International Journal of Gita Dhyan Sadhana Oct-Dec 2011

A Quarterly Publication
Volume One Issue Two
OctoberDecember 2011
International Journal
International Journal
Quarterly International Journal Gita Dhyan Sadhana
Contents
Title Editorial Protection of the righteous Illuminating Quotes on Bhagavad Gita Marks of a Man of Realization The Actual Gita Seeking the Good Student, Disciple and Devotee Shad Darshanas Six Systems of Hindu Philosophy Draupadi A Psychological Text Divisions of Time Page ii 1 4 5 25 29 35 38 51 80 90
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Editorial
Welcome to our second issue of Gita Dhyan Sadhana. In this issue we introduce the controversial character Draupadi. Her influence in the Mahabharata is only surpassed by Krishna himself. The charita (life story) of Draupadi is important to understand as it lends tremendous import into the message of the Bhagavad Gita. Her character is very much misunderstood and remains a bone of contention even after five millenniums have elapsed. It is said she was a woman beyond her time; as well as a woman the last of her kind. If we can fathom the deep mystery of Draupadi, we will be so much closer to unravelling the inner secrets of Gita. We also look at the marks of a man of realization. These marks are specifically given in chapter two from verses 54 to 72. However these marks are continuously repeated in several other places, some of them verbatim. We seek to uncover why these marks are so repeated. We also look at the quintessential question of Arjuna and the direct response of Bhagavan. We analyse chapter two verse 7; and chapter eighteen verses 65 and 66. We explore the question of the good and the pleasant. We have quoted extensively from Sri Aurobindo as his treatise on Upanishads is noteworthy insights into the fabric of Vedanta. We have also highlighted the six systems of Hindu Philosophy as these are dealt with in the Gita and an understanding of it is necessary to follow the development of thought in the Gita. Our purpose in this Gita Dhyan Sadhana is not to give a running commentary as there are many such commentaries. Our focus is to find guidance for development of consciousness and insights into life eternal. Understanding Gita leads to enlightenment.
Swami Anand Neelambar Chief Editor International Journal of Gita Dhyan Sadhana and Meditation Times
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Extracted from OSHO Krishna The Man and His Philosophy WHAT DOES KRISHNA MEAN WHEN HE SAYS IN THE GITA, I WILL COME INTO BEING FOR THE PROTECTION OF THE RIGHTEOUS AND FOR THE DESTRUCTION OF THE WICKED? Protection of the righteous and destruction of the wicked both these phrases mean the same. But it is necessary to understand how the wicked are destroyed. How are the wicked finished? Are they destroyed by killing? Killing does not destroy the wicked. Krishna knows very well that nothing is killed by killing. The only way to finish a wicked person is to help transform him into a righteous person, into a sage. Killing will never finish him; it will only result in a change of body for him. Killing will not make a difference; he will continue to be wicked in his next life. The wicked can come to an end only if they are helped to become righteous. There is no other way. Another amusing thing Krishna says is that he will come for the protection of the righteous, of the sage. A sage is in need of protection when he ceases to be a sage, when he is a phony sage, a fake one. How can a sage need protection? It will be a bad day when a righteous person, a sage, will be in need of protection. When Krishna says he will come for the protection of the righteous, he means to say that when the righteous turn unrighteous he will come. Only the unrighteous is in need of protection; the righteous man has no such need. Even if Krishna comes, the righteous man will tell him, Why waste your effort? I am secure in my insecurity. A sage, a righteous person, is one who is secure in his insecurity, who lives dangerously, who is at ease with danger. A sage is one for whom there is nothing like insecurity. Why will he need a Krishna or anyone to protect him? This promise of Krishna is very meaningful. He says he will come for the protection of the righteous. It means he will come when the righteous cease to be righteous and when the unrighteous masquerade as the righteous. And only then a need to transform the wicked will arise. A Krishna is not needed to punish the wicked, anybody can do it. We all do it. The law and the law courts do it; the magistrates and judges do it. But they only punish the guilty man they do not change him; they do not make a good and righteous man out of him. But how will the unrighteous fare in a world where even the righteous turn into the unrighteous?
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Quarterly International Journal Gita Dhyan Sadhana This saying of Krishnas has been widely misunderstood. The so-called righteous man thinks Krishna will come to protect him. But we forget that one who needs protection is not a sage. A sage is his own protection; unprotected he is protected. And the wicked man thinks that Krishna will come to destroy him. And he is right to think so. Since he is deeply interested in hurting others, is killing others, he is always in fear of being hurt and killed in retribution. But no one can really be killed; the wicked man will be reborn as a wicked man. So Krishna is not going to indulge in this kind of foolishness. For the destruction of the wicked... The wicked can be eliminated only through righteousness, spirituality. For the protection of the righteous... The righteous needs to be protected when he is righteous only in name; when his inner spirit ceases to be righteous. This saying is pregnant with deep meaning. Monks living in temples and monasteries believe that Krishna has a special concern for them, that he will come to their aid whenever they are in trouble. And they derive a kind of gratification from thinking that those who hurt them in any way are wicked, evil. This is the monks definition of a wicked person, which is wrong. A true sage is one who treats even his tormentor as a friend and not as an enemy. He is not a sage who thinks that his tormentor is wicked, that he is his enemy. He alone is a sage who has ceased to see anyone as his enemy, not even his persecutor. But the so-called righteous people, who are really unrighteous, gleefully think Krishna is pledged to destroy those who hurt and harass them. For this very reason this saying has received wide attention in this country: it is being chanted like a mantra; it has become a watchword. But they are not aware that this statement of Krishna makes a great joke of the very monks who gloat over it. It is a satire on them. But the satire is so subtle they fail to see it. When people like Krishna make a joke it has to be very subtle and deep. It is not an ordinary kind of joke. Sometimes we take centuries to understand it.
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Quarterly International Journal Gita Dhyan Sadhana They say that when a joke is told, it makes people laugh in three different ways. There are people who understand its subtlety, its punch line immediately and laugh. Then there are those who laugh in imitation of this laughter. And some people laugh lest they are discovered to be so dull they dont understand a joke. It takes time even to understand an ordinary joke. And it takes much too long to understand a joke made by people like Krishna. This statement is a profound satire on the so-called sages: it says that a time will come when even sages will need to be protected.
The sound of the conch a call to seekers on the path to life eternal to wake up from slumber.
He alone is a sage who has ceased to see anyone as his enemy, not even his persecutor. But the so-called righteous people, who are really unrighteous, gleefully think Krishna is pledged to destroy those who hurt and harass them. For this very reason this saying has received wide attention in this country: it is being chanted like a mantra; it has become a watchword.
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Illuminating Quotes on Bhagavad Gita

Extracted from Inner War and Peace OSHO
As long as we do not understand the dilemmas and the complexities that are behind Arjunas questions it will be difficult to understand the depths and clarities contained in Krishnas answers. And only when the search for material happiness leads one to experiencing its impossibility, does the spiritual search begin. Spirituality is an experience that is beyond words and beyond description. It is beyond explanation, and as the scriptures themselves keep saying, cannot be attained through the mind. It is attained beyond the mind, and that which is attained by going beyond the mind cannot be written in words. the Gita can be useful for a seeker, but it is of no use to a siddha. That is why when I call the Gita a scripture of psychology, I am saying the utmost that can be said about a scripture. More is not possible. Those who try to label it as a spiritual scripture do harm to it, make it worthless and throw it into the garbage because no one has a spiritual problem. Everyones problem is of the mind.
Krishna could not be rightly interpreted in the past, because all the interpreters who wrote about him came from the world of sorrow. They said that the world is unreal and false, that it is an illusion, but Krishna says this world is not only real, it is divine. He accepts this world. He accepts everything; he denies nothing. He is for total acceptance acceptance of the whole.
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Marks of Man of Realization

Swami Anand Neelambar In chapter two of Bhagavad Gita, Arjuna asks Bhagavan the marks of a man of realization. And throughout the following chapters two (2) to fourteen (14) these marks are again and again repeated. The following chapters and verses indicate where Bhagavan enunciates his description of a man of realization. It is important to note the many places this description is highlighted. Arjuna is trying to behave as a man of realization but he is fact behaving as an idiot. He has no realization as yet. Bhagavan is continuously reminding him how a man of realization acts, so that he (Arjuna) can discern that he (Arjuna) is not yet a man of realization. It is also important to note that Bhagavan never directly calls Arjuna an idiot or hurt his (Arjunas) ego. To hurt the ego is to strengthen the ego. Bhagavan rather very skilfully and subtly goes one pointing out to Arjuna the flaws in his (Arjunas) arguments. And Bhagavan keeps reminding Arjuna the traits of a man of realization. These traits clearly are not possessed by Arjuna as yet. Arjuna knows thisbut he keeps trying to philosophise a rational explanation for his behaviour. And for every philosophy that Arjuna puts forward, Bhagavan counteracts with a psychology of the beyond. Arjuna is basically blind. Remember the discourse on Bhagavad Gita begins with a blind mans enquiry (Dhritarashtra). This king is physically blind. Arjuna is spiritually blind. And so Bhagavan has to bestow eyes to Arjuna. In the Akshya Upanishad these eyes are called chakshusmati vidya. Man is blind. He cannot see that which is. We have eyes, but we can see through them only that which is illusory. Only the appearance is seen, not the real the real is missed. Thats why those who have known have called man blind. Jesus goes on saying to his disciples, If you have eyes, look; if you have ears, then listen. Of course, his disciples were not blind, nor were they deaf. They were as with eyes as we are, they had all the senses we have got. Then he must be referring to some other eyes, to some other senses. These eyes which can look only outwards, which can only look into the without, are blind unless they also become capable of seeing within. If you cannot see yourself you are blind, and one who cannot see himself, what else can he see? And
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Quarterly International Journal Gita Dhyan Sadhana whatsoever he sees, whatsoever his knowledge, it remains based on a deep blindness. Unless you become self-seeing, unless you turn within, unless you can have a look at the reality that you are, whatsoever you encounter in the world is going to be just the appearance. The same will be the proportion: the more you penetrate within the more you can penetrate without, because reality is one. If you are not acquainted with yourself, all your acquaintance, all your knowledge is just false. Without self-knowledge there is no possibility of any knowledge. You can go on knowing and knowing; you can go on collecting more and more information, but that information will remain information dead, borrowed. It will never become a knowing eye. How to attain those eyes which can penetrate the illusory and can encounter the real? This is what Bhagavan is doing in the Gita. In the old days it was called chakshusmati vidya, the wisdom through which eyes are attained. But the first thing to be constantly remembered is that as we are, we are blind; as we are, we are dead; as we are, we are illusory; the stuff dreams are made of. Why cannot our eyes see the real? They are so much filled with dreams, so much filled with thoughts, that whatsoever you see, you are not seeing that which is; you project your ideas, your thoughts, your dreams upon it. The whole world becomes just a projection screen, and you go on projecting things. Whatsoever you see outside, you have put it there. You live in a man-created world, and everyone lives in his own world. That world consists of ones own projections. Unless your eyes are completely vacant, unless there is no content within your eyes, no thoughts, no clouds; unless you become mirror-like, pure, innocent, content-less, you cannot encounter the real. The real can be seen only through naked, empty eyes; it cannot be seen through filled eyes. Man cannot know the real because man goes on projecting his ideology; and all ideologies are home-made, the existence doesnt support them, you create them. Thats why it is said again and again, all over the world Eckhart says it in the West, Boehme says it in the West, Rinzai says it in Japan, Lin Chi says it in China, Buddha says it in India all over the world, wherever a mirror-like mind has appeared, it has said that nothing is bad and nothing is good. There is no evil and no God existence is one. And if you can accept this existence without any
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Quarterly International Journal Gita Dhyan Sadhana interpretation, for the first time you are creating a way which can lead to the truth. You cannot carry your mind to the truth. If religion. Rather, on the contrary, you carry your mind, whatsoever you come morality is one of the hindrances to know will not be the truth. You may encounter the truth but you will not know it, in gaining religion, just like because the moment you see something you immorality. Morality, immorality have interpreted. You pass through a garden both is hindrances. and you see rose flowers. You have not seen them and immediately the mind says, Beautiful. The flowers have disappeared; your concept has come in. You have projected, you have judged. Jesus says, Judge ye not. Dont judge. If judgment disappears, you have become innocent. If you dont divide things into good and bad, ugly and beautiful, acceptable and non-acceptable; if you dont divide things, if you look at reality without any division, your eyes will come into existence for the first time. This is chakshusmati vidya, the signs of gaining eyes. If you divide you will remain blind, if you judge you will remain blind, if you say this is bad and this is good, you will persist in your blindness... because existence knows nothing. There is nothing good and nothing bad existence accepts everything. And when you also accept everything you have become existence-like. You have become one with it. So remember, morality is not religion. Rather, on the contrary, morality is one of the hindrances in gaining religion, just like immorality. Morality, immorality both is hindrances. When you transcend both, you have transcended the mind, the dual, the dualistic attitude. Then the sage and the sinner have become one. Then you remain in your self, you dont move to judge. And when you dont judge, your mind cannot project: the mind projects through judgment. Through the description of a man of realization Bhagavan is giving eyes to Arjuna so that he (Arjuna) can see for himself. Now the verses that describe a man of Realization. These verses are quoted in English. In subsequent issues we will go into more elaborate details. The main point is that after the description of the man of realization is chapter two, Bhagavan keeps repeating the marks again and again so that Arjuna could see that he does not possess these marks and should strive to attain them.
So remember, morality is not
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Bhagavad Gita 2.54 arjuna uvca sthita-prajasya k bh samdhi-sthasya keava sthita-dh ki prabheta kim sta vrajeta kim Arjuna said What is the mark of a person of steadfast wisdom? Who realises (sthitapraja) God? O Keshava, How does such a man of firm wisdom speak, sit and how does he walk? Bhagavad Gita 2.55 r-bhagavn uvca prajahti yad kmn sarvn prtha mano-gatn tmany evtman tua sthita-prajas tadocyate The Blessed Lord said: O Partha (Arjuna), when a man discards all his desires visiting the mind, and is self-satisfied in his own self, he is said to be stable, in wisdom. Bhagavad Gita 2.56 dukhev anudvigna-man sukheu vigata-spha vta-rga-bhaya-krodha sthita-dhr munir ucyate He, whose mind remains unperturbed in sorrow, who does not crave for pleasure, and who is free from passion, fear and anger is called a sage with stable wisdom.
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Quarterly International Journal Gita Dhyan Sadhana Bhagavad Gita 2.57 ya sarvatrnabhisnehas tat tat prpya ubhubham nbhinandati na dvei tasya praj pratihit He, who remains unattached under all conditions, he who is neither delighted at good, nor dejected with evil, is stable in wisdom. Bhagavad Gita 2.58 yad saharate cya krmo 'gnva sarvaa indriyndriyrthebhyas tasya praj pratihit When, like a tortoise, withdrawing its limbs from all sides, he detaches completely his senses from sense-objects, his wisdom is stable. Bhagavad Gita 2.59 viay vinivartante nirhrasya dehina rasa-varja raso 'py asya para dv nivartate Sense-objects cease to exist for him, who does not enjoy them with his senses, but the taste for them may persist. This relish, also disappears from a man of stable mind, when he, realises the Supreme. Bhagavad Gita 2.60 yatato hy api kaunteya puruasya vipacita indriyi pramthni haranti prasabha mana
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Quarterly International Journal Gita Dhyan Sadhana The turbulent senses, O son of Kunti, forcibly sway the mind of even a wise man, who practises self-control. Bhagavad Gita 2.61 tni sarvi sayamya yukta sta mat-para vae hi yasyendriyi tasya praj pratihit Having controlled all the senses, a seeker should engage in meditation, devoting himself heart and soul to Me. His wisdom (mind) is stable, (constant) whose senses are under control. Bhagavad Gita 2.62-63 dhyyato viayn pusa sagas tepajyate sagt sajyate kma kmt krodho 'bhijyate krodhd bhavati sammoha sammoht smti-vibhrama smti-bhrad buddhi-no buddhi-nt praayati Contemplating constantly on the objects of senses, a man develops attachment for them; from attachment springs desire and from (unfulfilled) desire originates anger. From anger arises delusion; from delusion, confusion of memory; from which grows loss of reason; and with loss of reason (discrimination), he goes to complete ruin.
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Quarterly International Journal Gita Dhyan Sadhana Bhagavad Gita 2.64-65 rga-dvea-vimuktais tu viayn indriyai caran tma-vayair vidheytm prasdam adhigacchati prasde sarva-dukhn hnir asyopajyate prasanna-cetaso hy u buddhi paryavatihate But a self-controlled Yogi in practice or a seeker, while using objects with the senses, which are controlled and freed from attraction and aversion he attains placidity of mind. With the attainment of such placidity, all his sorrows come to an end; and the intellect of such a person of tranquil mind, soon becomes, firmly established in God. Bhagavad Gita 2.66 nsti buddhir ayuktasya na cyuktasya bhvan na cbhvayata ntir antasya kuta sukham He, who has not controlled his mind and senses, can have no determinate intellect; nor can such an undisciplined man have a sense of duty. A man without having a sense of duty, can have no peace; and how can there be happiness, for one lacking peace? Bhagavad Gita 2.67 indriy hi carat yan mano 'nuvidhyate
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Quarterly International Journal Gita Dhyan Sadhana tad asya harati praj vyur nvam ivmbhasi Just as the wind sails a ship on water, the mind that yields to one of the wandering senses, takes away the discrimination of man. Bhagavad Gita 2.68 tasmd yasya mah-bho nightni sarvaa indriyndriyrthebhyas tasya praj pratihit Therefore, O mighty-armed, his intellect is stable, whose senses are completely controlled against sense-objects. Bhagavad Gita 2.69 y ni sarva-bhtn tasy jgarti sayam yasy jgrati bhtni s ni payato mune That, which is night to all beings, in that state (of Divine Knowledge and Supreme Bliss) an emancipated person keeps awake. And that (the ever-changing worldly happiness), in which all beings keep awake, is night, to the enlightened seer. Bhagavad Gita 2.70 pryamam acala-pratiha samudram pa pravianti yadvat tadvat km ya pravianti sarve sa ntim pnoti na kma-km Just as waters of different rivers enter the ocean, which though full, remains undisturbed;
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Quarterly International Journal Gita Dhyan Sadhana likewise the man in whom all enjoyments are merged and attains tranquillity; but not he, who hankers after such enjoyments. Bhagavad Gita 2.71 vihya kmn ya sarvn pum carati nispha nirmamo nirahakra sa ntim adhigacchati He, who gives up all desires, and moves about without the sense of mine and egoism and shuns the thirst for necessities of life, attains tranquillity. Bhagavad Gita 2.72 e brhm sthiti prtha nain prpya vimuhyati sthitvsym anta-kle 'pi brahma-nirvam cchati O Partha, such is the state of a God-realized soul. Having attained this state, he overcomes delusion. Being established in this state, even at the hour of death, he attains brahmic bliss (identification with the absolute state).
Bhagavad Gita 3.25-26 sakt karmay avidvso yath kurvanti bhrata kuryd vidvs tathsakta cikrur loka-sagraham na buddhi-bheda janayed ajn karma-saginm joayet sarva-karmi vidvn yukta samcaran As ignorant men act with attachment to action, O Bharata (Arjuna), so should the wise act without attachment,
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Quarterly International Journal Gita Dhyan Sadhana thus wishing the welfare of the world. Let no knowing man, realising the self, unsettle the minds of ignorant people, act with attachment but he should make others to act, while himself performing his duties with devotion. Bhagavad Gita 4.19 yasya sarve samrambh kma-sakalpa-varjit jngni-dagdha-karma tam hu paita budh He, all whose undertakings are free from Sankalpa and desire and whose actions are burnt up in the fire of wisdom, him the seers, call wise (Pandita). Bhagavad Gita 4.20 tyaktv karma-phalsaga nitya-tpto nirraya karmay abhipravtto 'pi naiva kicit karoti sa One having abandoned attachment to actions and their fruit, ever content, without any kind of dependence, he does nothing even though fully engaged in action. Bhagavad Gita 4.21 nirr yata-citttm tyakta-sarva-parigraha rra kevala karma kurvan npnoti kilbiam Having no desires, with his mind and body fully subdued, giving up all attachments and possessions, even though performing action necessary for the maintenance of the body, a Karmayogi, incurs no sin.
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Quarterly International Journal Gita Dhyan Sadhana Bhagavad Gita 4.22 yadcch-lbha-santuo dvandvtto vimatsara sama siddhv asiddhau ca ktvpi na nibadhyate Content with what comes to him without desire for fruit, free from antithetic influence and envy, even-minded in success and failure, even though performing action, he (Karmayogi) is not bound by these. Bhagavad Gita 4.23 gata-sagasya muktasya jnvasthita-cetasa yajycarata karma samagra pravilyate All actions of a man, who is devoid of attachment, who is liberated, whose mind is established in knowledge of the self, who works for the sake of sacrifice (yaja) are destroyed.
Bhagavad Gita 5.7 yoga-yukto viuddhtm vijittm jitendriya sarva-bhttma-bhttm kurvann api na lipyate With the mind purified by Karma yoga, and the self disciplined, and the senses subdued, one who realizes ones self as the Self in all beings, though acting, is not affected. Bhagavad Gita 5.8-9 naiva kicit karomti yukto manyeta tattva-vit
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Quarterly International Journal Gita Dhyan Sadhana paya van spa jighrann anan gacchan svapan vasan pralapan visjan ghann unmian nimiann api indriyndriyrtheu vartanta iti dhrayan The Sankhyayogi, who knows the truth, believes, even though seeing, hearing, touching, smelling, eating, walking, sleeping, breathing; speaking, emitting, grasping, opening and closing the eyes, that he does nothing; he holds that the senses move among the sense-objects. Bhagavad Gita 5.10 brahmay dhya karmi saga tyaktv karoti ya lipyate na sa ppena padma-patram ivmbhas He who performs actions, dedicated to God and abandoning all attachment, is not tainted by sin, just as a lotus-leaf is not moistened by water. Bhagavad Gita 5.11 kyena manas buddhy kevalair indriyair api yogina karma kurvanti saga tyaktvtma-uddhaye The Yogis, having discarded attachment, perform actions, merely with the body, mind, intellect and senses, for the purification of the self. Bhagavad Gita 5.12 yukta karma-phala tyaktv ntim pnoti naihikm
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Quarterly International Journal Gita Dhyan Sadhana ayukta kma-krea phale sakto nibadhyate The Karmayogi attains everlasting peace (God-realization), by abandoning attachment to the fruit of action; Whereas he who acts with a selfish motive, being attached to the fruit of actions through desire acquires bondage. Bhagavad Gita 6.1 r-bhagavn uvca anrita karma-phala krya karma karoti ya sa sannys ca yog ca na niragnir na ckriya He who undertakes action without desiring its fruit, is both a Sannyasi (Sankhyayogi) and a Yogi (Karmayogi). He is not a Sannyisi (renouncer), one who has merely renounced the sacred fire (ritual) and is not a Karmayogi, who has merely stopped all actions. Bhagavad Gita 6.2 ya sannysam iti prhur yoga ta viddhi pava na hy asannyasta-sakalpo yog bhavati kacana O Pandava, what they speak of as Sannyasa, know that to be the same as Karma Yoga; for none becomes a Yogi without renouncing thought of the world. Bhagavad Gita 6.3 rurukor muner yoga karma kraam ucyate
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Quarterly International Journal Gita Dhyan Sadhana yogrhasya tasyaiva ama kraam ucyate To the contemplative soul (muni) who desires to attain to the height of Karmayoga (in the form of equanimity), action without motive, is said to be the means. For the same person when he masters Yoga, serenity (tranquillity of mind) is said to be the means, to God-realization. Bhagavad Gita 6.4 yad hi nendriyrtheu na karmasv anuajjate sarva-sakalpa-sannys yogrhas tadocyate When a man ceases to have any attachment, either for the objects of senses or for actions (Karma) and has renounced all thoughts of the world, he is said to have attained Yoga and is called Yogarudha. Bhagavad Gita 6.7 jittmana prantasya paramtm samhita toa-sukha-dukheu tath mnpamnayo The self-conquered one whose mind is perfectly calm, in the midst of antithetical pairs, such as cold and heat, favourable and unfavourable, joy and sorrow, honour and dishonour, is in constant communion with, the Supreme-Spirit. Bhagavad Gita 6.8 jna-vijna-tpttm ka-stho vijitendriya yukta ity ucyate yog sama-lorma-kcana
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Quarterly International Journal Gita Dhyan Sadhana The Yogi whose mind is satiated with 'Jana' (knowledge) and 'Vijana' (equanimity), who remains unshaken ever, whose senses are compliant, to whom a clod, a stone and a piece of gold, are the same, is spoken of, as one who has attained God-realisation. Bhagavad Gita 6.9 suhn-mitrry-udsnamadhyastha-dveya-bandhuu sdhuv api ca ppeu sama-buddhir viiyate He, who regards well-wishers, friends, foes, neutrals, mediators, the hateful, the relatives, saints and sinners, all alike, stands out supreme. Bhagavad Gita 6.10 yog yujta satatam tmna rahasi sthita ekk yata-citttm nirr aparigraha A Dhyanayogi, should constantly engage in meditation, living alone in seclusion, having subdued his mind and body, and having got rid of bonds of desires and possessions for enjoyment.
Bhagavad Gita 7.28 ye tv anta-gata ppa jann puya-karmam te dvandva-moha-nirmukt bhajante m dha-vrat But those men of virtuous deeds whose sins have been destroyed, being freed from the delusion of opposites, worship Me, with a firm resolve, in everyway.
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Quarterly International Journal Gita Dhyan Sadhana Bhagavad Gita 7.29 jar-maraa-mokya mm ritya yatanti ye te brahma tad vidu ktsnam adhytma karma ckhilam Those who having taken shelter in Me, striving for deliverance from old age and death, know Brahma (the Infinite), the individual self and the entire field of action. Bhagavad Gita 7.30 sdhibhtdhidaiva m sdhiyaja ca ye vidu praya-kle 'pi ca m te vidur yukta-cetasa Those, who realize Me in the Adhibhuta (the field of matter), in Adhidaiva (Brahma) and in Adhiyaja (the unmanifest Divinity), and having a steadfast mind, realize Me, even at the hour of death.
Bhagavad Gita 9.13 mahtmnas tu m prtha daiv praktim rit bhajanty ananya-manaso jtv bhtdim avyayam But those great souls who possess divine nature, knowing Me as the sole and prime cause of creation; and as eternal, worship Me, constantly with an undivided mind. Bhagavad Gita 9.14 satata krtayanto m yatanta ca dha-vrat
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Quarterly International Journal Gita Dhyan Sadhana namasyanta ca m bhakty nitya-yukt upsate Constantly chanting My names and glories, striving firm in vow, prostrating before Me, they worship Me with devotion, ever steadfast. Bhagavad Gita 12.13-14 adve sarva-bhtn maitra karua eva ca nirmamo nirahakra sama-dukha-sukha kam santua satata yog yattm dha-nicaya mayy arpita-mano-buddhir yo mad-bhakta sa me priya He, who has no ill-will for any being, who is friendly and compassionate to all, who is free from the sense of mines and egoism and is even-minded in pleasure and pain, forgiving, ever content, self-controlled, unshakable in determination, with mind and intellect dedicated to Me a Yogi, My devotee, is dear to me. Bhagavad Gita 12.15 yasmn nodvijate loko lokn nodvijate ca ya harmara-bhayodvegair mukto ya sa ca me priya He by whom no being gets agitated and who is not agitated by any being and who is free from joy, anger (envy), fear and perturbation, he is dear to Me.
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Quarterly International Journal Gita Dhyan Sadhana Bhagavad Gita 12.16 anapeka ucir daka udsno gata-vyatha sarvrambha-parityg yo mad-bhakta sa me priya He, who has no expectation, is internally and externally pure, skilful, unconcerned and untroubled, renouncing all new action for pleasure and prosperity, he, My devotee is dear to Me. Bhagavad Gita 12.17 yo na hyati na dvei na ocati na kkati ubhubha-parityg bhaktimn ya sa me priya He, who neither rejoices nor hates, neither grieves nor desires, and who has renounced attachment and aversion in good and evil, deeds, he who is thus devoted, is dear to Me. Bhagavad Gita 12.18-19 sama atrau ca mitre ca tath mnpamnayo toa-sukha-dukheu sama saga-vivarjita tulya-nind-stutir maun santuo yena kenacit aniketa sthira-matir bhaktimn me priyo nara He who is, alike to foe and friend, in honour and dishonour, also who is alike, in cold and heat, (favourable and unfavourable circumstances), in pleasure and pain, who is free from attachment,
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Quarterly International Journal Gita Dhyan Sadhana who holds blame and praise equally, who is thoughtful, contented with any means of subsistence, who has no attachment to his body and his abode and is firm in mind, that man full of devotion, is dear to Me. Bhagavad Gita 12.20 ye tu dharmmtam ida yathokta paryupsate raddadhn mat-param bhakts te 'tva me priy And those, who with faith, hold Me as their supreme goal, and follow this nectar of wisdom (law or doctrine), such devotees, are exceedingly dear to Me
Bhagavad Gita 14.22 r-bhagavn uvca praka ca pravtti ca moham eva ca pava na dvei sampravttni na nivttni kkati O Pandava, he does not hate illumination, activity and delusion when those are abundantly present, nor does he long for them, when all absent. Bhagavad Gita 14.23 udsna-vad sno guair yo na viclyate gu vartanta ity eva yo 'vatihati negate
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Quarterly International Journal Gita Dhyan Sadhana He who like one unconcerned, is not moved by the modes of nature and established in the self remains apathetic without wavering, knows; that it is only the modes, that act. Bhagavad Gita 14.24-25 sama-dukha-sukha sva-stha sama-loma-kcana tulya-priypriyo dhras tulya-nindtma-sastuti mnpamnayos tulyas tulyo mitrri-pakayo sarvrambha-parityg gutta sa ucyate He regards pain and pleasure alike, dwells in his own self, views a clod of earth, a stone and gold alike, remains equable amidst the pleasant and the unpleasant, is firm and views blame and praise alike; he equates honour and dishonour and is the same to friends and foes, he has abandoned all activities such a man is said to have risen above, the three modes of nature. Bhagavad Gita 14.26 m ca yo 'vyabhicrea bhakti-yogena sevate sa gun samattyaitn brahma-bhyya kalpate He who worships Me with unadulterated devotion, rises above the three modes and becomes eligible, for attaining Brahma.
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The Actual Gita

Bhagavad Gita Chapter Four TEXT 1 sri-bhagavan uvaca imam vivasvate yogam proktavan aham avyayam vivasvan manave praha manur iksvakave 'bravit SYNONYMS sri-bhagavan uvaca--the Supreme Personality of Godhead said;imam-this; vivasvate--unto the sun-god; yogam--the science of one's relationship to the Supreme; proktavan--instructed; aham--I; avyayam--imperishable; vivasvan-Vivasvan (the sun-god's name); manave--unto the father of mankind (of the name Vaivasvata); praha--told; manuh--the father of mankind; iksvakave--unto King Iksvaku; abravit--said. TRANSLATION The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku.
TEXT 2 evam parampara-praptam imam rajarsayo viduh sa kaleneha mahata yogo nastah parantapa
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Quarterly International Journal Gita Dhyan Sadhana SYNONYMS evam--thus; parampara--disciplic succession; praptam--received;imam-this science; raja-rsayah--the saintly kings; viduh--understood;sah--that knowledge; kalena--in the course of time; iha--in this world;mahata--by great; yogah--the science of one's relationship with the Supreme; nastah-scattered; parantapa--O Arjuna, subduer of the enemies. TRANSLATION This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.
TEXT 3 sa evayam maya te 'dya yogah proktah puratanah bhakto 'si me sakha ceti rahasyam hy etad uttamam SYNONYMS sah--the same ancient; eva--certainly; ayam--this; maya--by Me; te--unto you; adya--today; yogah--the science of yoga; proktah--spoken;puratanah--very old; bhaktah--devotee; asi--you are; me--My; sakha--friend; ca--also; iti-therefore; rahasyam--mystery; hi--certainly; etat--this; uttamam--transcendental. TRANSLATION That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend; therefore you can understand the transcendental mystery of this science.
n the beginning of chapter four we are told by Bhagavan himself that the ancient science of Yoga is today told by Me (Krishna) to you (Arjuna). The use of past tense of the verb told indicates that the Bhagavad Gita was has already been told to Arjunaso what then of this chapter four and the other
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Quarterly International Journal Gita Dhyan Sadhana sixteen chapters 5-18? If we are to consider the utterance of Bhagavan we are to accept that the actual Gita ceases at the end of chapter three; and chapters two and three is the actual Gita of ancient lore. It is especially significant that the ancient science of self-realization told to the saintly kings can basically be summed up as chapter three of this present text. This now means that the ensuing chapters are new material being revealed via Arjuna because he (Arjuna) did not attain any realization from chapter three. And in fact if one could fathom the essence of only chapter three then that would be more than enough for self-realization. The ancient saintly kings attained to self-realization from that alone. However with the degradation of human intuition and intelligence such terse The most commented text in utterances need more elaborate deliberations the world is the Bhagavad for the modern mind. And even the present text Gita. The least understood of this Bhagavad Gita needs further science of self-realization in elaborations and purports than that given to the world is the Bhagavad Arjuna. The most commented text in the world is the Bhagavad Gita. The least understood science of self-realization in the world is the Bhagavad Gita. Bhagavad Gita is the quintessence of the Upanishads. It cannot be understood in isolation. It needs a living situation to be exemplified for any purposeful realization to take place.
Gita. Bhagavad Gita is the quintessence of the Upanishads. It cannot be understood in isolation. It needs a living situation to be exemplified for any purposeful realization to take place.
This example may shed light on the topic. You can read any book on swimming and even get a PHd in swimming lectures. But that does not mean you can swim. For swimming one needs to dive into the pool. Swimming is to be learnt in a pool. In the same way Bhagavad Gita is a practical science of selfrealization and can only be learnt by living. It is a not a text to be studied. It is a methodology to be lived. Bhagavad Gita is practical Vedanta. Swami Vivekananda says, You will be nearer to Heaven through football than through the study of the Gita. These are bold words; but I have to say them, for I love you. I know where the shoe pinches. I have gained a little experience. You will understand the Gita better with your biceps, your muscles, a little stronger.
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Quarterly International Journal Gita Dhyan Sadhana You will understand the mighty genius and the mighty strength of Krishna better with a little of strong blood in you. You will understand the Upanishads better and the glory of the Atman when your body stands firm upon your feet, and you feel yourselves as men. This is practical Vedanta. It cannot be studied in isolation. It has to be lived. It is an experience. Continuing, I call chapter three of the Bhagavad Gita as the essence of Vedanta. The name given is the text is Karma Yoga or the Yoga of Action. This Karma means practical hence I have called it Practical Vedanta.
I am not concerned with Krishnas historicity; it does not matter whether he really happened or did not. In my view, whenever someone is fulfilled, after he attains to the full flowering of life and being, he will necessarily become multidimensional, he will be many persons rolled into one. Whenever someone attains to the totality of life, there will be a consistency in his inconsistencies; there will be a harmony in his contradictions. Whenever someone achieves the peak of life, the extremes of life will meet in him with perfect cohesion and unity. We may not see that unity because of our poor vision, but it is there.
OSHO
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Seeking the GOOD

In chapter two, verse seven Arjuna prays: krpaya-doopahata-svabhva pcchmi tv dharma-sammha-cet yac chreya syn nicita brhi tan me iyas te 'ha dhi m tv prapannam Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me. The main point of Arjuna in this verse is that he wanted to know what is Shreyah the good.
And again in chapter three, verse two Arjuna inquires: vymireeva vkyena buddhi mohayasva me tad eka vada nicitya yena reyo 'ham pnuym My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me. We see the same inquire being made. Arjuna wants to know what is Shreyah the good. This Shreyah is the subject of the Kathopanishad. 1.2.1 anyac chreyo anyad utaiva preyaste ubhe nnrthe puruam sinta: tayo reya dadnasya sdhu bhavati, hyate rthd ya u preyo vte.
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Quarterly International Journal Gita Dhyan Sadhana Yama: One is good, while another is pleasant. These two having different objects chain a man. Blessed is he who, between them chooses the good alone, but he who chooses what is pleasant, loses the true end. 1.2.2 reya ca preya ca manuyam etas tau sampartya vivinakti dhra. reyo hi dhrobhipreyaso vte, preyo mando yoga-kemd vte. Yama: The good and the pleasant take hold of man; the wise man examines and distinguishes them. The wise man prefers the good (Sreya) to the pleasant, but the ignorant man chooses the pleasant (Preya) for the sake of the body.
It is this Shreyah that Arjuna seeks.
A brief introduction to the Upanishads is necessary at this point to facilitate a more comprehensive understanding as to the main themes of the Bhagavad Gita.
The Upanishads stand out from the dim background of Vedic antiquity like stupendous rock cathedrals of thought hewn out of the ancient hills by a race of giant builders the secret of whose inspiration and strength has passed away with them into the Supreme. They are at once Scripture, philosophy and seer-poetry; for even those of them that dispense with the metrical form, are prose poems of a rhythmically mystic thought. But whether as Scripture, philosophical theosophy or literature, there is nothing like them in ancient, mediaeval or modern, in Occidental or Oriental, in Egyptian, Chaldean, Semitic or Mongolian creation; they are unique in style, structure and motive, entirely sui generis. After them there were philosophic poems, aphorisms, verse and prose treatises in great number, Sutras, Karikas, Gitas, their intellectual children; but these are a human progeny very different in type from their immortal ancestors. Pseudo-Upanishads there have been in plenty, a hundred or more of them; some have arrived at a passable aping of the more external features of the type, but always betray themselves by the pseudo-style, the artificial falsetto, the rasping creak of the machine; others are pastiches; others are fakes. The great Upanishads stand out always serene, grand, inimitable with their puissant and living breath, with that phrase which goes
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Quarterly International Journal Gita Dhyan Sadhana rolling out a thousand echoes, with that faultless spontaneous sureness of the inevitable expression, with that packed yet easy compression of wide and rich wisdom into a few revelatory syllables by which they justify their claim to be the divine word. Neither this inspiration nor this technique has been renewed or repeated in later human achievement. And if we look for their secret, we shall find it best expressed in the old expression of them as the impersonal shabdabrahman. They are that is to say, the accents of the divine Gnosis, a revelatory word direct and impersonal from the very heart of a divine and almost superconscious self-vision. All supreme utterance which is the inspired word and not merely speech of the mind, does thus come from a source beyond the human person through whom it is uttered; still it comes except in rare moments through the personal thought, coloured by it, a little altered in the transit, to some extent coloured by the intellect or the temperament. But these seers seem to have possessed the secret of the rapt passivity in which is heard faultlessly the supreme word; they speak the language of the sons of Immortality. Its truth is entirely revelatory, entirely intuitive; its speech altogether a living breath of inspiration; its art sovereignly a spontaneous and unwilled discerning of perfection. The plan and structure of their thought corresponds; it has a perfection of supraintellectual cohesion in its effortless welling of sound and thought, a system of natural and unsystematic correspondences. There is no such logical development, explicitly or implicitly satisfying the demands of the intellect, such as we find in other philosophical thought or the best architectonic poetry; but there is at the same time a supreme logic, only it is the logic of existence expressing itself selfluminously rather than of thought carefully finding out its own truth. It is the logic of the Himalayas or of a causeway of giants, not the painful and meticulous construction effected with labour by our later intellectual humanity. There is in the whole a unity of vision; the Upanishad itself rather than a human mind sees with a single glance, hears the word that is the natural body of the truth it has seen, perceives and listens again, and still again, till all has been seen and heard: this is not the unity of the intellect carefully weaving together its connections of thought, choosing, rejecting, pruning to get terseness, developing to get fullness. And yet there is a perfect coherence; for every successive movement takes up the echoes of the old and throws out new echoes which are taken up in their turn. A wave of seeing rises and ends to rise into another wave and so on till the final fall and natural ceasing of the whole sea of thought on its shore. Perhaps the development of a great and profound strain of music is the nearest thing we have to this ancient
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Quarterly International Journal Gita Dhyan Sadhana poetry of pure intuitive thought. This at least is the method of the metrical Upanishads; and even the others approximate to it, though more pliant in their make. Sri Aurobindo Kena and other Upanishads Continuing our insights into the good based on the Kathopanishad; The good is one thing and the pleasant is another. They have different aims, and they drag a person from different directions. Of these two, he who chooses the good obtains blessedness, but he who chooses the pleasant falls from his aim. The good is that which leads one to God or the Absolute. It gives the freedom of Moksha or liberation from Samsara. It is not pleasant, because it is against bodyconsciousness. It destroys what is pleasant and, hence, is rather painful. The pleasant, on the other hand, is intimately connected with the body, and prevents a person from choosing the good. One falls down from one's aim if one chooses the pleasant, because one shall never be able to possess the pleasant objects for ever, and, also, these objects are false appearances and not real existences. All pleasant things shall vanish, and only the good shall remain. One cannot pursue the good and the pleasant at the same time, even as light and darkness cannot be perceived in the same place. One who chooses the good should reject the pleasant and take refuge in the supermundane Truth, though it is invisible. The good does not come quickly, though the pleasant may do so. The Real is the unseen. One who pursues the Real attains the blessed state of eternity, but that short-sighted and dull-witted person who pursues the pleasant is separated from the objects of his desire, and he shall mourn for their death and take birth for their sake. Both the good and the pleasant come to a person. But the wise man discriminates between the two. The wise one prefers the good to the pleasant, and the stupid one chooses the pleasant, for the sake of protecting and fattening the body and ego. All run after the pleasant alone and not after the good, because the pleasant is connected with the present limited life. The good is not longed for, because it is trans-empirical. The good and the pleasant are opposite to each other, like the two poles. One cuts the tree of Samsara, and the other waters it. Those who justify sense-enjoyments are blind men guided by blind philosophies and they fall into deep pits. All enjoyment is mere friction of nerves. It does not merely bring pain but is the very form of misery itself. A sensation cannot be called bliss, and all worldly experiences are sensations. Those who believe in the reality of this present
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Quarterly International Journal Gita Dhyan Sadhana world alone and do not care for the existence of another plane of life gets attached to this world, and, thus, have to experience births and deaths, incessantly. Kathopanishad: The Science of the Inner Life by Swami Krishnananda
Bhagavad Gita being a treatise on psychology clears analyses the dichotomy of the request by Arjuna and his present mental disposition. He speaks one way and acts another. One cannot help but marvel at the patience of Bhagavan in clinically treating Arjuna. Arjuna is requesting the good and also saying what is the good that he wants. He acts as his own physician. Such a mind full of questions and answers cannot receive the celestial silence. Bhagavan treats with Arjunas questions in order to quieten the perturbed mind of Arjuna so that he (Arjuna) can become still and silence. Be still and know as the Zen Masters say. In direct reply to Arjunas plea as to what is the good, Bhagavan responds: Bhagavad Gita 18:64 sarva-guhyatama bhya u me parama vaca io 'si me dham iti tato vakymi te hitam Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.
Bhagavad Gita 18.65 man-man bhava mad-bhakto mad-yj m namaskuru mm evaiyasi satya te pratijne priyo 'si me
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Quarterly International Journal Gita Dhyan Sadhana Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
Bhagavad Gita 18.66 sarva-dharmn parityajya mm eka araa vraja aha tv sarva-ppebhyo mokayiymi m uca Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear. These two slokas are the condensed amrita (nectar) of Bhagavans message. Manmana bhava absorb thy mind in Me signifies absorption in the Divine Self in ecstasy. Madbhakta become My devotee signifies perception and remembrance of the blessed Divine Self during that state of human activity in which the devotees actions are not performed under the influence of the physical ego. Madyaji resign all things to Me signifies dissolving mind and life force and desires in the fire of true perception of the inner Divine Self. Mam namaskuru bow down to me has a very deep meaning. The act of bowing consists of placing the hands, palms pressed together, over the heart, then touching the fingertips to the forehead to express devotion to a person or to God. Hands symbolize activity, the heart symbolizes love, and the head symbolizes wisdom. So a person bowing to man or God symbolizes by this act of obeisance an integrated rendering of service. In this sloka Bhagavan calls Arjuna priyo se me my beloved. At this stage Arjuna is a devotee fully surrender to the will of the Divine.
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Student, Disciple and Devotee
here are basically three categories of seekers. The first and initial is the stage of a student. This type of seeker is only interested in information and is essentially curious with no real commitment or involvement. The second stage is that of a disciple. This second type is committed and involved and is now interested in transformation rather than mere speculative information. The third and final stage is that of a devotee. This last stage has gone beyond transformation and is now dissolved or absorbed into the cosmic presence. In this stage the seeker is surrendered. We again examine chapter two, verse seven where Arjuna prays: krpaya-doopahata-svabhva pcchmi tv dharma-sammha-cet yac chreya syn nicita brhi tan me iyas te 'ha dhi m tv prapannam Synonyms: krpaya of miserliness; doa by the weakness; upahata being afflicted; sva-bhva characteristics;pcchmi I am asking; tvm unto You; dharma religion; sammha bewildered; cet in heart;yat what; reya all-good; syt may be; nicitam confidently; brhi tell; tat that; me unto me; iya disciple; te Your; aham I am; dhi just instruct; mm me; tvm unto You; prapannam surrendered. Translation: Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me.
We immediately see Arjunas bewilderment. He says to instruct me; this is at the level of a student. Then he says I am your disciple and lastly he says I am
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Quarterly International Journal Gita Dhyan Sadhana surrendered unto you. A seeker cannot be all three and cannot be all three at the same time as well. Arjuna is really sammha bewildered. The compassionate Bhagavan takes Arjuna through a meticulous journey of all the three stages. Bhagavan is really a wonder and a Master of expert calibre! From chapter two (2) to about chapter ten (10) Arjuna grows from being a mere student and is transformed into a disciple. In chapter 10 verses 12 and 13 we see Arjuna taking the jump into being a devotee he says: arjuna uvca para brahma para dhma pavitra parama bhavn purua vata divyam di-devam aja vibhum hus tvm aya sarve devarir nradas tath asito devalo vysa svaya caiva bravi me Synonyms: arjuna uvca Arjuna said; param supreme; brahma truth; param supreme; dhma sustenance;pavitram pure; paramam supreme; bhavn You; puruam personality; vatam eternal; divyam transcendental; di-devam the original Lord; ajam unborn; vibhum greatest; hu say; tvm of You; aya sages; sarve all; deva-i the sage among the demigods; nrada Nrada; tath also; asita Asita; devala Devala; vysa Vysa; svayam personally; ca also; eva certainly; brav You are explaining; me unto me. Translation: Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Nrada, Asita, Devala and Vysa confirm this truth about You, and now You Yourself are declaring it to me.
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Quarterly International Journal Gita Dhyan Sadhana At this juncture we can confirm that Arjuna is surrendered to the Bhagavan. He is no longer a student or disciple. The narrator of the Bhagavad Gita, Sanjaya also confirms this by saying: Bhagava Gita 11:35 sajaya uvca etac chrutv vacana keavasya ktjalir vepamna kirt namasktv bhya evha ka sa-gadgada bhta-bhta praamya Synonyms: sajaya uvca Sajaya said; etat thus; rutv hearing; vacanam the speech; keavasya of Ka;kta-ajali with folded hands; vepamna trembling; kirt Arjuna; namasktv offering obeisances;bhya again; eva also; ha said; kam unto Ka; sa-gadgadam with a faltering voice;bhta-bhta fearful; praamya offering obeisances. Translation: Sajaya said to Dhtarra: O King, after hearing these words from the Supreme Personality of Godhead, the trembling Arjuna offered obeisances with folded hands again and again. He fearfully spoke to Lord Ka in a faltering voice, as follows. Thus Arjuna is transformed into a devotee. It is at this stage he begins to truly imbibe the immortal silence of the Gita.
The Mahabharata has not proved to be as significant as the Gita has. The Mahabharata happened and came to an end, but it is very difficult for the Gita to come to an end. The Mahabharata was just an event, and as time passes, it keeps fading from our memories. Actually, the truth is that the Mahabharata has only remained in our memories because the Gita was born through it otherwise it was not even worth rememberingToday, the Gita is not remembered because of the Mahabharata; the Mahabharata is remembered because of the Gita.
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Shad-Darshanas: Six Systems of Hindu Philosophy

There are six systems of Indian/Vedic Philosophy and in the Bhagavad Gita Krishna deals with all six, so I am presenting a brief description of each one to help facilitate a better understanding of the synthesis that the Gita brings. Darshanas and Upanishads In relation role. It is inspiration. thought in revealed to to the systems of Indian philosophy, the Upanishads played a vital from the Upanishads that the founders of the systems drew their Their experiences represented a large store house of philosophic India from which each thinker propounded certain principles as him.
Though philosophy in India developed from the common reservoir of Upanishadic ideas, it neither stifled any freedom of thought nor did it stunt its growth. Each philosopher tried to develop his own conclusions and offered his own reasons in support of them. SHAD-DARSHANAS OR SIX SYSTEMS According to the traditional principles of classification, these enlightened philosophic thought flows of the sages are classified into two broad categories viz. orthodox (astika) and heterodox (nastika). These words normally convey a division of thinkers into theist and atheist. Orthodox systems are those which accept the authority of the Vedas, while the heterodox systems are those which reject it. To the latter group belong the three systems of Charvaka, Buddhism and Jainism. The Shaddarshanas, or the six systems of Indian philosophy belong to the former group. These systems are called 1. Nyaya. 2. Vaisesika. 3. Samkhya.
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Quarterly International Journal Gita Dhyan Sadhana 4. Yoga. 5. Purva Mimamsa 6. Uttara Mimamsa or Vedanta. They generally deal with four topics: 1. Existence and nature of Brahman 2. Nature of the jiva or the individual soul 3. Creation of the jagat or the world. 4. Moksha or liberation and the disciplines that lead to it. 1. Nyaya Darshana Almost all the branches of Indian philosophy deal with two subjects viz. pramanas or valid sources of knowledge and prameyas or things to be known from them. Since Nyaya Darshana gives priority to the first subject, thereby laying the foundation for Indian logic, it is also called Nyaya Vidya or Tarka Sastra. The system derives its name from the word Nyaya that meant argumentation and indirectly indicates an analytical and logical methodology adopted by it for drawing its conclusions. The Nyaya school of philosophical speculation is based on texts known as the Nyaya Sutras, which were written by Sage Gautama . The most important contribution made by the Nyaya school to modern Hindu thought is its methodology. This methodology is based on a system of logic that has subsequently been adopted by most of the other Indian schools. The followers of Nyaya believed that obtaining valid knowledge was the only way to obtain release from suffering. They therefore took great pains to identify valid sources of knowledge and to distinguish these from mere false opinions. According to the Nyaya school, there are four sources of knowledge (pramanas): 1. Perception (pratyaksha), 2. Inference (anumana), 3. Comparison (upamana) and 4. Verbal testimony (shabda). Knowledge obtained through each of these can, of course, still be either valid or invalid. As a result, Nyaya scholars again went to great pains to identify, in each
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Quarterly International Journal Gita Dhyan Sadhana case, what it took to make knowledge valid, creating in the process a number of explanatory schemes based on pure logic. The Nyaya philosophy's another important achievement was to prove the existence of God (one Supreme God, called Ishwara), mostly by logic, in answer to repeated attempts by Buddhists to disprove the existence of God. Direct Perception, called Pratyaksha, occupies the foremost position in the Nyaya epistemology. When a sense organ comes into contact with a sense object it produces a true, clear and an unerring knowledge of the object perceived which is termed as direct perception. Inference, called Anumana, is knowledge of an object based on the knowledge of another object. Comparison, which is Upamana, is the knowledge produced by a given description of an object which is already known. Verbal Testimony or Word, or Shabda is also accepted as a pramana. It can be of two types, Vaidika (Vedic), which are the words of the four sacred Vedas, and are described as the Word of God, and Laukika, or words and writings of trustworthy human beings. Nyaya Proof for God Early Naiyanikas wrote very little about God, i.e., Ishvara (the Supreme Lord). However, when Buddhists became atheistic from agnostic the later Naiyanikas entered into disputes with the Buddhists and tried to prove the existence of God through logic. They made this question a challenge to their own existence and gave the following nine proofs for the existence of God. Karyat (from effect): An effect is produced by a cause, and similarly, the universe must also have a cause. Causes (according to Naiyanikas) are of three kinds Samavayi (in case of the universe, the atoms), Asamavayi (the association of atoms) and Nimitta (efficient cause which is Ishvara). The efficient cause of the world must have an absolute knowledge of all the materials of creation, and hence it must be God. Hence from the creation, the existence of the Creator is proved. Aayojanaat (from combination): Atoms are inactive and properties are unphysical. So it must be God who creates the world with his will by causing the atoms to join. Self-combination of inanimate and lifeless things is not possible as otherwise atoms would only combine at random, creating chaos. Hence there is an invisible
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Quarterly International Journal Gita Dhyan Sadhana hand of a wise organiser behind the systematic grouping of the ultimate atoms into molecules. Such a final organiser is God. Dhrite (from support): Just as a material thing falls off without a support, similarly, God is the supporter and bearer of this world, without which the world would not have remained, integrated. This universe is hence superintended within God, which proves his existence. Padat (from word): Every word has the capability to represent a certain object. It is the will of God that a thing should be represented by a certain word. Similarly, we cannot have any knowledge of the different things of the world, unless there is a source of knowledge. The origin of all knowledge should therefore be from an omniscient, omnipotent and omnipresent entity. Such a being is not to be seen in this universe, and so it must be outside it. This being is God. Pratyatah (from faith): The Vedas, are regarded as the source of eternal knowledge. Their knowledge is free from fallacies and are widely believed as a source of proof. Their authors cannot be human beings because human knowledge is limited. They cannot obtain knowledge of past, present and future and in-depth knowledge of mind. Hence only God can be the creator of the Vedas. Hence his existence is proved from his being the author of the Vedas, which he revealed to various sages over a period of time. Shruteh (from scriptures): The Shrutis, i.e., the Vedas extol God and talk about his existence. "He is the lord of all subjects, omniscient and knower of one's internal feelings; He is the creator, cause and destroyer of the world", say the Shrutis. Since the Shrutis are regarded as a source of proof by Naiyanikas, the existence of God is proved. Vakyat (from precepts): Again, the Veda must have been produced by a person because it has the nature of "sentences,", in other words, the sentences of the Veda were produced by a person just as the sentences of human beings. That person must have been God. Samkhyaavisheshaat (from the specialty of numbers): The size of a molecule depends on the number of the atoms that go to constitute it. This requisite number of the atoms that go to form a particular compound could not have been
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Quarterly International Journal Gita Dhyan Sadhana originally the object of the perception of any human being; so its contemplator must be God. Adrishtaat (from the unforseen): It is seen that some people in this world are happy, some are in misery. Some are rich and some poor. The Naiyanikas explain this by the concept of Karma and reincarnation. The fruit of an individual's actions does not always lie within the reach of the individual who is the agent. There ought to be, therefore, a dispenser of the fruits of actions, and this supreme dispenser is God. Nyaya Darshana is the basis of all Sanskrit philosophical studies. A study of Nyaya develops the power of reasoning and logic. It renders the intellect sharp and subtle. One cannot understand the nuances of Brahma Sutras of Sage Veda Vyasa without the knowledge of the Nyaya darshana.
2. Vaisheshika Darshana Historically, Vaisheshika system has been closely associated with the Nyaya school of logic. The Vaisheshika school was founded by Sage Kanaada (Kana-ad, literally, atom-eater). It postulates an atomic pluralism in terms of which all objects in the physical universe are reducible to a certain number of finite atoms. God is regarded as the fundamental force who causes consciousness in these atoms. The basic text is Kanaadas Vsisheshika Sutras. The logic of Vaisheshika Being associated with the school of logic, Vaisesika texts use logical arguments to prove that the world is made of finite number of indivisible atoms (paramanus). Later, Vaisesika philosophers developed a theory to explain the properties of materials as the interaction of different types of atoms that make up the material. These materials are called padarthas. According to them the functioning of atoms was guided or directed by the will of the Supreme Being. They accept the existence of God called Ishwara or Maheshwara which is the Supreme Intelligent Being under whose will and guidance this world is created, sustained and dissolved.
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Quarterly International Journal Gita Dhyan Sadhana The starting point of the creation is the Will of God. The first product of the Divine Will is Brahma who is the chief architect of creation. Brahma proceeds with further creation in accordance with the totality of the unseen merits and demerits of the individual souls by setting in motion the atoms to combine with one another causing the world. The process of dissolution is in the reverse order where Brahma gives up his body and Ishwara takes charge of the process of dissolution. The whole world is then reduced to the primary state of padarthas. Therefore this system is a theistic form of atomism suggesting that creation is not a process of chance but a choice executed by God in a well planned manner according to the karmas of the individual jivas for the proper realization of their ultimate perfection. Over the centuries, the school merged with the Nyaya system of Indian philosophy to form the combined school of Nyaya-Vaisesika because of their closely related metaphysical theories.
3. Samkhya Darshana Samkhya (or Sankhya), is regarded as the oldest of the orthodox philosophical systems in Hinduism. The sage Kapila is traditionally considered to be the founder of the Samkhya school. His text is called Samkhya Sutras. However, the earliest available and reliable text of classical Samkhya is the Samkhya Karika, written by Ishvara Krishna. Its philosophy regards the universe as consisting of two eternal realities: purusha and prakrti. It is therefore a strongly dualist and enumerationist philosophy, characterized by a worldview that sees the universe as an evolving mixture of distinct dualities (light/dark, male/female, etc). Historically, the Samkhya school has been closely associated with the Yoga school of philosophy. The Metaphysics of Samkhya Metaphysically, Samkhya maintains a radical duality between spirit/consciousness (Purusha) and matter (Prakrti). All physical events are considered to be manifestations of the evolution of Prakrti, or primal nature (from which all physical bodies are derived). Each sentient being is a Purusha, and is limitless and unrestricted to its body. Bondage arises when the Purusha is misled as to its own
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Quarterly International Journal Gita Dhyan Sadhana identity and confuses itself with the physical body. The spirit is liberated with the realization that it is distinct from and not restricted to physical matter. The evolution of primal nature is also considered to be purposeful - Prakrti evolves for the spirit in bondage. The spirit itself is only a witness to the evolution. The evolution obeys cause-and-effect relationships, with primal nature itself being the material cause of all physical creation. The cause and effect theory of Samkhya is called Satkaarya-vaada, and holds that nothing can really be created from or destroyed into nothingness - all evolution is simply the transformation of primal nature from one form to another. The purushas (souls) are many, conscious and devoid of all qualities. They are the silent spectators of prakrti (matter or nature), which is composed of three gunas (dispositions): satva, rajas and tamas (steadiness, activity and dullness). When the equilibrium of the gunas is disturbed, the world order evolves. This disturbance is due to the samyoga or effective contact between the purusha and prakrti. The very purpose of evolution of the prakrti into the world is to give the purusha a chance for liberation. But it is the same prakrti and its evolution, the world that binds purusha once more. The main cause of the bondage of purusha and the resultant suffering in the world is ignorance - nondiscrimination between himself (as pure consciousness or sentient) and prakrti (the unconscious or insentient entity). The evolution ceases when the purusha or spirit realises that it is distinct from primal nature or prakrti. When such viveka dawns purusha, the sentient, pure conscious entity separates himself from the prakrti, the insentient matter. This destroys the purpose of evolution, thus stopping Prakrti from evolving for Purusha. Liberation (kaivalya), then, consists of the realisation of the difference between the purusha and the prakrti which can be achieved by following the Eight steps of Yoga (ashtanga yoga) wherein the purusha or the Soul is the object of meditation.
4. Yoga Darshana Yoga is that which helps a jiva to attain concentration on Ishwara and ultimate union with Him. Sage Patanjalis work entitled the Yoga Sutras is the extremely influential text for this school of thought.
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Quarterly International Journal Gita Dhyan Sadhana Samkhyan doctrine of the relationship between Purusha and Prakriti is crucial to Patanjali's Yoga Darshana. The Samkhya system accepts only purusha, the individual soul and prakrti or pradhana, the nature or matter as the fundamental realities and does not accept Ishwara or God. The Yoga Darshana accepts all the principles of the Samkhya and Ishwara or God, in addition. The Samkhya gives primary importance to tattwajnana or enquiry into the nature of truth while the Yoga deals primarily with sadhanas or spiritual disciplines. The significant variation of the Yoga from the Samkhya is not only the incorporation of the concept of Ishvara (a personal God) into its metaphysical worldview (which the Samkhya does not) but also upholding of Ishvara as the ideal upon which to meditate. It also utilizes the Brahman/Atman terminology and concepts that are found in the Upanishads, thus breaking from the Samkhya school by adopting concepts of Vedantic nondualism. The Yoga system lays down elaborate prescriptions for gradually gaining physical and mental control and mastery over the "personal self", both body and mind, until one's consciousness has intensified sufficiently enough to allow for the awareness of one's "real Self" (the soul, or Atman), as distinct from one's feelings, thoughts and actions. By following these prescriptions or sadhanas (ashtanga yoga or eight steps of yoga) one realises his essential nature and instantly freed from samsara, the cycle of transmigration, and attains kaivalya. Realization of this goal of Yoga is known as moksha, nirvana and samadhi. This realization of the Atman is nothing other than attaining the infinite Brahman.
5. Purva Mimamsa Darshana The main objective of the Purva (earlier) Mimamsa school was to establish the authority of the Vedas. Consequently this school's most valuable contribution to Hinduism was its formulation of the methodology of interpretation with the help of which complicated Vedic injunctions regarding rituals are understood and practised. The mimamsa sutras of Jaimini is the basic text of this system. Its adherents (Mimamsakas) believed that 1. One must have unquestionable faith in the Vedas which are infallible.
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Quarterly International Journal Gita Dhyan Sadhana 2. There is a soul which survives the death of the body and enjoys the fruits of the rituals in heaven. 3. There is a power of potency which preserves the effects of the rituals performed in the soul yielding fruits after death. 4. The world is real. 5. Our life and actions performed here are real and not mere dreams. They believe in a magical power of the mantras and yajas which sustains all the activity of the universe. In keeping with this belief, they laid great emphasis on dharma, which they understood as the performance of Vedic rituals. Every human being is bound to perform these Vedic duties for dutys sake only because Vedas command them and none has got the choice not to do them or do them in a different way. The Mimamsa accepted the logical and philosophical teachings of the other schools, but felt that they paid insufficient attention to right action. According to the Mimamsa, the very striving for liberation stemmed from a selfish desire to be free. Only by acting in accordance with the prescriptions of the Vedas could one attain salvation which includes a belief in the varna and ashrama system. While Mimamsa does not receive much scholarly attention these days, its influence can be felt in the life of the practising Hindu in the performance of rites, rituals and observance of religious ordinances.
6. Uttara Mimamsa Darshana (Vedanta) The Uttara (later) Mimamsa school commonly known as the Vedanta, concentrates on the philosophical teachings of the Upanishads rather than on the ritualistic injunctions of the Brahmanas. While the traditional Vedic 'karma kanda' (ritualistic components of religion) continued to be practised as propitiatory rites gearing society to Self-knowledge, more jnaana (knowledge) centered understandings began to emerge which focused on meditation, self-discipline and spiritual connectivity rather than on rituals and rites.
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Quarterly International Journal Gita Dhyan Sadhana Vedanta (meaning literally the end or the goal of the Vedas) is the essence of all the four Vedas which are encapsulated in the Upanishads. Vedantic thought drew on Vedic cosmology, hymns and philosophy. The first Upanishad, the Brihadaranyaka, appeared as far back as three and a half thousand years ago. While eleven or so Upanishads are considered as principal, over a hundred other Upanishads exist. The Upanishads are acknowledged by scholars and philosophers from both East and West to be beautiful in poetry and superlatively rich in philosophy. But they do not form a unified pattern of thought nor do they paint a coherent picture of the subject. As per some, Vedanta is a form of Jnana Yoga out of the four basic yoga practices, the other three being, Raja Yoga, Bhakti Yoga, Karma Yoga. It deals with the individual who seeks the path of intellectual analysis or the discrimination of truth and reality from the untruth and unreal. As per others, it encompasses all the four yogas. Sage Badarayana is the proponent of this philosophy and the author of the Brahma Sutras based on the Upanishads dealing with this subject. Brahma Sutras is in the form cryptic Vedantic Aphorisms. They are also called Vedanta sutras, Sariraka sutras,Uttaramimamsa sutras or Bhikshu sutras. Badarayana wrote the Brahmasutras to systemize the teachings of the Upanishads into a coherent philosophy. The cryptic way in which the aphorisms of the Vedanta sutras are presented leaves the door wide open for a multitude of interpretations. This led to a proliferation of Vedanta sub-schools. Each of these interprets the texts in its own way and has produced its own series of sub-commentaries - all claiming to be faithful to the parent Brahmasutras. The Acharyas of these different schools of thought are: 1. Sankara 2. Bhaskara 3. Yadavaprakasa 4. Ramanuja 5. Madhava 6. Nimbarka 7. Srikantha 8. Sripati 9. Vallabha 10. Suka
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Quarterly International Journal Gita Dhyan Sadhana 11. Vijnanabhikshu 12. Baladeva. The concept of Brahman - the Supreme Spirit or the eternal, self-existent, immanent and transcendent Supreme and Ultimate Reality which is the divine ground of all Being - is central to Vedanta. The concept of God or Ishvara is also advocated. The main difference between these different sub-schools lies in their portrayal of the interse relationships among the three concepts of Jiva, Jagat and Jagadishwara. A brief mention is made here about the three popular schools out of the above twelve. ADVAITA (NONDUALISM) Advaita Vedanta is probably the best known of all Vedanta schools. Advaita literally means "not two"; thus this is referred to as a "monistic" or non-dualistic system, which emphasizes oneness. Its first great consolidator was Shankaracharya. Continuing the line of thought of some of the Upanishadic teachers, and also that of his own teachers teacher Gaudapada, Shankara expounded the doctrine of Advaita - a nondualistic reality. By analyzing the three states of experience (waking, dreaming and deep sleep) he exposed the relative nature of the world and established the supreme truth of the Advaita, the non-dual reality of Brahman in which atman (the individual soul) and brahman (the ultimate reality) are identified absolutely. Ishvara or God is seen as the manifestation of Brahman to human mind under the influence of an illusionary power called My. The advaita philosophy is stated in a nutshell in the famous verse brahma satyam jagan mithya jivo brahmaiva naparah - Brahman alone is real; this world is only an illusory appearance. The jiva is verily Brahman and is not different from Him. Subsequent Vedantins debated whether the reality of Brahman was saguna (with attributes) or nirguna (without attributes). Belief in the concept of Saguna Brahman gave rise to a proliferation of devotional attitudes and more widespread worship of Vishnu and Shiva. But Advaita Vedanta is strictly grounded in a belief that the ultimate truth is Nirguna Brahman. The Vishistadvaita and Dvaita schools believed in Saguna Brahman.
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Quarterly International Journal Gita Dhyan Sadhana VISHISTADVAITA (QUALIFIED NONDUALISM) Ramanuja was the foremost proponent of Saguna Brahman, the concept of Brahman or God, the ultimate power, having a definite form, name and attributes. He saw Sriman Narayana as the supreme Brahman. He taught that Ultimate Reality or Brahman had three aspects: Ishvara (Vishnu), Cit (soul) and Acit (matter). Vishnu is the only independent Reality, while souls and matter are dependent on Him for their existence although they are also real. Because of this qualification of the Ultimate Reality, Ramanuja's system is known as Vishistadvaita or qualified non-dualism i.e. non-duality of Brahman, the Absolute, but vishista or qualified by cit and acit. Brahman is similar to a tree with branches, leaves and fruits. Though the tree is one, it has several parts like roots, branches etc., each of them differing from one another but the tree itself remaining as one. DVAITA (DUALISM) Madhva identified Brahman with Vishnu (Narayana) who is the independent Reality. Prakrti or matter, and the jivas or souls are entirely dependent on Him although they are co-eval realities. His view of Reality was purely dualistic and is therefore called Dvaita (dualistic). Madhva propounds the theory of panchabedas or five eternal differences between 1. 2. 3. 4. 5. Brahman and jivas Brahman and prakrti jivas and prakrti jiva and jiva various objects of prakrti.
He categorizes jivas into three groups viz. 1. Those who are capable of attaining liberation 2. Those who are purely materialistic craving only for worldly pleasures, always going through the rounds of birth and death and 3. Sinners who degenerate into lower births and hell. Jivas get liberation through devotion and the grace of Vishnu. In the state of liberation the jivas are not only free from suffering but enjoy positive bliss, while the differences among them persist.
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Quarterly International Journal Gita Dhyan Sadhana Conclusion The systematization of Vedantic ideas into one coherent treatise was achieved by Badarayana in the Vedanta Sutras or Brahma Sutras. Consistent throughout Vedanta, however, is the exhortation that rituals be subordinated to the individual's quest for Truth (the Absolute, Brahman, Paramatma) through meditation governed by Dharma supported by the knowledge that infinite bliss awaits the seeker. Almost all the existing sects of Hinduism are directly or indirectly influenced by the thought systems developed by Vedantic thinkers. It can safely be asserted that Hinduism to a great extent owes its survival to the formation of the coherent and logically advanced schemes of Vedanta.
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Ego is the chief characteristic of man, while jealousy is the chief characteristic of woman. Man lives by ego and woman by jealousy. This is the only way to define the characteristics of man and woman. Really jealousy is the passive form of ego, and ego is the active form of jealousy. Draupadi represents one of the purest women who rose above jealousy and pettiness. She loved the Pandavas without any reservations. In many ways Draupadi towered over her husbands who were very jealous of one another on account of her love. They remained in constant psychological conflict with each other, while Draupadi went through this complex relationship with perfect ease and equanimity. Such is the uniqueness of Draupadi.
he Bhagavad Gita forms the part of the Bhishma Parva of Mahabharata from chapters 18 to 42. There is a direct link between the two and the two cannot be separated. The character and the story line are linked. The message of Bhagavad Gita took place on the battle-field of Kurukshetra and the characters of Mahabharata and Bhagavad Gita are interrelated. Whenever one studies the Bhagavad Gita he must do so in the background of Mahabharata. In the epic Mahabharata, Draupadi is also known as Krishna Draupadi. She is the emerged daughter of King Drupada of Panchala and the wife of the five Pandavas. She emerged out of the Sacrificial Fire as a result she is called yagna-seni as well. King Drupada of Panchala had been defeated by the Pandava prince Arjuna on behalf of Drona, who subsequently took half his kingdom to humiliate him. To gain revenge on Drona, he performed a fire-sacrifice (yajna) to obtain a means of overwhelming and overriding Drona. Draupadi emerged as a beautiful darkskinned young woman together with her siblings Dhadyumna and Sikhai as incarnation of Amba, the Kashi princess who was refused by Bhishma for marriage from the sacrificial fire. She was named Kishe for her dark complexion, though she is better known as Draupadi daughter of Drupada. When Yudhisthira became the king of Hastinapura at the end of the war, Draupadi once again became the queen of Indraprastha. She is also variously referred as Kshe - or Krishnaa, meaning one of darker complexion; Panchali - one from the kingdom of Panchala; Yajnaseni - meaning one born from a Yajna or firesacrifice; Mahabhaartii - great wife of the five descendants of Bharata; and Sairandhri - an expert maid, her assumed name during her second exile in which she worked as King Virats queen Sudeshnas hair-stylist. She bore five sons, one
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Quarterly International Journal Gita Dhyan Sadhana by each of the Pandavas: Prativindhya, Sutasoma, Shruthakeerti, Satanika, and Srutasena. She has been described in the Mahabharata to be extraordinarily beautiful undefeated by any woman of her time in terms of beauty. She is one of the Panch-Kanya (The Five Virgins) of Ancient Hindu Mythology along with her mother in law Kunti.
he marriage of Draupadi is a unique example of polyandry. There is always a reason behind every event and happening in life. Whatever happens is related to the past lives and the consciousness. Ordinarily man fails to envision this. However if there is an enlightened master to envision beyond time and space transcendence becomes possible. Draupadi was the beautiful daughter of Drupada, the king of Panchala. Drupada arranged a swayamvara for Draupadis marriage in the Panchala court. At the center of the court a pole was erected over which there was a revolving wheel. On the wheel was a wooden fish. At the bottom of the pole there was a pan of water. The one, who could shoot an arrow at the eye of revolving fish while looking at its reflection in the water below, would marry Draupadi. This was the condition for the swayamvara. Princes from all over assembled for the swayamvara. The Pandavas who were at that time living as Brahmins were also present. Duryodhana, Karna, and Shri Krishna were also present. As the Swayamvara began, many brave princes tried to win the hand of Draupadi, but failed to perform the difficult task of shooting the fish's eye. When Karna came forward to show his skill, Draupadi stopped him and said, I will not marry a charioteers son. Insulted, Karna left the court. Arjuna wins Draupadi in her swayamvara at Panchaal. Drupada intended that Arjuna alone win the hand of his daughter. Upon hearing of the Pandavas supposed death at Varanavata he set up a swayamvara for Draupadi intending to bring Arjuna out into the open. The princes vying for Draupadis hand had to shoot five arrows at a revolving target, while looking only at its reflection in a bowl. Drupada was confident that Arjuna alone could accomplish this task. Arriving with his brothers disguised as Brahmins (priests), Arjuna successfully tackled the target, which other kings and princes including Prince Duryodhana was unable to accomplish. When all the princes were unsuccessful in performing the feat, Drupada became worried about the marriage of his daughter. Suddenly, Arjuna dressed as a Brahmin rose to try the feat. Nobody was able to recognize him. All the princes
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Quarterly International Journal Gita Dhyan Sadhana objected to the participation of a Brahmin in a competition that was meant for them. However looking at the build and confidence of the Brahmin, no one dared to say anything. Arjuna easily shot the fishs eye. Draupadi was very happy and she put the wedding garland around Arjunas neck. All the princes felt humiliated and were jealous of Arjuna. They attacked him. Bhima came to his rescue. The mighty Pandavas easily defeated all the princes and took Draupadi with them. Drishtdyumna, Draupadis brother, followed them to find out who the Brahmin was. While in exile, Kunti, mother of the Pandavas often advised her sons that they share everything they have or obtain through Bhiksha (alms) equally amongst themselves. Upon returning home with Draupadi, on purpose, Arjuna addresses his mother first Look mother, I have brought Bhiksha. Kunti, unmindful of what Arjuna was referring to, unassumingly asked her son to share whatever it is with his brothers. Thus, in order to obey their mothers order all five accepted Draupadi as their wife. Kunti replied from inside the hut, Share it among yourselves, thinking that they had brought food. When she saw the bride and was told that she was Arjunas wife, Kunti was very unhappy at what she had said already. As a custom, the Pandavas would have to obey every word that she had said - Draupadi would have to become the wife of all five brothers. Just then Krishna came to their hut. He told Kunti, in her previous life Draupadi had worshipped Shiva to get a husband with five qualities. But Shiva had given her a boon that in her next life she would marry five men each having one quality. On hearing this Kunti felt satisfied and Draupadi became the wife of all five Pandavas. Then Krishna explained to Draupadi that her unique position as the wife of five brothers results from a certain incident in her previous birth. She was then born as Nalayani - daughter of Nala and Dhamayanthi. She had in that lifetime prayed to Shiva to grant her a husband with five desired qualities. Shiva, pleased with her devotion, told her that it is very difficult to get a husband with all five qualities that she desired. However she got stuck to her ground and asked for the same. Then Lord Shiva grants her wish saying that she would get the same in her next birth with five husbands. Shocked by the words of Shiva she asked the Lord is it a boon or curse, Shiva replied back saying; My child do not get worried, you will regain your virginity each and every morning you take bath, till the end of your life you will live with virginity.
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Quarterly International Journal Gita Dhyan Sadhana Hence she gets married to five brothers each one of who represents a given quality: 1. The just Yudhisthira for his wisdom of Dharma; 2. The powerful Bhima for his strength that exceeded that of a thousand elephants combined; 3. The valiant Arjuna for his courage and knowledge of the battlefield; 4. The exceedingly handsome Nakula and Sahadeva, for their love that put even Kama, the God of Love, to shame. Thus Pandavas represent to Five Virtues not as human beings. The idea of one woman having many husbands does make most men feel inadequate, not least her husbands. Little wonder then Draupadi is one of the most popular and controversial characters of Hindu mythology. But she is not the only woman with many husbands. Her mother-in-law, Kunti, knew many men: four gods (Surya, Yama, Vayu and Indra besides her husband, Pandu. However unlike Draupadi, her association with the gods was not publicly known. It was whispered in corridors not announced in courts. And they did not really count as they were not husbands, instead just child-providers. The scriptures refer to other women who had many husbands: Marisha, who married the ten Prachetas brothers and Jatila who was the common wife of seven sages. Dhrishtadyumna who had followed them, heard all this. He went back to his father Drupada and said, I have good news for you. The brave Brahmin who married Draupadi was none other than the great Arjuna. Drupada was delighted to hear this. But when he came to know that Draupadi was to be the wife of all the five Pandavas, he was sad, because this was against the law.
Though such a marriage is not permitted in the Holy Scriptures, this particular marriage is a result of a boon by Shiva himself, so it is not against the law.
At the same time, Sage Vyasa came there. He told Drupada, Though such a marriage is not permitted in the Holy Scriptures, this particular marriage is a result of a boon by Shiva himself, so it is not against the law.
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In temples, one does see gods with many wives: Shiva with Gauri and Ganga; Vishnu with Bhoo-devi and Sri-devi; Murugan with Valli and Sena. This is either accepted rationally or simply explained away using metaphysics. But there are no images of any Goddess with multiple husbands. Usually her doorkeepers, such as Kala Bhairav and Gora Bhairav, are described as her sons or servants. The idea of the Goddess with more than one husband is unacceptable. Even suggesting it is blasphemous. Draupadi with her five husbands and an entire epic revolving around her stirs the imagination makes us think of things that we otherwise dare not think. This is a matter that can only be understood when your consciousness in non-dual. One hears of co-wives fighting over their husbands affection. Did the husbands fight over Draupadi? The epic does not explicitly discuss this, but the possibility of jealously tearing the brothers apart is alluded to repeatedly. The sage Narada warns the Pandava brothers of conflict that can destroy their fraternal bond. Narada suggests that they make careful bedroom arrangements to allow equal and exclusive access to each husband for a limited period of time. Any brother who enters her chamber when she is supposed to be with another husband will have to perform penance. Arjuna does stumble in once while she is in the arms of Yudhishtira and so has to go on a pilgrimage to atone for his crime. During this pilgrimage, he ends up with three more wives.
Draupadi with her five husbands and an entire epic revolving around her stirs the imagination makes us think of things that we otherwise dare not think. This is a matter that can only be understood when your consciousness in non-dual.
Satisfied Drupada arranged for a reception at the palace. The Pandavas were invited and the wedding between the Pandavas and Draupadi was performed with great splendor. In early societies with high infant mortality rate and short lifespan, polygamy was preferred to polyandry. When a man had many wives, the family could have more children than a woman who had many husbands. This value for fertility is one of the reasons why women were usually kept away in seclusion and safety, a practice that eventually led to the throttling of womens rights. But polyandry had benefits too sharing a wife assured sharing of property and no division of the land.
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Quarterly International Journal Gita Dhyan Sadhana Every brother has exclusive rights to Draupadis chambers for a year, and then has to wait for four years for the next turn. Why one whole year? Perhaps because it gave Draupadi enough time to bear a child for that husband without any issues of paternity. As we know from the epic, she did bear each of her husbands a son, five in all. Before she moved to the next husband, Draupadi walks through fire to regain her virginity and purity. Such rules were never placed before polygamous husbands. But Draupadi had a rule of her own for her husbands. She makes it very clear to her husbands that they cannot bring any other wife into the same house. Thus all the Pandavas have other wives but these wives stay with their parents and the Pandavas have to travel out of the city to visit their other wives in the four years that Draupadi is intimate with the other brothers. The only exception is made for Krishnas sister, Subhadra, who marries Arjuna. In a dialogue with Krishnas wife, Satyabhama, Draupadi explains how she serves her husbands and satisfies all their needs and makes herself indispensable, hence very loved. Draupadi comes across as a very practical woman who knows she has to work to ensure all her husbands love her and do not feel she favors any one of them. But in the final chapter of the epic, it is made clear that of all the husbands, she favors Arjuna the most a crime for which she is sent to hell! There are many stories that are often told of how Draupadi came to have five husbands. Explanations are needed for a culture desperate to explain such a discomforting practice. One story narrates that in her past life she was a sages wife. Her insatiable sexual appetite led him to curse her that in her next life she would have five husbands. Another story tells us that she asked Shiva for a husband who was noble and strong and skilled with the bow and handsome and wise. Since no single man possesses all five traits, Shiva gave her five husbands instead each with one trait. Yet, this woman with five husbands is dragged into court and disrobed in public. She wonders why this happened to her. Folklore states that Krishna had sent the perfect husband for her one who would love and protect her all her life and be faithful to her. His name was Karna, but she rejected him because of his low caste. So, she ended up marrying a man who shared her with his brothers and failed to protect her when she needed him the most. None of Draupadi's children survive the end of the epic. Parikshita, grandson of Subhadra and Arjuna, is the sole Pandava descendent who survives, at the end of Mahabharata.
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here exists bitterness between Draupadi and Karna emanating from her refusal to marry the son of the charioteer. Because of this event he always sought opportunity to humiliate Draupadi.
Karna was a suitor for Draupadi at her swayamvara. Unlike most other contenders, he was easily able to wield and string the bow. However as he was ready to set aim, on Krishnas gesture, Drupada restrained him from shooting the arrow by calling him a soota-putra - son of a charioteer. The Pandavas were also present in the swayamvara, disguised as brahmanas. Following the failure of the other princes, Arjuna stepped into the ring and successfully hit the target, winning Draupadis hand. This insult by Drupada thus was one of the reasons of her downfall in the court room after the dice game course. Karna insulted Draupadi by saying that Pandavas were all like sesame seeds removed from the kernel and she should now find some other worthy husbands. Draupadi was very faithful and loved the Pandavas from the deep of her heart though she had special love for Arjuna who had won her hand.
ndraprastha was built at the site of the Khandava Prastha the forest. The pride of buildings was the Palace of Illusions and this was where Draupadi took Duryodhana and his entourage. The moment Duryodhana entered the palace he encountered an atmosphere of mystery. A retinue of maidservants appeared through a wall and lined up before the guests. The Courtyard was divided in two parts. The surface of one part appeared to ripple like the surface of a lake. The surface of the other part appeared solid as granite flooring and when Duryodhana stepped on the apparently solid part of the courtyard, there was a splash and Duryodhana found himself waist deep in water, drenched from head to toe.
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Quarterly International Journal Gita Dhyan Sadhana When Draupadis maids saw this from the balcony they were amused. When Draupadi saw all of this, she was concerned as she did not want her guest to feel insulted and asked her maids to leave quietly. Duryodhana felt extremely insulted that Draupadi and her maids saw his embarrassing predicament. This was the most embarrassing moment in Duryodhanas life. Time and again his cousins had got the better of him. This was the last straw. He swore revenge and such revenge that Draupadi would fall at his feet begging for mercy.
his key incident is often considered as definitive moment in the story of Mahabharata. It is one of the driving reasons that ultimately led to the Mahabharata war, though it cannot be considered the central or the most important one. Yudhishthira and his four brothers were the rulers of Indraprastha under the sovereignty of King Dhritrashtra. Dhritarashtras son Duryodhana who resided in the capital of the empire Hastinapura was always jealous of his cousins and the wealth they had acquired by building Indraprastha. To take revenge on the Pandavas, his uncle Shakuni came up with a plan and together with his brothers, his friend Karna and maternal uncle Shakuni, he conspired to call the Pandavas at Hastinapura and win their kingdoms in a game of gambling. Shakuni was skilled at winning by unfair means. The idea was that Shakuni would play against Yudhishthira and win at the gambling table what was impossible to win at the battlefield. As the game proceeded, Yudhishthira lost all his wealth and kingdom one by one. Having lost all material wealth, he went on to put his brothers at stake one by one and lost them too. Ultimately he put himself at stake, and lost again. All the Pandavas were now the servants of Kauravas. But for the Shakuni, the humiliation of Pandavas was not complete. He nudges Yudhishthira that he has not lost everything yet. Yudhishthira still has Draupadi with him and if he wishes he can win everything back by putting Draupadi at stake. Yudhishthira walks into the trap and to the horror of everybody present, puts Draupadi as a bet for the next round. But Bhishma and Drona opposed this move recalling that a queen being a woman cannot be put at stake. However Yudhishthira ignored their call and put her at stake much to the annoyance of Bhishma, who in his frustration breaks his chair.
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Quarterly International Journal Gita Dhyan Sadhana Shakuni wins. Duryodhana commands his younger brother Dushasana to forcefully bring her into the forum. Dushasana rushes and barges into the living quarters of Draupadi, who was clad in one piece of attire. Dushasana grabs her by the hair and brings her into the court dragging her by the hair. Now in an emotional appeal to the elders present in the forum, Draupadi repeatedly questions the legality of the right of Yudhishthira to place her at stake when he himself had lost his freedom and as a consequence did not possess any property in the first place. Everybody remains dumbfounded. Bhishma, the patriarch of the Kaurava family and a formidable warrior, has only this explanation to offer to Draupadi The course of morality is subtle and even the illustrious wise in this world fail to always understand it. Duryodhana now commands the Pandavas to strip themselves in the manner of dasa. They obey by stripping off their upper garments. Then Kauravas demand the same from Draupadi who refuses. Then to the horror of everybody present, Dushasana tries to strip Draupadi of her sari. Seeing that her husbands were unable or unwilling to help her, Draupadi prays to Krishna to protect her. A miracle occurred henceforward, which is popularly attributed to Krishna however in Vyasas Mahabharata, Draupadis savior is named as Dharma who could be just morality, the god Dharma, Krishna as the Lord of Dharma, or even Vidura or Yudhishthira, or even a logical paradox of Draupadis question - did Yudhishthira have the right to stake her when he had already lost himself. As Dushasana goes to un-wrap the layers and layers of her sari her sari keeps getting extended. Bhima is furious at Dushasana and says, I Bhim, Pandus son vows until I will tear open Dushasanas chest and drink his blood I will not show my face to my ancestors. Finally, a tired Dushasana backs off without being able to strip Draupadi. Duryodhana repeatedly challenges Yudhishthiras four brothers to disassociate themselves from Yudhishthiras authority and take their wife back. No one dares to denounce their loyalty to their eldest brother. In order to provoke the Pandavas further, Duryodhana bares and pats his thigh looking into Draupadis eyes, implying that she should sit on his thigh. In rage Bhima vows in front of the entire assembly that one day he will break that very thigh of Duryodhana in battle. The only Kaurav who objects to the disrobing of Draupadi in the court is Vikarna. Vikarna also appeals the assembly to answer the questions raised by Draupadi but in vain. Finally, the blind King Dhritrashtras conscience is stirred, in part fearing the wrath of Pandavas against his sons. He intervenes and asks Draupadi to wish for whatever she desires. Draupadi asks her husbands the Pandavas to be freed from bondage. Dhritrashtra grants her wish and also restores to Pandavas all they lost
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Quarterly International Journal Gita Dhyan Sadhana in the game of dice. Free from the bondage Bhima immediately proposes to his brothers to slay all Kauravas present then and there itself. Yudhishthira and Arjuna prevent him from taking any rash action. After many words of reconciliation between Pandavas and Dhritrashtra, Pandavas returned to their kingdom along with Draupadi and their entourage. Shakuni, Karna and Duryodhana later convince Dhritrashtra to invite Pandavas for a new game of dice, with modified rules. It was following the defeat in this new game that Pandavas were sent into exile for 12 years. However, not pledging her, given that the other Pandava brothers had already been pledged and lost, would also not have resolved the dilemma Yudhishthira faced. That the elders like Bhishma, Drona, and Dhritrashtra remained silent spectators of the entire episode adds valuable insight to their personalities too. Vidura, Vikarna and Sanjay were the only one who objected to the whole thing but they did not have the authority to stop it.
hile the Pandavas were in the Kamyaka forest, they often went hunting, leaving Draupadi in the care of Dhaumya, their priest. At this time Jayadratha, the son of Vriddhakshatra, the husband of Duryodhanas sister Dussala, passed through Kamyaka forest on the way to Salwa Desa. There he saw the stunningly beautiful Draupadi. Jayadratha then started beseeching her to go away with him and desert her husbands who had fallen upon bad times. Draupadi pointed out that it was wrong to desert ones spouses when they were in difficulty and then gave him a rather long and deliberately delaying speech on exactly the sort of bad time her husbands would give him on their return. Draupadi said Even Indra himself cannot abduct her for whose protection Krishna and Arjuna would together follow, riding in the same chariot. And she spoke of the way in which Jishnu (Arjuna) would rout Jayadratha and his armies. She also said, The warring princes of the Andhaka and the Vrishni races, with Janardana at their head, and the mighty bowmen of the Kaikeya tribe, will all follow in my wake with great ardour. Failing with words Jayadratha tried violence and she called for Dhaumyas help. Though she pushed him to the ground, he overpowered her and forced her onto his chariot. Meanwhile the Pandavas had finished their hunt and
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Quarterly International Journal Gita Dhyan Sadhana Yudhisthira observed that all the animals were disturbed in one direction and was suddenly overcome by premonitions. So he and his brother climbed their chariots pulled by horses of Saindhava breed and gave chase in the direction of the disturbance. And on learning of their wifes abduction by Jayadratha they rushed towards that host with great fury like hawks swooping down on their prey. And possessed of the prowess of Indra, they had been filled with fury at the insult offered to Draupadi. But at sight of Jayadratha and of their beloved wife seated on his chariot, their fury knew no bounds. Then follows the exciting description of a battle in which the five pandavas routed the Sauviras, Ikshwakus, Sivis, and Saindhavas and their armies. Jayadratha in fear ran away leaving Draupadi behind in all this confusion. Dharmaja urged Bhima to spare Jayadrathas life for the sake of Dussala and Gandhari, much to the indignation of Draupadi. And that highly intelligent lady in her excitement said to her two husbands, Bhima and Arjuna with indignation mixed with modesty, If you care to do what is agreeable to me, you must slay that mean and despicable wretch, that sinful, foolish, infamous and contemptible chief of the Saindhava clan! That foe who forcibly carries away a wife, and he that wrests a kingdom, should never be forgiven on the battle-field, even though he should supplicate for mercy! Thus admonished, those two valiant warriors went in search of the Saindhava chief. Bhima and Arjuna caught up with Jayadratha and Arjuna asked him how an unmanly fellow like himself had the guts to take a woman away by force. Thereafter there was more running away than actual fighting and Bhima caught Jayadratha and wanted to kill him. Arjuna reminded him of Yudhisthiras words, so the annoyed Bhima shaved Jayadrathas head in five places and made him swear to declare himself the slave of the Pandavas in public. They brought the chained Jayadratha back to the hermitage where Yudhisthita later forgave him telling him not to repeat such an evil deed again and freed him.
hile the Pandavas were leading their normal life in their own disguised form, one day Kichaka, the brother of Sudeshana, and the commander of Viratas forces, happened to see the Draupadi. He was filled with lust at her beautiful form. He asked her to marry him. But Draupadi refuses him saying that she is already married to Gandharvas. She warns Kichaka that her husbands are very strong and he would not be able to escape death at their hands. Later he forces his sister, queen Sudeshna to help him win Draupadi. Sudeshna orders Draupadi to fetch wine from Kichaks house. Draupadi tries to dissuade the queen
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Quarterly International Journal Gita Dhyan Sadhana from sending her to kichakas house but fails. When Draupadi goes to get wine, Kichaka tries to molest her. Draupadi escapes and runs into the court of Virata. Kichaka kicks her in front of all the courtiers including Yudhisthira who was also present in the court at that time. Draupadi curses Kichaka in the court that her husbands Gandharvas will surely kill him. King Virata asks Kichaka to leave to preserve the honor of the court. Later that night, Pandavas together hatch a plan to kill Kichaka. Khichaka meets her later again and tells her that he is the strongest in that country and she has no way other than to accept him. Draupadi, as per the plan, agrees with him but on condition that none of his friends or brothers should know about their relationship. Kichaka accepts her condition and promises her that he will not let anyone know. Draupadi asks Kichaka to come to the dancing hall at night. Bhima in the guise of Draupadi that night in the dancing hall, fights with Kichaka and kills him while Arjuna played the musical instrument so that no hears the screams of Kichaka.
(Book 4: Virata Parva, Kichaka-badha Parva)
erhaps Draupadis most exceptional quality was that Krishna considered her his sakhi - friend and sister. One day when Krishna cut his finger, Draupadi immediately tore off a piece of her sari and bandaged his cut. Krishna said that with this loving act, she wrapped him in debt and he would repay each thread when the time comes. Indeed, when Draupadi needed Krishnas protection and fervently prayed for his help, he came to the rescue and gave her unlimited cloth. This is one of the stories of the origin of the Raksha Bandhan festival. Once, while the Pandavas were in exile, sage Durvasa, who was known for his quick anger, suddenly decided to drop in along with his many thousands of disciples. He would naturally want something to eat for himself and his followers, but the Pandavas had just finished eating and there was no more food left. Fearful of Durvasas anger, Draupadi prayed to Krishna. When he appeared, Draupadi took the last grain of rice in the pot and asked Krishna to eat half for him and half for the whole world. When Durvasa and his disciples arrived, they were all so full that they did not want anything to eat, and thus left peacefully. Draupadi is the embodiment of bhakti, and she experienced the divine presence constantly in her life. When she questioned Krishna about everything that had happened to her, he reassured her:
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Quarterly International Journal Gita Dhyan Sadhana Soon you will, O Krishna, behold the ladies of Bharatas race weep as you had. Even they, O timid one, will weep like thee, their kinsmen and friends being slain. They with whom, O lady, thou art angry, have their kinsmen and warriors already slain. With Bhima and Arjuna and the twins, at Yudhishthiras command, and agreeably to fate, and what hath been ordained by the Ordainer, I will accomplish all this. Their hour having arrived, the sons of Dhritrashtra, if they do not listen to my words, will surely lie down on the earth turned as morsels of dogs and jackals. The mountains of Himavat might shift their site, the Earth herself might spilt into a hundred fragments, the firmament itself with its myriads of stars might fall down, still my words can never be futile. Stop thy tears, I swear to thee, O Krishna, soon wilt thou see thy husbands, with their enemies slain, and with prosperity crowning them.
he Garuda Purana explains Draupadi is the incarnation of Bharati-Devi, The Consort of Lord Vayu. As per Narada and Vayu Puranas, Draupadi is the composite Avatar of Goddesses Shyamala - wife of Dharma, Bharati - Wife of Vayu, Shachi - wife of Indra, Usha - wife of Ashwins, and Parvati - wife of Shiva, and hence married their earthly counterparts in the form of the five Pandavas. It is said once enraged at a jest by Parvati, Shyamala, Shachi and Usha, Brahma cursed them to human birth. Parvati thought of the solution wherein they will be born as one woman, Draupadi and hence share the earthly body for a smaller period of time. They requested Bharati to be with them in their human birth. Draupadis characteristic fight against injustice reflects Parvati or her Shakti, Kali, inhabiting Draupadis mortal flesh at times. At other times, Draupadi was docile and even waited to be rescued - as in case of Jayadratha and Jatasura showing the qualities of other goddesses like Shachi and Usha. Other times, she showed astuteness in hiding their true identity and asking Vayus son Bhima to kill the evil Kichaka, like Goddess Bharati would. Draupadi was also avatar of Goddess Shree, who was joint wife to five Indras, who incarnated as the five Pandavas.
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Quarterly International Journal Gita Dhyan Sadhana She was to be born several times for imprisoning the Indras. The first time was as Vedavati who cursed Ravana. The second time, she incarnated as another goddess Avatar Swaha, wife to Agni. She then came again as Sita, especially to take revenge from Ravana while Agni hid the real Sita. Her third incarnation was partial: either Damayanti whose husband, Nala, was equivalent to Dharma, Vayu, and Indra, just like the Pandavas or her daughter Nalayani. She married Sage Mudgala. The fifth avatar was Draupadi herself. So, we find in Draupadi, a composite avatar of Kali, Parvati, Shachi, Shyamamala, Usha, Bharati, Shree, and Swaha, the eight goddesses. Draupadi was a multifaceted being. She could be fiery and angry when the situation called for it, but she still had a compassionate nature. She knew all the servants in the palace by name and they affectionately called her bahu rani. She encouraged people to face life with the same inner strength that she did. For example, after Abhimanyus death, she consoled his grieving widow, Uttara, by reminding her of the cause for which Abhimanyu gave his life. She encouraged Uttara to gather her strength for the sake of her and Abhimanyus child, whom she was carrying at the time. After the war, Draupadi looked after Gandhari with respect and affection, even though Gandharis sons had wronged her in so many ways. Because of her virtuous nature, Draupadi is considered one of the panchakanya, a group of five women who are especially venerated in the Hindu tradition. The other four are: Kunti, the mother of the Pandavas and an accomplished scholar of the Atharva Veda; Tara, the wife of Vali who was instrumental in reconciling Rama with Sugreev; Ahalya, Sage Gautams wife who was given a blessing of purity from Ram; and Mandodari, the virtuous wife of Ravana who had the courage to speak out against her husband when he abducted Sita. Simply remembering these virtuous women destroys great sins.
raupadi had a dark complexion and was highly regarded and described as the most beautiful woman, at least during her period, whose dynamic and inhuman beauty was often compared to a Goddess, a Gandharvi, or an Apsara. As a result of her beauty she faced unwanted attraction which can be witnessed in many accounts. Some instances of these facts include the following:
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Quarterly International Journal Gita Dhyan Sadhana The first description of her to Pandavas was given thus, Of eyes like lotus-petals and of faultless features endued with youth and intelligence, she is extremely beautiful. And the slender-waist Draupadi of every feature perfectly faultless, and whose body emitted a fragrance like unto that of the blue lotus for two full miles around.. (Book 1: Adi Parva, Section 186).
hen those youthful princes adorned with ear-rings, vying with one another and each regarding himself accomplished in arms and gifted with might, stood up brandishing their weapons. And intoxicated with pride of beauty, prowess, lineage, knowledge, wealth, and youth, they were like Himalayan elephants in the season of rut with crowns split from excess of temporal juice. And beholding each other with jealousy and influenced by the god of desire, they suddenly rose up from their royal seats, exclaiming Krishnaa shall be mine. And the Kshatriyas assembled in that Amphitheatre, each desirous of winning the daughter of Drupada, looked like the celestial standing around Uma, the daughter of the King of mountains. Afflicted with the shafts of the god of the flowery bow and with hearts utterly lost in the contemplation of Krishna, those princes descended into the Amphitheatre for winning the Panchala maiden and began to regard even their best friends with jealousy. And there came also the celestials on their vehicles, with the Rudras and the Adityas, the Vasus and the twin Aswins, the Swadhas and all the Marutas, and Kuvera with Yama walking ahead. And there came also the Daityas and the Suparnas, the great Nagas and the celestial Rishis, the Guhyakas and the Charanas and Viswavasu and Narada and Parvata, and the principal Gandharvas with Apsaras. And Halayudha (Valadeva) and Janardana (Krishna) and the chief of the Vrishni, Andhaka, and Yadava tribes who obeyed the leadership of Krishna were also there, viewing the scene. And beholding those elephants in rutthe five Pandavas attracted towards Draupadi like mighty elephants towards a lake overgrown with lotuses, or like fire covered with ashes. Biting their nether lips in wrath, the other heroes their sons and grandsons of kings with their eyes and hearts and thoughts set on Krishne, looked with expanded eyes on Draupadi alone without noticing the Pandavas. And the sons of Pritha - Kunti also, of mighty arms, and the illustrious twin heroes, beholding Draupadi, were all likewise struck by the shafts of Kama. Book 1: Adi Parva, Section 189.
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Quarterly International Journal Gita Dhyan Sadhana ... the Pandavas all cast their eyes upon the princess of Panchala. And the princess of Panchala also looked at them all. And casting their glances on the illustrious Krishna, those princes looked at one another. And taking their seats, they began to think of Draupadi alone. Indeed, after those princes of immeasurable energy had looked at Draupadi, the God of Desire invaded their hearts and continued to crush all their senses. As the lavishing beauty of Panchali who had been modeled by the Creator himself, was superior to that of all other women on earth, it could captivate the heart of every creature. And Yudhishthira, the son of Kunti, beholding his younger brothers, understood what was passing in their minds. And that bull among men immediately recollected the words of Krishna-Dwaipayana. And the king, then, from fear of a division amongst the brothers, addressing all of them, said, The auspicious Draupadi shall be the common wife of us all. Book 1: Adi Parva, Section 193. Yudhishthira said, With Draupadi as stake, who is neither short nor tall, neither spare nor corpulent, and who is possessed of blue curly locks, I will now play with thee. Possessed of eyes like the leaves of the autumn lotus, and fragrant also as the autumn lotus, equal in beauty unto her (Lakshmi) who delighted in autumn lotuses, and unto Shree herself in symmetry and every grace she is such a woman as a man may desire for wife in respect of softness of heart, and wealth of beauty and of virtues. Possessed of every accomplishment and compassionate and sweetspeech, she is such a woman as a man may desire for wife in respect of her fitness for the acquisition of virtue and pleasure and wealth. Retiring to bed last and waking up first, she looked after all down to the cowherds and the shepherds. Her face too, when covered with sweat, looked as the lotus or the jasmine. Of slender waist like that of the wasp, of long flowing locks, of red lips, and body without down, is the princess of Panchala. O king, making the slender-waist Draupadi, who is even such as my stake, I will play with thee, O son of Suvala. Book 2: Sabha Parva,
Section 64.
And the slender-waist Satyabhama, the favorite wife of Krishna and the daughter of Satrajit, then asked Draupadi in private, saying, By what behavior is it, O daughter of Drupada, that thou art able to rule the sons of Pandu those heroes endued with strength and beauty and like unto the Lokapalas themselves? Beautiful lady, how is it that they are so obedient to thee and are never angry with thee? Without doubt the sons of Pandu, O thou of lovely features, are ever submissive to thee and watchful to do thy bidding! Book 3: Vana Parva, Section 231.
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hen her husbands retired from the world and went on their journey towards the Himalayas and Indras heaven, she accompanied them, and was the first to fall on the journey. When Bhim asked Yudhishthira, This princess never did any sinful act. Then why is she fallen on Earth? Yudhishthira replied, Though we were all equal unto her, she had great partiality for Dhananjay - Arjun. She obtains the fruit of that conduct today. Beholding his brothers fallen on the Earth, king Yudhishthira the just said unto that deity of a 1,000 eyes these words: My brothers have all dropped down here. They must go with me. Without them by me I do not wish to go to Heaven, O lord of all the deities. The delicate princess (Draupadi) deserving of every comfort, O Purandara, should go with us. It behooves thee to permit this. He also beheld the princess of Panchala, decked in garlands of lotuses. Having attained to Heaven, she was sitting there, endued with a form possessed of solar splendor. King Yudhishthira suddenly wished to question her. Then the illustrious Indra, the chief of the gods, spoke to him, This one is Shree herself. It was for your sake that she took birth, as the daughter of Drupada, among human beings, issuing not from any mothers womb, O Yudhishthira, endued with agreeable perfume and capable of delighting the whole world. For your pleasure, she was created by the wielder of the trident. She was born in the race of Drupada and was enjoyed by you all.
mong many incarnations of Vishnu, Krishna baffles human understanding. His methodologies and consciousness that he displays throughout his manifestations remains baffling to humanity. May when man outgrows his duality he can understand Krishna. So too among women Draupadi baffles our cognition. Indeed how does the critics look at Draupadi say more about themselves rather anything about Draupadi.
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Quarterly International Journal Gita Dhyan Sadhana What we see in others is only a reflection of our innerness. Others only serve as mirrors to us. We see in others only that which we want to see; in fact, we see what we are. We do nothing but project ourselves and our understanding on the world. It is difficult to understand Draupadi. Our difficulty does not emerge from the greatness of Draupadi woman, instead it really emanates from us. Our ideas and beliefs, our desires and hopes come in our way of understanding Draupadi. To love five men together, to play wife to them at the same time is a great and arduous task. This needs to be understood rightly. Love does not have much to do with persons. Instead it is a state of mind. And love that is confined to a single person is a poor love. Let us go into this question of love in depth. Love is the fragrance of your being. It is the manifestation of inner harmony and oneness. Love manifests as the transcendence beyond dualities.
What we see in others is only a reflection of our innerness. Others only serve as mirrors to us. We see in others only that which we want to see; in fact, we see what we are. We do nothing but project ourselves and our understanding on the world.
We all insist that ones love should be confined to a single person - a man or a woman. If someone loves you, you want that he should love you and you alone, that he not shares his love with another person. You would like to possess that person, to monopolize him or her. We not only want to possess things, we also want to possess men and women. And if we had our way we would possess even the sun and the moon and the stars. So we crave to monopolize love. Because we do not know what love is, we are prone to think that if it is shared with many it will disperse and dwindle and die. But the truth is that the more love is shared, the more it grows. And when we try to restrict it, to control it - which is utterly unnatural and arbitrary - it dries up and eventually dies. I am reminded of a beautiful story. A Buddhist nun had a statue of Buddha made of sandalwood. She loved the statue and always kept it with her. Being a nun she traveled from place to place, where she mostly stayed in Buddhist temples and monasteries. And wherever she lived she worshipped her own statue of Buddha.
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Quarterly International Journal Gita Dhyan Sadhana Once she happened to be a guest at the famous temple of a thousand Buddhas. This temple was known for its thousand statues of Buddha. The temple was filled with statues and statues. The nun, as usual, sat for her evening worship, and she burned incense before her statue of Buddha. However with the passing breeze the perfume of the incense strayed to other statues of Buddhas which filled that temple. The nun was distressed to see that while her own Buddha was deprived of the perfume, others had it in plenty. So she devised a funnel through which the smoke would ascend to her statue only. But this device, although successful, blackened the face of her Buddha and made it really ugly. Of course the nun was exceedingly miserable, because it was a rare statue of sandalwood, and she loved it. She went to the chief priest of the temple and said, My statue of Buddha has been ruined. What am I to do? The priest said, Such an accident, such ugliness is bound to happen whenever someone tries to block the movement of truth and possess it for oneself. Truth by its very nature is omnipresent; it cannot be personalized and possessed,
Man has known love only in terms of petty relationship - relationship between two persons. The mysteriousness of love still remains beyond the human cognition. The mysteries of love are experienced only after enlightenment. Then love is no more a relationship between two persons. Instead it is the expression of inner harmony and bliss. We have yet to know love that is a state of mind, and not just relationship. And this is what Draupadi represents. If you are loving, and love is the state of your being, then it is not possible to confine my love to a single person, or even a few persons. When love enters your life and becomes your very nature, then you are capable of loving any number of
Man has known love only in terms of petty relationship relationship between two persons. The mysteriousness of love still remains beyond the human cognition. The mysteries of love are experienced only after enlightenment. Then love is no more a relationship between two persons. Instead it is the expression of inner harmony and bliss. We have yet to know love that is a state of mind, and not just relationship. And this is what Draupadi represents.
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Quarterly International Journal Gita Dhyan Sadhana persons. Then it is not even a question of one or many; then you are loving, and your love reaches everywhere. If you are indeed loving to one and unloving to all others, even your love for the one will wither away soon. It is impossible to be loving to one and non-loving to the rest. You cannot remain loving just for an hour every day and remains unloving for the rest of the day, then your love-less-ness will eventually restrict and smother his small love and turn his life into a wasteland of hate and resentment. It is unfortunate that people all around the world are trying to capture love and keep it caged within their relationships. But it is not possible to make love captive, the moment you try to capture it, it ceases to be love. It becomes ugly. Love is like fresh breeze. You cannot hold it in your fist. It is possible to have a breeze on your open palm, but if you try to enclose it in your fist, the air escapes. It is a paradox of life that when you try to imprison love, to put it in bondage, love degenerates into ugliness and dies. And we have all killed love in our foolish attempts to possess it. Really we do not know what love is or understand it at all. We find it hard to understand how Draupadi could love five persons simultaneously. Not only we even the five Pandava brothers had difficulty in understanding Draupadi. The trouble is understandable, even the Pandavas thought that Draupadi was more loving to one of them. Four of them believed that she favored Arjuna in particular, and they felt envious of him. So they had a kind of division of her time and attention. When one of the Pandava brothers was with her, others were debarred from visiting her. Like us, they too believed that it is impossible for someone to love more than one person at a time. We cannot think of love as anything different from a relationship between two persons - a man and a woman. Mind cannot conceive that love is a state of being it is not directed to individuals. Love, like air, sunshine and rain, is available to all without any distinctions. We have our own ideas of what love is and should be, and that is why we misunderstand Draupadi. Despite our best efforts to understand her rightly, there always exists suspicion in our minds that there is an element of prostitution in Draupadi: our very definition of a sati, a faithful and loyal wife, turns Draupadi into a prostitute. It is amazing that the tradition of this country (India) respects Draupadi as one of the five most virtuous women of the past. The people who included her among the five great women of history must have been extraordinarily intelligent. The fact
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Quarterly International Journal Gita Dhyan Sadhana that she was the common wife of five Pandavas was known to them, and that is what makes their evaluation of Draupadi tremendously significant. For them it did not matter whether love was confined to one or many; the real question was whether or not one had love. They knew that if really there was love, it could flow endlessly in any number of channels. There was no way to control and manipulate love. It was symbolic to say that Draupadi had five husbands. In reality and in deeper and subtle way it meant that one could love five, fifty, five hundred thousand people at the same time. There is no end to loves power and capacity. Love is eternal and infinite. The day really loving people will walk on this earth the personal ownership of love as we see around us today in the form of marriages, families and groups, will disappear. It will not mean that the love relationship between two human beings will be prohibited and declared to be sinful - that would be going to the other extreme of stupidity. Instead everybody will be free to be himself, and to function within his limits and no one will impose his will and ideas on others. Love and freedom will go together.
raupadi by virtue of her inner explosion has experienced the magnanimity, splendor and sanctity of love deep within. Draupadis love is river-like, overflowing. She does not deny her love even for a moment. Her marriage to the Pandava brothers is an extraordinary event - it came about almost playfully. The Pandavas came home with Draupadi, who they had won in a swayamvara contest. They told their mother they had brought a very precious thing with them. Kunti, their mother, without asking what the precious object was, said, If it is precious then share it together. The Pandava brothers had no idea that their mother would say such a thing and they just wanted to tease her. But now they had to do their mothers command and thus they made Draupadi their common wife. And she accepted it without complaint. It was possible because of her infinite love. She has so much that she loved all her husbands profoundly, yet never felt any shortage of love in her heart. She had no difficulty whatsoever in playing her role as their common beloved, and she never discriminated between them.
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Quarterly International Journal Gita Dhyan Sadhana Draupadi is certainly a unique woman. Women, in general, are very jealous. They really live in jealousy. Ego is the chief characteristic of man, while jealousy is the chief characteristic of woman. Man lives by ego and woman by jealousy. This is the only way to define the characteristics of man and woman. Really jealousy is the passive form of ego, and ego is the active form of jealousy. But here is a woman who rose above jealousy and pettiness; she loved the Pandavas without any reservations. In many ways Draupadi towered over her husbands who were very jealous of one another on account of her love. They remained in constant psychological conflict with each other, while Draupadi went through this complex relationship with perfect ease and equanimity. Because of the lack of awareness man has failed to understand Draupadi. We think that love is a relationship between two persons, which it is not. And because of this misconception we have to go through all kinds of torment and misery in life. Love is indeed a flower which once in a while blossoms without any cause or purpose. It can happen to anyone who is open. And love accepts no bonds, no constraints on its freedom. But because society has fettered love in many ways we do everything to smother it, and to escape it. Thus love has become so scarce, and we have to go without it. And man continues to live a loveless life.
Love is indeed a flower which once in a while blossoms without any cause or purpose. It can happen to anyone who is open. And love accepts no bonds, no constraints on its freedom. But because society has fettered love in many ways we do everything to smother it, and to escape it. Thus love has become so scarce, and we have to go without it. And man continues to live a loveless life.
We are a strange people. We can go without love, but we cannot love someone without possessing him or her. We can very well starve ourselves of love, but we cannot tolerate that the person I love should share his or her love with anybody else. To deprive others of love we can easily give up our own share of it. We do not know how terribly we suffer because of our ego and jealousy. It is good to know that Draupadi is not the only example of this kind. She may be the last in a long line. The society that preceded Draupadi was matriarchal. Perhaps Draupadi is the last evidence of that disintegrating social order. In a
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Quarterly International Journal Gita Dhyan Sadhana matriarchal society the mother was the head of the family and descent was reckoned through the female line alone. In a matriarchy a woman did not belong to any man and no man could possess her. A certain kind of polyandry was in vogue for a long time, and Draupadi seems to be the last of it. Today there are only a few primitive tribes who practice polyandry. That is why the society of her times accepted Draupadi and her marriage and did not raise any objections. If it was wrong, Kunti would have changed her instructions to her sons, but she did not. If there was anything immoral in polyandry even the Pandava brothers would have asked their mother to change her order. But nothing of the kind happened, because it was acceptable to the existing society. It always happens that a custom that is perfectly moral and acceptable in one society appears completely immoral and unacceptable to another. Mohammed had nine wives, and his Koran allows every Mohammedan to have four wives. In the context of modern societies, polygamy and polyandry are considered highly immoral. And the prophet of Islam had nine wives. When he had his first marriage he was twenty-four years old, while his first wife Fatima Bint was forty. But the society in which Mohammed was born was very different from ours and its circumstances were such that polygamy became both necessary and moral. They were warring tribes who constantly fought among themselves. Consequently they were always short of male members - many of whom were killed in fighting - while the number of their women went on growing. Out of four persons, three were women. So Mohammed ordained that each man should have four wives. If it was not done, then three out of four women would have been forced to live a loveless life or take to prostitution. That would have been really immoral. So polygamy became a necessity and it had a moral aura about it. And to set a bold example, Mohammed himself took nine women as his wives, and permitted each of his male followers to have four. No one in Arabia objected to it; there was nothing immoral about it. The society during the Mahabharata was in the last stages of matriarchy, and therefore polyandry was accepted. But that society is long dead and with it polygamy and polyandry are now things of the past. They have no relevance in a society where the numbers of men and women are in equal proportion. When this balance is disturbed for some reason, customs like polygamy and polyandry appear on the scene. So there was nothing immoral about Draupadi. Even today I say that Draupadi was not an ordinary woman instead she was unique and rare. The woman who loved five men together and loved them equally
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Quarterly International Journal Gita Dhyan Sadhana and who lived on their love could not be an ordinary woman. She tremendously loved and it was indeed a great thing. We fail to understand her because of our narrow idea of love.
er husband has been invited by uncle Dhritrashtra and his sons to a game of dice in Hastinapura. He knows their hearts are full of poison. They have recently gone back after spending time in Indraprastha where a glorious rajasuya yagna had just been concluded. Duryodhana had stayed back along with his uncle Shakuni for a few days after the sacrifice was over. Yudhishthira had invited them to. Not entirely out of charity, she knew, for, there was a purpose in Yudhishthiras heart when he had invited them to stay back insisted on it, rather. Yudhishthira was proud. Proud of the wealth he had been able to acquire in a short while. He was equally proud of the palace hall he had and was actually designed by the divine architect Maya Danav. Proud of the tributes and gifts that had poured in ceaselessly from all corners of the earth; proud of the homage kings from all over the world had paid him; proud of the loyalty of his brothers; proud of his beautiful wife Krishnee; proud of the gifts he had paid to the Brahmins; and proud of the feast he has been offering as part of the rajasuya yagna. Eighty-eight thousand snatakas had stayed with him during the entire period of the rajasuya and he had given each thirty serving women. Ten thousand other Brahmins were served their meals in plates of pure gold at the palace every day. The list of kings who had come with gifts from every part of Aryavarta was endless. And those from beyond its borders who had either come in person or sent gifts included the Yavanas, the Romakas, the Chinas, the Shakas, the Vikings and others from across the oceans. Queues of kings who waited at the palace gates stretched for miles. Each had come with carts and elephants loaded with gifts. The gifts included endless quantities of jewels, gold, gems, other precious stones; elephants, camels, horses, cows, donkeys, sheep; swords, scimitars, hatchets,
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Quarterly International Journal Gita Dhyan Sadhana battle axes, daggers, maces, bows and arrows; chariots, carts, other vehicles; hides of rare animals, priceless blankets inlaid with gold, rare silk. The gift of the kings from the coastal regions was thousands of exquisite young girls from the Karpasika country, all slender-waisted, of luxuriant hair, decked in gold. It was all acknowledged openly: Yudhishthiras wealth exceeded that of the Himalayas, the oceans, mines of gold and precious jewels and other regions abounding in wealth. Yudhishthira was basking in glory. Duryodhana had already seen it during the rajasuya yagna. But that was not enough for Yudhishthira. He wanted him to stay back and see it all for a while more. Be devastated by it. True, perhaps Yudhishthira did not know this was the reason why he had requested his cousin and his uncle to stay back. Perhaps this was a secret hidden deep in his heart. Perhaps he thought he was just doing what he should do the closest of relatives and friends were always asked to stay back for a few days more after the festivities were over. That was all he was doing. But Draupadi could see the real reason clearly. After all, she was his wife. Draupadi knew him as no one else did. She knew him more thoroughly than his brothers knew or more thoroughly than perhaps even he himself knew. Indeed she knew him more intimately, more clearly, than he himself did. Of course, as far as the Dhartarashtras are concerned, anything good happening to the Pandavas was wrong. Any happiness coming their way was wrong, be it respect paid to them by anyone. As far as Kauravas were considered the very existence of Pandavas was wrong. Their cousins did not have even the right to exist. So the rajasuya yagna performed by Yudhishthira was wrong. Kings paying tributes to them was wrong. Their wealth was wrong. The sabha conference hall at Indraprastha, which rivaled the sabhas of Indra and Kubera and Yama, was wrong. Brahmins praising them and blessing them was wrong. Palatial bards singing their glories were wrong too. For that there is no real solution. For such sickness of the soul, there is no solution. But Draupadi knew beyond all these, Yudhishthira had made another error. He had asked Duryodhana to be in charge of receiving the gifts pouring in from the thousand kings who wanted to please Yudhishthira.
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Quarterly International Journal Gita Dhyan Sadhana And gifts had poured in as Duryodhana had never seen before. Endless rows of people waiting with gifts. Each with gifts carried by elephants and chariots all dazzled the eyes of Duryodhana with jealousy. Gifts filled in boxes and bags and there seemed to be no end to the stream of gifts, this envied Duryodhana. Duryodhana had to take rest several times a day, so exhausted was he just by receiving them. And yet the gifts kept pouring in from the Kerala-putras in the extreme south; the Pragjyotishas in the East; Gandhara and even beyond in the west; the Himalayan kingdoms and lands beyond in the north; and from all over the land in between. The gifts from the Yavanas, the Romakas, the Chinas, the Shakas, the Vikings those faraway people were as rich, as varied, and as unique as the people themselves were. And Duryodhana was receiving it all. Each gift sent a dart piercing deep into his heart. Each gift was an arrow shot deep into his innermost being. Each gift reduced the shine on his face. Krishna had seen that. And Krishna had seen danger in the eyes of Duryodhana every time their eyes met like lightning flashes of danger. Duryodhana had tried to hide it as best as he could. But he had always been poor at hiding his feelings. He was transparent. It seemed as if Yudhishthira had unconsciously, wanted to incite the jealousy of his cousin, he had succeeded totally. In their heart they had carried another memory from Indraprastha, too and that was the memory different from the memory of the wealth and glory of the Pandavas indeed it was the embarrassment in the hands of Draupadi because of the magnanimity of the illusionary palace of which everyone except Duryodhana was aware. In the illusionary palace that Maya Danava had made, Duryodhana had mistaken water for the floor and stepped right into it. And he had mistaken solid ground for water and lifted the hems of his clothes to walk through. He had bumped into solid walls where he thought he saw doors. And had sought for doors that were right in front of him, but which he had missed. And every time he had made a mistake, laughter had accosted him from all sides. Mirth-filled laughter, ridiculing laughter, reverberating laughter indeed it was a laughter that went straight into his heart and drew blood each time he encountered. And, apart from the male laughter, there was also female laughter and the haunting, carefree laughter of Draupadi. Exhilarated, and enraptured laughter; a
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Quarterly International Journal Gita Dhyan Sadhana laughter that he felt defied him and laughter that he felt made him look like a fool, like a child. And more so Draupadis laughter was a storm throwing its defiant challenge to the mighty trees filled him like a tidal wave rushing fearlessly to engulf the shore or as if the mountain brook dashing intoxicated against the mountain in its path wild and intoxicating. Women should not laugh like that. They had no right to. Perhaps Duryodhana would have loved that laughter had its owner been his. Perhaps he would have adored it then. He would have bathed again and again it its glory perhaps. But she was not his. She was theirs. He had failed to make her his. And she had not allowed Karna to win her for him either. Karna could have won her for him. But she had not allowed him to, not allowed Karna to. She had called him the son of the charioteer. Said she would not marry the son of a charioteer. And then Arjuna had won her. Arjuna who he had been sure was dead. Arjuna who he had been sure he had killed. Killed by setting fire to the house of lac wax in which he, his brothers and his mother were staying. The Pandavas had escaped against all his calculations and then appeared at Kampilya to frustrate his plans again to win her and make her theirs. He had carried the memory of the laughter of the Pandavas in his heart back to Hastinapura. And he had carried the memory of her laughter in his heart back to his home back to his lair. And Draupadi had known danger was coming. And it had come very soon. It came in the form of an invitation to a game of dice a game of dice in the newly built hall at Hastinapura. The hall had been built specifically for the game of dice. And the Pandavas were invited to visit the hall and also to play a game of dice there. Vidura, whom they called Kaka - uncle, had brought the message. Do not accept it. It is a trap, Kaka had said. It is because of Kaka, whom the Pandavas loved dearly, they were alive today. Kaka is the only one who loved them and cared for them unreservedly in Hastinapura. And Kshatta had said: Do not accept it. It is a trap. But I have decided to accept it, said Yudhishthira. Yudhishthira does not reject an invitation to a game of dice. Never!
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Quarterly International Journal Gita Dhyan Sadhana But the game will not be fair. I know. Duryodhana and Shakuni will cheat. I know. You will lose your kingdom. You will lose all you have made in these years. I know. They will rob you of everything and send you to the streets empty handed. I know. All the four brothers tried to persuade their eldest - Yudhishthira. They all failed. No one had ever been able to persuade Yudhishthira unless he wanted to be persuaded. No one! Draupadi knew this. Yet she tried to persuade him. Perhapsperhaps she had thought. Of course no one ever persuaded Yudhishthira unless he wanted to be persuaded. And they had gone to Hastinapura knowing full well what was going to happen. They had started on a gloomy day when the wind refused to blow and the sky seemed to be full of foreboding. Draupadis right eye had begun twitching as she got ready to start. Looking out she had seen a giant vulture perched on the flagpole. As they left the palace gates behind, a donkey had suddenly appeared from among the trees on one side and, braying incessantly, had crossed the royal path and bolted to the other side. Not far from the palace, they had come across a man carrying raw hide on his shoulders. A thousand crows on the trees lining the royal road had set up a cacophony and discordance. She had seen evil omens all around her as they progressed. But Draupadi did not need evil omens to tell her what was going to happen. She knew it without a shadow of doubt. She did not try again to persuade Yudhishthira not to proceed. She knew it was useless. They were given a grand reception on reaching Hastinapura. An entire wing of the palace was arranged for their stay.
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Quarterly International Journal Gita Dhyan Sadhana The brothers did not talk. Draupadi did not talk. There was silence among them. However the music and songs filled the emptiness of their silences. Duryodhana wanted them to be surrounded by music and dance as a mark of celebrations and festivities. He had spared no efforts to make sure it was so. Draupadi discovered her monthly period had begun on arrival at Hastinapura. She quietly retired to the inner apartments. She would be spending the next three days alone there. Alone in the solitude of the inner apartments, alone and lonely she spend her time. While her fate was decided in the dice hall certainly her future was decided by her men by Yudhishthira, to be exact. Or, it was to be decided by Duryodhana and Shakuni, to be more exact. But of course, there was nothing to decide. She knew it without a shadow of doubt. In the morning she learned how the brothers had spent the most fateful night of their life. After the evening feast was over and the brothers had entered their apartments, pleasure women had followed them into their chambers. And these women sang, danced and served them drinks until late into the night. And then these women, each an expert in the arts of love, had pleasured the brothers. Pleasured them in ways only women of pleasure knew how to. The night had been quite old when the brothers, exhausted, fell asleep. Draupadi did not say a word. She did not want to as she did not want to see their faces. She could not have, of course. It was forbidden for women to look at their men, to be near them, to interact with them in any way, when they were having their periods, before they had had their ritual baths after their periods.
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hese two Sutras are very significant and widely used and quoted by the commentators world over. However no one seems to have reached to the core of the message.
yad yad hi dharmasya glnir bhavati bhrata abhyutthnam adharmasya tadtmna sjmy aham paritrya sdhn vinya ca duktm dharma-sasthpanrthya sambhavmi yuge yuge
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The Bhagavad Gita is the psychological text of transformation of human consciousness. Life is unique. It is not like railway lines that run parallel and never meet. Instead life is like a river. Its path is not predetermined. Along the way the river of life makes its own path. And when God comes in between then everything gets disturbed. All that was ready! All that man had already built! And all that was within the thinking capabilities of man! Indeed everything gets topsy-turvy. For this you have to dissolve yourself in totality. Allow your energies to take charge. Along the path the river can drift a bit but all the movements lead to the final merger with the whole ocean. In the beginning when your life energy takes control everything appears as a state of utter chaos. How long will you allow this inner chaos to guide your life? Flow with the energy! Express it meditatively! A new meaning will arise in life! Flow with the river and against anymore. Chaos will become cosmos harmony within. Let me take you through the caves of Bhagavad Gita where Sri Bhagavan is speaking to Arjuna. Krishna is a unique master. At this moment do not consider Krishna as God otherwise you will miss the very essence of Bhagavad Gita and Krishna. Krishna takes Arjuna from a primary class through various stages and finally leads him to graduation from the university. This journey is long and subtle. No predestined path! As Krishna takes Arjuna through this journey a path seems
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Quarterly International Journal Gita Dhyan Sadhana to be appearing. And when Krishna gives his final message, Arjuna has graduated from the process. So to every seeker has to journey. When you are full of anger the capability of introspection and observation disappears. And the fact is when you are full of this energy right observation becomes essential. In that situation you will be able to transform this energy without anyone. Also it is quite interesting with right observation anger dissolves. The stage is set. The songs of Krishna as the message of Bhagavad Gita, is about to begin its overflow. As Arjuna is war will be difficult for him. Arjuna is anxious to look at those with whom he has to enter the war. For war one needs to be blind. There is no need for observation. One who understands the concept of observation can immediately conclude that Arjuna cannot be relied upon. Arjuna can escape from the war any time. To him war will appear futile. And this we see through the dialogue between Krishna and Arjuna in subsequent verses.
All that Arjuna is saying symbolizes his state of mind. He is not saying that he is anxious for war. Yet still Arjuna asks his charioteer to place his chariot at a spot from where he can have a clear glimpse of the enemy. Not only has he wanted to have a glimpse instead he wants to inspect each one of his opponents who have arrayed to fight. This explains that Arjuna is a man of thinking. Not everyone can enter the war. Either man like Bhima or Duryodhana can enter the war who are blind mentally or cannot think at all. Such persons can enter the war because they cannot think of the outcome of the war. Or men like Krishna can enter the war because such a man dwells in the domain beyond thinking. Between these two extremes is the state of thinking. And such a person cannot enter the war. Thus there are three stages. The absence of thinking is the first stage. For such a person war is no problem. He has nothing to do for war. In fact such a man is always in inner war. Even if he is in love it proves to be hatred. War is natural and spontaneous for such a person.
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When you are full of anger the capability of introspection and observation disappears. And the fact is when you are full of this energy right observation becomes essential. In that situation you will be able to transform this energy without anyone. Also it is quite interesting with right observation anger dissolves.
Quarterly International Journal Gita Dhyan Sadhana The second stage is that of thinking. Thoughts keep wavering. One cannot rely on thinking. Arjuna is at this stage. He is intelligent and rational. Therefore he wants to inspect. And then rationalize before he can enter the war. In reality no such person can enter into war. And finally there is the third stage. This is the stage beyond thought realm of No-Thought. But it is not the absence of thoughts. Thoughtless and No- Thought may appear to be the same. But the two are basically different. In the stage of nothought one has seen the futility of thought, hence he has transcended beyond thinking. Thinking is capable of justifying the uselessness of everything war, love, family, and war. If one continues thinking, he will realize even the uselessness of thinking. And then this person enters the state of no-thought. Look at a child. He seems innocence. However his innocence is on the surface. Deep down everything is ready to explode. Seed of anger, enmity, and lust are getting to explode. A small child is like a time-bomb. On the contrary an enlightened one has gone beyond. All that was to explode within has proved futile. Nothing except emptiness has remained within. He is innocent once again. Someone once asked Jesus who will inherit the kingdom of heaven. Jesus did not say one who is child or childish. Instead he responded, one who is child-like. This symbolizes innocence. One will find a lot of similarity between an ignorant and an intelligent. Intelligent becomes simple like the ignorant one. But deep down the simplicity of the ignorant one complexity remains hidden. One who has attained to no-thought has attained to meditation of Samadhi. The state of thinking will create problem in the entire text. And the first chapter expresses the inner conflict of Arjuna. Without this inner conflict there can be no message from a master. Because the master speaks only to dispel the inner conflict and thus bring inner balance and harmony. Let me take you to the psychic aspects inherent in the scripture. I will call the Bhagavad Gita as psychological. And by mind I do not mean soul. Some may react that instead of describing the scripture spiritual one I am describing as the psychological one. Such comments are the outcome of ignorance alone. In reality there can be no scripture of spirituality. At the most any scripture may belong to the mind. The scripture can take human mind to a point from where the journey of spirituality may be possible. Only life is spiritual and not the scripture. Spirituality
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Quarterly International Journal Gita Dhyan Sadhana is the way of life. And scripture is known the word. And at the word can take you to the final height of the mind beyond which there is wordless. And it is from there spirituality begins. Therefore it will be waste to call the Bhagavad Gita a spiritual scripture. All those who claim their scriptures to be spiritual ones are mistaken. In doing so the message becomes beyond the reach of the ordinary one. It is exactly like the medicine or treatment that cannot be called Health or health scripture. The medicine and the treatment help to remove the symptom or the cause of ailment. And when the symptoms are removed then the health is attained. Health belongs to the fourth dimension. So too spirituality begins when all the neurotic conditions are removed. Spirituality is the transcendence beyond the Bhagavad Gita treatment. Indeed spirituality is an experience beyond finiteness of experience. All that cannot be thought! All that cannot be described! All that is beyond explanation! All that is beyond words certainly cannot be attained through the mind. All that is beyond words cannot be put in words. As a result the scripture can take you to the end of the mind and its attributes. When any text leads human beings to this point it is indeed unique and utterly useful. After this there is quantum leap alone.
Therefore I call Bhagavad Gita a psychological text, because it contains the techniques to take the man to the very end of the mind. Also it prepares one to take the quantum leap. A statement can be spiritual but certainly not a text. A statement can be spiritual! Yes indeed it can be! Just as Upanishads are spiritual statements. But these statements are not scientific. Therefore these statements are not of much use to mankind. On the other hand Bhagavad Gita is most useful to man in his quest for transformation.
Indeed spirituality is an experience beyond finiteness of experience. All that cannot be thought! All that cannot be described! All that is beyond explanation! All that is beyond words certainly cannot be attained through the mind. All that is beyond words cannot be put in words. As a result the scripture can take you to the end of the mind and its attributes. When any text leads human beings to this point it is indeed unique and utterly useful. After this there is quantum leap alone.
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Quarterly International Journal Gita Dhyan Sadhana Upanishadic statement says Brahma is! It is right for one who has experienced it. For others it is a mere statement. Upanishad can only be useful when you have spiritual experience. In that situation Upanishad can confirm your experience. Or these can be a witness to your experience. It is possible only when you have known. It is ironic then, because if you have known then you do not need the evidence of the Upanishads. Then all that you say becomes Upanishad. It is at this level Kabir denies the scriptures. You can understand this through an example. You visit the doctor when you have any physical discomfort or complaint. You keep on visiting the doctor until the problem persists. And the moment your physical or mental complaint is over do you need the doctor. Certainly you can attain to health only after these systems of physical discomforts are over. So what does the doctor do? His scriptures that he had studied systematically can only help in removing the symptoms of physical discomfort. But he has nothing to do with health. Now back to our question. The question that Arjuna asks is not spiritual. The real question is mental or psychological. For mental problem if Krishna is providing spiritual solution, then there can be no communication between the two. Krishna has to start from the level where Arjuna is. The solution can only evolve out of the problem. Arjunas grief or problem or confusion is mental. It is wrong to speak of spiritual problem. In the realm of spiritualism there can be no problem. All problems, conflicts etc. are only at the level of the mind. So the solution has to be provided from that level. It is like someone complains - his house is dark. The whole house is dark. And you want to carry the light to search darkness. You cannot find darkness where light is. Between darkness and light there can be no communication. So too, all problems in life arise from the level of the mind. Spiritualism is solution not problem. At the level of spiritualism all problems dissolve. Spirituality is solution. To such a beginning we call Samadhi. Thus Samadhi has a beginning but no end. Samadhi implies the beginning of the solution. No more problems! No more questions! You have reached the threshold where the realm of mind is vanishing and thus begins the realm of solutions. If you correctly understand, mind is the problem. And spiritualism refers to that experience when mind is no more. When I call the Bhagavad Gita a psychological text, it is the maximum that can be said about it. It will be wrong to classify it as a spiritual text. In this context I call Krishna the first psychologist. He has analyzed the mind of Arjuna! And provided solutions and explanation for the inner conflict! So if you consider The Bhagavad Gita as Hindu again you are missing a great opportunity.
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Quarterly International Journal Gita Dhyan Sadhana When you are sick you do not enquire the religion, colour, nationality, political affiliations etc. of the Doctor or that of the one who invented such systems or medicines. But human ignorance is multidimensional and colourful. Your existing systems of religious understanding will not allow this. It is up to break the shackles or remain imprisoned within the boundaries of your ignorance. All game is at the level of the mind. Beyond mind unity, harmony, and blissfulness exists. All game of master-disciple relationship is up to the mind. Beyond no Krishna and no Arjuna exists. And that which exists beyond the mind has no name. All is the game of the mind. For this reason the message of the Bhagavad Gita is unique. Spiritual statements are many. Each statement is precious. But these statements like: Aham Brahasmi; Tat-twam-asi; and Prajnam Brahma do not solve our problems. Human problems exist at the level of the mind. Therefore, the solution has to be of that level. Had Krishna spoken from his level then the text would have been a spiritual one. But then nothing will happen to Arjuna. And the whole effort will be futile. Krishna begins sorting out the inner conflict of Arjuna from the level where Arjuna is. That is why the Bhagavad Gita provides solution for inner conflict systematically. The entire text moves with Arjuna. Arjuna moves upwards in the same proportion the message too moves. Arjuna is the center of the message of Krishna. In case, of the Upanishad the sage is the center. He explains his experiences. That is why I consider Krishna as a teacher who takes Arjuna through various stages. Krishna, in fact moves with Arjuna. And the message ends the moment Arjuna goes beyond mind. And all the verses beyond that are the descriptions of the sage poet. For all these reasons the Bhagavad Gita is psychological than metaphysical. The message has utility for future. I cannot consider Bible a psychological text, though it contains statements that are psychological in nature. But deep down the statements are spiritual. All that Jesus has known he is talking. And this is the problem. Jesus is talking of sky and heaven to those who are standing on earth. Ultimately this became the cause of Jesus fructification. Jesus statement of Kingdom of God could not be understood. And Jesus was considered to be rebellious who was going to attack the kingdom. And no one had heard of the kingdom of god. There is no communication between Jesus and those who were listening to him. Krishna on the other hand remains the unique teacher who takes Arjuna from primary level and finally remains guiding him until he finally graduates. The journey is long and subtle. There is no predestined path. As Krishna continues his
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Quarterly International Journal Gita Dhyan Sadhana message in response to Arjunas questions, conflicts, and queries the path is determined and various yoga paths emerged. This is the beauty of the Bhagavad Gita. And I would like everyone to take this message in this light. Only then a transformation is possible. All that has been spoken on the text is prelude. Had the blind king not enquired of Sanjaya humanity would have remained unaware of this message. With his enquiry Sanjaya begins his description of the battlefield, the details of the two sides. Now the war is at the door step and there is no way to escape. Arjuna makes a plea to look at his enemies with whom he has to fight. Looking at the enemies was not difficult. But the problem arises because of thinking of Arjuna and identification with the people. All the thoughts that are arising in his mind will not allow him to enter the war. For this the transformation of his inner state is essential. Such is the situation of almost everyone. Moment to moment life presents new questions and situations and we find ourselves incapable of acting guided by absolute harmony for the establishment of truth and righteousness. Krishnas message can be beneficial to anyone once you are ready to accept in the same way as Arjuna did.
Such is the situation of almost everyone. Moment to moment life presents new questions and situations and we find ourselves incapable of acting guided by absolute harmony for the establishment of truth and righteousness. Krishnas message can be beneficial to anyone once you are ready to accept in the same way as Arjuna did.
And one thing significant! The message of Krishna is for Arjuna. It was narrated to Dhritrashtra. And Sanjaya remained only the faculty of narration. None of these show any sign of transformation. Dhritrashtras only interest was guided by his lust for the throne and love for his sons. All he wanted was the victory for his army. He was pleased all along when Arjuna gives his arguments for his decision of not entering the war. Alike any other person the King was not interested in transformation. And in the battlefield no one else could hear the message. Therefore the subtlety of such messages protects the message from the ordinary human consciousness. Many have read the text the Bhagavad Gita but how many were able to explore the message that really transformed Arjuna.
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Rahul Vedi
Canberra, Australia
With the perception of my mind, I try to perceive the Supreme With the sight of my eyes, I try to see the Supreme With the auditory capacity of my ear, I try to listen to the Supreme Is that the REAL one . Mind wonders? No, of course not. The being responds. Thus begins the inward journey Indeed The REAL is not the one my mind perceives not the one my eyes see not the one my ears hear Eyes, Ears and the mind are sense organs. The real one is that which prepares my mind to perceive, my eyes to see, and my ears to hear..The real, is described as truth. Truth is beyond all cognition. Truth always is yet beyond cognition. It is both the field and the knower of the field. It is unknown and unknowable. It is eternal.
` tt st!
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Quarterly International Journal Gita Dhyan Sadhana Kaala-pramaaNa In the sacred song of the divine Srimad Bhagavad Gita, Sri Bhagawan has said again and again that HE is the TIME. The Hindi word for time is kaala kal, Indeed it is comprehensive word with double meaning. The Hindi word refers both to time and death.
Kaalah kalyatamaham [10-30-1]

... among
..
the systems of reckoning, I am time.
... ..
Ahmevakshyah kaalo [10-33-2] I am indeed imperishable time...
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Kaaloasmi Lokkshkratpravadho Lokaansmahartumih Pravrattah I am Time, the great destroyer of worlds. There are various accounts of time with slightly differing measurements, but here is presented what is probably the most accepted. There are various texts on the subject of measurement of time including the Bhagavad, Brahmasphut Shastra, Puranic Encyclopedia by Sri Vettam Mani. Carl Sagan in his hugely successful and influential book/TV Serial Cosmos, mentions about how the early Hindu sages were thinking in terms of billions, when the rest of the world did not yet begin to count numbers. Clearly, the table goes from 1/3600 of a second to several billion years. For the end of Kali yuga in the current cycle, we have about 427,000 years to go! And we are in the 28th cycle of the 7th manvantara. For this manvantara to end, we have 43 cycles to go. And for this kalpa to end, we have about 7 more manvantaras. The current manu is vivaSvata. And it does not end here. When the lifetime of current Brahma expires, a new Brahma takes over. The full scale and divisions, units of time is collected and provided for your reading in the following table.
..
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count 30 30 30 4 60 60 60 15 2 12 1 360 4800 3600 2400 1200 12000 71 14 1 1 2 360 100
of this alpakala truti kalaa nimisha ganita vinadi ghatika ahoratra paksha chandra masa varsha varsha devavarsha devavarsha devavarsha devavarsha devavarsha catur yuga manvantara kalpa kalpa kalpa Brahma ahoratra Brahma varsha
is 1 truti kalaa nimisha ganita vinadi ghatika ahoratra paksha chandramasa varsha deva aho ratram devavarsha kruta yuga treta yuga dvapara yuga kali yuga catur yuga manu kalpa Brahma's night Brahma's day Brahma ahoratra Brahma varsha End of Brahma
equal to this of 1/3600 1/120 1/4 1 1 24 24 15 1 12 1 360 1,728,000 1,296,000 864,000 432,000 4,320,000 306,720,000 4,294,080,000 4,294,080,000 4,294,080,000 8,588,160,000 3,091,737,600,000 309,173,760,000,000
in modern units second second second second minute minutes hours days month months Deva day human years human human human human human human human human human human human human years years years years years years years years years years years years
Comments ~ 0.3 milli seconds ~ 8.3 milli seconds ~ 250 milli seconds
Day + Night 1 Moon cycle 1 Lunar month 1 Solar year 1 Human year
Deluge No action Creation Brahma's day + night 1 Brahma year 100 Brahma years
-
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International Journal of Gita Dhyan Sadhana Oct-Dec 2011

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A Quarterly Publication

Volume One Issue Two

Quarterly International Journal Gita Dhyan Sadhana

Quarterly International Journal Gita Dhyan Sadhana

Quarterly International Journal Gita Dhyan Sadhana

Quarterly International Journal Gita Dhyan Sadhana

Illuminating Quotes on Bhagavad Gita

Quarterly International Journal Gita Dhyan Sadhana

Marks of Man of Realization

So remember, morality is not

Quarterly International Journal Gita Dhyan Sadhana

Quarterly International Journal Gita Dhyan Sadhana

The Actual Gita

Quarterly International Journal Gita Dhyan Sadhana

Seeking the GOOD

It is this Shreyah that Arjuna seeks.

Quarterly International Journal Gita Dhyan Sadhana

Student, Disciple and Devotee

Quarterly International Journal Gita Dhyan Sadhana

Shad-Darshanas: Six Systems of Hindu Philosophy

Quarterly International Journal Gita Dhyan Sadhana

Quarterly International Journal Gita Dhyan Sadhana

Quarterly International Journal Gita Dhyan Sadhana

Quarterly International Journal Gita Dhyan Sadhana

Quarterly International Journal Gita Dhyan Sadhana

Quarterly International Journal Gita Dhyan Sadhana

Quarterly International Journal Gita Dhyan Sadhana

Quarterly International Journal Gita Dhyan Sadhana

Quarterly International Journal Gita Dhyan Sadhana

Kaalah kalyatamaham [10-30-1]

the systems of reckoning, I am time.

Quarterly International Journal Gita Dhyan Sadhana

Quarterly International Journal Gita Dhyan Sadhana

count 30 30 30 4 60 60 60 15 2 12 1 360 4800 3600 2400 1200 12000 71 14 1 1 2 360 100

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