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Author Topic: The Meaning of Peace in the Bhagavad Gita  (Read 12257 times)

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Offline PiyaSoni

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Re: The Meaning of Peace in the Bhagavad Gita
« Reply #30 on: June 10, 2013, 06:28:32 AM »
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  • Bhaktivedanta VedaBase: Bhagavad-gita As It Is 1.21-22

    arjuna uvāca
    senayor ubhayor madhye
    rathaḿ sthāpaya me 'cyuta
    yāvad etān nirīkṣe 'haḿ
    yoddhu-kāmān avasthitān
    kair mayā saha yoddhavyam
    asmin raṇa-samudyame


    SYNONYMS

    arjunaḥ uvāca — Arjuna said; senayoḥ — of the armies; ubhayoḥ — both; madhye — between; ratham — the chariot; sthāpaya — please keep; me — my; acyuta — O infallible one; yāvat — as long as; etān — all these; nirīkṣe — may look upon; aham — I; yoddhu-kāmān — desiring to fight; avasthitān — arrayed on the battlefield; kaiḥ — with whom; mayā — by me; saha — together; yoddhavyam — have to fight; asmin — in this; raṇa — strife; samudyame — in the attempt.

    TRANSLATION

    Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to fight, and with whom I must contend in this great trial of arms.

    PURPORT

    Although Lord Kṛṣṇa is the Supreme Personality of Godhead, out of His causeless mercy He was engaged in the service of His friend. He never fails in His affection for His devotees, and thus He is addressed herein as infallible. As charioteer, He had to carry out the orders of Arjuna, and since He did not hesitate to do so, He is addressed as infallible. Although He had accepted the position of a charioteer for His devotee, His supreme position was not challenged. In all circumstances, He is the Supreme Personality of Godhead, Hṛṣīkeśa, the Lord of the total senses. The relationship between the Lord and His servitor is very sweet and transcendental. The servitor is always ready to render service to the Lord, and, similarly, the Lord is always seeking an opportunity to render some service to the devotee. He takes greater pleasure in His pure devotee's assuming the advantageous position of ordering Him than He does in being the giver of orders. Since He is master, everyone is under His orders, and no one is above Him to order Him. But when He finds that a pure devotee is ordering Him, He obtains transcendental pleasure, although He is the infallible master of all circumstances.

    As a pure devotee of the Lord, Arjuna had no desire to fight with his cousins and brothers, but he was forced to come onto the battlefield by the obstinacy of Duryodhana, who was never agreeable to any peaceful negotiation. Therefore, he was very anxious to see who the leading persons present on the battlefield were. Although there was no question of a peacemaking endeavor on the battlefield, he wanted to see them again, and to see how much they were bent upon demanding an unwanted war.



    "नानक नाम चढदी कला, तेरे पहाणे सर्वद दा भला "

    Offline PiyaSoni

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    Re: The Meaning of Peace in the Bhagavad Gita
    « Reply #31 on: June 11, 2013, 05:55:01 AM »
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  • Bhaktivedanta VedaBase: Bhagavad-gita As It Is 1.23

    yotsyamānān avekṣe 'haḿ
    ya ete 'tra samāgatāḥ
    dhārtarāṣṭrasya durbuddher
    yuddhe priya-cikīrṣavaḥ


    SYNONYMS

    yotsyamānān — those who will be fighting; avekṣe — let me see; aham — I; ye — who; ete — those; atra — here; samāgatāḥ — assembled; dhārtarāṣṭrasya — for the son of Dhṛtarāṣṭra; durbuddheḥ — evil-minded; yuddhe — in the fight; priya — well; cikīrṣavaḥ — wishing.

    TRANSLATION

    Let me see those who have come here to fight, wishing to please the evil-minded son of Dhṛtarāṣṭra.

    PURPORT

    It was an open secret that Duryodhana wanted to usurp the kingdom of the Pāṇḍavas by evil plans, in collaboration with his father, Dhṛtarāṣṭra. Therefore, all persons who had joined the side of Duryodhana must have been birds of the same feather. Arjuna wanted to see them on the battlefield before the fight was begun, just to learn who they were, but he had no intention of proposing peace negotiations with them. It was also a fact that he wanted to see them to make an estimate of the strength which he had to face, although he was quite confident of victory because Kṛṣṇa was sitting by his side.



    "नानक नाम चढदी कला, तेरे पहाणे सर्वद दा भला "

    Offline PiyaSoni

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    Re: The Meaning of Peace in the Bhagavad Gita
    « Reply #32 on: June 19, 2013, 04:31:51 AM »
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  • Bhaktivedanta VedaBase: Bhagavad-gita As It Is 1.24

    sañjaya uvāca
    evam ukto hṛṣīkeśo
    guḍākeśena bhārata
    senayor ubhayor madhye
    sthāpayitvā rathottamam

    SYNONYMS

    sañjayaḥ uvāca — Sañjaya said; evam — thus; uktaḥ — addressed; hṛṣīkeśaḥ — Lord Kṛṣṇa; guḍākeśena — by Arjuna; bhārata — O descendant of Bharata; senayoḥ — of the armies; ubhayoḥ — both; madhye — in the midst; sthāpayitvā — placing; ratha-uttamam — the finest chariot.

    TRANSLATION

    Sañjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord Kṛṣṇa drew up the fine chariot in the midst of the armies of both parties.

    PURPORT

    In this verse Arjuna is referred to as Guḍākeśa. Guḍākā means sleep, and one who conquers sleep is called guḍākeśa. Sleep also means ignorance. So Arjuna conquered both sleep and ignorance because of his friendship with Kṛṣṇa. As a great devotee of Kṛṣṇa, he could not forget Kṛṣṇa even for a moment, because that is the nature of a devotee. Either in waking or in sleep, a devotee of the Lord can never be free from thinking of Kṛṣṇa's name, form, qualities and pastimes. Thus a devotee of Kṛṣṇa can conquer both sleep and ignorance simply by thinking of Kṛṣṇa constantly. This is called Kṛṣṇa consciousness, or samādhi. As Hṛṣīkeśa, or the director of the senses and mind of every living entity, Kṛṣṇa could understand Arjuna's purpose in placing the chariot in the midst of the armies. Thus He did so, and spoke as follows.




    "नानक नाम चढदी कला, तेरे पहाणे सर्वद दा भला "

    Offline PiyaSoni

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    Re: The Meaning of Peace in the Bhagavad Gita
    « Reply #33 on: July 03, 2013, 02:57:42 AM »
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  • Bhaktivedanta VedaBase: Bhagavad-gita As It Is 1.25

    bhīṣma-droṇa-pramukhataḥ
    sarveṣāḿ ca mahī-kṣitām
    uvāca pārtha paśyaitān
    samavetān kurūn iti


    SYNONYMS

    bhīṣma — Grandfather Bhīṣma; droṇa — the teacher Droṇa; pramukhataḥ — in front of; sarveṣām — all; ca — also; mahī-kṣitām — chiefs of the world; uvāca — said; pārtha — O son of Pṛthā; paśya — just behold; etān — all of them; samavetān — assembled; kurūn — the members of the Kuru dynasty; iti — thus.

    TRANSLATION

    In the presence of Bhīṣma, Droṇa and all the other chieftains of the world, the Lord said, Just behold, Pārtha, all the Kurus assembled here.

    PURPORT

    As the Supersoul of all living entities, Lord Kṛṣṇa could understand what was going on in the mind of Arjuna. The use of the word Hṛṣīkeśa in this connection indicates that He knew everything. And the word Pārtha, or the son of Kuntī, or Pṛthā, is also similarly significant in reference to Arjuna. As a friend, He wanted to inform Arjuna that because Arjuna was the son of Pṛthā, the sister of His own father Vasudeva, He had agreed to be the charioteer of Arjuna. Now what did Kṛṣṇa mean when He told Arjuna to "behold the Kurus"? Did Arjuna want to stop there and not fight? Kṛṣṇa never expected such things from the son of His aunt Pṛthā. The mind of Arjuna was thus predicted by the Lord in friendly joking.


    "नानक नाम चढदी कला, तेरे पहाणे सर्वद दा भला "

    Offline PiyaSoni

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    Re: The Meaning of Peace in the Bhagavad Gita
    « Reply #34 on: November 15, 2013, 12:12:22 AM »
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  • Bhaktivedanta VedaBase: Bhagavad-gita As It Is 1.26

    tatrāpaśyat sthitān pārthaḥ
    pitrn atha pitāmahān
    ācāryān mātulān bhrātrn
    putrān pautrān sakhīḿs tathā
    śvaśurān suhṛdaś caiva
    senayor ubhayor api


    SYNONYMS

    tatra — there; apaśyat — he could see; sthitān — standing; pārthaḥ — Arjuna; pitrn — fathers; atha — also; pitāmahān — grandfathers; ācāryān — teachers; mātulān — maternal uncles; bhrātrn — brothers; putrān — sons; pautrān — grandsons; sakhīn — friends; tathā — too; śvaśurān — fathers-in-law; suhṛdaḥ — well-wishers; ca — also; eva — certainly; senayoḥ — of the armies; ubhayoḥ — of both parties; api — including.

    TRANSLATION

    There Arjuna could see, within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his fathers-in-law and well-wishers.

    PURPORT

    On the battlefield Arjuna could see all kinds of relatives. He could see persons like Bhūriśravā, who were his father's contemporaries, grandfathers Bhīṣma and Somadatta, teachers like Droṇācārya and Kṛpācārya, maternal uncles like Śalya and Śakuni, brothers like Duryodhana, sons like Lakṣmaṇa, friends like Aśvatthāmā, well-wishers like Kṛtavarmā, etc. He could see also the armies which contained many of his friends.


    "नानक नाम चढदी कला, तेरे पहाणे सर्वद दा भला "

    Offline ShAivI

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    Re: The Meaning of Peace in the Bhagavad Gita
    « Reply #35 on: August 20, 2014, 05:28:49 AM »
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  • Bhaktivedanta VedaBase: Bhagavad-gītā As It Is 1.27

    tān samīkṣya sa kaunteyaḥ
    sarvān bandhūn avasthitān
    kṛpayā parayāviṣṭo
    viṣīdann idam abravīt


    SYNONYMS

    tān — all of them; samīkṣya — after seeing; saḥ — he; kaunteyaḥ — the son of Kuntī; sarvān — all kinds of; bandhūn — relatives; avasthitān — situated; kṛpayā — by compassion; parayā — of a high grade; āviṣṭaḥ — overwhelmed; viṣīdan — while lamenting; idam — thus; abravīt — spoke.

    TRANSLATION

    When the son of Kuntī, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus.


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    Offline ShAivI

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    Re: The Meaning of Peace in the Bhagavad Gita
    « Reply #36 on: August 26, 2014, 05:47:50 AM »
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  • Bhaktivedanta VedaBase: Bhagavad-gita As It Is 1.28

    arjuna uvāca
    dṛṣṭvemaḿ sva-janaḿ kṛṣṇa
    yuyutsuḿ samupasthitam
    sīdanti mama gātrāṇi
    mukhaḿ ca pariśuṣyati


    SYNONYMS

    arjunaḥ uvāca — Arjuna said; dṛṣṭvā — after seeing; imam — all these; sva-janam — kinsmen; kṛṣṇa — O Kṛṣṇa; yuyutsum — all in a fighting spirit; samupasthitam — present; sīdanti — are quivering; mama — my; gātrāṇi — limbs of the body; mukham — mouth; ca — also; pariśuṣyati — is drying up.

    TRANSLATION

    Arjuna said: My dear Kṛṣṇa, seeing my friends and relatives present before me in such a fighting spirit, I feel the limbs of my body quivering and my mouth drying up./color]

    PURPORT

    Any man who has genuine devotion to the Lord has all the good qualities which are found in godly persons or in the demigods, whereas the nondevotee, however advanced he may be in material qualifications by education and culture, lacks in godly qualities. As such, Arjuna, just after seeing his kinsmen, friends and relatives on the battlefield, was at once overwhelmed by compassion for them who had so decided to fight amongst themselves. As far as his soldiers were concerned, he was sympathetic from the beginning, but he felt compassion even for the soldiers of the opposite party, foreseeing their imminent death. And while he was so thinking, the limbs of his body began to quiver, and his mouth became dry. He was more or less astonished to see their fighting spirit. Practically the whole community, all blood relatives of Arjuna, had come to fight with him. This overwhelmed a kind devotee like Arjuna. Although it is not mentioned here, still one can easily imagine that not only were Arjuna's bodily limbs quivering and his mouth drying up, but he was also crying out of compassion. Such symptoms in Arjuna were not due to weakness but to his softheartedness, a characteristic of a pure devotee of the Lord. It is said therefore:

    yasyāsti bhaktir bhagavaty akiñcanā
    sarvair guṇais tatra samāsate surāḥ
    harāv abhaktasya kuto mahad-guṇā
    mano-rathenāsati dhāvato bahiḥ


    "One who has unflinching devotion for the Personality of Godhead has all the good qualities of the demigods. But one who is not a devotee of the Lord has only material qualifications that are of little value. This is because he is hovering on the mental plane and is certain to be attracted by the glaring material energy." (Bhāg. 5.18.12)


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    Re: The Meaning of Peace in the Bhagavad Gita
    « Reply #37 on: August 28, 2014, 04:50:27 AM »
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  • Bhaktivedanta VedaBase: Bhagavad-gita As It Is 1.29

    vepathuś ca śarīre me
    roma-harṣaś ca jāyate
    gāṇḍīvaḿ sraḿsate hastāt
    tvak caiva paridahyate


    SYNONYMS

    vepathuḥ — trembling of the body; ca — also; śarīre — on the body; me — my; roma-harṣaḥ — standing of hair on end; ca — also; jāyate — is taking place; gāṇḍīvam — the bow of Arjuna; sraḿsate — is slipping; hastāt — from the hand; tvak — skin; ca — also; eva — certainly; paridahyate — is burning.

    TRANSLATION

    My whole body is trembling, my hair is standing on end, my bow Gāṇḍīva is slipping from my hand, and my skin is burning.

    PURPORT

    There are two kinds of trembling of the body, and two kinds of standings of the hair on end. Such phenomena occur either in great spiritual ecstasy or out of great fear under material conditions. There is no fear in transcendental realization. Arjuna's symptoms in this situation are out of material fear — namely, loss of life. This is evident from other symptoms also; he became so impatient that his famous bow Gāṇḍīva was slipping from his hands, and, because his heart was burning within him, he was feeling a burning sensation of the skin. All these are due to a material conception of life.

    You can make the world a better place by simply making yourself a happier person.
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    Offline ShAivI

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    Re: The Meaning of Peace in the Bhagavad Gita
    « Reply #38 on: September 02, 2014, 06:49:34 AM »
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  • Bhaktivedanta VedaBase: Bhagavad-gita As It Is 1.30

    na ca śaknomy avasthātuḿ
    bhramatīva ca me manaḥ
    nimittāni ca paśyāmi
    viparītāni keśava


    SYNONYMS

    na — nor; ca — also; śaknomi — am I able; avasthātum — to stay; bhramati — forgetting; iva — as; ca — and; me— my; manaḥ — mind; nimittāni — causes; ca — also; paśyāmi — I see; viparītāni — just the opposite; keśava — O killer of the demon Keśī (Kṛṣṇa).

    TRANSLATION

    I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Kṛṣṇa, killer of the Keśī demon.

    PURPORT

    Due to his impatience, Arjuna was unable to stay on the battlefield, and he was forgetting himself on account of this weakness of his mind. Excessive attachment for material things puts a man in such a bewildering condition of existence. Bhayaḿ dvitīyābhiniveśataḥ syāt (Bhāg. 11.2.37): such fearfulness and loss of mental equilibrium take place in persons who are too affected by material conditions. Arjuna envisioned only painful reverses in the battlefield — he would not be happy even by gaining victory over the foe. The words nimittāni viparītāni are significant. When a man sees only frustration in his expectations, he thinks, "Why am I here?"  Everyone is interested in himself and his own welfare. No one is interested in the Supreme Self. Arjuna is showing ignorance of his real self-interest by Kṛṣṇa's will. One's real self-interest lies in Viṣṇu, or Kṛṣṇa. The conditioned soul forgets this, and therefore suffers material pains.  Arjuna thought that his victory in the battle would only be a cause of lamentation for him.


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