Bhagavad Gita: A Background

vasudeva sutaṁ devaṃ kamsa cānūra mardanam I devakī paramānandaṁ kṛṣṇam vande jagad gurum II

‘I salute unto you Bhagavān Kṛṣṇa, Guru (master) of the world, son of Vasudeva, supreme bliss of Devakī, destroyer of Kamsa and Cāṇūra’

Srīmad Bhagavad Gītā is the ultimate sacred scripture of yoga, Yogaśastra and the pristine glory of the Vedic culture, the eternal living tradition called sanātana-dharma. It belongs to the whole Universe for it is delivered to the Universe by the source and embodiment of Universe. We salute and bow down to Bhagavān Śrī Kṛṣṇa, who spoke the Bhagavad Gītā out of His infinite love and compassion for all beings.

Whenever unrighteousness, adharma becomes predominant and dharma, righteous living declines and the Yoga of Enlightenment is lost, Parabrahma Kṛṣṇa, the Supreme Consciousness appears again and again to revive this sacred yoga, to protect and to enrich the devoted beings; and destroys adharma to re-establish the pure and everlasting dharma—the Science of Enlightenment. dharma saṁsthāpanārthāya sambhavāmi yuge yuge—this is Śrī Kṛṣṇa’s promise and the essence and spirit of the Gītā.

Gītā is also called Brahmavidyā—the Knowledge of Brahman, the supreme absolute truth; it is Jīvan Mukti Vijñāna—the Science of Living Enlightenment. As with all scriptures, it is the knowledge and experience that is transmitted verbally as Śri Krṣṇārjuna Saṁvād, an intimate dialogue between Master of the world, Jagadguru Lord Śrī Kṛṣṇa and His dear devotee and disciple, Arjuna. It is called śruti in Saṃskṛit, meaning something that is heard.

Gītā, as Bhagavad Gītā is generally called, translates literally from Saṃskṛit as ‘Sacred Song of God’. Unlike the Vedas and Upaniṣads, which are stand alone expressions of Truth, the Gītā is written into the greatest Hindu epic, the Mahābhārat, called a purāṇa, an ancient historical happening. It is part of the recorded history of the greatest tradition, the paramount civilization in all its Divine grandeur and its human complexity, so to speak.

As a scripture, Gītā is Gītāśastra, the essence and the most important part of the ancient knowledge base of the Vedic tradition, which is the expression of the experiences of great sages. Vedas and Upaniṣads, the foundation of śruti literature, arose from the insight, vision and the consciousness of completion of these great sages when they were raised into a no-mind state of Advaita (non-duality). These are as old as humanity, as eternal as truth, and the first and truest expressions in the journey of man’s search for truth.

Unlike the Vedas, which were revealed to the great Sages or the Upaniṣads, which were the teachings of these great Enlightened Eages, Gītā is part of the great Bhārata’s (India’s) history narrated by Śrī Veda Vyāsa or Śrī Kṛṣṇa Dvāipāyana Vyāsa, one of the great Enlightened Sages and the compiler of all scriptures and hymns. Gītā is scribed by Śrī Ganeṣa, the elephant God who embodies pure wisdom and joyful spontaneity. It is narrated as the direct expression of the Divine Himself. It is because of Bhagavān Śrī Kṛṣṇa’s direct presence that the Mahābhārat and jeweled in it, the Bhagavad Gītā is the indisputable authority of the greatest revelation of Truth. The Gītā is the sacred text incarnation of the Absolute Divine.

No other epic or part of an epic has the special status and space of the Gītā. No other book but the Gītā gives a scientific, systematic, applied science of living joyfully in completion, while empowering the human action-field with authenticity to evolve into a responsible Divine play-field.

Called the royal supreme knowledge and the royal secret of secrets— rājavidyā rājaguhyaṁ (9.2), this one sacred book conveys the essence of knowledge contained in all written and oral vedic truths to enrich the simplest to complex humans at all planes. It holds within itself the direct key to every possible human enquiry, the solution to every dilemma of emotions, and the sublime righteous path and goal of every quest of rising or falling civilizations for every age, time or geography. As a consequence of the presence of the Gītā, the Mahābhārat epic itself is considered a sacred Hindu scripture. Gītā arose from the super consciousness of Śri Kṛṣṇa, the Supreme God, the complete Incarnation Purṇāvatār, and is therefore considered Gītāśastra—the essential scripture, knowing which, one is liberated from all incompletions, yaj jñātvā mokṣyase asubhāt (9.1) and Gītopaniṣad—the essence of all Upaniṣads, the purest and highest knowledge to be ever known and cognized because it gives the direct experience of the Self— pavitram idam uttamam pratyakṣāvagaṁ dharmyaṁ (9.2).

Mahābhārat, literally meaning the great Bhārata, is a grand narration about the nation and civilization, which is now known as India. It was then a nation ruled by king Bhārata and his descendants.

dharme cārthe ca kāme ca mokśe ca bharatarśabha I yadihasti tadanyatra yannehasti na tatkvachit II

~ Mahābhārat, Ādi Parva 56.33 ~

‘O Scion of Bharat race, whatever dharma (righteousness), artha (economic growth), kāma (pleasure) and mokṣa (liberation) exist in this text is found elsewhere, but what is not found in this text does not exist elsewhere.’

Look into your life! Your whole life is nothing but the Mahābhārat War. The Mahābharāt should be read again and again to understand the intricacies of life, the complications of life, and the ability to handle life.

The true story of this perfectly recorded epic is about two warring clans, Kauravas and Pānḍavas, closely related to one another. Dhṛtarāṣṭra, the blind king of Hastināpur and father of the 100 Kaurava brothers was the brother of Pānḍu, whose children were the five Pānḍava princes. It is a tale of strife between cousins and ultimately between dhārmic and adhārmic, righteous and unrighteous civilizations.

Since Dhṛtarāṣṭra was blind, Pānḍu was made the king of Hastināpura. Pānḍu was cursed by a sage that he would die if he ever entered into a physical relationship with his wives. He therefore had no children. Vyāsa says that all the five Pānḍava children were born to their mothers Kuntī and Mādri through the blessing of divine beings. Pānḍu handed over the kingdom and his children to his blind brother

Dhṛtarāṣṭra and retired to meditate in the forest.

Kuntī, who is the embodiment of tapas, spiritual penance, had received a boon when she was still a young unmarried adolescent, that she could summon any divine power at will to father a child. Before she married, she tested her boon. The Sun god, Sūrya appeared before her. Karṇa was born to her as a result. In fear of social reprisals, she cast the newborn away in a river. Yudhiṣṭra, Bhīma and Arjuna were born to Kuntī after her marriage by invocation of her powers, and the twins Nakula and Sahadeva were born to Mādri, the second wife of Pānḍu.

Yudhiṣṭra was born to Kuntī as a result of her being blessed by Yama, the god of death, dharma and justice, Bhīma by Vāyu, the god of wind, and Arjuna by Indra, god of all the divine beings. Nakula and Sahadeva, the youngest Pānḍava twins, were born to Mādri, through the Divine Aśvini twins.

Dhṛtarāṣṭra had a hundred sons through his wife Gāndhārī. The eldest of these Kaurava princes was Duryodhana. Duryodhana felt no love for his five Pānḍava cousins. He made many unsuccessful attempts, along with his brother Duśśāsana, to kill the Pānḍava brothers. Kuntī’s eldest son Karṇa, whom she had cast away at birth, was found and brought up by a chariot driver in the palace, and by a strange twist of fate, joined hands with Duryodhana.

Dhṛtarāṣṭra gave Yudhiṣṭra one half of the Kuru kingdom on his coming of age, since the Pānḍava prince was the rightful heir to the throne that his father Pānḍu had vacated. Yudhiṣṭra ruled from his new capital Indraprastha, along with his brothers Bhīma, Arjuna, Nakula and Sahadeva. Arjuna won the hand of princess Draupadī, daughter of the king of Pāñcāla, in a svayaṁvara, a marital contest in which princes fought for the hand of a fair damsel. In fulfillment of their mother Kuntī’s desire that the brothers share everything equally, Draupadī became the wife of all five Pānḍava brothers.

Duryodhana persuaded Yudhiṣṭra to join a gambling session, where his cunning uncle Śakunī defeated the Pānḍava king. Yudhiṣṭra lost all that he owned—his kingdom, his brothers, his wife and himself, to Duryodhana. Duśśāsana shamed Draupadī in public by trying to disrobe her. The Pānḍava brothers and Draupadī were forced to go into exile for fourteen years, with the condition that in the last year they should live incognito or ajyāta vāsa.

At the end of the fourteen years, the Pānḍava brothers tried to reclaim their kingdom. In this effort they were helped by Śrī Kṛṣṇa, the king of the Yādava clan, who is the eighth divine incarnation of Lord Viṣṇu. However, Duryodhana refused to yield even a needlepoint of land, and as a result, the Great War, the War of Mahābhārat ensued. In this war, various rulers of the entire nation that is modern India aligned with one or the other of these two clans, the Kauravas or the Pānḍavas.

Kṛṣṇa offered to join with either of the two clans. He says, ‘One of you may have Me unarmed. I will not take any part in the battle. The other may have my entire Yādava army.’ When the offer was first made to Duryodhana, he predictably chose the large and well-armed Yādava army, Nārāyaṇī Senā, in preference to the unarmed Kṛṣṇa. Arjuna joyfully and gratefully chose his dearest friend, his life mentor and his Guru, Kṛṣṇa, Nārāyaṇa, to be his unarmed charioteer!

Oṁ pārthāya pratibodhitāṁ bhagavatā nārāyaṇena svayaṁ vyāsena gratitāṁ purāṇa muninā madhye mahābhāratam I advaitāmṛta varṣiṇīṁ bhagavatīṁ aṣṭādaśā’dhyāyinīṁ amba tvām anusandadhāmi bhagavadgīte bhavadveṣiṇīm II

‘Oṁ, I meditate upon you, Bhagavad Gītā, the affectionate Divine Mother, showering the nectar of advaita, non-duality and destroying rebirth, incorporated into the midst of Mahābhārat of eighteen chapters by sage Vyāsa, the author of the purāṇas and imparted to Arjuna by Bhagavān Nārāyaṇa, Himself.’

~ Invocation Verse of Bhagavad Gītā

Bhagavad Gītā appears in the heart of Mahābhārat in Bhīṣma Parva, the sixth chapter of its eighteen chapters. Veda Vyāsa, the narrator, in glorifying the Gītā sings, ‘the one who drinks the water of Ganges (the sacred river for Hindus) attains liberation, what to speak of the one who drinks the nectar of Gītā? Gītā is the essential nectar of the Mahābhārat, bhāratamṛta sarvasvam as it is directly spoken by Nārāyaṇa, Bhagavān Kṛṣṇa Himself.’

The armies assembled in the vast field of Kurukṣetra, now in the state of Haryana in modern day India. All the kings and princes were related to one another, and were often on opposite sides. Facing the Kaurava army and his friends, relatives and teachers, Arjuna was overcome by remorse and guilt, and wanted to walk away from the battle out of total powerlessness unbecoming an invincible warrior among warriors.

Śrī Kṛṣṇa’s dialogue with Arjuna on the battlefield of Kurukṣetra out of His utmost concern and love for him and humanity is the content of Bhagavad Gītā. Of its seven hundred and forty-five (745) verses, Bhagavān Śrī Kṛṣṇa sings the Gītā in six hundred and twenty (620) verses responding to Arjuna’s fifty-seven (57) enquiries. Śrī Kṛṣṇa persuades Arjuna to give-up his powerlessness unfitting an Ārya—the spiritually evolved one who understands human life and urges him to raise himself again as Parantapa—the conqueror of enemy, and take up arms and vanquish his enemies.

‘They are already dead,’ says Śrī Kṛṣṇa, ‘All those who are facing you have been already killed by Me. Go ahead and do what you have to do. That is your responsibility. Do not worry about the outcome. Leave that to Me.’

Gītā is the ultimate practical teaching on the inner science of spirituality that expresses as outer victory and success in life now and after. It is not, as some scholars incorrectly claim, a promotion of violence. It is about the impermanence of the mind and body, and the need to go beyond the mind, ego and logic.

Being blind with self-doubt, king Dhṛtarāṣṭra does not participate in the war. His minister Sañjaya uses his power of clairvoyance bestowed by Veda Vyāsa to ‘see’ and relate to king Dhṛtarāṣṭra the goings on the battlefield. It is in Sañjaya’s voice that we hear Gītā, the dialogue between Śrī Kṛṣṇa and Arjuna.

All the Kaurava princes as well as all their commanders such as Bhīṣ- ma, Droṇa and Karṇa were killed in battle. The five Pānḍava brothers survived as winners and became the rulers of the combined kingdom.

This dialogue sung between Śrī Kṛṣṇa and Arjuna is a dialogue between man and God or Nara and Nārāyaṇa as they are called in Saṃskṛit.

Arjuna’s questions and doubts are those of each one of us. Nara Arjuna is the leader, the embodiment of responsibility representing the whole humanity that is burdened with the sufferings born from self-doubt, self-hatred and self-denial of its innate natural state of liberation, mokṣa. Only Nārāyaṇa as Śrī Kṛṣṇa can sport a divine smile on His face and sing the nectars of Advaita—space of infinity (non-duality) and Sāṅkhya Yoga—knowledge of completion in the midst of the waging world war.

Only Bhagavān, one possessed with infinite powers, infinite knowledge, infinite renunciation, and infinite riches, fame and beauty can declare the imperishable and eternal nature of the Self; and also give the direct experience of the Self to Arjuna in Viśvarūpa Darśan Yoga and culminate it with Mokṣa Sannyāsa Yoga—the yoga of liberation.

The answers of the Divine, Śrī Kṛṣṇa, transcend time and space. Śrī Kṛṣṇa’s message is everlasting and joyfully performed, and is as valid today as it was on that fateful battlefield over five thousand years ago. The science of Gītā is the eternal technique of living in completion; the song of Gītā is the eternal life-enriching nectar, having no expiry date, time or age!

Bhagavad Gītā Decoded book is not a commentary or a modern interpretation on the Bhagavad Gītā. It is the re-speaking, the revival of the supreme secret of the Gītā from the consciousness of the rare living incarnation, Paramahamsa Nithyananda, who embodies the very science and experience of the Gītā. A pure, absolute revelation of the happening of Gītā presented in its original spirit and body language that only an Enlightened being can radiate through the inexpressible energy veiled within His expressed words. To read this book is to obtain an insight that is rare. It is not mere reading; it is an experience; it is meditation.

He takes the reader through a inner world tour while talking on each verse. It is believed that each verse of Gītā has seven levels of meaning. What is commonly rendered is the first-level meaning. Here, an Enlightened Master, an Incarnation takes us beyond the common into the uncommon, with equal ease and simplicity.

The power of the Living Master’s words, the confidence and energy of Enlightenment, the space of Advaita that He radiates can directly become the experience in us, when we authentically study this book. The absolute truths of life are to be listened and internalized from the direct source, the living presence of those truths, who can also transmit the experience unto us.

His Holiness Paramahamsa Nithyananda explains the inner metaphorical meaning and the deep spiritual insights of the Mahābhārat and the Bhagavad Gītā:

Understand, this whole history is such a beautiful happening. Mahābhārat is actually your life!

Every character in the Mahābhārat teaches so much! We don’t need to go anywhere for our life success or fulfillment or for anything else that we may desire. We don’t need to study any other book to learn the human psychology or the science of living and leaving. Whether we seek righteous living—dharma; or we want to learn business or administration, economy or abundance—artha; or we want to create the best rich lifestyle—kāma; or we want to be a leader and want the enriching life of being enlightened—mokṣa, for all these purposes, we don’t need anything other than the Mahābharāt!

Study each character. We will not find any more characters in our life than the characters described in the Mahābharāt! Any character we see in our life is mapped to Mahābharāt’s one character. They are either half or full representation of some character. To know how to handle them and even handle yourself, just see how Śrī Kṛṣṇa handles them and handle them the same way.

The Mahābharāt war is a representation of life as it was lived in that age. Vyāsa, its author is an unbiased historian who recorded the whole history as it happened without trying to apply any makeup. People ask whether the Mahābharāt war happened at all!

Let me tell you this: If the Mahābharāt was a story and not history, Vyāsa should receive multiple Pulitzer prizes for his highly creative work! The Mahābharāt is the longest literary work in the whole world with hundred thousand Saṃskṛit verses—the longest poem ever written with such delicate harmony of unmatched poetic perfection. It is larger than the Greek epics. Vyāsa had no computer, no tape recorder with speech-to-text capabilities. He dictated and Lord Ganeṣa wrote it down!

The Mahābharāt is like an ocean. It has at least 10,000 stories woven into it. All of these are seamlessly woven into the main text even though each is an independent event. Just imagine the effort required to create hundreds of thousands of characters and maintain the integrity of these characters throughout the epic without the help of editors. Do you think anyone could do it today?

Because it is impossible to create such a work of fiction, one needs to accept this as a compilation of true incidents that reflect the lifestyle in what is referred to as Tretā yuga, third quarter of Time, in our scriptures. This is how people behaved then and how people behave now. What happened then repeats itself now, again and again!

The Great War of Mahābhārat is the fight between the positive and negative thought patterns of the mind called the saṁskāras or the root thought patterns—meaning the deep identity or the earliest memory you carry and create about you and others. Please understand, don’t think you carry only the identity about you, you also carry an identity of the world inside you and look at the world only through that. That is what I call root thought pattern—the identity through which you see you and the world.

The positive thought patterns are the Pānḍava princes and the negative thought patterns are the Kaurava princes. Kurukṣetra or the battlefield is the body. Arjuna is the individual consciousness and Śrī Kṛṣṇa is the enlightened Master, the supreme consciousness driving and guiding the individual consciousness.

The various commanders who led the Kaurava army represent the major incompletions of root patterns and conflicting patterns that the individual consciousness faces in its journey to Enlightenment or liberation, mokṣa. Bhīṣma, the grand patriarch of the Kuru clan who embodies dharma, represents the pattern of parental and societal conditioning.

Droṇa, the teacher of both the Kauravas and the Pānḍavas, represents the conditioning from teachers who provide knowledge including spiritual guidance.

Śakuni, the maternal uncle of Duryodhana embodies the pattern of self-hatred, which is cunningness personified. Karṇa represents the restrictive influence of good deeds such as charity and compassion done out of incompletion from the pattern of feeling deprived. Finally Duryodhana represents the ego or the self-denial pattern, which is root of the root patterns and is the last to fall.

Parental and societal conditioning has to be overcome by rebelling against conventions. This is why, traditionally, those seeking the path of enlightenment are required to renounce the world as Sannyāsi and move away from civilization. This conditioning does not die as long as the body lives, but its influence drops.

Droṇa represents all the best knowledge one imbibes and the teachers one encounters, who guide us but are unable to take us through to the ultimate flowering of enlightenment. It is difficult to give them up since one feels grateful to them. This is where the Enlightened Master, the incarnation steps in and guides us.

Karṇa is the repository of all good deeds and it is his good deeds that stand in the way of his own Enlightenment. Śrī Kṛṣṇa has to take the load of Karṇa’s puṇya, his meritorious deeds, before he could be liberated. The Enlightened Master guides one to drop one’s attachment to good deeds arising out of what are perceived to be charitable and compassionate intentions. He also shows us that the quest for and the experience of enlightenment is the ultimate act of compassion that one can offer to the world.

Finally one reaches Duryodhana, one’s ego or root-pattern, the most difficult to conquer as it leads one to self-destruction. One needs the full help of the Master here. It is subtle work and even the Master’s help may not be obvious, since at this point, sometimes the ego makes us deny and disconnect from the Master as well.

The Great War was between 180 million (18 crore) people—110 million on the Kaurava side representing our negative root patterns and conflicting patterns (saṁskāras) and 70 million on the Pānḍava side representing our positive patterns. The War lasted 18 days and nights. The number eighteen (18) has a great mystical significance. It essentially signifies our ten (10) senses that are made up of five jñānendriya—the senses of perception like taste, sight, smell, hearing and touch, and five karmendriya—the senses initiating action like speech, bodily movements, etc., added to our eight (8) kinds of thoughts like lust, greed, etc. All eighteen need to be dropped for self-realization, completion or liberation, mokṣa!

Mahābhārat is not just an epic history. It is not merely the fight between good and evil. It is the dissolution of both positive and negative saṁskāras (root patterns) that reside in our bio-memory or body-mind system, which must happen for the ultimate liberation. It is a tale of the path of living advaita, the process of powerfully living, radiating enlightenment and causing enlightenment for humanity.

Mahābhārat is the living legend. Bhagavad Gītā is the manual for Enlightenment.

Understand, the Gītā is not just for the people who worship Kṛṣṇa or who worship Śiva or who worship Arjuna or who worship Buddha or Mahāvira. Gītā is spoken by the Cosmos through Kṛṣṇa. That is why Vyāsa is using the word Bhagavān for Śrī Kṛṣṇa throughout the Gītā. So, it is universal. Nobody can claim it or own it as it is given by the Universe to the human society, to the whole civilization. It is not a personal property of anybody; not even the personal property of Hindus. Once it is delivered, it belongs to the whole world!

The essence of the whole Bhagavad Gītā is the Master awakening responsibility in the disciple. That is why everywhere the Gītā talks only about responsibility!

Through ‘karmaṇy ev’ādhikāraste mā phaleṣu kadācana (2.47)—you have the right to work, but never to the outcome of the work’, through ‘tvakvottiṣṭha parantapa (2.3)—Giving up your powerlessness, arise, O Parantapa’ and through ‘uddhared ātmanā’tmānaṁ (6.5)—raise yourself by yourself ‘, Śrī Kṛṣṇa is awakening the responsibility in Arjuna—Guru is awakening the responsibility in all of us through the awakening of Arjuna, the hero of Gītā.

When you study the Gītā, you will find that Arjuna’s logic seems to be very intelligent. He does not want to fight. But Kṛṣṇa emphasizes the intelligent ones need to enter into the fight from the space of advaita (non-duality), with the power and joy of feeling responsibility.

Only to a close friend with whom you can open your heart can your struggles be opened. Only when you are able to respect somebody more and more by knowing his struggles and conflicts, by knowing the success he achieved, you become a friend to him. But, by knowing somebody’s struggles and conflicts, if you start judging him, there is no friendliness. It is an envious relationship waiting to vomit enmity. It is a seed sown with poison.

Here, Kṛṣṇa shares Gītā to His own closest dearmost friend, Arjuna, who is beyond any envy or incompletion, to whom He can really show viśvarūpa (cosmic form) and reveal all His dimensions, with whom He has a freedom to just say, ‘Do not yield to this degrading impotence of powerlessness,’ ‘Do it Kaunteya! O son of Kuntī, just do it,’ ‘nānuśocitum arhasi (2.25)—Do not grieve for the body,’ and ‘mat-karma-kṛn mat-paramo mad-bhakaḥ (11.55)—Do My work! Be My devotee! Always undividedly think of Me, you shall enter into Me.’

Finally Kṛṣṇa goes to the extreme of saying, ‘sarva dharmān parityaja mām ekaṁ śaraṇaṁ vraja (18.66)—Give up all your concepts and ideas about dharma, about right and wrong. Just surrender to Me. I will liberate you.’

To say these words of surrender what an intimate understanding, what a feeling connection, what a space of completion between Master-disciple, beloved-friend should have been there between Kṛṣṇa and Arjuna. Kṛṣṇa summarizes His Gītā saying drop your life at My feet. I will not cheat you, I will think for you. I will see to it you achieve the ultimate—mokṣayiṣyāmi mā śucah—I will liberate you, do not fear or worry!

Like Arjuna many thousand years ago, you are here on the warfield of your life in a dialogue with the living Enlightened Master, the rare living Incarnation in this book.

This is a tremendous opportunity to resolve all life questions, to complete with root thought patterns and to clear all self-doubts by listening into the Master’s words and allowing His energy to rewrite your future! This is an extraordinary possibility to awaken your true nature, to arise with your inner powers, and to cause your highest reality—with the Master driving your Self into the absolute victory of life—Living Enlightenment, Living Advaita.

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ I tatra śrīrvijaya bhūtir dhrūvā nītir matirmama II 18.78

‘Wherever there is Yogeśvara Kṛṣṇa, the Master of all mystics, and wherever there is Pārtha (Arjuna), the supreme carrier of bow and arrow, there will certainly be opulence, victory, extraordinary powers, and morality. That is my opinion.’