Bhagavath Gita For Students

BHAGAVAD GITA FOR STUDENTS

BY K.V.krishnamachari Teacher(Retd.) Hindu High School Ambur, N.A.A.Dt.

Forward By Lion.Dr.M.R.Kanthiraj, M.B.B.S., Hon.Secretary and Correspondent Hindu Educational Society and Hindu Higher Secondary School, Ambur.

Second edition published Published by in 1994 (2000 copies) P.Srinivasan , B.A. © Author L.I.C. “ASHEERVAD” Tatabad 2nd Street, Coinbatore-12 Dedicated to Sri P.Parthasarithi Iyengar. (Retd., Teacher, Hindu High School, Ambur

Typeset by: FINE GRAPHICS PVT.LTD., Madras-600011 Ph.5371522 Printed at: UNIQUE GRAPHIC PRINTERS Madras-600006

PRAYER

!

salute Thee, O! Krishna Thou that blessest all, Thou that givest to those, That come to Thee, all that they want. Thou art the giver of all gifts. Thou art the chastiser of the wicked. Thou art the source of all knowledge. Thou art the ONE who give us, The life giving GITA.

!

salute Thee, Thou god among Gods, Thou the son of Vasudeve, Thou the destroyer of Kamsa and Chanura, Thou the eternal joy of Devaki. Thou, O! Krishna, art the world’s Supereme Teacher.

!

salute, Thee, O! Madhava, Thou alone makest the mute eloquent And the cripple scale mountains.

!

seek thy Grace, Lord From Thee alone floweth the stream of BLISS

PUBLISHER’S NOTE FOR THE 2nd EDITION Sri Bhagavad Gita is an important message conveying the age old tradition and culture of our beloved country Bharath Varsha. It conveys the fundamental philosophical ideas in full. It is a sure guide to show human being as to how they should live in this world, a life worth living. My beloved father, lat Sri R.Parthasarithi Iyengar’s life long friend and retired teacher of the Hindu High School, Ambur, Sri K.V. Krishnamachari has done a deep study of Bhagavatd Gita. I consider it a privilege and I honour to bring out this small publication with the message of great importance which will be very useful to the modern youngsters, particularly students. The publisher is glad to inform the readers that about 4000 copies of this small book were printed in the first edition and they were well received by the public. The aim of this venture is to create an awareness in the young students. If we make the young students know their duty and if we succeed in inculcating the students the importance, advantage and the pleasing results by doing so and above all if the students get accustomed to performing their duty regularly, I am sure most problems would be solved. Only I wish Teachers, parents and elders take interest in cultivating this aspect by explaining the guiding the young students properly. As already decided these books would be presented to the out-going XII Std.students of the Hindu Higher Secondary School, Ambur, N.A.A.Dt., every year, where my father poojya R.Prasanthi Iyengar, to whose memory this book is dedicated, served as a teacher for nearly 42 years, from the very inception of the school, that is 1923. My thanks are due to my teacher Sri K.V.Krishnamachari for getting the second edition of this book printed at Madras. It is our earnest wish to bring out such useful books of and on through our Trust to be useful to society. “Aseervath’ 2nd Street, Tatabad, Coimbatore –12

(Sd)P.Srinivasan Managing Trustee Namagiri Trust.

Sri R.Parthasarathi Iyengar This small book is dedicated to the sweet memory of my friend, guide and colleague, Sri R.Parthasarathi Iyengar. Sri Iyengar has toe credit of working in the Hindu High School, Ambur, from its inception in 1923. He retired after forty two long years of sincere and selfless service. As he grew in years the school too steadily grew in fame, name and quality. I could without any reservation call him as one of the architects of that great and institution. He was well versed in both the English and Tamil languages. He was a successful orator. I had the privilege of working with him in the same school for thirty years. During his career as a teacher, he had the unique privilege of translating the English speeches of very great people into Tamil. He has translated MAHATMA GANDHI’s speech in Ambur. This was the occasion of GANDHIJI’s visit to Ambur during his lightning tour of South India in the early thirties. He addressed the public in the vast space of the Hindu High School grounds. To quote a few more eminent people, he had the opportunity of translating the speeches of the RAJA of BOBBILI, His Excellency the Governor SRI SRI PRAKASA, His Excellency the Governor Sri BISHNURAM MEHDI and many other prominent men besides highly placed officials. He was a man of sterling character and maintained his self-respect and dignity throughout. He had a cosmopolitan out look in matters religious and social. He commanded the respect of all. afford to forget him.

Ambur and its surroundings cannot

Let me take this opportunity to pay my reverence to this great son of Ambur through this small book “THE BHAGAVAD GITA for students”

K.V.KRISHNAMACHARI.

FOREWORD Educational Institutions are the true seats of learning. The Hindu Educational Society, Ambur was started in the year 1923 with the noble aim of imparting education to the children of Ambur and its surrounding villages. Many Philanthrophic minded gentlemen of those days toiled for the upliftment of the school. Many selfless teachers dedicated their service for the cause of education. I should candidly point out here that the two gems Sri R.Parthasarathi Iyengar and Sri K.V.Krishnamachariar, are ever remembered by the people of Ambur for their noble and notable service. They were the torch bearers of the society in those days. I was an old student of this prestigious institution. I have seen its development from my boyhood. Chief Ministers of State, Governors, ministers and notable personalities in various fields have visited the school. The visit of the Father of the Nation, Mahatma Gandhi, Rajaji and the Ex.Prime Minister of India Rajiv Gandhi, to the School need special mention here. Of all my teachers I have the greatest regard for Sri R.Parthasarathi Iyengar and Sri K.V.Krishnamachariar, who taught English, History and Mathematics. Their voice was rich, clear and highly impressive. What struck me the most intelligent way in which they maintained perfect discipline in the school. They commanded obedience and respect. Their command of English was good while the pronunciation and accent line. They gave hints to students about important things like cleanliness, politeness and courtesy, good manners punctuality, discipline, fellow feeling and kindness. Now Sri Parthasarathi Iyengar is nor more. But his services are ever remembered by all for his absolute simplicity and for a long and distinguished teaching career and the Hindu High School, Ambur. I consider it a rare and unique privilege to introduce Sri K.V.Krishnamachariar to the readers of this book. He is an octogenarian, who was a teacher in the Hindu High School, Ambur, for several decades. He was reputed for his efficiency and integrity combined with dedication to his duties and devotion to the Almighty. He is an erudite scholar. He has put in years of study and research to bring out this book. He writes in an English style of striking clarity. He was written this book in his own simple, inimitable and impressive style. It will be an eye opener to those who are not familiar with the ‘Gita’.

It is commendable that this author, now in his eighties, is even today young in spirit. He richly deserved to be congratulated for his tenacious service to the young readers and I offer him my humble salutations and good wishes. May this book be useful to all citizen and may the Almighty bestow on Sri.K.V.Krishnamachariar a long, healthy and prosperous life. It is my bounden duty to extend my grateful thanks and congratulations to Sri.P.Srinivasan, B.A. of Coimbatore, the illustrious son of a noble father Sri R.Parthasarathi Iyengar on behalf of myself and the prestigious Ambur Hindu Educational Society, for publishing the book and distribute it free to the out going XII Std. Students of this great and big institution, year after year, of which he was also a student. May lord Krishna bless Sri P.Srinivasan and his family with happiness and prosperity.

Lion.Dr.M.R.Kanthiraj, M.B.B.S, Hon.Secretary & Correspondent, Hindu Educational Society and Hindu Higher Secondary School, Ambur 16-5-94.

OM NAMO BHAGAVATHE VASUDEVAAYA BHAGAVAD-GITA For Students

INTRODUCTION

The BHAGAVAD-GITA is also known as the Song Celestial. common to all human beings in the world.

It is

Sri Krishna, the God incarnate, gave out the Gita to Arjuna on the battle field. The war was the result of ADHARMA (un-righteousness). DHARMA (Righteousness) had to fight Adharma to establish itself. Whatever is said in the GITA, is very important, God in the form of Krishna gives us an idea of the spiritual and physical aspects of the human body, about the duty of every one, about nature, about the right action to be followed at the right moment, about control of mind, about the results of meditation, about cultivating good character, about knowing one’s own defects before finding fault with others, about developing Bhakti, about the value of utter surrender to god, dedicating all actions to HIM and about acquiring the knowledge that NOT EVEN AN ATOM WOULD MOVE WITHOUT HIS WILL, Thus, one would find that this scripture contains the different duties of an individual, from his birth to death and that one has to do his duty, dedicating his actions to the Supreme Being. At the same time, one should never think of the results. The one comes to know that desire, greed, ego, pride, if these are overcome, one will have perfect peace of mind. With the result one would develop equanimity of mine and treat the opposites alike, for example joy and sorrow, prosperity and adversity, poverty and affluence etc. So the Gita is one of the most authoritative sources of HINDUISM. This is accepted by all sects of Hindus. This great scripture is studied by people belonging to all religious as it contains eternal truths common to all religions. No wonder GITA is translated in almost all the languages of the world. Every one will come across certain very good advice. But sometimes some young men may find certain statements incompatible to their age and mental attainment. It may make them scoff at such things. But my

earnest request is that the young student should not stop reading the book, simply because things are not either interesting or understandable, at the first reading itself. I would stress that our students and youth read and re-read the matter. Then they will be able to discern the essence of the teachings. To give an example, if a 25 year old young man should read the sentence “Get rid of desire, cultivate renunciation,” he is likely to laugh within himself. That should not make him stop reading the matter. Once again, over and over again, he should read the matter. When the same young man enters his fortieth year and reads the same passage he will realize the meaning in a better way, the same when read in his fiftieth or sixtieth year, would certainly make him comprehend its implications in the best manner. Why you may ask Only a man of wisdom can interpret and understand the contents of the GITA in the proper manner. Again you must know who is a wise man or a man of wisdom. Any one can become a man of knowledge and can be gained by vast erudition, hearing, undergoing disciplined scholastic life and also exposure to discourses, man and matter. By this alone one cannot be called a wise man. As one advances in age he is bound to undergo trials and difficulties in life, like sorrow, adversity, enmity, jealousy, bereavements and so on. These are termed as experiences in life, such experiences are bound to have great influence on the man’s mental disposition. The knowledge he has already gained blended with such practical experiences makes him wise. Then he can be called a man of wisdom. Such men can interpret and understand Gita in a better way. “Knowledge is proud that it knows so much: Wisdom is humble that it knows no more.” Therefore, the reader is requested to begin studying this sacred scriptures, Gita, with a spirit of respect, reverence, devotion and above all good FAITH. By doing so he will certainly enjoy the real effects of the study of this invaluable teaching.

THE PREAMBLE

It will be interesting to the students to note that such eternal truths and the principles of the highest philosophy were taught by no less a person than KRISHNA, the incarnation of God to ARJUNA on the battle field, just before the beginning of the momentous war of great magnitude, namely the KURUKSHETRA WAR. The young readers should be informed of certain facts leading to this. Before this, let out young readers remember that nearly all great religions of mankind, arose in the east and, that wonderful civilization grew up only here, when Europe, and America were still unknown to History. During the Mahabaratha period, say about 3500 years ago, there existed very powerful kingdoms in the Indo-Gangetic plain. Magada, Panchala, Kuru, Chedi were some of them. The Kuru Kingdom was under the sway of the LUNAR race. Coming under this lineage, were the brothers DRITHARASHTRA and PANDU. Dritharashtra was the elder, but could not ascend the throne, as he was blind. So his younger brother Pandu ruled the kingdom, with HASTINAPURA as its capital. Dritharashtra had a hundred sons called the Kauravas, the eldest being DHURYODHANA. Pandu had five sons called the Pandavas, the eldest being YUDHISTRA (DHARMAPUTRA). BHISHMA was the elder statesman of Hastinapura and was most powerful. He was the grandfather of the Kauravas and the Pandavas. Due to certain political reasons, he took a vow neither to marry, nor to covet the throne of Hastinapura. But he was held by all, in the highest esteem and had the overall control of the affairs of State. Pandu died. According to the norms of the day Yudishtra, the eldest son of Pandu, became the king. Here started the trouble. Duryodana tried his best to wrest the power from the Pandava. He miserably failed. At last with the connivance of his uncle SAKUNI, Duryodana got the Pandavas exiled for thirteen years. The good Pandavas underwent several ordeals during the period of exile and successfully returned. They demanded their portion of the kingdom. They sincerely tried to get their share of the kingdom, by peaceful negotiations. But they failed. Krishna himself went to Hastinapur as an ambassador of peace. He was also disappointed. Duryodana refused to give even an inch of land to the Pandavas.

The Pandavas had the right. But what is the use? The Kauravas had the might. So a war became inevitable. Both the Kauravas and the Pandavas gathered their allies and became ready for the war. Before we enter the main theme of this narration, we have to mention, that Krishna cleverly managed Duryodana and Arjuna, who approached him at the same time requesting his help in the ensuing war. Krishna plainly said, he had vowed not to handle any weapon during this war. He said that the entire Yadavas army on the one hand and himself alone on the other were at their disposal, and left the choice to them. Duryodana hurriedly opted the Yadava army. But Arjuna calmly said he was perfectly satisfied with the lone and unarmed Krishna. So Krishna himself willingly chose to be the charioteer to Arjuna during the war. At last the fateful day dawned. On the great plains of Kurukshetra, stood the armies drawn up in battle array facing each other. In the midst of the Kaurava forces stood Duryodana. BHISHMA PITHAMAHA was the Supreme Commander of the Kaurava army. Behind him were DRONA, the master of the martial arts and the heroic Karna. YUDHISTRA was in the midst of the Pandava army on the opposite side. DRISHTADYUMNA, brother of DRAUPADI was the chief General of the Pandava army.

BIRTH OF BHAGAVAD GITA

As the clash of arms was about to begin, Arjuna took his bow (Gandiva) and said, “Krishna, drive my chariot between the two forces and stop it in a convenient place. I want to see, who are all the people, who are eager for a battle and who all want to fight me. I want to assess their strength”. Krishna obeyed as a dutiful driver and stopped the vehicle in a place, where from Arjuna could have a clear view of the enemy’s battalions. Arjuna looked at the army for some time. He thought for a few minutes. Again he saw champions, veterans and soldiers under Bhisma’s command. He felt dazed. Minutes passed in silence and suspense. Then Krishna turned round and looked at Arjuna. Krishna did not speak, but looked into Arjuna’s eyes questioningly. Arjuna said with great perturbation, “Krishna, I did not want to fight.”

Krishna :

Why ? What has come upon you, Partha ? (Partha is another name of Arjuna)

Arjuna

Because this war and the results of this war are going to be disastrous and terrible.

:

Krishna :

As a Kshatria and a great warrior, you must have known it already.

Arjuna

Krishna, you don’t follow what I mean. See, who are all there, my grandfather Bhishma, my acharyas, my cousins, uncles, nephews, playmates, friends and a large number of soldiers.

:

Krishna :

Yes. Who else could be there?

Arjuna

:

That is not the point, Krishna, if I should fight I should kill most these people there. If I come out victorious that victory will be smeared with the blood of my kith and kin, near and dear. Should I try for such a victory at all?

Krishna :

Arjuna, it is surprising to hear these words from you. What for have we mobilized this great army of soldiers, ready to shed their blood for you? What for is the Gandiva, the invincible bow of yours? What for is this Chariot for you? What for I taken the role of your charioteer? Why this impotent talk? Wherefrom comes this unwanted and cowardly attitude of yours, at this critical hour? Have you forgotten that you are Pandu’s son? Have you forgotten that Pandu ruled this kingdom and according to regal norms your elder Yudishtra should inherit the throne? Have you, again, forgotten all the indignities inflicted upon you, your brothers and above all your wife and last but not least, has your memory failed to remember the fact, that you have a right over half the Kuru Kingdom, if not the whole and I

should with regret say you have become obvious of the fact that you are a KSHATRIA. Shame upon you, Partha, shame upon you !! There was a pause. Arjuna

:

Parandhama (another name of Krishna) Look at me. You are only partially visible to me, as I am not able to control my tears. Look at my frame. It is shivering from head to foot. Look at my legs. My knees bend of their own accord. Look at my hand. It has become incapable of holding my bow. Look at my bow, GANDIVA. It is slowly slipping from my hand. O ! Krishna, this is my position. He broke down and sat down with head hung down.

Krishna :

There is some confusion in your mind. That must be cleared. It is unfortunate, that it should be so, at this critical moment.

Arjuna

:

You are right, my friend, I am utterly confused. My eyes do not see you, my mind refuses to think, my limbs have become powerless and they would not obey me. He again broke down, tears rolling down his cheeks.

Krishna :

I understand that you don’t want to kill these people. So you do not wish to fight. Am I right ?

Arjuna

Yes.

:

Krishna :

Arjuna, I ask you one question. Are you capable of killing any one ?

Arjuna

:

Why not ? – Why doubt that ?

Krishna :

What do you mean by killing ?

Arjuna

The moment I begin sending my powerful arrows, many will fall down dead.

:

Krishna :

I see. What do you mean by ‘dead’ ?

Arjuna

They become lifeless.

:

Krishna :

Can you infuse life into a dead body ?

Arjuna

:

Krishna :

No. It is beyond my power. When you cannot give life, you cannot take away life also. Don’t you know this simple logic ? And why do you like to take the credit for killing people ? Arjuna was silent. Krishna could see confusion in the face of Arjuna. Krishna gave him some time to calm down.

Arjuna

:

I accept that I have almost lost my power of understanding. Still I say what I feel like saying. Anyway in this war many will be killed. You too can’t deny it. When I think of this – I mean my kinsmen and people, who are to be revered and protected would be killed by me - I am overcome with compassion and I feel, I would rather go abegging, than win a kingdom under such circumstances.

Krishna :

I have now found out the reason for your confusion and it needs to be cleared. Well. Listen to me. You accept that you are capable of killing people. At the same time you accept you cannot make a dead man alive.

Arjuna

:

Yes.

Krishna :

When do you declare a man to be dead ?

Arjuna

When life goes out of his body.

:

Krishna :

What is that life ? Where does it come from ? When and how does it come ? When does it enter the system ? How long does it stay in, there ? When and how does it get out ? Can you please explain ?

Arjuna

Parandhama, don’t confuse my already perturbed mine.

:

Krishna :

Then listen. The life in the body is also known as the SOUL That animates the body. The body is made of flesh and blood. Only this body is perishable. The soul is NOT PERISHABLE.

This body is visible. The soul is not visible . The body alone has father and mother. The soul has no parents. The soul is eternal. The soul has neither beginning nor end. The soul is not affected by the elements like fire, water etc. The soul, like a tenant, occupies the body for some time and vacates it when time comes, to occupy another body. (when a shirt becomes torn and useless you throw it away and put on another fresh one. It is like that ) Arjuna, my friend, when you say you kill some one, you don’t kill the soul, but you only make the body inanimate, making it equal to a log of wood. Do you understand? THE SOUL IS IMMORTAL. Arjuna

:

No doubt what you say is a bit convincing. You forget another important thing, MADHUSOODHANA (another name of Krishna) that, when I begin to wield my weapon, those who are fit to be worshipped by me would lose their lives, also those who are really innocent would die. Instead of protecting such people, I become responsible for their death. Imagine the sin, I will be accumulating.

Krishna :

Quite true. But when do you incur any sin ? You must know. In the very creation there are opposite like pleasure and pain, victory and defeat, joy and sorrow and so on. When one prefers pleasure to pain, friends to foes, victory to defeat and so on, one becomes prone to commit sin.

Arjuna

How does it happen ?

:

Krishna :

When preferences are entertain, one becomes very particular about the results. If the results are to one’s liking, he is happy. Otherwise one would become depressed and disgusted. This attitude may lead to other troubles and naturally, one becomes obliged to commit sins. But if you begin to treat pleasure and pain alike, success and failure alike, friend and foe alike and so on, the results do not affect you at all. You take the results calmly and your mind is unaffected. Then you will not commit any sin because you have the satisfaction of having done your duty perfectly and without any BIAS. You leave the results to take care of themselves.

Arjuna

:

Is it possible to treat these opposites alike, as you say ?

Krishna :

It is possible when you know your duty and perform it without any attachment.

Arjuna

:

If I enter this war it is because I want to come out victorious and gain something. Do you then want me to fight without such aims ? How is it possible ?

Krishna :

I see your difficulty. But answer me, why you should think, you will come out victorious at all. A war means only one side can win. Not both the sides. May be the Kauravas might win the war.

Arjuna

True.

:

Krishna :

That is why I ask you to remember, you are a Kshatria and do your duty in a detached manner, not carrying for the results. Only when you then of the results your mind gets upset, because doubt and fear take possession of your mind.

Arjuna

Something else also is heavy in my mine. I want to tell you that plainly. I revere Pithmaha (Grandfather Bhishma) and my acharyas (preceptors). You know it. So I do not want to harm them. About the other kith and kin and hordes of innocent soldiers out of mere sympathy, I want to save them.

:

Krishna :

That means you want to withdraw from the scene !

Arjuna

Yes.

:

Krishna :

Who, you think, will view your withdrawal as an act of respect to elders and compassion to others ? Your enemies, my dear man, would mock at you, saying that you are a coward and that you have run away from the battle field out of diffidence. I am sorry you have lost your power of reasoning. Arjuna was silent and Krishna too kept mum for some time.

Arjuna

:

This point is convincing. Suppose I fight and am defeated, what is the dishonour to which I will have to submit myself?

Krishna :

Dhananjaya ! This is what is known as the defeatist mentality. I have been harping over one point, that is, you should not think of the results of your action. And you must know your own duty (Swadharma). Mark my words. If you are defeated it

is not going to be worse than your with- drawing from the field of action. When you withdraw, you will be dubbed as a coward. I told you already. Then where is your honour ? Know you, my friend, for a man of honour, dishonour is worse than death. There cannot be anything more painful than that. You are a warrior of great repute. Don’t forget that. Think of the other side. Suppose you are victorious, you get your due and enjoy your right. But if you are conquered and slain, you reach the heaven of the heroes (Veeraswargam). Either way you will be applauded.

Arjuna

:

I feel I am confused more and more. Please clarify what my duty is – You are often using this word. Next you are repeating that I should do my duty without attachment. What you say and what I have in my mind are just contradictory. Therefore I cannot decide whether I should g ahead in this war at all.

Krishna :

Do you accept you are a Kshatria ?

Arjuna

Yes.

:

Krishna :

You know the cause of war and do you accept, you have not gone after this war ?

Arjuna

:

Yes, I have not gone after this war. On the other hand, It has offered itself to me.

Krishna :

Well then, do you accept that it is a righteous war, You are going to wage ?

Arjuna

Surely.

:

Krishna :

You say that this is a righteous war (Dharma yudham), You again own that you are not responsible for this. You also accept that it has offered itself to you. So then, as a true Kshatria and a great warrior what should you do ?

Arjuna

I should fight.

:

Krishna :

AND THAT IS THE DUTY OF A KSHATRIA. You understand ? There was a pause.

Arjuna

This much is alright Krishna. But I am yet to understand how one could do his duty without attachment. After all we are human beings.

:

Krishna ;

True. No doubt it will be difficult for you to understand . Still let me try to explain this point. What is the immediate cause for this war ?

Arjuna

:

Refusal to part with a portion of t he kingdom, due to us.

Krishna :

Why did you want a portion of this kingdom ?

Arjuna

It is our right as the sons of King Pandu.

:

Krishna :

When you met with a flat refusal, what prompted you to go to the extent of declaring a war to get it ? You could have as well gone to the forest and begun living as a hermit.

Arjuna

It is our desire to have atleast half the portion of this famous Kuru kingdom, over which we have a right.

:

Krishna :

Arjuna - You have come to the; pertinent point. You mentioned the word ‘DESIRE’ now. You remember.

Arjuna

Yes.

:

Krishna :

It is that ‘Desire’ that is responsible for all the ills in the world. If you get rid of desire, you will not mind about the results of your action or work. If you do your duty, (or work) unmindful of the results, you will have peace of mind. That means detachment has dawned on you. Krishna stopped – Arjuna looked at Krishna wonderingly. Krishna saw a change in Arjuna’s face. His formerly drooping and melancholic eyes were now bright. Depression on his face also had vanished. Just then Krishna uttered the following words “With perfect peace of mind if you contemplate on me, Partha, you can see ME in EVERYTHING and you will see EVERYTHING in ME”. Therefore don’t let lose this good opportunity. Rebut the brutal refusal of your legitimate share of the kingdom, by putting in every nerve of yours in this war. To establish your right, You have got to fight.

Arjuna

:

I feel I understand something. At the same time, some other doubt crops up. Can you make me see things more clearly ? Please don’t talk in riddles, Vasudeva. When you said just now that I could see you in everything and everything in you, I get puzzled. Please, my friend, I open my heart to you. I feel incapable of anything. Even very simple things confuse me. You are my guide. I can find no better person than you, to put me in the way right now. Next moment there seems to be nothing in my mind. YOU ARE MY SAVIOUR. YOU ARE MY SOLE REFUGE. I SURRENDER unto your feet. Please enlighten me. Guide me as to what I should do at this juncture. At the same time I am now in a fix to know who, in reality, you are. Are you my friend and cousin, the Yadava Krishna, or are you something beyond that. I am bewildered. Please let me know that also.

Krishna was now happy, as Arjuna had overcome despondency and inertia, though slowly, but steadily.

his

delusion,

Krishna ;

Partha ! The cause for your confusion is this. Mark my words. At the very beginning you said, “Krishna ‘I’ want to see the enemy’s army. Drive ‘My’ cheriot to a place where from “I” can see things well. “I” want to know who are all eager to have battle with ME” and so on. Do you remember.

Arjuna

Yes, Krishna, I do remember.

:

Krishna :

Tell me frankly, Arjuna, did you not feel as if, you are the DOER, when you said so ?

Arjuna

Yes. Lord, I thought “I am the DOER”.

:

Krishna :

Know you Dhananjaya, that you are not the doer. On the other hand, I AM THE DOER. I AM THE SOOTHRADHARI and you are only my INSTRUMENT. Only as my instrument you can achieve every thing. So long as the feeling “I” which is otherwise called EGO is in you, nothing can be achieved. Confusion alone will reign over your mind. You said I talk the riddles.

Yes, RIDDLE, AM I. For I am the SOUL seated in the hearts of beings. I am the word AUM, I am the SUN, the MOON, the Mountain MERU. I am the BEGINNING, the MIDDLE and the END. I am ETERNAL. From me proceed all things. I AM IN ALL and ALL IS IN ME. These are only a few of my manifestations. O ! Arjuna ! In short I am the UNIVERSE. I pervade the whole UNIVERSE. Arjuna was stupefied and as he was looking on, KRISHNA changed his usual form into VISVAROOPA (transcendental form) Wherein, Arjuna saw the whole universe, the sun, the moon and the starts, the mountains and the rivers, the plains of Kurukshetra, with two armies on opposite sides, Bhishma, Drona the Kauravas, his brothers and all, in a miniature form. In that state of mind Arjuna heard a mystic voice uttering “I am the mighty all-destroying TIME. The time has come, that even without you all these men standing on both sides of the battle field shall die. A few things I myself do. O ! Son of Kunthi ! A great many things I get accomplished through others ! From time to time, I come downFrom the highest bliss To such a world as this, To save the virtuous, To kill the wicked. To establish Dharma And eradicate adharma Know you, Dhananjaya. MY DESCENT IS FOR THE ASCENT OF MAN

I have come down at present as Krishna for the same purpose. You are also here to work with me upholding DHARMA”.

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Arjuna fell prostrate before the Universal form and when he got up, he saw only his charioteer Krishna. Arjuna bent low and said “My doubts and delusion have disappeared, Lord. Command me and I shall obey”.

“Fight and Win” said Krishna. Twang went the sound of the famous Gandiva and the war began.

PARITRANAYA SAADHOONAM VINASAYACHA DHUSHKRITHAAM DHARMA SAMSTHAAPANAARTHAAYA SAMBHAVAAMI YUGE YUGE *************

Now students are requested to go through the following carefully

At the beginning of this small book it is pointed out that GITA prescribes different duties to different category of people. You will find Krishna’s words to Arjuna, “Fight, that is your duty as a Kshatria”. It must be noted the word ‘FIGHT’ is addressed to ARJUNA only. To others, it is a direction to do, what is prescribed as their duty. This little book being mainly intended for students, there must be clear understanding about duties. Cleanliness in general is very important. Cleanliness of not only of the person but the surroundings too. A clean atmosphere leads one to higher thinking and leads him to higher sphere. This leads one to “simple living and high thinking”. Some good habits are to be cultivated and followed by you. SayCleaning your teeth, washing your face, thinking of God for a moment, paying respects to your mother and father, preparing your lessons for the day, then taking a bath, praying, going to school in time, listening to the teacher with rapt attention, having some physical exercise in the evening to keep your body sound, for only then your mind will be sound, recapitulating all that was taught in the school that day, noting down the doubts to be cleared by the teacher the next day, and such other useful works. Thus, you will be preparing your daily lessons thoroughly and the burden at the time of examination will be far less. Never postpone any work to some other day. That will lead you to trouble “Procrastination is the thief of time”. Improve your general knowledge by reading good and standard periodicals and books and also by associating yourself with good and learned people. Blhakthi (devotion to God) is as essential as food for you. This quality alone will stand by you throughout your life. Cultivate self-confidence from your young age. others, would prove useless at times.

Dependence on

Humility is an important trait to be developed from your younger days. The greater the man, the more humble he should be. Such people never boast of their achievements. We have never heard the sage Vyasa, the author of Mahabharatha, talking about himself or the sage Valmiki or the Poet and Dramatist Kalidasa having trumpeted their achievements. But how great they are ! So know that “Humility is the mark of greatness”. Perseverance is another very important quality. This is essential for all, young and old. You remember the lines, “If at first you don’t succeed, try, try again”. Obedience to the words or advice or mandates of teachers, parents and elders is absolutely necessary. I wish students cultivate this with the zeal of a soldier. Remember the lines. There’s not to make reply There ‘s not to reason why There’s but to do and die. Dear Students, I like to bring to your memory and also for retention of the same in your memory, the following fact. MAATHA (Mother) GURU (Teacher)

PITHA (Father) DEIVAM(God)

This is the graduation given in the scriptures. Mother is given the first place. She gives birth to you. She becomes the basic factor. The father is introduced to you by your mother. Then father comes to the picture. After a few years your father introduces you to the teacher or Guru. It is the teacher who makes you a man, by his advice, direction, guidance, teaching and by his own example. The last but not the least is DEIVAM (God). The preceptor takes the responsibility of introducing God to you. So you have got your duty and responsibility towards all these people, as they are important in their own way in your life. -

Respect and love, are due to your parents.

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Veneration and love, are due to your teacher.

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Devotion and love, are due to God.

A word to the parents also will not be out of place here

Present children are the future citizens. We must make the child an asset to society and nation. A congenial atmosphere must be created in their homes. Here, a good part is to be played, only by the parents. Parents can cite the example of Gandhiji’s Truth, Non-violence, Love and Ahimsa. Parents should not be contented, only by simply sending their ;wards to school and think that the whole responsibility, lies with the teacher. Parents are requested to remember “MUCH IS TAUGHT, BUT MUCH MORE IS CAUGHT” by observation. I mean that the daily routine and activities of the parents, are closely observed by their children and that makes a great impact on the young, impressionable minds of the wards. So responsibility of the parents becomes much more and it becomes incumbent on their part to be very guarded in thought, word and deed. The parents are requested to remember “Example is better than precept”. Stories about great people, benevolent kings, valorous warriors, honest men and persons noted for selfless sacrifice could be advantageously imparted. Better, parents utilize their leisure hours in a profitable manner and the children would certainly follow suit. Tolerance should be inculcated in the young minds. The principle of live and let live must have a permanent place in the children’s mind. Matters where the father and mother would disagree, leading to discussion, should be avoided. Cordially, humility, modesty, contentment, bhakthi – these good qualities will be imbibed by children more from the domestic atmosphere than from elsewhere.

SUBHAM