha. Abhimanyu married Uttara the daughter of

> Virata, the king of Matsyas. Their son, Pariksheeta ruled the

> kingdom after the departure of Pandavaas to Himalayas.

>

> DrupadeyaaH were the five sons of Draupadi whom she had sired one

> each from five Pandavaas. Prativindhya was son of Yudhishthira.

> Shrutasoma was son of Bheema. Shrutakarma was son of Arjuna.

> Sataanika was son of Nakula. Shrutasena was son of Sahadeva. While

> they were in deep sleep at night, all these five sons of Draupadi

> were brutally murdered by Ashvathaamaa, the son of Dronacharya as a

> mark of revenge of deceitful killing of his father by the

Pandavaas.

> Upon hearing the rumour of " Ashvathaamaa has been killed " ;

> Dronacharya had asked Yudhishthira if it was true. Yudhisthira's

> famous reply was " Naro Vaa Kunjaro Vaa " i.e. " it is true, but I do

> not know if it was an elephant or a man i.e. Ashvathaamaa. " In the

> state of utter shock, Dronacharya listened to the only word, " Naro "

> i.e. " a man " and dropped all his weapons and was eventually killed

> by Drishtadyumna, the son King Drupada. King Drupada was earlier

> killed by Dronacharya in the epic battle of Mahaabhaarata.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> Seek your blessings and clarification,

>

> Is Mahaarathee a great chariot driver or the equivalent of Marathi

> meaning people called Marathas from the land of Marathawada

>

> Akhil Marfatia

> ----------------------------

> PRIOR POSTING

> Shree Hari

> Ram Ram

>

> II 1:5 II

>

> dhrishtaketus cekitanah, asirajas ca viryavan

> purujit kuntibhojas ca, aibyas ca nara-pungavah (Gita 1:5)

>

> Drishtaketu, cekitana and there is an also great warrior king of

> Kashi. Purujit & Kuntibhoj, these two brothers and also there is

> Shaibya, the hero among men.

>

> -------------------------

>

> Chapter 1, Verse 5, is as follows;

>

> DhrishtaketuH = Dhrishtaketu

>

> ChekitaanaH = Chekitana

>

> KaashiraajaH = Kashiraaja

>

> Cha = and

>

> Veeryavaan = valiant

>

> Purujit = Purujit

>

> KuntibhojaH = Kuntibhoja

>

> Cha = and

>

> ShaibyaH = Shaibya

>

> Cha = and

>

> NarapungavaH = the best of men

>

> English translation:

>

> Dhrushtaketu, Chekitana and valiant king of Kashi, Purujit,

> Kuntibhoja and Shaibya � such the best among men; are present

here.

>

> Duryodhana continues his effort of recognising the illustrious

> warriors in the army of Pandavaas. He calls them the best of men.

>

> Dhrishtaketu was son of Shishupala, the king of Cedi. He was killed

> by Dronacharya in the epic battle of Mahaabhaarata.

>

> Chekitana was a warrior from Lord Krishna's Vrushni clan. He

> commanded one of the seven battalions of the seven battalions of

> Pandavaas. He was killed by Duryodhana in the battle of

> Mahaabhaarata.

>

> Kashiraja was the king of Kashi and was a Mahaarathee.

>

> " Eko Dasha SahasraaNi Yodhayedyastu Dhanvinaam,

> Shatra Shaatra PraveeNashcha Vidnyeyashcha MahaarathaH "

>

> He is called the Mahaarathee who is an expert in Veda Shaastraas as

> well as in the art of handling all types of weapons. A Mahaarathee

> was the one who dared to fight 10,000 archers simultaneously and

yet

> emerge victorious in a convincing manner. Duryodhana enumerated 18

> such Maharathees in the army of Pandavaas in the verses 3 to 6 in

> chapter 1.

>

> Purujit and Kuntibhoja were brothers of Kunti, the mother of

> Yudhishthira, Bheema and Arjuna i.e. three of the five Pandavaas.

>

> Shaibya was the king of Shibis and was father of Devika, the wife

of

> Yudhishthira. He was a man of impeccable character and a great

> warrior.

>

> By indentifying these exceptionally talented warriors in the army

of

> Pandavaas, Duryodhana implicitly communicated his inner fear that

> even though the 7 battalions of Pandavaas were numerically smaller

> than 11 battalions of Kauravaas; their collective strength was far

> superior to the larger and better equipped army of Kauravaas which

> was devoid of any superior goal to fight. It is yet another proof

> that men behind the machines matter the most in every battle that

we

> face in every walk of life.

>

> Thanks & Best Regards,

> Shrikant Joshi

> -----------------------------

> Dear All,

>

> I don't know how I became a member of this and who included me into

> this. But that is immaterial. I am truly thankful to all for their

> efforts in making me understand Gita in a manner which I had so

long

> ago thought of. I am past 50 yrs now � had Geeta and read it but

> could never understand the way am able to now with everyone's

> genuine effort.

> Warm Regards to all .

> Mrs K Asani

> ------------------------------

> PRIOR POSTING

> II 1:4 II

>

> atra sura mahesv-asa, bhimarjuna-sama yudhi

> yuyudhano viratas ca, drupadas ca maha-rathah (Gita 1:4)

>

> Here (in the army of Pandavas), there are mighty brave warriors who

> have big bows and who are equivalent to Bhima and Arjuna. Among

> them, Uudhana (Satyaki), the king of Virata and also, able warrior

> Drupada.

>

> From Gita Prabodhani

> ---------------------------

>

> Chapter 1 Verse 4, is as follows;

>

> Atra = here (in this army of Pandavas)

> ShuraaH = peers / fighters

> Mahe-ShvaasaaH = mighty archers

> Bheem-Arjuna-SamaaH = equal to Bheema and Arjuna

> Yudhi = in the battle

> YuyudhaanaH = Yuyudhana

> ViraataH Cha = and Virata

> DrupadaH Cha = and Drupada

> MahaarathaH = the great chariot warrior

>

> English translation:-

>

> Here are mighty archers, peers / equals in warfare to heroic Bheema

> and Arjuna, like Yuyudhana, Virata and Drupada - the great chariot

> warrior.

>

> Duryodhana illustrates the names of several outstanding warriors in

> the army of Pandavaas. He acknowledges them to be of equal stature

> to that of Arjuna and Bheema, who were the icons of martial arts

and

> divine glory. However, the fear displayed by Duryodhana is an

> ominous sign of the impending defeat of the vicious tendencies

> against the righteous tendencies.

>

> Yuyudhana, also known as Satyaki was a king of Yadavaas. He was

dear

> to Lord Krishna.

>

> Virata was the king of Matsyas. His daughter Uttara was Abhimanyu's

> wife. Their son, Pariksheeta ruled the Kuru kingdom after the

> departure of Pandavaas to Himaalayaas.

>

> Drupada was the king of Paanchaals. He was father of Draupadi. His

> son Dhrashtadyumna was disciple of Dronacharya. Drupada had

> ridiculed Dronacharya when he had approached him for material help

> as he could not afford to offer milk to his son Ashvathaamaa.

> Dronacharya had asked for " Capture Drupad and bring him live in

> front of me " as " Guru-Dakshina " after the completion of full-

fledged

> training to Pandavaas. They indeed defeated Drupad and he had to

bow

> to Dronacharya and ask for forgiveness and life. Dronacharya being

a

> Brahmin did not kill him but pardoned him. As a sign of his large

> heartedness, Dronacharya accepted Drupada's son as his disciple and

> trained him without any reservations. Dronacharya killed Drupada

and

> Dhrashtadyumna killed Dronacharya in the royal battle of

> Mahaabhaarata.

>

> Thanks & Regards,

> Shrikant Joshi

> -----------------------------

>

> Thank u very much for sending me such nice preachings.i wil surely

> benefit from

> it.

>

> Pranam to aacharyaji.

>

> dr.bhargav mehta

>

> ------------------------------

> PRIOR POSTING

>

> II 1:3 II

>

> pasyaitam pandu-putranam, acarya mahatim camum

> vyudham drupada-putrena, tava sisyena dheemta (Gita 1:3)

>

> O Acharya (learned one)! Please look over the mighty army of

> Pandavas thus arranged by your wise disciple, Dhrashtdumna, the son

> of Drupada.

>

> From Gita Prabodhani

>

> ---------------------------

>

> Chapter 1 Verse 3, is as follows;

>

> Pashya = behold

> Etaam = these

> Pandu-PutraaNaam = sons of Pandu

> Aachaarya = O teacher!

> Mahateem = great

> Chamum = army

> Vyudhaam = marshalled by / arrayed by

> Drupad -PutreNa = son of Drupada

> Tava = by your

> ShiShyeNa = disciple

> Dheemataa = talented

>

> English translation:-

>

> Behold, O Master, this mighty army of the sons of Pandu, which is

> marshalled by your talented disciple Drishtadyumna, the son of

> Drupada.

>

> No man is perfect. Even a good man has his faults. Even the evil

one

> has to his credit sublime thoughts and chivalrous actions, however

> rare they may be. Both of them are subject to temptations. But the

> good man shakes off evil after a brief encounter. The wicked man

> shies away from goodness in the similar manner in a fraction of a

> second.

>

> Duryodhana had confessed to Lord Krishna his nature the following

> verse in Mahaabhaarata;

>

> " Aham Dharmam Jaanaami, Na Me Pravruttima

> Aham Adharmam Cha Jaanaami, Na Me Nivruttima "

>

> I know the righteousness, but I have no natural inclination to it.

I

> also know the viciousness and I cannot abstain from it.

>

> Having approached the teacher, Duryodhana does not fall at the

> guru's feet and ask for his blessings as per the duty of a true

> disciple. Nor does he wait for his guidance or direction. His

> aggressive and arrogant nature immediately overpowers even guru-

> bhakti (devotion to the preceptor). The result is taunting words

and

> improper commands like " Look at this powerful army of our enemy: it

> is arrayed by one whom you had taught! "

>

> The wicked man's heart trembles in fear and the Pandava army

(though

> numerically weaker i.e. 7 battalions verses 11 battalions of

> Kauravas) appears to be a `mighty army' to Duryodhana. Fear arises

> out of the guilt of wrong doings in the mind of vicious and crafty

> Duryodhana. He had stooped to the lowest level while perpetrating

> the worst wicked crimes in his efforts to destroy the Pandavaas.

His

> guilt now manifests on the battlefield in the form of deep fear.

>

> In this verse Duryodhana brazenly reveals his selfish and self-

> centred natural tendencies. The sarcasm of addressing Drastadyuma,

> the son of Drupad as `your wise disciple' was intended to taunt and

> remind Dronacharya of the great indignities that he had to suffer

> when he had approached King Drupad for material help. This is an

> ugly display of demonic tendencies to underrate, demean everyone

> including your own teacher and yet expect him to be subservient to

> the kingdom of Kurus and expect stellar performance beyond the call

> of duty.

>

> Thanks & Best Regards,

> Shrikant Joshi

> ----------------------------

> PRIOR POSTING

>

> II 1:2 II

>

> Sanjaya uvaca

>

> drishtva tu pandavanikam, vyudham duryodhanas tada

> acaryam upasangamya, raja vacanam abravit (Gita 1:2)

>

> At the time, having seen the army of Pandavas arranged properly for

> the battle, Prince Duryodhana approached his preceptor (Drona) and

> spoke (these) words.

>

> ---------------------------

> -Shree Hari-

>

> I read with great interest Shrikant Joshiji comments especially

> the philosophical point of view. I will paste in something I read

> just a few minutes ago, I am sure the author we not object.

>

> " ...I was not reading the words of a long-dead teacher: my own Self

> was talking to me in the pages of that little book. Nor did I learn

> anything from the Gita�I remembered that which I had always

known.

> Eternal Self spoke Eternal Truth. The Bhagavad Gita changed my life

> by giving me Life. Life that has never ended. "

>

> What astounded myself and the author, was Gitaji's freshness and

> relevance, and does it not move awareness when read, deep into the

> psyche, whereupon, one can find the battle within fought on that

> field at Dharmakshetre?

>

> They are my thoughts/questions aroused by this thread.

>

> With Respect and Divine Love,

>

> Mike Keenor

>

> ----------------------------

> Shree Hari

> Ram Ram

>

> Bahen, To read one shloka (verse) of Gitaji daily is very good. To

> understand one shloka (verse) of Gitaji daily is even better. To

> daily imbibe in and make one shloka (verse) of Gitaji as part of

> your life is even more better than that. To explain to someone

> else, one shloka of Gitaji daily is far better even. Because the

> perspiration that flows in attempting to explain Gitaji, in that

all

> blockages are washed away. All can read Gitaji, but very few can

> actually teach / explain. Shraddhey Swami Ramsukhdasji, is the

> rarest of the rare souls (He is very near to me). If you are able

to

> read Hindi then grab hold of the Hindi,

> or else the English version of the " Bhagavad Gita - Sadhak

> Sanjivani " by Swamiji. Life will on its own be uplifted. I am

> writing from personal experience (anubhava), not simply for the

sake

> of writing. Vineet Sarvottam

> ---------------------------

>

> Taking a cue from message of Mrs. K. Asani, I would like to attempt

> the following exercise on a daily basis for one Geeta Verse per

day.

> If you find it worth the effort then please publish it to the

entire

> members of " Gita-talk " and " Sadhak " .

>

> Original Verse is as follows;

> Dhritaraashtra

> King Dhritarashtra

>

> Uvaacha = said

> Dharmakshetre = in the holy plains

> Kurukshetre = in the field of Kurus

> SamavetaaH = assembled

> YuyutsavaH = desirous to fight a war

> MaamakaaH = my sons

> PaandavaaH = Pandavas / sons of Pandu

> Cha Eva = and also these

> Kim = what

> Akurvat = Did do?

> Sanjay = O Sanjaya !

>

> English translation:-

>

> Dhritarashtra said, " O Sanjaya, what did my sons and the sons of

> Pandu do, who are desirous of war, while assembled together on the

> sacred field of Kurukshetra?

>

> From philosophical point of view:

>

> O Sanjaya! What did the selfish intentions and the intentions born

> of wisdom do in the human body which is the field-of-duties, the

> repository of the sense--organs and in which all the murderous ones

> (passions and asceticism etc.) are confronting each other.

>

> Thanking you,

> With Best Regards,

> Shrikant Joshi

> --------------------------

> Shree Hari

> Ram Ram

> Shrikantji, I am unable to include the Sanskrit writings. I

> believe it may require special font.

> From Gita Talk Moderator

> --------------------------

> thank you so much

> this is indeed a very meaningful and inspiring exercise.

>

> Dhanalakshmi Ayyer

>

> ------------------------------

>

> Shree Hari

> Ram Ram

> Whoever would like to take this initiative please do so. As

> moderators we can provide Swami Ramsukhdasji's write-up from Gita

> Prabodhani. Starting with today's posting -

>

> - Chapter 1 -

>

> II 1:1 II

>

> Dhrtarashtra uvaca

>

> dharma-ksetre kuru-ksetre, samaveta yuyutsavah

> mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)

>

> O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to

> fight, what did my sons and those of Pandavas do?

>

> Commentary

>

> It is a special feature in Hindu tradition that every action should

> be done with the Dharma in fore front. This is why even the action

> such as a terrible war was arranged in a holy place so that all who

> die in the war will get the merit of doing a good deed.

>

> From God's viewpoint there is no distinction of mine and your. The

> whole universe is made of five great elements. Everyone is given

the

> same freedom to use space, wind, fire, water and the earth. But the

> human being compelled by ignorance makes divisions such as these

> people, village, province, country, space, water etc. are mine and

> those are yours. All quarrels and fights are created due to the

> idea of mine and your. So is the case with Mahabharta war that was

> started by Dhritrashtra with this sense of " mine " (my sons) and

> Pandu's sons.

>

> From Gita Talk Moderator.

> Ram Ram

 

---

 

I would request if each shloka / 2-4 lines of Geeta can be explained

on daily basis starting from chapter 1.

 

Regards to all

 

Mrs K Asani

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