Guide

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Title: "An Esoteric Approach to The Bhagwad Gita”

Subtitle: " Unlocking the Hidden Wisdom and Mysteries of the Bhagavad Gita”

Whispers of Eternal Wisdom: Illuminating the Bhagavad Gita”

 

In the realm of ancient wisdom, A timeless scripture unfolds,

The Bhagavad Gita, a treasure, its teachings are profound and bold.

Amidst the battlefield's strife, Arjuna stood in deep despair,

Seeking answers to life's questions, with Krishna's divine love and care.

 

"Renounce all attachments," Krishna said, “Perform your duty, undeterred,

In the fire of selfless action, let your soul's purpose be stirred."

"Find equipoise in joy and sorrow, transcend the dualities of life,

Yoga, the Path to the union, unveiling the eternal, free from strife."

 

"Master the senses, steady the mind, seek the Self within your core,

Realize the divinity in all beings, love, and compassion forevermore."

"Unveil the secrets of existence, the Atman, immortal and true,

The eternal soul, forever divine, bathed in the light of pure virtue."

 

With verses profound, the Gita guides, through the challenges of each passing day,

In relationships, work, and contemplation, its wisdom illuminates the way.

A beacon of truth in a troubled world, The Gita's teachings ever inspire,

To seek self-realization's bliss, and set our souls afire.

 

So let us immerse in its sacred verses, Uncover the depths of its divine art,

For within the Bhagavad Gita, resides the wisdom of the heart.

In each stanza, a radiant jewel, a path to liberation's door,

The Bhagavad Gita, is a timeless gift, forever echoing its eternal lore.

 

The Essence of the Bhagavad Gita

In the vast tapestry of ancient scriptures, there exists a gem that shines with timeless wisdom and profound insights—the Bhagavad Gita. It is with great joy and humility that I present this book, a compilation of verses and explanations from the sacred text, as a humble attempt to illuminate its divine teachings.

The Bhagavad Gita, nestled within the epic Mahabharata, is a dialogue between Lord Krishna and the mighty warrior Arjuna, set on the battlefield of Kurukshetra. It encapsulates the essence of spiritual knowledge and offers guidance for navigating the complexities of life, revealing profound truths that transcend time and resonate with seekers across generations.

Within the pages of this book, you will embark on a journey of self-discovery, exploring the depths of your own consciousness and unraveling the mysteries of existence. The verses of the Gita will serve as a guiding light, illuminating the path to self-realization and inner transformation.

Through meticulous study and contemplation, I have endeavored to provide comprehensive explanations of each verse, drawing upon various philosophical traditions such as Advaita, yoga, Samkhya/Sankhya/Sankhya/Sankhya/Sankhya, and Western wisdom teachings. Additionally, I have explored the esoteric dimensions of consciousness, sub-consciousness, and superconsciousness, as well as the interplay of willpower, wisdom, and activity.

Furthermore, this book delves into practical applications of the Gita's teachings, offering insights on integrating its wisdom into daily life. From personal and professional realms to relationships, decision-making, and spiritual practices, the Gita's profound guidance will inspire you to navigate life's challenges with grace and wisdom.

To enhance your understanding and facilitate further exploration, a list of recommended books, articles, and resources is provided at the end of this volume. These resources will serve as valuable companions on your journey, enabling you to delve deeper into the study of the Bhagavad Gita and related subjects.

It is my earnest hope that this book serves as a beacon of light, illuminating the path of self-realization and inspiring you to embark on a transformative journey. May the wisdom of the Bhagavad Gita awaken within you a profound sense of purpose, love, and compassion, leading you towards the realization of your true divine nature.

I express my heartfelt gratitude to all the great teachers and scholars who have dedicated their lives to unraveling the depths of the Gita's teachings. Their profound insights and interpretations have greatly enriched this work.

May the wisdom of the Bhagavad Gita continue to guide us on our spiritual quest, enabling us to lead lives of purpose, fulfillment, and inner harmony.

RAVI GODRICK VINCENT

 

Practical guidance on applying the teachings of the Bhagavad Gita in daily life:

1.Self-awareness and Reflection:

Take time for self-reflection and introspection. Develop self-awareness by observing your thoughts, emotions, and actions.

Regularly assess your values, beliefs, and goals. Align them with the principles of the Gita, such as righteousness, selflessness, and spiritual growth.

2.Duty and Responsibility:

Recognize your duties and responsibilities in various roles, such as family, work, and society. Fulfill them with sincerity, dedication, and integrity.

Practice selfless action by offering the results of your actions to a higher ideal, rather than being attached to personal gains or outcomes.

1. Mindfulness and Presence:

Cultivate mindfulness in your daily activities. Be fully present and engaged in each task, whether it is work, chores, or interactions with others.

Practice detachment from past regrets and future anxieties. Focus on the present moment, giving it your full attention and energy.

4, Ethical Conduct and Values:

Embody ethical values in your thoughts, speech, and actions. Practice truthfulness, nonviolence, compassion, honesty, and fairness in your interactions with others.

Make conscious choices aligned with your values, even in challenging situations. Prioritize integrity over personal gains or short-term benefits.

5.Relationships and Interactions:

Foster harmonious relationships based on love, respect, and understanding. Practice empathy and compassion towards others, recognizing their inherent divinity.

Nurture healthy communication and resolve conflicts peacefully. Seek reconciliation and understanding rather than holding onto grudges or animosity.

6.Decision-making and Discernment:

Develop a clear and calm mind through practices like meditation and self-reflection. Cultivate discernment and intuition to make wise decisions aligned with your higher values and goals.

Consider the long-term consequences and impact of your choices on yourself, others, and the greater good. Seek guidance from mentors or trusted individuals when needed.

7.Spiritual Practices:

Incorporate spiritual practices into your daily routine, such as meditation, prayer, chanting, or reading sacred texts. Create a sacred space or altar to inspire spiritual focus and reflection.

Engage in self-study of spiritual texts like the Bhagavad Gita, reflecting on their deeper meanings and contemplating their relevance in your life.

Remember that the application of the Gita's teachings is a gradual and ongoing process. It requires patience, perseverance, and consistent effort. Start with small steps and integrate the teachings into your life one day at a time. Seek guidance from wise teachers or spiritual mentors who can provide further insights and support on your spiritual journey.

 

Introduction to the Bhagavad Gita:

The Bhagavad Gita, often referred to as the Gita, is a 700-verse sacred text that is part of the Indian epic, the Mahabharata. It is a profound dialogue between Prince Arjuna and Lord Krishna, who serves as his charioteer and spiritual guide. The conversation takes place on the battlefield of Kurukshetra, just before a great war.

Historical Context: The historical context of the Bhagavad Gita dates back to ancient India, approximately 2,500 years ago. It was composed during a time of moral and existential crisis when Arjuna, a skilled warrior, found himself overwhelmed and confused about his duty as a warrior and the moral implications of fighting against his own kinsmen.

Significance and Relevance: The Bhagavad Gita holds immense significance and continues to be widely studied and revered for several reasons:

1.Philosophical and Spiritual Guidance: The Gita presents a comprehensive guide to life, addressing fundamental questions about the nature of existence, ethics, duty, and the path to spiritual realization. It provides practical wisdom that transcends time and remains relevant in navigating the challenges of modern life.

2,Universal Appeal: The teachings of the Gita go beyond any particular religion or belief system. Its principles can be embraced by people from diverse backgrounds and faiths, offering guidance for personal growth, ethical living, and the pursuit of higher truths.

3.Synthesis of Paths: The Gita harmonizes different paths of spirituality, including Karma Yoga (the path of selfless action), Bhakti Yoga (the path of devotion), Jnana Yoga (the path of knowledge), and Dhyana Yoga (the path of meditation). It recognizes that individuals have varied temperaments and offers a synthesis of these paths to suit different spiritual seekers.

Central Themes and Teachings: The Bhagavad Gita explores several central themes and imparts profound teachings:

1.Dharma: The Gita emphasizes the importance of fulfilling one's duty or dharma while remaining detached from the fruits of one's actions. It teaches that the performance of one's duties with a sense of selflessness and responsibility leads to spiritual growth and inner harmony.

2.Self-Realization: The Gita reveals the true nature of the self (Atman) and its eternal connection to the Supreme Consciousness (Brahman). It teaches that realizing this divine essence within oneself leads to liberation from suffering and the cycle of birth and death.

3.Renunciation and Action: The Gita teaches the concept of renunciation in action, where one can attain spiritual growth while actively participating in the world. It emphasizes the need to act selflessly, without attachment or ego, offering the results of one's actions to a higher power.

4.Yoga: The Gita elucidates different paths of yoga and their application in daily life. It emphasizes the importance of meditation, self-discipline, self-control, and the cultivation of virtues for attaining inner peace and spiritual evolution.

5.Universal Love and Compassion: The Gita promotes the idea of universal love and compassion, urging individuals to treat all beings with kindness and equality. It emphasizes the unity of all creation and encourages the cultivation of empathy and nonviolence.

The Bhagavad Gita's teachings have inspired countless individuals, from spiritual seekers and philosophers to leaders and scholars, throughout history. Its timeless wisdom continues to offer guidance, solace, and inspiration to people seeking clarity, purpose, and spiritual growth in the modern world.

It is necessary to understand some terms before unraveling the mystery of The Bhagwat Gita like the philosophy Advaita-Vedanta, Yoga, and Samkhya/Sankhya, type of consciousness, understanding of Self, lower self or personality and gunas- Sattva, Rajas and Tamas.

Remember, The Bhagwat Gita is not an open book. It is a closed book. It should not be taken literally, it has deeper meaning, the book is written to dig deeper into The Bhagwat Gita teachings.

Philosophy -Advaita-Vedanta, Yoga, and Samkhya/Sankhya

Advaita Vedanta is a school of Indian philosophy that is centered on the non-dual nature of reality, known as Brahman. The term "Advaita" means "non-dual," and "Vedanta" refers to the end of the Vedas, which are the sacred texts of Hinduism.

According to Advaita Vedanta, Brahman is the ultimate reality, and everything else is an illusion, known as Maya. The individual self, or Atman, is not separate from Brahman but is rather a manifestation of it. The goal of human life is to realize this non-dual nature of reality through spiritual practice, such as meditation and self-inquiry.

Advaita Vedanta also teaches that the Vedas are the ultimate authority on spiritual matters and that all other teachings, including other religious texts and traditions, are ultimately subordinate to them. It is a monistic philosophy, meaning that it posits the existence of a single ultimate reality, and is often associated with the nondualistic aspects of Hinduism.

Many great spiritual teachers, such as Shankara, Ramana Maharshi, and Nisargadatta Maharaj, are considered to be Advaita Vedanta masters, and their teachings have had a profound influence on Hinduism, as well as on spiritual seekers around the world.

Yoga philosophy is a system of beliefs and practices that originated in ancient India and is primarily concerned with the nature of the mind and the attainment of liberation or spiritual enlightenment. The word "yoga" means "union" or "to join" and refers to the union of the individual self with the universal self or consciousness.

Yoga philosophy is based on a set of principles outlined in the Yoga Sutras of Patanjali, which is considered the foundational text of classical yoga. The Yoga Sutras describe the eight limbs of yoga, which are ethical guidelines, physical postures, breath control, sense withdrawal, concentration, meditation, and samadhi (a state of deep meditative absorption).

According to yoga philosophy, suffering and ignorance are the result of a false sense of identity, known as ego or "ahamkara," which separates the individual self from the universal self. The practice of yoga, through its various techniques, aims to dissolve this sense of separation and awaken the individual to their true nature as pure consciousness.

Yoga philosophy also emphasizes the importance of compassion, non-violence, and selfless service as a means of promoting social harmony and personal growth. Through the practice of yoga, one can achieve a state of inner peace, clarity, and spiritual fulfillment.

Samkhya/Sankhya philosophy is one of the oldest and most influential schools of Indian philosophy. It is a dualistic philosophy that explains the universe in terms of two eternal and independent principles: Purusha (consciousness) and Prakriti (matter). Purusha is the pure consciousness and is passive and unchanging, while Prakriti is the material cause of the universe and is characterized by activity and constant change.

According to Samkhya/Sankhya/Sankhya/Sankhya, the universe is the result of the interaction between Purusha and Prakriti. The world is seen as a manifestation of Prakriti, while Purusha is seen as the pure witness of this manifestation. The ultimate goal of Samkhya/Sankhya philosophy is to liberate the individual consciousness (Purusha) from its entanglement with the material world (Prakriti) and to realize its true nature as pure consciousness.

Samkhya/Sankhya philosophy also postulates the existence of 25 tattvas or principles that constitute the universe. These include the five elements (earth, water, fire, air, and ether), the five sense organs (ears, skin, eyes, tongue, and nose), the five organs of action (hands, feet, mouth, anus, and genitals), the mind, the ego, and the intellect.

Yoga philosophy is closely related to Samkhya/Sankhya philosophy and is often considered to be its practical counterpart. While Samkhya/Sankhyafocuses on the theoretical understanding of the universe and the individual, yoga provides practical techniques and methods for attaining the ultimate goal of Samkhya/Sankhyaphilosophy, which is liberation.

Type of consciousness

1. Waking Consciousness: This is the state of consciousness that we experience during our waking hours. We are aware of our surroundings, our thoughts, and our actions. This state of consciousness is essential for our survival and for us to interact with the world around us.

2. Subconsciousness: This is the part of our mind that is below the threshold of conscious awareness. Our subconscious mind stores all our memories, experiences, emotions, and beliefs. It influences our behavior, thoughts, and feelings without us even realizing it. For example, when we have a phobia, it is often rooted in a subconscious fear that we may not even be aware of.

3.Dream Consciousness: This is the state of consciousness that we experience during our dreams. During this state, our mind creates a world of its own, with its own set of rules and logic. This state of consciousness is important for our emotional and psychological well-being as it allows us to process our emotions and experiences in a safe environment.

4.Dreamless Consciousness: This is the state of consciousness that we experience during deep sleep, where we are not aware of anything. This state of consciousness is important for our physical and mental rest and recovery.

5.Transcendental Consciousness: This is the state of consciousness that is beyond the waking, dream, and deep sleep states. It is a state of pure awareness, where we are not identified with any thoughts, emotions, or experiences. This state of consciousness can be accessed through meditation or spiritual practices.

6.Superconsciousness: This is the state of consciousness that is above the level of normal waking consciousness. It is a state of heightened awareness, creativity, and intuition. This state of consciousness is often associated with peak experiences such as spiritual experiences, flow states, and moments of inspiration.

7.Universal Consciousness: This is the concept of consciousness that is present in all things, and connects all living beings. It is the idea that everything in the universe is interconnected and that we are all part of a greater whole.

8.Microscopic Consciousness: This is the concept of consciousness that is present in the smallest particles of matter. It is the idea that even the smallest particles have some form of awareness.

9.Macroscopic Consciousness: This is the concept of consciousness that is present in the largest structures in the universe. It is the idea that the universe as a whole has some form of consciousness.

10.God Consciousness: This is the state of consciousness that is associated with a higher power or divine entity. It is the idea that we can connect with a higher power through spiritual practices and experiences.

The influences of these different states of consciousness can vary depending on the individual and their experiences. For example, someone who regularly practices meditation may experience more frequent states of transcendental or superconsciousness, leading to greater feelings of peace, creativity, and intuition. On the other hand, someone who has experienced trauma may have subconscious beliefs and behaviors that negatively impact their life without them even realizing it. Understanding and exploring these different states of consciousness can lead to greater self-awareness and personal growth.

It's important to note that while these names indicate the main theme of each chapter, the teachings and concepts of different paths of yoga are often interwoven throughout the entire scripture.

 

What is Self?

Esoteric explanation: In esoteric teachings, the Self is often referred to as the Divine Spark, the Spirit, the Higher Self, or the True Self. It is seen as the eternal, unchanging, and infinite aspect of our being, which is connected to the Source of all existence. The Self is beyond the limitations of the physical body, the mind, and the ego, and can be experienced through spiritual practices and mystical experiences.

 

Advaita Vedanta: In the Advaita Vedanta tradition of Hindu philosophy, the Self is called Atman and is seen as identical to Brahman, the Ultimate Reality. According to this view, the Self is not different from God or the universe, but is the very essence of everything. By realizing the true nature of the Self, one can attain liberation from the cycle of birth and death.

 

Yoga: In the Yoga tradition, the Self is known as Purusha and is seen as the witness or observer of the mind and the body. The goal of Yoga is to still the fluctuations of the mind and realize the true nature of the Self, which is pure consciousness and bliss. Through various practices such as meditation, asanas, pranayama, and ethical principles, one can purify the mind and awaken the inner Self.

 

Samkhya/Sankhya/Sankhya/Sankhya: In the Samkhya/Sankhyaschool of Hindu philosophy, the Self is called Purusha and is seen as distinct from Prakriti, the material nature. Purusha is pure consciousness and is the source of all knowledge, while Prakriti is the source of all matter and energy. Liberation is achieved by realizing the distinction between Purusha and Prakriti and identifying with the former.

 

Western Wisdom teachings: In various Western esoteric traditions such as Hermeticism, Gnosticism, and Theosophy, the Self is often referred to as the Higher Self or the Divine Spark. It is seen as the innermost essence of our being, which is connected to the divine and transcends the limitations of the ego and the personality. Through spiritual practices such as meditation, visualization, and ritual, one can commune with the Higher Self and awaken its power and wisdom.

 

Consciousness, subconsciousness, and superconsciousness: In psychology and neuroscience, the Self is often seen as the integrated sense of personal identity and agency that arises from the activity of the brain and the nervous system. According to some theories, the Self is composed of different levels of awareness, including conscious, subconscious, and superconscious aspects. The conscious Self is the aspect of our awareness that is currently in focus, while the subconscious Self is the repository of our memories, habits, and instincts. The superconscious Self is the higher level of awareness that transcends the individual ego and is connected to universal consciousness.

 

Will-power, Wisdom, and activity: In the esoteric teachings of theosophy and anthroposophy, the Self is seen as the dynamic center of will, wisdom, and activity that animates the human being. Will is the power of intention and choice, which allows us to direct our actions and thoughts. Wisdom is the power of intuition and insight, which allows us to perceive the truth and the meaning of existence. Activity is the power of manifestation and creativity, which allows us to express our inner potentials and contribute to the evolution of the world. The Self is the source of all these powers, which can be developed through spiritual and moral education.

What is lower self or personality?

In esoteric and spiritual teachings, the lower self and personality are often seen as the aspect of ourselves that is associated with the physical body, the ego, and our material desires and attachments. It is the part of us that is subject to the limitations of the material world and is identified with our individual identity.

 

In Advaita, the lower self is known as the jiva, which is the individual soul or ego that identifies with the body, mind, and senses. This lower self is seen as separate from the ultimate reality of Brahman, which is the true Self or Atman.

 

In yoga, the lower self is referred to as the ahamkara, which is the ego or "I-maker" that creates a sense of individual identity and separateness from the universe. It is associated with the material world and the senses, and is seen as a barrier to spiritual realization.

 

In Samkhya/Sankhyaphilosophy, the lower self is known as the prakriti, which is the material nature of the universe that is subject to change and is the source of all material objects and experiences. The individual self or jiva is seen as a reflection of this material nature and is subject to its limitations.

 

In Western wisdom teachings, the lower self and personality are often associated with the ego and the conditioned mind that is shaped by past experiences and societal conditioning. It is seen as the source of limiting beliefs, fears, and attachments that prevent us from realizing our true nature and potential.

 

In terms of consciousness, the lower self and personality are associated with the subconscious mind, which is the part of the mind that is responsible for our habitual thoughts, emotions, and behaviors. It is the repository of all our experiences and memories, and can either support or hinder our spiritual growth.

 

In terms of willpower, the lower self and personality are associated with the lower will, which is focused on fulfilling our immediate desires and needs. It is often driven by fear, greed, and attachment, and can lead to negative consequences if not properly directed and balanced by the higher will.

 

In terms of wisdom, the lower self and personality are associated with the lower mind, which is focused on the external world and is limited by our personal beliefs and perspectives. It is often prone to error and illusion, and requires the development of higher wisdom to attain true spiritual realization and understanding.

What are Gunas : Sattva , Rajas and Tamas ?

 

In Hindu philosophy, Sattva, Rajas, and Tamas are the three gunas or modes of material nature that influence human behavior, thoughts, and consciousness. These gunas are considered fundamental qualities that exist in all aspects of creation, including individuals.

 

Sattva: Sattva is the mode of goodness, purity, harmony, and illumination. It represents qualities such as knowledge, clarity, virtue, peace, and spiritual development. When sattva predominates, individuals exhibit positive traits, seek higher knowledge, and engage in selfless actions. Sattva is associated with calmness, tranquility, and the ability to discern between right and wrong.

 

Rajas: Rajas is the mode of passion, activity, and desire. It represents qualities such as ambition, attachment, restlessness, and craving for sensory experiences. When rajas dominates, individuals become driven by desires, seek success, and engage in worldly activities. Rajas is associated with restlessness, constant motion, and the pursuit of material and personal gains.

 

Tamas: Tamas is the mode of ignorance, inertia, and darkness. It represents qualities such as lethargy, laziness, delusion, and ignorance. When tamas prevails, individuals exhibit lethargy, lack of motivation, confusion, and indulge in self-destructive behaviors. Tamas is associated with ignorance, delusion, and the inability to perceive reality clearly.

 

These three gunas are present in varying degrees in all individuals, and their interplay determines the nature of their thoughts, actions, and overall temperament. The goal in spiritual practice is to transcend the influence of the lower gunas (rajas and tamas) and cultivate sattva, which leads to inner peace, spiritual growth, and liberation from the cycle of birth and death.

 

It is important to note that the gunas are not inherently good or bad but represent different aspects of material nature. The key is to cultivate sattva and minimize the influence of rajas and tamas to progress on the spiritual path and attain higher states of consciousness.

Chapter – 1: Arjuna Vishada Yoga: The Yoga of Arjuna's Dejection

Chapter 1 of the Bhagavad Gita sets the stage for the rest of the text and provides an esoteric approach to understanding the human condition and our place in the world. Here are some key esoteric concepts and interpretations that can be drawn from Chapter 1:

Inner Conflict: The opening scene of the chapter depicts the Kurukshetra battlefield, where two armies, the Pandavas and the Kauravas, are preparing for battle. This represents the inner conflict that exists within each of us, between our higher self (represented by the Pandavas) and our lower self (represented by the Kauravas).

The Ego: The Kauravas are led by Duryodhana, who represents the ego, the aspect of ourselves that is selfish, arrogant, and focused on external power and success. This aspect of ourselves can lead us astray and cause us to make choices that are harmful to ourselves and others.

The Divine Self: The Pandavas, on the other hand, are led by Arjuna, who represents the divine self, the aspect of ourselves that is connected to our higher purpose and inner wisdom. This aspect of ourselves can guide us towards right action and a life of purpose and meaning.

The Illusion of Separateness: The battle between the two armies represents the illusion of separateness, which is the root cause of all suffering. When we see ourselves as separate from others and from the universe as a whole, we become trapped in a cycle of fear, desire, and attachment that keeps us from experiencing our true nature as divine beings.

The Importance of Self-Awareness: The chapter also emphasizes the importance of self-awareness and the need to recognize our own limitations and weaknesses. Arjuna, despite his status as a warrior and leader, realizes that he is not invincible and that he needs the guidance of Krishna to overcome his inner conflicts and fulfill his dharma.

Overall, Chapter 1 of the Bhagavad Gita provides a powerful esoteric framework for understanding the human condition and the path towards spiritual growth and enlightenment. By recognizing the inner conflict within ourselves and the illusion of separateness that keeps us trapped, we can begin to awaken to our true nature as divine beings and live a life of purpose and meaning.

Chapter 1 of the Bhagavad Gita sets the stage for the rest of the text by describing the context and background of the dialogue between Arjuna and Lord Krishna. While there are many esoteric interpretations of this chapter, one approach is to see it as a metaphor for the inner struggle of the human soul.

Bhagavad Gita Chapter 1 describes the contradiction of the entire human race as Arjuna. Arjuna was the greatest bow-wielding warrior of that period. Despite being such a great warrior, he was defeated by the impulses of his mind. In Bhagavad Gita Chapter 1, there are verses mostly spoken by Arjuna1.

 

The message of the first chapter of the Gita is this: The root cause of all sorrow and suffering in this world is our inability to deal with conflict. That is why the Gita was taught to Arjuna in the middle of a gruesome battlefield, with swords clanging, trumpets roaring and soldiers screaming2.

 

In this interpretation, Arjuna represents the human soul, and the battle that is about to take place represents the struggle between the higher and lower aspects of our nature. Arjuna's reluctance to fight can be seen as a symbol of our own inner resistance to doing what is necessary to fulfill our spiritual destiny.

Lord Krishna, on the other hand, represents the divine aspect of our nature, and his teachings throughout the Bhagavad Gita are a guide to overcoming our inner obstacles and realizing our true nature.

From an esoteric perspective, Chapter 1 can be seen as a call to awaken to our spiritual potential and to embrace the challenges and struggles that come with the path of self-realization. By facing our inner battles with courage and determination, and by following the guidance of our higher self, we can ultimately transcend the limitations of our ego and realize the divine nature within us.

 

The first verse of the first chapter of the Bhagavad Gita in Sanskrit is:

धृतराष्ट्र उवाच। धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः।

मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय।।1.1।।

The English translation of this verse is:

Dhritarashtra said: "On the field of righteousness, in Kurukshetra, what did my sons and the sons of Pandu do, when they assembled there with the desire to fight?" (Bhagavad Gita 1.1)

its esoteric explanation

The esoteric explanation of the first verse of the Bhagavad Gita can be interpreted in several ways. One way to understand this verse is as a metaphorical description of the inner battlefield that every individual faces in their spiritual journey.

In this interpretation, Dhritarashtra represents the ego or the limited sense of self, which is blind to the truth of our higher nature. The "field of righteousness" or "Kurukshetra" represents the human body, which is the arena where the battle between the forces of light and darkness takes place. The "sons of Pandu" represent the positive and constructive forces within us, while the "sons of Dhritarashtra" represent the negative and destructive forces that pull us away from our true nature.

Thus, the question "what did my sons and the sons of Pandu do?" becomes a query about the state of our inner being, and our readiness to engage in the spiritual battle that will ultimately lead us to self-realization. This verse invites us to reflect on the inner conflicts we face, and to cultivate the courage and wisdom to overcome the negative tendencies that prevent us from realizing our true potential.

 

its esoteric explanation in terms of Advaita Vedanta , yoga and Samkhya/Sankhya

In Advaita Vedanta, the esoteric explanation of the first verse of the Bhagavad Gita can be understood as an inquiry into the nature of the self. Dhritarashtra, as the blind king, represents our ignorance or avidya, which veils our true nature. The "field of righteousness" or "Kurukshetra" represents the world of duality and multiplicity, which is the result of the play of maya, or illusion. The "sons of Pandu" and "sons of Dhritarashtra" represent the two-fold division of the self, namely the Atman or the true self, and the ego or the false self.

In this interpretation, the question "what did my sons and the sons of Pandu do?" becomes a question about the relationship between the Atman and the ego. The battle that takes place on the "field of righteousness" represents the struggle between the two, and the need for the ego to surrender to the true self in order to attain liberation or moksha.

In the context of yoga, the first verse of the Bhagavad Gita can be understood as a call to action or karma yoga. The "field of righteousness" represents the world of action, and the "sons of Pandu" and "sons of Dhritarashtra" represent the opposing forces that arise within us as we engage in action. The question "what did my sons and the sons of Pandu do?" becomes a call to reflect on the nature of our actions, and to strive for selfless action or karma yoga as a means of purifying the mind and attaining union with the divine.

In the context of Samkhya/Sankhyaphilosophy, the first verse of the Bhagavad Gita can be understood as an inquiry into the nature of the Gunas or the three fundamental qualities of nature - Sattva, Rajas, and Tamas. The "field of righteousness" represents the world of manifestation, which is the result of the interplay of these three qualities. The "sons of Pandu" and "sons of Dhritarashtra" represent the different manifestations of these qualities.

The question "what did my sons and the sons of Pandu do?" becomes a question about the nature of the Gunas, and their influence on our actions and perceptions. The battle that takes place on the "field of righteousness" represents the struggle between the Gunas, and the need to transcend them in order to attain the state of pure consciousness or Purusha.

 

2.The second verse of the first chapter of the Bhagavad Gita in Sanskrit is:

सञ्जय उवाच।

दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा।

आचार्यमुपसङ्गम्य राजा वचनमब्रवीत्।

The English translation of this verse is:

Sanjaya said: "O King, after seeing the army of the Pandavas arrayed in battle formation, King Duryodhana approached his teacher Dronacharya and spoke these words." (Bhagavad Gita 1.2)

 

its esoteric explanation

The esoteric explanation of the second verse of the Bhagavad Gita can be interpreted as a metaphorical description of the conflict between the lower self and the higher self, and the need for guidance on the spiritual path.

In this interpretation, Duryodhana represents the lower self, which is attached to worldly desires and pleasures. The "army of the Pandavas" represents the higher self, which is aligned with dharma or righteousness. The fact that Duryodhana is "seeing" the Pandava army "arrayed in battle formation" suggests that the lower self is aware of the higher self, but sees it as a threat to its own existence.

Dronacharya, the teacher of both the Pandavas and the Kauravas, represents the spiritual guide who can offer guidance and support on the spiritual path. Duryodhana's approach to Dronacharya represents the seeker's desire for guidance and understanding.

Thus, the second verse of the Bhagavad Gita invites us to reflect on the inner conflict between the lower self and the higher self, and the importance of seeking the guidance of a spiritual teacher or guide to navigate this conflict and attain spiritual realization. It reminds us that the spiritual path is not always easy, but with the right guidance and support, we can overcome the obstacles that stand in the way of our spiritual growth.

 

its esoteric explanation in terms of Advaita Vedanta , yoga and Samkhya/Sankhya

In Advaita Vedanta, the esoteric explanation of the second verse of the Bhagavad Gita can be understood as an inquiry into the nature of the self and the illusory nature of the world. Duryodhana, as the embodiment of the lower self or the ego, represents the individual who is attached to the world of sense objects and is ignorant of their true nature. The "army of the Pandavas" represents the true nature of the self, which is pure consciousness or Atman.

The fact that Duryodhana sees the army of the Pandavas as a threat suggests that the ego perceives the truth of the self as a challenge to its own existence. Dronacharya, the spiritual teacher, represents the guru who can guide the seeker on the path to Self-realization.

In the context of yoga, the second verse of the Bhagavad Gita can be understood as a call to seek guidance from a teacher or guru on the path of yoga. The "army of the Pandavas" represents the higher aspects of the self, which are aligned with dharma or righteousness, and the lower self represented by Duryodhana is in need of guidance and support. Dronacharya, as the spiritual teacher, represents the guru who can offer guidance and support on the path of yoga.

In the context of Samkhya/Sankhyaphilosophy, the second verse of the Bhagavad Gita can be understood as an inquiry into the nature of the Gunas or the three fundamental qualities of nature - Sattva, Rajas, and Tamas. The "army of the Pandavas" represents the manifestation of the Gunas in their pure state, while Duryodhana represents the manifestation of the Gunas in their impure or tamasic state. Dronacharya, as the spiritual teacher, represents the guidance that can help the seeker understand the nature of the Gunas and transcend them in order to attain the state of pure consciousness or Purusha.

 

3.The third verse of the first chapter of the Bhagavad Gita in Sanskrit is:

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम्‌।

व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता।।1.3।।

The English translation of this verse is:

"O Teacher, behold this great army of the sons of Pandu, so expertly arrayed by your intelligent disciple, the son of Drupada." (Bhagavad Gita 1.3)

 

its esoteric explanation

The esoteric explanation of the third verse of the Bhagavad Gita can be interpreted as a symbolic representation of the forces that shape our inner and outer worlds. In this interpretation, the "great army" represents the multitude of thoughts, desires, and emotions that arise within us, while the "sons of Pandu" represent the pure and noble aspects of our nature that seek to align with dharma or righteousness.

The fact that the army is "expertly arrayed" by the intelligent disciple of the teacher, the son of Drupada, suggests that the seeker has the power to organize and control their thoughts and emotions, and to align them with the higher self or the principles of dharma. The teacher represents the higher wisdom or knowledge that can guide the seeker in this endeavor.

Thus, the third verse of the Bhagavad Gita reminds us that we are not helpless victims of our own thoughts and emotions, but have the power to cultivate inner discipline and align our inner and outer worlds with the principles of dharma. It encourages us to seek the guidance of a wise teacher or guru who can help us develop the intelligence and discipline necessary to achieve this alignment and realize our true nature as pure consciousness.

 

In terms of advaita vedanta , yoga and Samkhya/Sankhyaand other esoteric philosphy

In Advaita Vedanta, the esoteric interpretation of the third verse of the Bhagavad Gita can be seen as an inquiry into the nature of the Self and the illusory nature of the world. The "great army" represents the world of appearances or Maya, which is composed of countless thoughts, desires, and emotions that arise within the mind. The "sons of Pandu" represent the true nature of the Self or Atman, which is pure consciousness and seeks to align with dharma or righteousness.

The fact that the army is "expertly arrayed" by the intelligent disciple of the teacher, the son of Drupada, suggests that the seeker has the power to organize and control their thoughts and emotions, and to align them with the higher Self or the principles of dharma. The teacher represents the guru who can offer guidance and support on the path to Self-realization.

In the context of yoga, the third verse of the Bhagavad Gita can be seen as an invitation to cultivate awareness and detachment from the endless stream of thoughts and emotions that arise within the mind. The "great army" represents the waves of thoughts and emotions that can distract the seeker from their true nature, while the "sons of Pandu" represent the calm and centered state of mind that can be achieved through practice and discipline.

In the context of Samkhya/Sankhyaphilosophy, the third verse of the Bhagavad Gita can be seen as an inquiry into the nature of the Gunas or the three fundamental qualities of nature - Sattva, Rajas, and Tamas. The "great army" represents the manifestation of the Gunas in their impure or tamasic state, while the "sons of Pandu" represent the manifestation of the Gunas in their pure and sattvic state. The teacher represents the guidance that can help the seeker understand the nature of the Gunas and transcend them in order to attain the state of pure consciousness or Purusha.

In other esoteric philosophies, the third verse of the Bhagavad Gita can be seen as a metaphor for the battle between light and darkness, good and evil, or the higher and lower aspects of the Self. The "great army" represents the forces of darkness or ignorance, while the "sons of Pandu" represent the forces of light or wisdom. The teacher represents the guidance and support that can help the seeker overcome the forces of darkness and align with the forces of light.

4. the fourth verse of the first chapter of the Bhagavad Gita in Sanskrit is:

तत्र शूरा महेष्वासा भीमार्जुनसमा युधि।

युयुधानो विराटश्च द्रुपदश्च महारथ:

And the English translation is:

There are the valiant, the very mighty, and the great archers, equal in battle to Bhima and Arjuna; there are also the accomplished heroes, namely, Yuyudhana, Virata, and Drupada, who are ever victorious in battle. (Bhagavad Gita 1.4)

This verse describes some of the great warriors who have gathered on the battlefield of Kurukshetra to fight in the upcoming war. It sets the stage for the conflict that will be described in the rest of the Gita.

 

its esoteric explanation

The esoteric explanation of the fourth verse of the first chapter of the Bhagavad Gita can be understood as follows:

In the esoteric interpretation of the Gita, the battle described in this verse can be seen as a metaphor for the inner conflict that takes place within every individual. The valiant and mighty warriors represent the various aspects of our personality, while Bhima and Arjuna symbolize the higher and lower aspects of the self.

Yuyudhana, Virata, and Drupada can be seen as representing the different qualities that one needs to develop in order to achieve victory over the lower self and reach a state of higher consciousness. Yuyudhana symbolizes faith and devotion, Virata represents humility and self-surrender, and Drupada symbolizes discrimination and wisdom.

This verse can also be seen in the context of Advaita Vedanta, where the battle represents the struggle between the individual self (jiva) and the ultimate reality (Brahman). The valiant warriors represent the different aspects of the jiva, while Bhima and Arjuna represent the higher and lower aspects of the self. The ultimate victory is achieved when the jiva realizes its identity with Brahman.

In the context of yoga, this verse can be seen as representing the struggle between the individual and the ego. The valiant warriors represent the various aspects of the ego, while Bhima and Arjuna represent the higher and lower aspects of the self. The ultimate victory is achieved when the individual transcends the ego and realizes the true nature of the self.

In the Samkhya/Sankhyaphilosophy, this verse can be seen as representing the struggle between the purusha (the individual consciousness) and the prakriti (the material world). The valiant warriors represent the different aspects of prakriti, while Bhima and Arjuna represent the higher and lower aspects of the self. The ultimate victory is achieved when the purusha realizes its true nature as separate from prakriti and attains liberation.

5.The fifth verse is:

धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् ।

पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः

And the English translation is:

Dhrishtaketu, Chekitana, the valiant King of Kashi, Purujit, Kuntibhoja, and Saibya, the best among men,

This verse lists the names of some of the prominent warriors on the side of the Pandavas in the battle of Kurukshetra. The purpose of mentioning these names is to emphasize the strength and valor of the Pandavas' army.

From an esoteric perspective, this verse can be seen as an indication of the diversity of individual egos present in the battlefield of life. Each of the warriors mentioned represents a different aspect of the individual psyche, which must be harnessed and directed towards the ultimate goal of spiritual realization.

 

its explanation in terms of advaita , yoga , Samkhya/Sankhyaand other philosophies

In Advaita Vedanta, this verse can be interpreted as a reminder that even though the individual ego or jiva may have different names and forms, they all ultimately stem from the same unchanging Brahman, the ultimate reality. The diverse group of warriors mentioned in the verse represent the various manifestations of the one consciousness.

In Yoga philosophy, this verse can be seen as a representation of the diversity of experiences and obstacles that one may encounter on the path towards spiritual liberation. Just as the Pandavas faced a multitude of challenges on the battlefield, a seeker of yoga may also face various internal and external obstacles on their journey towards enlightenment.

In Samkhya/Sankhyaphilosophy, this verse can be interpreted as a representation of the different categories or gunas that make up the material world. Each of the warriors mentioned represents a different combination of the three gunas - sattva, rajas, and tamas - which make up the material world. The verse can be seen as a reminder that all of these gunas are ultimately illusory and cannot bring lasting fulfillment or happiness.

Overall, this verse can be seen as a reminder of the diversity and impermanence of the material world, and a call to focus on the ultimate goal of spiritual realization beyond the temporary manifestations of the individual ego.

6.

युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् ।

सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः |

And its English translation is:

"Among the warriors, I see great fighters, brave and mighty, wielding the most powerful weapons, and all of them are skilled in the art of warfare. There are heroes like Bhishma, Drona, and Karna, and there are also great warriors like Ashwatthama, Vikarna, and the sons of Draupadi."

This verse describes the various warriors present on both sides of the battlefield. It highlights the martial prowess of the warriors and their skill in the art of warfare. The use of Sanskrit terminology to describe the warriors also emphasizes the importance of knowledge and education in the practice of warfare. This verse serves to set the stage for the upcoming dialogue between Arjuna and Krishna, as Arjuna expresses his doubts and concerns about fighting against such powerful and respected warriors.

In the esoteric context, this verse can be interpreted as an allegory for the various qualities and aspects of the individual's psyche. The warriors described in the verse can represent different psychological forces and tendencies within an individual, and the battlefield can represent the inner struggle between these forces.

The brave and mighty fighters can be seen as representing the positive qualities and virtues that a person possesses, such as courage, determination, and strength. The powerful weapons wielded by these warriors can symbolize the tools and resources a person has to overcome obstacles in life.

On the other hand, the negative tendencies and vices that can arise within a person, such as fear, doubt, and attachment, can be seen as the opposing forces on the battlefield. The reference to the skilled art of warfare may signify the importance of developing strategies and techniques to overcome these negative tendencies and strengthen one's positive qualities.

Additionally, the inclusion of specific names of warriors can also be interpreted symbolically. For example, Bhishma, who has taken a vow of celibacy, can be seen as representing control over one's desires and passions, while Drona, who is known for his strict discipline and training, can represent the importance of self-discipline and self-control.

Overall, this verse can be understood as emphasizing the importance of developing and strengthening positive qualities while also recognizing and overcoming negative tendencies within oneself, in order to navigate the inner battlefield of the psyche and achieve inner harmony and balance.

In terms of Advaita Vedanta, this verse can be interpreted to mean that all the great warriors mentioned in this verse, although possessing great physical strength and valor, are ultimately unreal and illusory. From the perspective of non-dual reality, only Brahman, the Absolute Reality, exists.

In the context of yoga, this verse can be seen as highlighting the importance of developing strength and courage as part of one's practice. In order to face the challenges and obstacles of the spiritual path, one must cultivate inner strength and fearlessness.

From the perspective of Samkhya/Sankhyaphilosophy, this verse can be interpreted to represent the Gunas, the three fundamental qualities of nature: Sattva, Rajas, and Tamas. The warriors mentioned in this verse embody different combinations of these qualities, with some being more Sattvic, others more Rajasic, and still others more Tamasic.

Overall, this verse can be seen as emphasizing the importance of strength, courage, and valor in both the outer and inner worlds. These qualities are necessary for success in both the battlefield and the spiritual path, and are essential for overcoming the challenges and obstacles of life.

7th verse

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।

नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते |

"Now, O best of the twice-born, you may note those who are the principal chieftains of our army. These I name to you for your information.

In this verse, Dhritarashtra's advisor Sanjaya informs the wise and knowledgeable Vidura that he will now provide a detailed list of the important leaders in the Kuru army for his information. Dhritarashtra, who is blind, has asked Sanjaya to give him a running commentary of the battle that is about to take place between the Pandavas and the Kauravas, as he is unable to witness it himself.

This verse sets the scene for the battle that is about to take place and introduces the idea of the two opposing armies. It also highlights the role of Sanjaya as the narrator of the events of the battle and the importance of information and knowledge in making informed decisions.

The esoteric interpretation of this verse can be understood in the context of Advaita Vedanta, where the speaker, Arjuna, represents the individual soul (jiva) and the divine charioteer, Krishna, represents the supreme consciousness (Brahman). The verse can be interpreted as Arjuna asking Krishna to reveal to him the unique and special individuals in his army, which can be seen as a metaphor for the various qualities and tendencies that exist within the individual soul.

In this context, the verse highlights the importance of self-knowledge and self-awareness in the spiritual journey. By understanding and recognizing the different aspects of one's own nature, the individual can begin to transcend them and move towards the ultimate goal of realizing the unity of the individual soul with the supreme consciousness.

Similarly, in the context of yoga, the verse can be seen as highlighting the importance of self-reflection and self-awareness in the practice of yoga. By understanding one's own strengths and weaknesses, the practitioner can tailor their practice to their own unique needs and move towards the ultimate goal of union with the divine.

In the context of Samkhya/Sankhyaphilosophy, the verse can be seen as emphasizing the importance of understanding the different qualities (gunas) that exist within the individual, which can help in the process of spiritual evolution and liberation from the cycle of birth and death.

Overall, the verse emphasizes the importance of self-knowledge and self-awareness in the spiritual journey and highlights the need for the individual to understand and recognize the different aspects of their own nature.

8. भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः । अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च |

"Bhishma, Karna, Krpa, Samitijaya, Asvatthama, Vikarna, and the son of Somadatta, and many others who have given up their lives for my sake are all assembled here."

This verse lists some of the prominent warriors who have gathered on the battlefield for the Kurukshetra war, including Bhishma, Karna, Krpa, Asvatthama, and others who are willing to sacrifice their lives for the cause of righteousness. This verse serves as a reminder that the war is not just a physical battle, but also a spiritual one between good and evil.

The esoteric explanation of this verse can be interpreted in different ways depending on the philosophical perspective. Here are a few possible interpretations:

 

Advaita Vedanta: In the non-dualistic philosophy of Advaita Vedanta, this verse can be understood as a metaphor for the different aspects of the individual ego (ahamkara) that need to be overcome in order to attain enlightenment. Bhishma, Karna, and the other warriors represent different tendencies and attachments that keep the individual bound to samsara (the cycle of birth and death). The ultimate victory (samitijaya) refers to the realization of the true Self (Atman), which transcends all limitations and dualities.

 

Yoga: From the perspective of yoga, this verse can be seen as a reminder that the real battle is not fought on the external battlefield, but within the mind and the heart. Bhishma, Karna, and the other warriors represent the different obstacles and challenges that one may encounter on the path of yoga, such as attachment, pride, and ignorance. The victory over these inner enemies is what leads to the ultimate goal of yoga, which is the union of the individual self with the divine Self (yoga).

 

Samkhya/Sankhya/Sankhya/Sankhya: In the dualistic philosophy of Samkhya/Sankhya/Sankhya/Sankhya, this verse can be understood as a description of the different types of gunas (qualities) that characterize the individual souls (purushas). Bhishma, Karna, and the other warriors represent the different combinations of sattva, rajas, and tamas gunas that give rise to different personalities and tendencies. The ultimate victory over these gunas leads to liberation from the cycle of birth and death.

 

Overall, this verse can be seen as a reminder that the battle of life is not just fought on the external battlefield, but also within the individual psyche. The different characters mentioned represent different aspects of the individual ego, which need to be overcome in order to attain higher states of consciousness and ultimately, liberation.

9th verse –

अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः । नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः

English translation: "Also, there are many other brave warriors who have sacrificed their lives for my sake. They are all expert in the art of warfare and have used various weapons in battle."

Esoteric explanation: This verse highlights the concept of selfless sacrifice, known as "Nishkam Karma" in Hindu philosophy. The warriors mentioned in this verse have given up their own lives for the sake of their duty and devotion to Lord Krishna. This is seen as the highest form of sacrifice, where one's own desires and ego are completely surrendered in service to a higher cause.

In terms of Advaita Vedanta, this verse can be understood as emphasizing the importance of surrendering the ego and identifying with the higher Self or Atman. By sacrificing the limited ego, one can attain a state of oneness with the Divine.

In Yoga philosophy, this verse can be seen as highlighting the concept of Karma Yoga, where one performs actions without attachment to the results. By focusing on the action itself and not the outcome, one can achieve a state of detachment and ultimately, liberation.

In Samkhya/Sankhyaphilosophy, this verse can be interpreted as emphasizing the concept of Gunas, or the three fundamental qualities of nature: Sattva, Rajas, and Tamas. The warriors mentioned in this verse are all expert in the art of warfare, which is associated with the quality of Rajas. However, they have given up their lives for a selfless cause, which reflects the quality of Sattva.

 

10.

The English translation of verse 10 of Chapter 1 of Bhagavad Gita is:

"Our strength is inadequate, being protected by Bhishma, whereas the strength of the Pandavas, being protected by Bhima, is adequate."

Esoteric explanation:

In this verse, the speaker (Duryodhana) acknowledges that his army, which is being protected by the warrior Bhishma, is not as strong as the army of the Pandavas, who are being protected by the powerful Bhima. The deeper meaning of this verse lies in the symbolism of Bhishma and Bhima. Bhishma represents attachment to one's own ego and desires, which may give temporary protection but ultimately lead to defeat. Bhima, on the other hand, represents the strength of spiritual knowledge and devotion, which can provide true and lasting protection. This verse emphasizes the importance of relying on the strength of one's own spiritual practice rather than external factors for victory.

In terms of Advaita, this verse can be understood as a reminder that all power and strength ultimately come from the one supreme consciousness, and that the apparent power wielded by individual beings is temporary and illusory. From the perspective of the ultimate reality, there is no real division between the opposing armies on the battlefield, and all is ultimately one.

In terms of Yoga, this verse can be seen as an illustration of the importance of discernment (viveka) in battle. The Pandava army is said to be protected by Bhima, who represents strength and discrimination, while the Kaurava army is protected by Bhishma, who represents attachment and a lack of discrimination. This suggests that the side that is able to cultivate and exercise discernment will ultimately emerge victorious.

In terms of Samkhya/Sankhya/Sankhya/Sankhya, this verse highlights the importance of understanding the interplay between purusha (consciousness) and prakriti (nature) in the manifestation of power and strength. The power of both armies is ultimately a product of prakriti, but it is the influence of purusha that determines the outcomes of the battle. Bhima and the Pandavas are aligned with purusha, while Bhishma and the Kauravas are aligned with prakriti, illustrating the importance of aligning oneself with the transcendent aspect of reality in order to attain true victory.

11 .

अयनेषु च सर्वेषु यथाभागमवस्थिताः । भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि |

The English translation of verse 11 of chapter 1 of the Bhagavad Gita is:

"Let all the warriors remain in their respective positions and let Bhishma be protected by all of you."

The general esoteric explanation of this verse is that it is a call for unity and discipline among the warriors on both sides of the battle. It emphasizes the importance of following one's duty and respecting authority.

In terms of Advaita philosophy, this verse can be seen as a reminder that all beings are interconnected and that their actions affect each other. Thus, the call for unity and cooperation among the warriors can be seen as a reflection of the underlying unity of all beings in the universe.

In Yoga philosophy, this verse can be interpreted as a call for detachment and equanimity in the face of the impending battle. The instruction to remain in their respective positions can be seen as a reminder to focus on one's own duty rather than being swayed by emotions or external circumstances.

In Samkhya/Sankhyaphilosophy, this verse can be seen as an illustration of the importance of maintaining balance and harmony in the universe. The call for all warriors to protect Bhishma can be seen as an example of the interdependence and interconnectedness of all aspects of creation.

Overall, this verse emphasizes the importance of unity, discipline, and duty, while also highlighting the interconnectedness and interdependence of all beings in the universe.

12 .

तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः । सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥

English translation: The grandsire Bhishma, the eldest of the Kuru dynasty, blew his conch shell very loudly, making a sound like the roar of a lion, giving joy to Duryodhana.

Esoteric explanation: Bhishma, who represents devotion and duty, blows his conch shell to signify the start of the war. The loud sound of the conch shell symbolizes the call to action, the awakening of the soul, and the awakening of consciousness. The roar of the lion represents the courage and strength needed to fight the battle of life.

Advaita explanation: The blowing of the conch shell represents the awakening of the Self, which is the ultimate reality. The sound of the conch is like the sound of OM, which represents the primordial sound of creation. The roar of the lion represents the Self, which is the source of all strength and courage.

Yoga explanation: In yoga, the sound of the conch shell represents the sound of the universe, the primordial sound from which all things emanate. It is said that the sound of the conch shell can help to awaken the chakras, or energy centers, in the body. The roar of the lion represents the strength and power that is developed through yoga practice.

Samkhya/Sankhyaexplanation: In Samkhya/Sankhyaphilosophy, the conch shell represents the element of sound, which is one of the five gross elements. The sound of the conch shell is said to be a manifestation of the cosmic energy that pervades all of creation. The roar of the lion represents the energy and strength that is inherent in all living beings.

13. ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥

English Translation:

After that, conch shells, drums, and bugles were sounded simultaneously, and the sound reverberated throughout the earth and sky.

Esoteric Explanation:

This verse describes the sound of various instruments being played in unison during the beginning of the battle of Kurukshetra. The sound of these instruments was so loud that it created a powerful vibration that filled the entire atmosphere. In Vedic culture, the sound of instruments like conch shells and drums was considered sacred and had the power to purify the environment and invoke spiritual energy.

Esoteric Explanation in terms of Advaita, Yoga, Samkhya/Sankhya/Sankhya/Sankhya, and other philosophies:

In Advaita Vedanta, the sound of the conch represents the primordial sound or "Om" that pervades the entire universe. The sound of the drums and bugles symbolize the rhythm of the universe and the cosmic dance of the divine.

In Yoga philosophy, the sound of the conch represents the sound of the breath, which is essential to the practice of pranayama. The sound of the drums and bugles symbolize the energy that is awakened through the practice of yoga and meditation.

In Samkhya/Sankhyaphilosophy, the sound of the conch represents the vibrational energy that underlies all of creation. The sound of the drums and bugles symbolize the different qualities of nature that are present in the universe, such as sattva (purity), rajas (activity), and tamas (inertia).

Overall, this verse emphasizes the importance of sound and its ability to create a powerful impact on the environment and consciousness.

14. ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ । माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥

English Translation: Then, Lord Krishna and Arjuna, stationed on their magnificent chariot yoked with white horses, blew their divine conches.

Esoteric Explanation: This verse marks the beginning of the war cry, with Lord Krishna and Arjuna sounding their divine conches, which symbolize the call to action and battle. The chariot, yoked with white horses, represents purity and the highest ideals that they stand for. Lord Krishna and Arjuna stand on this chariot, representing the unity of the individual soul and the supreme soul. Their blowing of the conches signifies the awakening of the warrior spirit within each individual, urging them to stand up for righteousness and fight against the forces of evil.

In terms of Advaita, this verse emphasizes the unity of the individual soul (Arjuna) with the supreme soul (Krishna), which is necessary to awaken the warrior spirit within oneself and fight the battle of life.

In terms of Yoga, this verse signifies the practice of Japa (repetition of the divine name), where the blowing of the conches symbolizes the repetition of the divine sound, which purifies the mind and awakens the warrior spirit within.

In terms of Samkhya/Sankhya/Sankhya/Sankhya, this verse symbolizes the union of Purusha (the individual soul) with Prakriti (nature), where the blowing of the conches signifies the manifestation of the divine will within the material world

15. पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः । पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥

English Translation: "Hrishikesh (Krishna) blew the Panchajanya, while Arjuna blew the Devadatta, and Bhima, the doer of mighty deeds, blew the great conch Paundra."

Esoteric Explanation: The blowing of conch shells was a common practice in ancient times and was considered an important aspect of warfare. In this context, the blowing of the conch shells by Krishna, Arjuna, and Bhima symbolizes the beginning of the battle of Kurukshetra. It also represents the power and strength of each individual warrior and their commitment to the cause they are fighting for.

In terms of Advaita, the conch shells can represent the sound of the divine or the sound of the universe. The blowing of the conch shells can symbolize the awakening of the individual's consciousness and their connection to the ultimate reality.

In terms of Yoga, the blowing of the conch shells can represent the use of breath or pranayama techniques to harness energy and increase vitality. It can also symbolize the awakening of kundalini energy and the opening of chakras.

In terms of Samkhya/Sankhya/Sankhya/Sankhya, the blowing of the conch shells can represent the manifestation of the five elements - earth, water, fire, air, and ether - which are the building blocks of the universe.

Overall, the blowing of the conch shells is a powerful symbol that represents strength, power, and connection to the divine or the universe.

16. अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः । नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥

The English translation of the verse is:

King Yudhishthira, the son of Kunti, blew the Anantavijaya conch, while Nakula and Sahadeva blew the Sughosa and Manipushpaka conches.

This verse describes the blowing of various conches by the Pandavas during the Mahabharata war. The blowing of conches was a traditional way to signal the beginning of a battle and to encourage and inspire the warriors.

In terms of esoteric explanation, the blowing of the conches represents the awakening of the inner power and strength of the Pandavas. It symbolizes their readiness to fight against the forces of darkness and ignorance, and their determination to uphold dharma (righteousness) in the world.

In Advaita philosophy, the blowing of the conches represents the awakening of the self to its true nature as pure consciousness. It symbolizes the realization of the unity of all things and the transcendent nature of the self.

In Yoga philosophy, the blowing of the conches represents the awakening of the vital energy or prana in the body. It symbolizes the purification of the body and mind through the practice of yoga, and the attainment of higher states of consciousness.

In Samkhya/Sankhyaphilosophy, the blowing of the conches represents the activation of the gunas or the fundamental qualities of nature. It symbolizes the dynamic interplay of the three gunas - sattva, rajas, and tamas - in the world, and the importance of balancing and harmonizing them for spiritual growth.

17. काश्यश्च परमेष्वासः शिखण्डी च महारथः । धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥

English translation: "Kashya, the great archer; Shikhandi, the mighty chariot warrior; Dhristadyumna and Virata, and Satyaki, unconquered in battle."

Esoteric explanation: This verse lists some of the important warriors who fought on the side of the Pandavas in the Kurukshetra War. Each of these warriors was known for their unique strengths and skills in battle. Kashya was a great archer, Shikhandi was a fierce warrior who fought from Arjuna's chariot, Dhristadyumna was a skilled commander, Virata was a mighty warrior-king, and Satyaki was renowned for his bravery and valor.

Esoteric explanation in terms of Advaita, Yoga, Samkhya/Sankhya/Sankhya/Sankhya, and other philosophies: This verse highlights the importance of skill and expertise in action.

In Advaita philosophy, it is believed that actions can lead to bondage or liberation depending on one's attitude and understanding.

In Yoga philosophy, the concept of karma yoga emphasizes the importance of performing one's duties without attachment to the results.

In Samkhya/Sankhyaphilosophy, the gunas or qualities of nature play a crucial role in determining one's actions and their consequences. Overall, this verse encourages the development of skills and expertise in order to fulfill one's duties and achieve success in life.

18. द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते । सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥

English translation:

"Drupada, the sons of Draupadi, and the mighty-armed Subhadra's son, all of them, O King, blew their respective conches."

Esoteric explanation:

This verse describes the diverse forces arrayed on the side of the Pandavas in the Kurukshetra war. Drupada, the king of Panchala, is the father-in-law of the Pandavas and had promised them his support. The sons of Draupadi are the five sons born to her through each of the Pandava brothers, and Subhadra's son refers to Abhimanyu, the son of Arjuna and Subhadra. The blowing of the conches indicates the beginning of the battle, and each warrior's unique sound symbolizes their individuality and strength.

Advaita explanation:

From the perspective of Advaita Vedanta, this verse can be interpreted as a symbol of the unity of all beings. Each warrior blowing their respective conches represents the diversity of the manifest world, but ultimately, they are all expressions of the same divine consciousness. Just as the sounds of different conches merge into the one sound of the universe, all apparent differences dissolve into the one non-dual reality.

Yoga explanation:

In the context of yoga, the blowing of the conches symbolizes the awakening of inner strength and courage. The sound of the conch is said to stimulate the manipura chakra, which is associated with personal power and will. Each warrior's unique sound represents their individual qualities and abilities, which they bring to the battle.

Samkhya/Sankhyaexplanation:

In Samkhya/Sankhyaphilosophy, the conches represent the gunas, the three fundamental qualities of nature. Each warrior blowing their respective conches represents the interplay of the gunas in their individual nature. Drupada, the sons of Draupadi, and Subhadra's son represent the sattva, rajas, and tamas gunas respectively, which are present in all beings. The blowing of the conches indicates the start of the battle, which is a manifestation of the gunas in action.

19.स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् ।व्यदारयत् नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥

English Translation: That uproar (of the conches) shattered the hearts of the sons of Dhritarashtra and reverberated throughout the sky and the earth.

Esoteric Explanation: The conch represents the sound that originates from the heart center (Anahata Chakra) and represents the inner voice of the individual. The sound of the conches blown by the Pandavas represents the victory of righteousness over unrighteousness, and this victory has been achieved by following the inner voice of righteousness. This sound shatters the hearts of the sons of Dhritarashtra, who represent the ego and ignorance, and reverberates throughout the sky and the earth, representing the universal impact of righteousness.

Explanation in terms of Advaita: The sound of the conches represents the manifestation of the Absolute Reality as the universe. The victory of the Pandavas over the Kauravas represents the realization of the Absolute Reality as the Self and the triumph of the Self over the ego. The sound of the conches shattering the hearts of the sons of Dhritarashtra represents the destruction of the ego and the realization of the Self as the inner voice of righteousness.

Explanation in terms of Yoga: The sound of the conches blown by the Pandavas represents the inner voice of the individual, which is heard in the state of meditation. The victory of righteousness over unrighteousness represents the victory of the higher Self over the lower self. The shattering of the hearts of the sons of Dhritarashtra represents the destruction of the ego, which is the obstacle to the realization of the higher Self.

Explanation in terms of Samkhya/Sankhya/Sankhya/Sankhya: The sound of the conches represents the manifestation of the universe as the product of the three gunas (sattva, rajas, and tamas). The victory of righteousness over unrighteousness represents the triumph of sattva over rajas and tamas. The shattering of the hearts of the sons of Dhritarashtra represents the destruction of ignorance (tamas) and the realization of the true nature of the Self (sattva).

20. अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः धार्तराष्ट्रान् । प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ॥

English Translation: Then, having seen the Kauravas standing arrayed, the son of Pandu, Arjuna, who had Hanuman on his flag, took up his bow and prepared to shoot his arrows.

Esoteric Explanation: This verse marks the beginning of the famous dialogue between Lord Krishna and Arjuna, known as the Bhagavad Gita. Arjuna, who represents the human soul, is facing a dilemma on the battlefield of Kurukshetra, which represents the battlefield of life. He sees his relatives, teachers, and friends standing on the other side, ready to fight against him. Overwhelmed by emotion and confusion, he turns to his charioteer and friend, Lord Krishna, for guidance. This scene symbolizes the human struggle to find meaning and purpose in life, and the search for spiritual guidance.

Esoteric Explanation in terms of Advaita: In Advaita philosophy, Arjuna represents the individual self, and Lord Krishna represents the ultimate reality, Brahman. The battlefield represents the world of duality, where the self is caught up in the cycle of birth and death. Arjuna's confusion and emotional turmoil represent the ignorance and delusion that keep the individual self from realizing its true nature as one with Brahman. Lord Krishna's teachings in the Bhagavad Gita aim to remove this ignorance and lead Arjuna to self-realization.

Esoteric Explanation in terms of Yoga: In the context of Yoga, the battlefield represents the field of spiritual practice, where the aspirant must fight against the forces of ignorance and delusion. Arjuna's bow represents the mind, and the arrows represent the various spiritual practices that the aspirant must undertake. Lord Krishna, as the teacher, provides guidance and wisdom to help the aspirant overcome obstacles and progress on the path of Yoga.

Esoteric Explanation in terms of Samkhya/Sankhya/Sankhya/Sankhya: In Samkhya/Sankhyaphilosophy, the battlefield represents the field of manifestation, where the individual self is caught up in the cycle of birth and death. Arjuna's confusion and emotional turmoil represent the ignorance and delusion that keep the individual self bound to this cycle. Lord Krishna's teachings in the Bhagavad Gita aim to remove this ignorance and lead Arjuna to the realization of the true nature of the self as pure consciousness, beyond the realm of manifestation.

21.

हृषीकेशं तदा वाक्यमिदमाह महीपते ।

अर्जुन उवाच ।

सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥

English translation: At that time, Arjuna spoke these words to Hrishikesha: "O Hrishikesha, O Lord of the earth, please place my chariot in the middle of the two armies."

Esoteric explanation: This verse marks the beginning of the dialogue between Arjuna and Krishna, which is the main content of the Bhagavad Gita. The placement of Arjuna's chariot in the middle of the battlefield represents the inner conflict that Arjuna is experiencing, as he is torn between his duty as a warrior and his compassion for his kinsmen. The two armies facing each other represent the dualities of life, the opposing forces of good and evil, pleasure and pain, light and dark, etc.

Esoteric explanation in terms of Advaita, Yoga, Samkhya/Sankhyaand other philosophies: According to Advaita philosophy, the chariot represents the body, and the charioteer represents the individual soul (jivatma), while Krishna represents the supreme soul (paramatma) or the ultimate reality. The positioning of the chariot in the middle of the two armies signifies the role of the individual in navigating the opposing forces of the mind and senses, and realizing the ultimate reality.

In Yoga philosophy, the chariot represents the mind, and the horses represent the senses. The charioteer represents the intellect, which must guide the senses in the pursuit of spiritual realization. The placement of the chariot in the middle of the battlefield represents the need to confront and overcome the opposing forces of the mind and senses, in order to achieve spiritual liberation.

In Samkhya/Sankhyaphilosophy, the chariot represents the physical body, while the horses represent the five senses and the charioteer represents the intellect. The placement of the chariot in the middle of the two armies signifies the need to overcome the dualities of the material world, and achieve the state of liberation, where the individual self realizes its identity with the ultimate reality.

22.

यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् ।योद्धुकामानवस्थितान्

कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे योद्धव्यमस्मिन् रणसमुद्यमे ॥

English Translation: Arjuna said, "O Achyuta, in this battlefield, I wish to see those who have assembled here to fight with me. With whom should I engage in battle, and for whose sake?"

Esoteric Explanation: Arjuna is seeking clarity and guidance from Krishna before the start of the battle. He is feeling overwhelmed and confused, and is seeking counsel on how to proceed. His question shows that he is torn between his sense of duty as a warrior and his compassion for those who will be affected by the war.

Esoteric Explanation in terms of Advaita, Yoga, Samkhya/Sankhyaand other philosophies:

In Advaita, this verse can be interpreted as a seeker's request for guidance from the Guru. The seeker is asking the Guru for direction on how to navigate the battlefield of life, and how to engage with the world in a way that is aligned with their spiritual path.

In Yoga, this verse can be interpreted as a seeker's request for guidance from the inner Self, the Atman. The seeker is seeking clarity on how to engage with the world in a way that is aligned with their true nature.

In Samkhya/Sankhya/Sankhya/Sankhya, this verse can be interpreted as a seeker's request for guidance from the Purusha, the eternal and unchanging Self. The seeker is seeking clarity on how to navigate the ever-changing field of Prakriti (nature) and engage with it in a way that leads to liberation.

23.

योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः ।

धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥

English translation: "I will observe those who have assembled here and are eager to fight in the battle desired by the evil-minded son of Dhritarashtra."

Esoteric explanation: In this verse, Arjuna expresses his intention to observe those who have gathered on the battlefield and are eager to fight. He is aware that many of them are his own relatives and friends, and he feels conflicted about fighting against them. However, he also understands the importance of the battle and the need to defend righteousness against evil. Therefore, he decides to carefully observe the situation and make a wise decision.

Esoteric explanation in terms of Advaita: In Advaita philosophy, this verse can be seen as a reminder of the importance of self-observation and self-awareness. Arjuna's intention to observe those around him can be seen as a symbol of the need to observe our own thoughts, emotions, and actions. By developing self-awareness, we can make wise decisions that are aligned with our true nature and our highest good.

Esoteric explanation in terms of Yoga: In Yoga philosophy, this verse can be seen as a reminder of the importance of mindfulness and detachment. Arjuna's intention to observe the situation without getting attached to any particular outcome can be seen as a symbol of the need to cultivate mindfulness and detachment in our own lives. By practicing mindfulness and detachment, we can develop a sense of inner peace and equanimity that enables us to make wise decisions in all situations.

Esoteric explanation in terms of Samkhya/Sankhya/Sankhya/Sankhya: In Samkhya/Sankhyaphilosophy, this verse can be seen as a reminder of the importance of viveka or discrimination. Arjuna's intention to carefully observe the situation can be seen as a symbol of the need to develop viveka in our own lives. By cultivating discrimination, we can distinguish between what is real and what is illusory, and make wise decisions that are aligned with our true nature and our highest good.

24.

सञ्जय उवाच ।

एवमुक्तो हृषीकेशो गुडाकेशेन भारत ।

सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥

Sanjaya said: "Thus addressed by Arjuna, O descendant of Bharata, Hrishikesa (Krishna), having stationed that best of chariots, which was equipped with a flagstaff bearing Hanuman, in the midst of both armies,"

This verse describes the setting of the battlefield where the armies of the Pandavas and the Kauravas are facing each other. Lord Krishna, who is the charioteer of Arjuna, has placed the chariot between the two armies. The mention of Hanuman on the flagstaff of the chariot is a symbolic representation of the strength and courage that Arjuna should possess in order to fight the battle.

Esoterically, the positioning of the chariot in the middle of the two armies represents the concept of duality and the need to transcend it. The chariot symbolizes the body, and the two armies represent the opposing forces of the mind. The placement of the chariot in the middle signifies the importance of finding a balance between these opposing forces in order to attain inner peace and spiritual enlightenment.

In terms of Advaita, the positioning of the chariot between the two armies represents the state of awareness or consciousness that is beyond duality. This state is known as non-dual consciousness or Advaita. The chariot, therefore, represents the individual self or the ego, which is caught up in duality, and Lord Krishna represents the Supreme Self or Brahman, which is beyond duality.

In terms of Yoga, the positioning of the chariot represents the need to find a balance between the opposing forces of the mind through the practice of yoga. The chariot symbolizes the body, and the horses represent the senses. The reins represent the mind, and Lord Krishna represents the inner Self or Atman, which guides the mind and senses towards the path of righteousness.

In terms of Samkhya/Sankhyaphilosophy, the positioning of the chariot represents the individual self or Purusha, which is caught up in the material world represented by the two armies. The horses represent the three Gunas or qualities of nature, namely Sattva, Rajas, and Tamas, which drive the chariot. Pandava’s army represents the Prakriti or the material world, which is guided by Lord Krishna Purusha towards spiritual liberation.

25.

भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् ।महीक्षिताम्

उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥

The English translation of this verse is:

"Bhishma, Drona and other kings also, who are all great warriors, are situated in the front of the army. O Partha, behold all the Kurus gathered here."

This verse is from the first chapter of the Bhagavad Gita, where the blind king Dhritarashtra asks his advisor Sanjaya to describe the events taking place on the battlefield of Kurukshetra between the Pandavas and the Kauravas.

Esoterically, this verse can be seen as representing the idea that in the midst of conflict and struggle, it is important to stay focused and observe the situation objectively. Bhishma and Drona, being great warriors, represent the strength and skill needed to navigate difficult situations, while the mention of other kings suggests the importance of having a diverse range of perspectives.

In terms of Advaita philosophy, this verse can be seen as highlighting the idea that all beings are ultimately united in the One Self, represented here by the gathering of the Kurus. This unity can be recognized through the practice of self-inquiry and discrimination between the eternal Self and the temporary ego.

From a yoga perspective, this verse can be interpreted as emphasizing the importance of cultivating detachment and equanimity in the face of challenging situations. By maintaining a calm and centered mind, we can more effectively navigate the ups and downs of life without being overwhelmed by them.

In Samkhya/Sankhyaphilosophy, this verse can be seen as illustrating the idea of gunas, or the three qualities of nature (sattva, rajas, and tamas). Bhishma and Drona, as great warriors, represent the rajasic quality of action and passion, while the other kings may represent the sattvic quality of wisdom and insight. The presence of these different qualities in the gathering of the Kurus reflects the complex interplay of gunas that is present in all aspects of creation.

26.

तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् ।पितामहान्

आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥

English Translation: There, Partha saw his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and friends standing on both sides.

Esoteric Explanation: In this verse, Arjuna sees all of his family members, including his fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, and friends, standing on both sides of the battlefield. This represents the complexity of the human experience, as we are all connected in many different ways to those around us, including our family members, friends, and mentors. This verse reminds us that our actions can have far-reaching consequences, not only for ourselves but for those around us as well.

Advaita Explanation: From an Advaita perspective, this verse can be seen as a reminder that all of these family members and friends are ultimately part of the same consciousness or Brahman. While they may appear to be separate individuals with their own unique identities, in reality, they are all expressions of the same underlying reality. Thus, when Arjuna is faced with the prospect of fighting and killing them, he is being forced to confront the illusion of separation and recognize the underlying unity of all things.

Yoga Explanation: In the context of yoga, this verse highlights the importance of cultivating detachment and equanimity in the face of life's challenges. By recognizing that all of these individuals are ultimately part of the same cosmic web, Arjuna can begin to detach from his own personal desires and see the bigger picture. This detachment allows him to act without being attached to the outcome, which is an essential aspect of the yogic path.

Samkhya/SankhyaExplanation: From a Samkhya/Sankhyaperspective, this verse can be seen as illustrating the interconnectedness of all things. According to Samkhya/Sankhyaphilosophy, everything in the universe is composed of the three gunas, or qualities: sattva (purity), rajas (activity), and tamas (inertia). These gunas are present in all living beings, and their interplay determines the actions and reactions of each individual. In this verse, we see how Arjuna's family members and friends are all products of the same underlying gunas, and their actions and reactions are all interconnected in complex ways.

27.

श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ।

तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥

The English translation of this verse is:

"Then, O son of Kunti, Arjuna saw all his relatives and friends gathered in the two armies."

This verse describes the moment when Arjuna, standing in the middle of the battlefield, looks around and sees all his relatives and friends assembled on both sides of the war. This sight overwhelms him and makes him hesitant to fight.

From an esoteric perspective, this verse can be seen as a metaphor for the human condition. The two armies represent the opposing forces of good and evil within each individual. The relatives and friends on both sides represent the conflicting desires and attachments that arise in the mind. Arjuna's dilemma represents the inner struggle that we all face when we are confronted with difficult choices that require us to choose between our immediate desires and long-term goals.

In terms of Advaita philosophy, this verse can be seen as a reminder that all of the apparent duality and conflict that we experience in the world is ultimately an illusion. Just as Arjuna's relatives and friends are ultimately all part of the same consciousness, the apparent duality of the world is ultimately an illusion created by the mind. Through the practice of self-inquiry and meditation, we can come to see the underlying unity of all things and transcend the limitations of the ego.

In terms of yoga philosophy, this verse can be seen as a reminder of the importance of detachment. The conflicting desires and attachments represented by Arjuna's relatives and friends can be seen as the various distractions and temptations that arise on the path of yoga. Through the practice of detachment and non-attachment, we can overcome these distractions and focus our minds on the ultimate goal of self-realization.

In terms of Samkhya/Sankhyaphilosophy, this verse can be seen as an illustration of the concept of purusha and prakriti. The two armies represent the opposing forces of purusha (consciousness) and prakriti (matter). Arjuna's dilemma represents the struggle of purusha to assert itself in the face of the distractions and attachments of prakriti. Through the practice of yoga and meditation, we can come to realize our true nature as purusha and transcend the limitations of prakriti.

28.

कृपया परयाविष्टो विषीदन्निदमब्रवीत् ।विषीदन्निदमब्रवीत्

अर्जुन उवाच ।

दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥

English translation:

Arjuna said, "My dear Krishna, 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."

Esoteric explanation:

Arjuna, in this verse, expresses his concern and confusion over the situation of the impending war. He sees his own kinsmen and friends on the opposite side, and is unable to bear the thought of fighting against them. His reaction is a result of his attachment and identification with his relationships, and the fear of loss and destruction that comes with it.

In Advaita philosophy, this verse can be seen as a representation of the individual self (jiva) identifying with its limited body-mind complex, and becoming attached to its relationships and possessions. The fear and confusion that arises from this identification leads to suffering and bondage.

In yoga philosophy, this verse highlights the importance of equanimity (samatvam) in the face of challenges and adversity. Arjuna's reaction is a result of his attachment and lack of detachment from his relationships. The practice of yoga involves cultivating detachment (vairagya) and developing the ability to remain equanimous in all situations.

In Samkhya/Sankhyaphilosophy, this verse can be seen as a representation of the effect of the gunas (qualities of nature) on the individual self. Arjuna's reaction is a result of his identification with the rajasic and tamasic gunas, which lead to attachment and confusion. The practice of Samkhya/Sankhyainvolves transcending these gunas and realizing the true nature of the self as pure consciousness.

Overall, this verse serves as a reminder of the importance of detachment, equanimity, and self-realization in the face of life's challenges.

29.

सीदन्ति मम गात्राणि मुखं च परिशुष्यति ।

वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥

English translation: My limbs are giving way, and my mouth is drying up. My body is trembling and my hair is standing on end.

Esoteric explanation: Arjuna is expressing the physical symptoms of his emotional distress, which is a manifestation of his confusion and inner conflict about the impending battle. His mind and body are not aligned, and he is experiencing physical discomfort as a result.

Esoteric explanation in terms of Advaita: In Advaita philosophy, the body and mind are seen as temporary manifestations of the underlying consciousness or Atman. Arjuna's physical and emotional distress can be seen as a temporary disturbance in his mental and physical sheaths, while the Atman remains unchanging and unaffected. By recognizing the underlying unity of all things and identifying with the Atman, Arjuna can transcend his temporary physical and emotional state.

Esoteric explanation in terms of Yoga: In Yoga philosophy, the body and mind are seen as interconnected and interdependent. The physical symptoms that Arjuna is experiencing are a manifestation of the disturbance in his mind. Through yoga practices such as pranayama, meditation, and asana, he can bring his body and mind into balance and alleviate his physical and emotional distress.

Esoteric explanation in terms of Samkhya/Sankhya/Sankhya/Sankhya: In Samkhya/Sankhyaphilosophy, the body and mind are seen as distinct entities that are ultimately separate from the pure consciousness or Purusha. Arjuna's physical symptoms can be seen as a manifestation of the disturbance in his mind or his prakriti, the material nature of his being. By cultivating self-awareness and discrimination between the purusha and prakriti, Arjuna can transcend his temporary physical and emotional state.

30.

गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते ।

न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥

English translation: "My hands are trembling, and my skin is burning. The Gandiva bow is slipping from my hand, and my mind is reeling. I am unable to stand steady, and my body is shaking."

Esoteric explanation: Arjuna is experiencing the physical and mental effects of overwhelming emotion. His fear, doubt, and attachment to his loved ones have caused his body and mind to react, manifesting as trembling, burning skin, and a reeling mind. This is a common experience for spiritual seekers who are facing a crisis of faith or are confronting difficult truths about themselves and the world.

In terms of Advaita: Arjuna's physical and mental distress can be seen as a manifestation of his identification with the body-mind complex. He is attached to his loved ones and fearful of losing them, which is causing him to experience suffering. Advaita teaches that one's true nature is the unchanging awareness that is beyond the body-mind complex, and that identifying with this awareness can help alleviate suffering.

In terms of yoga: Arjuna's physical and mental distress can be seen as a manifestation of his uncontrolled mind. Yoga teaches that the fluctuations of the mind (vrittis) can cause suffering, and that through the practice of yoga, one can learn to control the mind and achieve inner peace.

In terms of Samkhya/Sankhya/Sankhya/Sankhya: Arjuna's physical and mental distress can be seen as a manifestation of the gunas (qualities) of nature. His attachment and fear are rooted in the tamasic and rajasic gunas, which can cause suffering. Samkhya/Sankhyateaches that through self-awareness and detachment, one can transcend the gunas and achieve liberation.

31. निमित्तानि च पश्यामि विपरीतानि केशव ।

न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥

English Translation:

Arjuna said, "O Kesava, I see adverse omens, and I do not foresee any good from killing my own kinsmen in battle."

Esoteric Explanation:

Arjuna is expressing his inner conflict and confusion about the upcoming battle. He sees unfavorable signs and feels uneasy about the thought of killing his own relatives. This is a common human experience where we are faced with difficult decisions that involve conflicting emotions and moral dilemmas.

In terms of Advaita, this verse represents the conflict between the individual self (jivatma) and the universal self (paramatma). Arjuna is struggling to reconcile his personal desires and responsibilities with his understanding of the universal truth. The battle represents the inner struggle that every individual faces in their spiritual journey towards self-realization.

In terms of Yoga, this verse highlights the importance of self-awareness and introspection. Arjuna is taking a step back from the situation and reflecting on his own feelings and thoughts. This is an essential practice in yoga as it allows us to become more aware of our inner world and the forces that shape our actions.

In terms of Samkhya/Sankhya/Sankhya/Sankhya, this verse can be interpreted as the conflict between the individual self (purusha) and the material world (prakriti). Arjuna is experiencing the pull of his personal attachments and desires (prakriti) and is struggling to align them with his spiritual aspirations (purusha).

In terms of Western Wisdom teachings, this verse represents the struggle between the ego (the individual self) and the higher self. Arjuna is facing the challenge of transcending his personal ego and aligning himself with a higher purpose. This is a universal theme that is found in many spiritual traditions around the world.

32 . न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ।

किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥

English Translation: Krishna, I do not desire victory, kingdom or pleasures. What use is a kingdom or enjoyment, or even life itself, to us, O Govinda? Those for whom we desire kingdom, enjoyment, and pleasures, are standing here in battle, having renounced their wealth and life.

Esoteric Explanation: Arjuna, at this point, is expressing his disillusionment with the material world and the objects of desire. He realizes that even if he wins the battle and gains the kingdom and all the pleasures that come with it, they are temporary and will eventually fade away. He questions the purpose of fighting and acquiring worldly possessions if they do not provide lasting happiness and fulfillment.

In terms of Advaita, this verse speaks to the idea of renunciation or detachment from the material world and its temporary pleasures. It emphasizes the importance of seeking permanent happiness through the realization of the true self or the ultimate reality.

In terms of yoga, this verse is a call for detachment from the fruits of one's actions, as taught in the Bhagavad Gita. It encourages the practice of karma yoga, which involves performing actions without attachment to their results.

In terms of Samkhya/Sankhya/Sankhya/Sankhya, this verse reflects the idea that the material world is transient and fleeting, and that true happiness can only be attained through the realization of the purusha or the ultimate consciousness.

From the perspective of Western Wisdom teachings, this verse can be interpreted as a call for spiritual awakening and a shift in priorities from material possessions to spiritual growth and enlightenment. It emphasizes the impermanence of worldly pleasures and the importance of seeking lasting fulfillment through higher consciousness.

33. येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च ।

त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥

English translation: "Those for whose sake we desire kingdom, enjoyments, and pleasures, stand here in battle, having abandoned life and wealth."

Esoteric explanation: In this verse, Arjuna is expressing his hesitation to fight against his own kinsmen and relatives, who he sees standing before him on the battlefield. He questions the worth of the kingdom, material pleasures, and even life itself if it means sacrificing the lives of those who are dear to him. However, Krishna points out that the warriors on the other side have already abandoned their lives and wealth for the sake of victory, and therefore it is only appropriate for Arjuna and his army to fight with equal determination.

In terms of Advaita, this verse highlights the idea that attachment to worldly pleasures and possessions can lead one to forget their true nature as an eternal and infinite being. The pursuit of material gain and power can lead to suffering and delusion, and ultimately distract one from the path of self-realization.

In yoga, this verse can be seen as a reminder of the importance of detachment and non-attachment to the fruits of one's actions. It is only by letting go of the desire for material gain and surrendering to the will of the divine that one can find true peace and fulfillment.

In Samkhya/Sankhyaphilosophy, this verse highlights the distinction between the eternal nature of the self and the fleeting nature of worldly possessions. The pursuit of material gain can lead to suffering and attachment, while the recognition of the true nature of the self can lead to liberation and enlightenment.

In Western Wisdom teachings, this verse can be interpreted as a reminder of the importance of choosing one's battles wisely and having a clear sense of purpose. It is important to focus on what truly matters and let go of attachments to superficial pleasures and possessions, in order to achieve one's goals and live a meaningful life.

34. आचार्याः पितरः पुत्रास्तथैव च पितामहाः ।

मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ॥

English Translation: "Acharyas, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives."

Esoteric Explanation: In this verse, Arjuna lists various categories of people who are his relatives. He is expressing his reluctance to fight against them, as they are all dear to him in some way or another. This verse highlights the complexity of relationships and how they can influence our actions and decisions.

In terms of Advaita, this verse can be interpreted as highlighting the illusion of relationships and the importance of realizing the ultimate reality of the self. Relationships are temporary and can be a source of attachment and suffering. By recognizing the oneness of all beings, one can transcend these temporary relationships and realize the true nature of the self.

In terms of yoga, this verse can be interpreted as highlighting the importance of detachment and non-attachment to relationships. Through the practice of yoga, one can cultivate detachment and equanimity, which can help to overcome the influence of relationships on one's actions.

In terms of Samkhya/Sankhya/Sankhya/Sankhya, this verse can be interpreted as highlighting the complexity of the gunas (qualities) and how they manifest in relationships. Different types of relationships can be influenced by different gunas, and understanding these influences can help one to navigate them more skillfully.

In Western Wisdom teachings, this verse can be interpreted as highlighting the importance of family and community, and how they can influence our decisions and actions. It also highlights the interconnectedness of all beings and the importance of considering the impact of our actions on others.

35.

एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ।

अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥

The English translation of this verse is:

"O Madhusudana, though these people whose destruction I seek do not see the evil in killing their own kinsmen, why should we, who can see the crime in destroying a family, not turn away from this sin?"

In esoteric terms, this verse can be seen as a reflection on the nature of dharma, or righteous action. Arjuna is struggling with the idea of killing his own family members, even if they are on the opposing side of a battle. He questions whether it is justifiable to take such actions, even in the pursuit of victory.

In Advaita philosophy, this verse can be interpreted as a reflection on the illusory nature of the material world. Arjuna is questioning the justification for violence and conflict in a world that is ultimately unreal and impermanent. The verse highlights the need for detachment from material desires and attachments in order to achieve true liberation.

In yoga, this verse can be seen as a call for the practice of ahimsa, or non-violence. Arjuna is struggling with the idea of causing harm to his own family, and is questioning the justification for such violence. The verse can be seen as a reminder of the importance of living a life of non-violence and compassion.

In Samkhya/Sankhyaphilosophy, this verse can be interpreted as a reflection on the nature of karma. Arjuna is questioning the justification for his actions and is considering the consequences of his actions. The verse highlights the importance of acting in accordance with dharma, or righteous action, in order to avoid negative karmic consequences.

In Western Wisdom teachings, this verse can be seen as a reflection on the nature of morality and ethical behavior. Arjuna is struggling with the idea of killing his own family members and is questioning the justification for such actions. The verse can be seen as a reminder of the importance of acting in accordance with one's conscience and moral principles, even in difficult situations

36.

निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ।

पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥

English translation: "O Janardana, what joy will there be for us by killing the sons of Dhritarashtra? Only sin will accrue by killing these aggressors."

Esoteric explanation: Arjuna is expressing doubt and confusion about the righteousness of war, even against aggressors. He questions the validity of killing one's own relatives and the benefits of gaining a kingdom through such violent means. He is concerned about the karmic consequences of killing, which would result in sin. He is seeking guidance from Krishna, who is considered the embodiment of divine wisdom and knowledge.

Esoteric explanation in terms of Advaita: In Advaita philosophy, the true nature of the Self is understood to be pure consciousness or awareness, which is beyond the limitations of the body and mind. From this perspective, the killing of the body is not the same as the destruction of the Self. Arjuna is being reminded that he is not the doer, but rather a witness to the actions of the body and mind. Therefore, even if the body is destroyed, the Self remains untouched and unaffected.

Esoteric explanation in terms of yoga: In yoga, the concept of non-attachment is emphasized, which means detachment from the results of one's actions. Arjuna is being reminded to act without attachment to the outcome, but rather to perform his duty as a warrior with detachment from the fruits of his actions. The killing of the body is simply an action that arises as a result of the circumstances of the battle, and he is being reminded not to identify with the body or the actions of the body.

Esoteric explanation in terms of Samkhya/Sankhya/Sankhya/Sankhya: In Samkhya/Sankhyaphilosophy, the material world is seen as being comprised of three qualities or gunas - sattva (purity), rajas (passion), and tamas (ignorance). The actions of the body and mind are seen as being driven by these gunas, and the attainment of liberation involves transcending these gunas. Arjuna is being reminded that the body and mind are subject to these gunas, but the true Self is beyond them.

Esoteric explanation in terms of Western Wisdom teachings: From a Western Wisdom perspective, the killing of another human being is generally seen as a negative action that carries with it negative consequences. However, the context of this verse is that of a battle between two opposing sides, and the question of the righteousness of war is a complex and difficult one. Some Western Wisdom teachings emphasize the importance of non-violence and peaceful resolution of conflicts, while others recognize the necessity of violence in certain situations, such as self-defense or defense of others. Ultimately, the question of whether the killing of the sons of Dhritarashtra would be considered justified or not depends on the ethical and moral principles of the individual interpreter.

37. तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् ।धार्तराष्ट्रान्स्वबान्धवान्

स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥

English translation:

Therefore, it is not appropriate for us to kill our own kinsmen, the sons of Dhritarashtra. For how can we be happy by killing our own relatives, O Madhava?

Esoteric explanation:

Arjuna is still grappling with the dilemma of having to fight his own relatives, including his cousins and even his revered teacher. He understands the importance of fulfilling his duty as a warrior, but is also struggling with the idea of killing those who are dear to him. He questions how it can be right to harm his own family members and is worried that doing so will only cause pain and suffering, rather than bring happiness.

Advaita explanation:

From the Advaita perspective, this verse can be interpreted as a reflection on the nature of the self. Arjuna is questioning the morality of harming those who are essentially a part of himself. In the Advaita tradition, the individual self (Atman) is seen as being identical to the ultimate reality (Brahman). Thus, causing harm to another is ultimately causing harm to oneself. Arjuna is struggling with the idea of how to reconcile his duty as a warrior with this deeper understanding of the self.

Yoga explanation:

From the perspective of yoga, this verse can be seen as an expression of the yama of ahimsa, or non-violence. Ahimsa is one of the five moral principles that form the foundation of yoga practice. Arjuna is questioning the morality of harming his own kin, and this can be seen as an expression of the principle of ahimsa. However, Arjuna is also grappling with the idea of how to balance the principle of ahimsa with his duty as a warrior.

Samkhya/Sankhyaexplanation:

In the Samkhya/Sankhyaphilosophy, the individual self is seen as being distinct from the ultimate reality. Arjuna's question about the morality of harming his own kin can be seen as an expression of the principle of compassion (karuna), which is one of the key virtues in the Samkhya/Sankhyatradition. Arjuna is questioning how it can be right to harm those who are essentially innocent, and this can be seen as an expression of the principle of compassion.

Western Wisdom teachings:

From a Western Wisdom perspective, this verse can be seen as a reflection on the morality of violence. Many Western philosophical and religious traditions emphasize the importance of non-violence, and Arjuna's question about the morality of harming his own kin can be seen as an expression of this principle. At the same time, there is also a recognition that sometimes violence may be necessary in order to defend oneself or others. Arjuna's struggle with the idea of how to balance these two principles can be seen as a reflection of this tension between the ideals of non-violence and self-defense.

38.

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः ।

कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥

English translation: "Although these men, their hearts overtaken by greed, see no wrong in killing one's own family or quarreling with friends, why should we, who can clearly see the crime in destroying a family, engage in these acts, O Krishna?"

Esoteric explanation: This verse speaks to the importance of seeing through the illusion of one's own desires and attachments. When one's heart is consumed by greed, it becomes difficult to see the consequences of one's actions clearly. In this state, it may be easy to justify harmful behaviors such as killing one's own family or betraying friends. However, the speaker of the verse recognizes the importance of seeing through this illusion and resisting such harmful actions.

In terms of Advaita: This verse highlights the importance of transcending one's ego and desires in order to see the true nature of reality. By doing so, one can recognize the harm that may come from acting on one's selfish desires and avoid engaging in such actions.

In terms of yoga: This verse can be seen as emphasizing the importance of practicing non-attachment and self-control. Through yoga practices, one can learn to detach from one's ego-driven desires and see the harm that may come from acting on them.

In terms of Samkhya/Sankhya/Sankhya/Sankhya: This verse highlights the importance of recognizing the gunas or qualities that make up one's mind and actions. When one's mind is dominated by the guna of greed, it becomes difficult to see the harm that may come from acting on one's desires. However, by cultivating the guna of sattva or purity, one can learn to see the true nature of reality and avoid harmful actions.

In terms of Western Wisdom teachings: This verse emphasizes the importance of recognizing the harm that may come from acting on one's selfish desires and attachments. It encourages individuals to cultivate self-awareness and practice self-control in order to avoid causing harm to oneself or others

39.

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् ।

पापादस्मान्निवर्तितुम् कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥

English Translation: How can we, O Janardana, be unaware of the means to dispel the sin we incur by destroying a family? We see only evil consequences in killing our own kinsmen out of greed for the pleasures of sovereignty.

Esoteric Explanation: In this verse, Arjuna is questioning the means to rid oneself of the sin incurred by killing one's own kinsmen. He acknowledges that killing one's own family members is not only a grievous sin but also carries negative consequences, even if it is done to gain power or sovereignty. Arjuna is struggling to reconcile his dharma as a warrior with his duty to his family and society. This struggle represents the internal conflict that every individual faces in finding a balance between personal desires and social obligations.

Esoteric Explanation in terms of Advaita: From the perspective of Advaita, Arjuna's struggle is an illusion. The true Self is beyond any action, and it is only the ego that identifies with actions and their consequences. Therefore, the idea of sin or virtue is also an illusion. The true Self is pure consciousness and is not bound by the actions of the body and mind.

Esoteric Explanation in terms of Yoga: From the perspective of Yoga, this verse highlights the importance of self-control and the need to overcome the influence of the ego. The practice of Yoga helps an individual to control their mind and senses, which in turn helps them to act in a way that is beneficial for themselves and society. By cultivating inner peace and detachment, one can avoid being swayed by selfish desires and make decisions that align with their true nature.

Esoteric Explanation in terms of Samkhya/Sankhya/Sankhya/Sankhya: From the perspective of Samkhya/Sankhya/Sankhya/Sankhya, this verse highlights the law of cause and effect. Every action has a consequence, and one must be mindful of their actions to avoid negative consequences. The killing of one's own kinsmen is a violation of social and moral laws, and it is bound to have negative consequences. Samkhya/Sankhya philosophy emphasizes the need to act in accordance with dharma to avoid negative consequences and achieve liberation.

Esoteric Explanation in terms of Western Wisdom teachings: From the perspective of Western Wisdom teachings, this verse emphasizes the importance of ethics and moral values. It highlights the negative consequences of selfish actions and the need to act in a way that is beneficial for oneself and society. It also highlights the internal struggle that individuals face in balancing personal desires with social obligations, which is a common theme in various philosophical and religious traditions.

40.

कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः ।

धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥

English Translation:

The eternal family traditions perish when the family is destroyed, and with them, the spiritual traditions and the virtues of the ancestors also perish. When spiritual traditions are destroyed, the entire family becomes involved in irreligion.

Esoteric Explanation:

The verse speaks of the importance of upholding family traditions and values, which are passed down from generation to generation. The family is considered a fundamental unit of society, and the preservation of its traditions and values is seen as essential for the maintenance of order and stability in society. The destruction of the family, therefore, represents the breakdown of social order and the loss of spiritual and cultural values.

In terms of Advaita, this verse highlights the importance of dharma, which refers to the righteous duties and actions that one must perform in order to uphold the natural order of the universe. The destruction of the family and its traditions represents a breakdown in dharma, which can have disastrous consequences for society as a whole.

In terms of yoga, this verse emphasizes the importance of maintaining a strong sense of community and connection with one's family and ancestors. By upholding the spiritual and cultural traditions of one's family, one can remain rooted in a sense of purpose and meaning, which can help to guide one's spiritual practice.

In terms of Samkhya/Sankhya/Sankhya/Sankhya, this verse highlights the role of sattva, or the quality of purity and goodness, in maintaining the order and harmony of society. By upholding family traditions and values, one can cultivate a sense of sattva and promote the growth and evolution of society as a whole.

In Western wisdom teachings, this verse speaks to the importance of cultural and spiritual heritage in shaping our identity and sense of purpose. The destruction of family traditions and values can lead to a sense of disconnection and disorientation, which can have negative consequences for individuals and society as a whole.

41.

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः ।

स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥

The English translation of this verse is:

"Whenever there is decline of dharma and rise of adharma, O Arjuna, then women of that family become corrupt, and from the degradation of womanhood, O descendant of Vrishni, comes unwanted progeny."

This verse is a continuation of the previous one and emphasizes the importance of dharma in maintaining the balance and harmony of society. It highlights that when there is a decline in dharma, women are the first ones to be affected, and their corruption leads to the birth of unwanted progeny, which further contributes to the decline of society.

In terms of esoteric explanation, this verse highlights the role of women in upholding the values and principles of dharma in society. It suggests that women have a crucial role to play in maintaining the cultural and spiritual fabric of a society. When women become corrupt, it leads to the degradation of the entire society.

In Advaita teachings, this verse can be interpreted as a reminder of the importance of leading a virtuous life and adhering to the principles of dharma. It highlights that our actions have consequences and that we should be mindful of how our choices affect those around us.

In yoga teachings, this verse can be seen as a warning against the dangers of indulging in sensual pleasures and desires. It emphasizes the need for self-control and discipline to prevent the mind from becoming corrupted.

In Samkhya/Sankhyateachings, this verse highlights the interdependence and interconnectedness of all aspects of creation. It suggests that the decline of dharma and the corruption of women are symptoms of a deeper imbalance in the natural order of things.

In Western wisdom teachings, this verse can be seen as a commentary on the importance of upholding moral and ethical values in society. It suggests that the decay of moral values can lead to the disintegration of social structures and the birth of unwanted and destructive elements in society.

42 .

सङ्करो नरकायैव कुलघ्नानां कुलस्य च ।

पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥

English Translation: Sankara, causing confusion and destruction in the family, becomes the reason for the downfall of both the family and those who destroy it. For the ancestors of those who destroy the family will fall, as their funeral offerings and libations will remain incomplete.

Esoteric Explanation: This verse highlights the importance of maintaining the dharma or righteousness of the family. It indicates that the destruction of the family and the killing of kinsmen lead to the downfall of both the individual and the society as a whole. The verse emphasizes that such actions lead to the creation of negative karma, which ultimately leads to the suffering of the individual.

Esoteric Explanation in terms of Advaita: In Advaita philosophy, this verse can be interpreted as an allegory for the importance of maintaining harmony and balance within the universe. The destruction of the family represents the imbalance caused by the actions of the individual, which leads to suffering and negative consequences. It is only through the realization of the unity of all things that one can avoid such destruction and attain liberation.

Esoteric Explanation in terms of Yoga: In the context of Yoga, this verse can be seen as a warning against the destructive force of attachment and ego. It highlights the importance of practicing non-attachment and surrendering the ego to prevent the creation of negative karma and the suffering that results from it. The verse teaches that by maintaining a balanced state of mind and practicing selfless action, one can avoid the downfall of the family and society.

Esoteric Explanation in terms of Samkhya/Sankhya/Sankhya/Sankhya: In Samkhya/Sankhyaphilosophy, this verse can be interpreted as a warning against the tamasic qualities of ignorance and laziness. The destruction of the family and the failure to perform funeral offerings and libations represents the ignorance and laziness that prevent one from realizing the true nature of reality. It is only through the cultivation of sattvic qualities such as knowledge and purity that one can avoid such destruction and attain liberation.

Esoteric Explanation in terms of Western Wisdom Teachings: This verse can be seen as a warning against the destructive nature of violence and the importance of maintaining peace and harmony within society. It highlights the consequences of actions that create negative karma and lead to suffering, both for the individual and the society as a whole. It emphasizes the importance of practicing non-violence and compassion to prevent the destruction of the family and the society

43.

दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः ।

उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥

English Translation:

With these faults of those who destroy the family tradition, causing confusion of castes and corruption of women, the everlasting traditions of the caste and the family are destroyed.

Esoteric Explanation:

This verse from the Bhagavad Gita warns against the negative consequences of those who act against their family's traditions and the caste system. The caste system is a social hierarchy that has been deeply ingrained in Indian society for centuries, and traditionally, each caste had its own specific duties and responsibilities.

The verse suggests that when people abandon their traditional roles and responsibilities, confusion and corruption arise, leading to the destruction of the family and caste traditions. This destruction can have long-lasting consequences and can affect future generations.

In terms of Advaita, the verse emphasizes the importance of understanding and respecting one's dharma, or duty, which is specific to each individual based on their caste, family, and life circumstances. By fulfilling their dharma, individuals can contribute to the greater good of society and maintain the balance and harmony of the universe.

In yoga, the verse can be interpreted as a reminder to stay connected to one's roots and to uphold one's values and principles. By doing so, individuals can cultivate a sense of inner peace and stability, which is essential for spiritual growth.

In Samkhya/Sankhyaphilosophy, the verse highlights the importance of maintaining balance and harmony in all aspects of life. When there is confusion and corruption in society, it creates disharmony and disrupts the natural order of things.

In Western wisdom teachings, the verse can be seen as a reminder to stay true to one's values and principles, even in the face of adversity or societal pressures. It emphasizes the importance of maintaining strong family and community bonds, as well as upholding traditional values and customs

44.

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।

नरके नियतं वासो भवतीत्यनुशुश्रुम ॥

English Translation: O Janardana, it is heard that the eternal abode in hell is for those men who, having destroyed their family traditions, cause disorder in the society by their actions.

Esoteric Explanation: In this verse, Lord Krishna warns that those who destroy their family traditions, and the associated values and rituals, and create disorder in society by their actions, are destined for eternal suffering in hell. The concept of family tradition (kuladharma) is an essential part of the Vedic culture, which includes the moral, ethical, and spiritual values that are passed down from generation to generation. When individuals disregard or break these traditions, it leads to a breakdown of societal norms and values, which can cause chaos and suffering.

Esoteric Explanation in terms of Advaita: From an Advaita perspective, the destruction of family traditions represents the destruction of the values and principles that are passed down from generation to generation, leading to a state of confusion and chaos. In this verse, Lord Krishna is emphasizing the importance of adhering to one's dharma or duty, which includes upholding the values and traditions of one's family and society. Only by doing so can individuals contribute to the well-being of society and the world.

Esoteric Explanation in terms of Yoga: From a yogic perspective, the destruction of family traditions represents the loss of one's connection to one's roots and heritage. The practice of yoga encourages individuals to cultivate a sense of grounding and connection to their cultural and spiritual roots, which can provide a sense of stability and purpose in life. By honoring and preserving the traditions of their ancestors, individuals can deepen their sense of connection to their own spiritual nature.

Esoteric Explanation in terms of Samkhya/Sankhya/Sankhya/Sankhya: From a Samkhya/Sankhyaperspective, the destruction of family traditions represents the breakdown of the social order, which is essential for the proper functioning of society. The Samkhya/Sankhya philosophy emphasizes the importance of the gunas or qualities of nature, which include sattva (purity), rajas (activity), and tamas (inertia). The destruction of family traditions is an expression of the tamasic quality, which represents ignorance and inertia, and leads to chaos and suffering.

Esoteric Explanation in terms of Western Wisdom Teachings: From a Western perspective, the destruction of family traditions represents a loss of connection to one's cultural and spiritual heritage, which can lead to a sense of alienation and disconnection. Many Western wisdom teachings emphasize the importance of honoring and preserving one's cultural and spiritual roots as a means of cultivating a sense of identity and purpose in life. The destruction of family traditions can lead to a breakdown of societal norms and values, which can cause chaos and suffering in the world.

45.

अहो बत महत्पापं कर्तुं व्यवसिता वयम् ।

वयम् यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥

English Translation: Alas! What a great sin we are about to commit in that we are prepared to kill our own kinsmen out of greed for the pleasures of a kingdom.

Esoteric Explanation: This verse expresses the deep sorrow of Arjuna and highlights the human tendency to prioritize materialistic gains over moral values. Arjuna is deeply troubled by the prospect of going to war against his own relatives, and he realizes that the desire for power and wealth has clouded his judgment. The verse also highlights the consequences of such actions, which can lead to great sin and suffering.

Advaita Explanation: In Advaita philosophy, this verse can be interpreted as an expression of the delusion created by maya or illusion. The desire for power and material gains can lead individuals to believe that they are separate from others and that their actions have no consequences. This verse serves as a reminder that all actions have consequences, and that the pursuit of materialistic goals can lead to great suffering.

Yoga Explanation: In the context of yoga, this verse highlights the importance of cultivating self-awareness and mindfulness. The desire for power and material gains can cloud the mind and create delusions, which can lead to harmful actions. Through yoga practices such as meditation and self-reflection, individuals can develop greater awareness and overcome such delusions.

Samkhya/SankhyaExplanation: According to Samkhya/Sankhyaphilosophy, this verse can be interpreted as a manifestation of rajas or the mode of passion. The desire for power and material gains can lead individuals to prioritize their own self-interest over the well-being of others, which can lead to great suffering. By cultivating sattva or the mode of goodness, individuals can overcome such desires and act in a way that is aligned with moral values.

Western Wisdom Teachings Explanation: In Western wisdom teachings, this verse can be seen as an expression of the importance of moral values and the dangers of unchecked ambition. The desire for power and material gains can lead individuals to act in ways that are harmful to others and to themselves. This verse highlights the importance of acting in a way that is aligned with moral values and the greater good.

46.

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः ।

धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥

English Translation: If the sons of Dhritarashtra, with weapons in hand, were to kill me, even if they attacked me with unjust means, I would not retaliate.

Esoteric Explanation: This verse is part of a conversation between Arjuna and Lord Krishna in the Bhagavad Gita. Arjuna expresses his reluctance to fight and kill his own relatives, even if it is for a righteous cause. Lord Krishna responds by explaining the nature of the soul, the importance of duty, and the path to liberation.

In this particular verse, Lord Krishna is highlighting the importance of dharma, or righteous conduct, even in the face of adversity. He is encouraging Arjuna to uphold his duty as a warrior and fight for what is right, without being attached to the outcome or seeking revenge.

Esoteric Explanation in terms of Advaita: From the Advaita perspective, this verse highlights the importance of detachment and non-identification with the body-mind complex. Lord Krishna is urging Arjuna to realize the true nature of the Self, which is beyond birth and death, and to act from a place of pure awareness rather than egoic desires.

Esoteric Explanation in terms of Yoga: In the context of yoga, this verse emphasizes the importance of karma yoga, or selfless action, as a means to attain liberation. Lord Krishna is reminding Arjuna that he should act according to his dharma, without being attached to the fruits of his actions. By doing so, he can transcend the bondage of karma and attain freedom.

Esoteric Explanation in terms of Samkhya/Sankhya/Sankhya/Sankhya: From the Samkhya/Sankhyaperspective, this verse highlights the importance of living according to one's nature and duty. Lord Krishna is urging Arjuna to act according to his svadharma, or inherent nature, as a warrior. By doing so, he can fulfill his purpose in life and attain inner peace.

Esoteric Explanation in terms of Western Wisdom teachings: From a Western Wisdom perspective, this verse can be seen as a call to non-violence and forgiveness. Lord Krishna is urging Arjuna to respond to violence with compassion and understanding, rather than retaliation. This message is echoed in many spiritual traditions, including Christianity and Buddhism.

47.

सञ्जय उवाच ।

एवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत् ।

उपाविशत् विसृज्य सशरं चापं शोकसंविग्नमानसः ॥

English Translation: Sanjaya said: Having spoken thus, Arjuna, with his mind overcome with grief and confusion, sat down on the chariot, putting aside his bow and arrows.

Esoteric Explanation: Sanjaya, the narrator of the Bhagavad Gita, describes how Arjuna's reaction to Krishna's teachings is an example of the impact of the truth on the unprepared mind. The truth, when first encountered, can be unsettling and even distressing to the mind that has been conditioned by ignorance and illusion. Arjuna's reaction is a manifestation of the shokasamvignamanas, the mind agitated by grief and sorrow. This state of mind is caused by the realization of the true nature of things, which is often at odds with our illusions and desires. Arjuna's mind, having been awakened to the reality of the situation, is now overcome by grief and confusion. It is only after processing this realization that he can move forward and take action in accordance with the truth.

Esoteric Explanation in terms of Advaita: Arjuna's reaction represents the state of a seeker who is still under the influence of ignorance and is unable to comprehend the true nature of reality. The shokasamvignamanas represents the suffering caused by the illusion of separateness, which is overcome by the realization of the oneness of all things. Arjuna's grief and confusion are the result of his identification with his body and ego, which prevent him from seeing the true nature of his being. Only when he transcends this identification and realizes his true nature as pure consciousness can he overcome this suffering and act in accordance with the truth.

Esoteric Explanation in terms of Yoga: Arjuna's reaction represents the state of a practitioner who is still struggling with the obstacles on the path of yoga. The shokasamvignamanas represents the emotional and mental disturbances that arise as a result of the unsteady mind. Arjuna's grief and confusion are the result of his inability to control his mind and maintain a steady focus. Only by practicing yoga and developing a steady mind can he overcome these obstacles and act in accordance with the truth.

Esoteric Explanation in terms of Samkhya/Sankhya/Sankhya/Sankhya: Arjuna's reaction represents the state of a seeker who is still under the influence of the gunas, the three qualities of nature. The shokasamvignamanas represents the suffering caused by the gunas, which prevent the mind from seeing the true nature of reality. Arjuna's grief and confusion are the result of his identification with the gunas and their effects, which prevent him from realizing the true nature of his being. Only by transcending the gunas and realizing the pure consciousness beyond them can he overcome this suffering and act in accordance with the truth.

Esoteric Explanation in terms of Western Wisdom teachings: Arjuna's reaction represents the state of a seeker who is still under the influence of ignorance and is unable to comprehend the true nature of reality. The shokasamvignamanas represents the suffering caused by the illusion of separateness, which is overcome by the realization of the interconnectedness of all things. Arjuna's grief and confusion are the result of his identification with his individual self, which prevents him from seeing the true nature of his being. Only by transcending this identification and realizing his true nature as part of a greater whole can he overcome this suffering and act in accordance with the truth.

 

48.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु

ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे

अर्जुनविषादयोगो नाम प्रथमोऽध्यायः ॥

Chapter 1: Arjuna's Despondency

Om. Tat. Sat.

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the first chapter entitled "Arjuna's Despondency."

English Translation: Om. Tat. Sat.

In the Bhagavad Gita, which is the scripture of Yoga, and the science of the Eternal, this is the first chapter, entitled "Arjuna's Despondency," in which Arjuna, the great warrior, overwhelmed by sorrow and confusion, addresses Sri Krishna, seeking his guidance.

Esoteric Explanation: This chapter sets the stage for the entire Bhagavad Gita, as Arjuna's despondency represents the human condition of confusion, doubt, and delusion. Arjuna is a warrior, but in the face of the impending battle, he is overcome by grief and doubt. He questions the purpose of the battle, and the righteousness of fighting against his own kinsmen. This dilemma is not limited to Arjuna alone, but is a universal human experience. It is a reflection of the conflict between our egoic desires and our innate spiritual nature.

In terms of Advaita, the first chapter reveals the state of duality and ignorance that Arjuna is in, which is the cause of his confusion and sorrow. The battle represents the struggle between the dualistic mind and the non-dualistic Self. Sri Krishna, as the embodiment of the Self, guides Arjuna towards self-realization and liberation.

In terms of yoga, this chapter teaches us about the importance of mindfulness and the control of the mind. Arjuna's despondency arises from his inability to control his mind, which is clouded by attachment, desire, and fear. Through the practice of yoga, we can cultivate a steady mind, and gain clarity and insight.

In terms of Samkhya/Sankhya/Sankhya/Sankhya, this chapter reveals the nature of the Gunas, the three fundamental qualities of nature: sattva, rajas, and tamas. Arjuna's confusion is the result of the predominance of tamas, the quality of inertia, which clouds his judgment and leads to despondency.

In Western Wisdom teachings, Arjuna's despondency can be seen as a manifestation of the existential crisis that humans face. The battle represents the struggle for meaning and purpose in life, and the conflict between our personal desires and our moral obligations. Sri Krishna's teachings can be seen as a guide for living a meaningful and purposeful life, grounded in moral values and spiritual principles.

 

 

Chapter-2: Sankhya Yoga: The Yoga of Knowledge

Chapter 2 of the Bhagavad Gita is a continuation of the dialogue between Arjuna and Lord Krishna and is considered by many to be the most important chapter of the text. From an esoteric perspective, Chapter 2 can be seen as a guide to the path of spiritual awakening and self-realization.

One esoteric approach to Chapter 2 is to see it as a description of the process of transformation that occurs as we awaken to our true nature. Arjuna's initial confusion and despair can be seen as a symbol of the state of consciousness that most people find themselves in, dominated by the ego and unaware of their true spiritual potential.

Lord Krishna's teachings in this chapter, particularly the concept of the "Atman" or true self, can be seen as a guide to awakening from this state of ignorance and realizing our divine nature. The discussion of the impermanence of the body and the eternal nature of the soul can be seen as a reminder that our true identity is not tied to our physical form or the temporary circumstances of our life.

The idea of "yoga" or spiritual practice, which is emphasized throughout the chapter, can be seen as a way to cultivate the awareness and discipline necessary to realize our spiritual potential. Lord Krishna's teachings on detachment and the importance of acting without attachment to the results of our actions can be seen as a way to transcend the limitations of the ego and align ourselves with the divine will.

Ultimately, Chapter 2 can be seen as an invitation to awaken to our true nature and to embark on the path of spiritual transformation, guided by the wisdom of the divine. By following the teachings of the Bhagavad Gita and cultivating the awareness and discipline necessary for spiritual growth, we can realize our full potential and experience the true joy and fulfillment that comes with living in alignment with our divine nature.

 

Chapter 2 of the Bhagavad Gita is one of the most important and profound chapters of the text, as it contains Lord Krishna's teachings on the nature of the self, the path of yoga, and the ultimate goal of life. From an esoteric perspective, this chapter can be seen as a guide to the spiritual journey of self-realization.

 

One esoteric interpretation of Chapter 2 is that it presents the concept of the "two selves" or the "two birds" that are mentioned in the Upanishads. The first self is the ego, or the lower self, which is identified with the body, mind, and senses. The second self is the true self, or the higher self, which is identical to Brahman, the ultimate reality.

Bhagavad Gita Chapter 2 is about the nature of the self and the soul. It is the chapter that introduces the concept of the Atman, or the true self, and the Brahman, or the ultimate reality. The chapter also discusses the nature of the soul, the importance of detachment, and the concept of karma

 

Lord Krishna teaches that the true self is eternal, unchanging, and indestructible, while the ego is impermanent and subject to birth and death. The path of yoga, which involves the practice of meditation, detachment, and self-discipline, is a means of realizing the true self and transcending the limitations of the ego.

 

Another esoteric interpretation of Chapter 2 is that it presents the idea of the "sacred duty" or dharma. Lord Krishna teaches that each individual has a unique role or purpose in life, which is in accordance with their nature, talents, and position in society. By performing one's duty with detachment and devotion, one can purify the mind and prepare it for the realization of the true self.

 

From an esoteric perspective, Chapter 2 is a call to awaken to the true nature of the self, to follow the path of yoga, and to fulfill one's sacred duty in life. By doing so, one can attain the ultimate goal of self-realization and liberation from the cycle of birth and death.

1.

सञ्जय उवाच ।

तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।

कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्

विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥

Sanjaya said: To him who was thus overcome with compassion and whose eyes were brimming with tears, Madhusudana (Krishna) spoke these words while he was lamenting.

Translation: Sanjaya, a narrator in the Hindu epic, Mahabharata, describes how Krishna, also known as Madhusudana, spoke to Arjuna, a warrior, who was overcome with compassion and had tears in his eyes. Krishna's words were spoken to Arjuna while he was lamenting.

Esoteric Explanation: The conversation between Krishna and Arjuna in the Bhagavad Gita is a symbolic representation of the eternal struggle between good and evil, the human psyche, and the soul's journey towards enlightenment. Arjuna represents the individual human soul, while Krishna symbolizes the divine within us. The tears in Arjuna's eyes represent his overwhelming emotions and attachment to his loved ones, making it difficult for him to follow his dharma or duty as a warrior. Krishna's words remind Arjuna that his duty is to fight for justice and uphold his dharma, regardless of the consequences.

Advaita Explanation: In the Advaita Vedanta philosophy, the Bhagavad Gita teaches the importance of self-realization and the realization of the ultimate reality or Brahman. Arjuna's dilemma and Krishna's teachings represent the conflict between the ego and the Self. Krishna's words encourage Arjuna to transcend his ego and recognize his true Self, which is one with the ultimate reality.

Yoga Explanation: In the practice of yoga, the Bhagavad Gita is considered a guide for self-realization and spiritual growth. Arjuna's dilemma represents the obstacles that arise on the path of yoga, such as attachment, fear, and doubt. Krishna's teachings represent the guidance and wisdom that is necessary to overcome these obstacles and attain spiritual liberation.

Samkhya/SankhyaExplanation: The Samkhya/Sankhya philosophy considers the Bhagavad Gita as a valuable source of knowledge about the nature of the Self and the universe. Arjuna's dilemma represents the confusion and ignorance that arises from the misidentification of the Self with the body and mind. Krishna's teachings represent the knowledge and wisdom that leads to the realization of the true nature of the Self and the universe.

Western Wisdom Teachings Explanation: The Bhagavad Gita's teachings are applicable to various wisdom traditions, including those in the Western world. Arjuna's dilemma represents the struggle between the individual's desires and their duty to society. Krishna's teachings represent the importance of fulfilling one's duty without attachment to the outcome, similar to the Stoic philosophy's emphasis on fulfilling one's role in life with equanimity. Additionally, Krishna's teachings emphasize the importance of spiritual growth and the realization of the true Self, which is a common theme in various mystical traditions, including Christianity and Sufism

2.

श्रीभगवानुवाच ।

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।

समुपस्थितम् अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥

Sri Bhagavan (Krishna) said: From where has this impurity come upon you in this difficult situation? This does not befit you, O Arjuna, it is not the conduct of noble people, nor does it lead to heaven.

Translation: Krishna, also known as Sri Bhagavan, questions Arjuna's state of mind, asking where this impurity has come from in this difficult situation. Krishna reminds Arjuna that this behavior is not appropriate for a noble person and will not lead to spiritual progress or heaven.

Esoteric Explanation: Krishna's words remind us that we are all capable of purity and righteousness, but it is easy to become distracted by the challenges of life and lose sight of our true nature. Krishna's teachings in the Bhagavad Gita are a reminder that we must stay focused on our spiritual path and not be swayed by external circumstances or emotions.

Advaita Explanation: In the Advaita Vedanta philosophy, Krishna's words represent the realization that the impurities and challenges that we face in life are temporary and do not affect our true nature, which is pure consciousness or Brahman. Arjuna's confusion and doubts represent the ignorance that arises from the misidentification of the Self with the body and mind. Krishna's teachings represent the knowledge that leads to the realization of the true nature of the Self, which is one with Brahman.

Yoga Explanation: In the practice of yoga, Krishna's words represent the importance of maintaining equanimity and purity of mind, even in difficult situations. Arjuna's dilemma represents the obstacles that arise on the path of yoga, such as attachment, fear, and doubt. Krishna's teachings represent the guidance and wisdom that is necessary to overcome these obstacles and attain spiritual liberation.

Samkhya/SankhyaExplanation: In the Samkhya/Sankhyaphilosophy, Krishna's words represent the realization that impurities and challenges arise from the gunas or the three fundamental qualities of nature - sattva, rajas, and tamas. Arjuna's confusion represents the ignorance that arises from the misidentification of the Self with the gunas. Krishna's teachings represent the knowledge and wisdom that leads to the realization of the true nature of the Self, which is beyond the gunas.

Western Wisdom Teachings Explanation: Krishna's teachings in the Bhagavad Gita are applicable to various wisdom traditions, including those in the Western world. Krishna's words represent the importance of maintaining moral and ethical conduct, even in difficult situations. Arjuna's dilemma represents the struggle between the individual's desires and their duty to society. Krishna's teachings emphasize the importance of fulfilling one's duty with equanimity, which is a common theme in various philosophical traditions, including Stoicism and Confucianism.

Conscious, Subconscious, and Superconscious Explanation: In terms of the conscious, subconscious, and superconscious mind, Krishna's words represent the importance of maintaining purity and equanimity in all levels of consciousness. The conscious mind represents our waking state of awareness, the subconscious mind represents our deeper emotional and psychological states, and the superconscious mind represents our highest level of spiritual awareness. Krishna's teachings emphasize the importance of maintaining purity and equanimity in all levels of consciousness, which leads to spiritual growth and realization of the true Self.

3.

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।

क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥

Translation: Do not yield to impotence, O Arjuna, for it is not fitting for you. Cast off this petty faint-heartedness and arise, O scorcher of enemies!

Esoteric Explanation: Krishna is reminding Arjuna of his true nature as a warrior and leader, urging him to cast off his fear and weakness. Krishna's words are a call to action, urging Arjuna to rise to the occasion and fulfill his duty, regardless of the challenges he may face.

Advaita Explanation: In the Advaita Vedanta philosophy, Krishna's words represent the realization that impotence and weakness arise from the misidentification of the Self with the body and mind. Arjuna's fear and doubt represent the ignorance that arises from this misidentification. Krishna's teachings represent the knowledge and wisdom that leads to the realization of the true nature of the Self, which is pure consciousness or Brahman.

Yoga Explanation: In the practice of yoga, Krishna's words represent the importance of developing strength, both physically and mentally, through regular practice and discipline. Arjuna's fear and weakness represent the obstacles that arise on the path of yoga, such as lack of discipline and determination. Krishna's teachings represent the guidance and support necessary to overcome these obstacles and attain spiritual growth and liberation.

Samkhya/SankhyaExplanation: In the Samkhya/Sankhyaphilosophy, Krishna's words represent the realization that impotence and weakness arise from the imbalance of the three gunas or fundamental qualities of nature - sattva, rajas, and tamas. Arjuna's fear and doubt represent the dominance of tamas or the quality of inertia and ignorance. Krishna's teachings represent the knowledge and wisdom necessary to restore balance among the gunas and attain spiritual liberation.

Western Wisdom Teachings Explanation: Krishna's teachings in the Bhagavad Gita are applicable to various wisdom traditions, including those in the Western world. Krishna's words represent the importance of developing courage and determination, even in the face of adversity. Arjuna's fear and doubt represent the challenges and obstacles that arise in life. Krishna's teachings emphasize the importance of developing strength and resilience to overcome these obstacles and fulfill one's duty.

Conscious, Subconscious, and Superconscious Explanation: In terms of the conscious, subconscious, and superconscious mind, Krishna's words represent the importance of cultivating strength and courage at all levels of consciousness. The conscious mind represents our waking state of awareness, the subconscious mind represents our deeper emotional and psychological states, and the superconscious mind represents our highest level of spiritual awareness. Krishna's teachings emphasize the importance of developing strength and courage at all levels of consciousness, which leads to spiritual growth and realization of the true Self

4.

र्जुन उवाच ।

कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।

इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥

Arjuna said: "How can I, in battle, shoot arrows at Bhishma and Drona, who are worthy of my worship, O Madhusudana?"

English Translation: Arjuna expresses his dilemma about fighting the battle against Bhishma and Drona, who are his elders and respected figures. He questions how he can engage in battle against them, given his respect for them.

Esoteric Explanation: Arjuna's dilemma represents the internal conflict that arises in a seeker who is torn between fulfilling their worldly duties and following their spiritual path. Bhishma and Drona represent the traditional, established ways of life that one may feel attached to, while Arjuna represents the seeker who is questioning these ways and seeking a deeper understanding of life.

In terms of Advaita: Arjuna's question reflects the conflict between the ego and the true Self. The ego is attached to worldly obligations and may resist the call of the Self, which seeks spiritual growth and liberation. The true Self knows that engaging in battle is necessary for the greater good and represents the path towards ultimate freedom.

In terms of Yoga: Arjuna's question reflects the concept of dharma, or duty. As a warrior, Arjuna's duty is to fight for his kingdom and protect his people. However, his attachment to Bhishma and Drona is causing him to question this duty. The practice of yoga involves understanding and fulfilling one's dharma while maintaining detachment and a higher perspective.

In terms of Samkhya/Sankhya/Sankhya/Sankhya: Arjuna's dilemma represents the tension between the individual self (jiva) and the universal self (Brahman). The jiva is attached to its worldly duties and relationships, while Brahman represents the ultimate reality beyond these attachments. The path of liberation involves recognizing the illusory nature of the world and surrendering to the higher Self.

In terms of Western Wisdom teachings: Arjuna's question reflects the tension between tradition and individualism. The traditional ways of life represented by Bhishma and Drona may conflict with Arjuna's desire to question and seek deeper understanding. This tension is also reflected in the modern world, where individuals may feel pressure to conform to societal norms while also seeking their own truth and path

5.

The English translation of this verse from the Bhagavad Gita is:

"Great souls who are oppressed by miseries arising from the contacts of the senses with the sense objects, O Arjuna, do not accept such pleasures. But being situated in the principles of the eternal religion, they are equal to both happiness and distress. They discard all attachment to material objects, being fixed in the realization of the self."

Esoteric Explanation: This verse speaks to the concept of detachment from material objects and finding inner peace and contentment through spiritual practice. It emphasizes that great souls are not swayed by the pleasures or pains of material life, but instead are focused on the eternal principles of religion and the realization of the self.

In terms of Advaita, the verse speaks to the importance of detachment and non-attachment to material objects in order to reach enlightenment and realize the true nature of the self as non-dual consciousness.

In terms of yoga, the verse emphasizes the importance of detachment and equanimity in the face of pleasure and pain. It also highlights the need to focus on spiritual practice in order to find inner peace and contentment.

In terms of Samkhya/Sankhya/Sankhya/Sankhya, the verse highlights the importance of recognizing the nature of material objects and their ability to cause suffering. It also emphasizes the need to focus on the eternal principles of religion and the realization of the self in order to find liberation from suffering.

In terms of Western wisdom teachings, the verse can be seen as a call to focus on the eternal principles of religion and spiritual practice in order to find true happiness and contentment. It also emphasizes the need for detachment and non-attachment to material objects and the importance of equanimity in the face of pleasure and pain.

6.

न चैतद्विद्मः कतरन्नो गरीयो

यद्वा जयेम यदि वा नो जयेयुः ।

यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥

The English translation of this verse is:

 

"We do not know which is better for us - to conquer them or be conquered by them. Even if we were to gain the world by killing them, we would not want to do so. Yet, they stand before us, seeking to kill us, and we do not know what to do."

 

In terms of esoteric explanation, this verse speaks to the dilemma of Arjuna, who is faced with the prospect of fighting against his own kinsmen in the Kurukshetra war. He is torn between his duty as a warrior and his familial ties, and is unsure of the right course of action.

 

In terms of Advaita, this verse speaks to the concept of non-attachment and the idea that the outcome of our actions is not in our control. Arjuna is grappling with the idea that even if he gains the world by killing his kinsmen, it may not bring him true happiness or fulfillment.

 

In terms of yoga, this verse speaks to the concept of detachment from the fruits of one's actions, or karma-phala-tyaga. Arjuna is questioning the value of victory if it is gained through immoral means such as killing one's own family members.

 

In terms of Samkhya/Sankhya/Sankhya/Sankhya, this verse speaks to the idea that one's actions are determined by the interplay of nature and the individual self, or purusha-prakriti. Arjuna is caught in the midst of this interplay, unsure of how to act in the face of conflicting duties and desires.

 

In terms of Western Wisdom teachings, this verse speaks to the age-old dilemma of ethics in warfare and the morality of killing in self-defense or for a greater cause. Arjuna is struggling with the idea that even if he gains victory through violence, it may not be worth the cost in terms of human life and suffering.

 

In terms of consciousness, this verse can be interpreted as representing the conflict between the conscious mind, which recognizes the duty to fight, and the subconscious mind, which is reluctant to harm one's own family members. The superconscious mind may offer a solution or guidance in this conflict, such as through the practice of meditation or seeking the counsel of a wise teacher.

7. कार्पण्यदोषोपहतस्वभावः

पृच्छामि त्वां धर्मसम्मूढचेताः ।

यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे

शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् |

The verse 7 of Chapter 2 of Bhagavad Gita can be translated as:

"O Krishna, my nature is overcome by a sense of helplessness and confusion regarding my duty. I am asking you to tell me decisively what is best for me. I am Your disciple, so please instruct me."

Esoteric explanation: Arjuna is expressing his confusion and helplessness in the face of the battle that he is about to fight. He is seeking guidance from Krishna, who represents the ultimate truth and wisdom, to show him the right path. This verse highlights the importance of seeking guidance from a higher source when we are unsure of our path or feel overwhelmed.

In terms of Advaita, yoga, Samkhya/Sankhya/Sankhya/Sankhya, and Western wisdom teachings: This verse is about the importance of surrendering to a higher power and seeking guidance when we are in doubt. In Advaita, it is seen as surrendering the ego and realizing our true nature as one with the ultimate reality. In yoga, it is about surrendering to the divine will and aligning our actions with the greater good. In Samkhya/Sankhya/Sankhya/Sankhya, it is about seeking knowledge from a higher source to overcome ignorance. In Western wisdom teachings, it is about surrendering to a higher power and seeking guidance from our inner wisdom.

In terms of consciousness, subconsciousness, and superconsciousness: This verse highlights the importance of seeking guidance from our superconsciousness, which represents our connection to the divine and our highest wisdom. When we are in doubt or confused, it is important to tap into this higher source of guidance to find clarity and direction. Surrendering to this higher power allows us to overcome the limitations of our conscious and subconscious minds and tap into our true potential.

8.

न हि प्रपश्यामि ममापनुद्याद्

यच्छोकमुच्छोषणमिन्द्रियाणाम् ।यच्छोकमुच्छोषणमिन्द्रियाणाम्

अवाप्य भूमावसपत्नमृद्धं

राज्यं सुराणामपि चाधिपत्यम्

Arjuna said, "I am not able to see any solution to my distress which dries up my senses, even if I gain a prosperous and unrivalled kingdom on earth or even the kingdom of gods. I can find no way to drive away this grief that is drying up my senses."

English translation: Arjuna expresses his despondency, stating that even the attainment of the highest material achievements such as a great kingdom or even godhood would not alleviate his sorrow and despair.

Esoteric explanation: Arjuna is recognizing the limitations of material success and external circumstances to bring lasting happiness and fulfillment. He is expressing his yearning for a deeper understanding of the nature of the self and the world.

Advaita explanation: Arjuna is acknowledging the illusory nature of material success and recognizing the need to transcend the limited perspective of the ego in order to attain true fulfillment and liberation.

Yoga explanation: Arjuna is recognizing the importance of cultivating inner peace and detachment from external circumstances in order to overcome suffering and find true happiness.

Samkhya/Sankhyaexplanation: Arjuna is recognizing the impermanence and unsatisfactory nature of external phenomena and recognizing the need to cultivate knowledge and understanding in order to find lasting fulfillment.

Western Wisdom explanation: Arjuna is expressing the idea that external circumstances alone cannot bring lasting happiness and that true fulfillment must come from within.

Consciousness, subconsciousness, and superconsciousness explanation: Arjuna is expressing the limitations of the ego and recognizing the need to tap into deeper levels of consciousness in order to find true fulfillment and peace. He is acknowledging that external circumstances alone cannot bring lasting happiness, and that a deeper understanding of the nature of the self and the world is needed

9.

सञ्जय उवाच ।

एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।

न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह |

Sanjaya said: "Thus speaking to Hrishikesha (Krishna), Arjuna, the mighty armed, told Govinda (Krishna) that he would not fight and became silent."

This verse is a continuation of the dialogue between Arjuna and Krishna in the Bhagavad Gita. Arjuna is overwhelmed with emotion and feels a sense of despair at the thought of fighting and killing his own family members in battle. He expresses his reluctance to fight to Krishna, who in turn, begins to counsel him on the nature of the self and the duty of a warrior.

Esoterically, this verse can be interpreted as a representation of the struggle between the conscious and subconscious mind. Arjuna, representing the conscious mind, is hesitant to engage in the battle, which can be seen as a metaphor for the challenges of life. Krishna, representing the higher self or superconsciousness, guides Arjuna and helps him overcome his doubts and fears.

In Advaita philosophy, this verse can be seen as an expression of the surrender of the ego to the higher self or Brahman. Arjuna, in his hesitation to fight, represents the limited self or ego, while Krishna represents the all-pervading consciousness or Brahman. Arjuna's surrender to Krishna represents the ego's surrender to Brahman.

In Yoga philosophy, this verse can be interpreted as the importance of surrendering one's will to the divine will. Arjuna's reluctance to fight represents his attachment to his own desires and will, while Krishna represents the divine will or the will of the universe. Arjuna's surrender to Krishna represents his willingness to align his will with the divine will.

In Samkhya/Sankhyaphilosophy, this verse can be seen as a representation of the struggle between Purusha (consciousness) and Prakriti (nature). Arjuna, representing Purusha, is hesitant to engage in the battle, while Krishna, representing the Gunas or qualities of nature, guides him and helps him overcome his doubts and fears.

In Western Wisdom teachings, this verse can be interpreted as a representation of the importance of surrendering to a higher power or the divine. Arjuna's reluctance to fight represents his limited human perspective and understanding, while Krishna represents the divine wisdom and guidance. Arjuna's surrender to Krishna represents his willingness to trust in the divine and surrender his own limited understanding.

10.

मुवाच हृषीकेशः प्रहसन्निव भारत ।

सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥

"Hrishikesh said, laughing, to Arjuna who was sorrowfully seated between the two armies."

The verse sets the scene for the dialogue between Hrishikesh (an epithet for Lord Krishna, meaning "Lord of the senses") and Arjuna, who is experiencing a crisis of faith on the battlefield. The laughter of Hrishikesh is significant because it represents the lightheartedness and playfulness of the divine even in the midst of serious situations.

In Advaita philosophy, Hrishikesh represents the pure consciousness that underlies all of creation, while Arjuna symbolizes the individual ego struggling to come to terms with the nature of reality.

In the context of yoga, the verse can be seen as an invitation to release attachment to outcomes and find joy in the present moment, regardless of external circumstances.

In Samkhya/Sankhyaphilosophy, Hrishikesh represents the Purusha or pure consciousness, while Arjuna represents the individual mind or ego struggling with attachment and confusion.

3d) From a Western wisdom perspective, the verse can be seen as a reminder to not take ourselves too seriously and to find humor in difficult situations.

From a consciousness perspective, Hrishikesh represents the pure awareness or consciousness that is always present, while Arjuna represents the limited and conditioned awareness of the individual mind. From a subconscious perspective, the verse could be seen as a reminder to find joy and playfulness in life, even in difficult circumstances. From a superconscious perspective, the laughter of Hrishikesh represents the joy and bliss that can be experienced through spiritual realization, beyond the limitations of the individual ego.

11.

श्रीभगवानुवाच ।

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।

गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः |

English Translation:

The Supreme Lord said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead.

Esoteric Explanation:

In this verse, Lord Krishna begins to teach Arjuna the spiritual truth about the nature of the soul. He reminds Arjuna that he is a wise and learned person and that he should not grieve for the body or the material possessions, as they are not permanent and are subject to change. The soul is eternal and indestructible, and therefore it is not subject to any kind of grief.

Esoteric Explanation in terms of Advaita:

This verse teaches the principle of Advaita or non-dualism, which states that there is only one reality, and everything else is an illusion. The wise person realizes that the individual self or the ego is not real, but it is the Supreme Self or the Absolute Reality that is the only true existence. Therefore, the wise person does not grieve for the living or the dead, as they are all manifestations of the same One reality.

Esoteric Explanation in terms of Yoga:

This verse teaches the principle of detachment or non-attachment, which is one of the fundamental principles of yoga. The wise person is one who is able to detach themselves from the material world and see everything from a higher perspective. They understand that everything is impermanent and subject to change, and therefore they do not become attached to anything or anyone.

Esoteric Explanation in terms of Samkhya/Sankhya/Sankhya/Sankhya:

This verse is in line with the Samkhya/Sankhyaphilosophy, which teaches that the soul is eternal and indestructible. The wise person understands the nature of the soul and does not grieve for the body or the material possessions, which are temporary and subject to change. The wise person realizes that the true nature of the self is pure consciousness, which is beyond the realm of grief or sorrow.

Esoteric Explanation in terms of Western Wisdom Teachings:

This verse is in line with the teachings of many Western philosophers, such as Plato and Aristotle, who believed in the immortality of the soul. The wise person understands the true nature of the self and does not become attached to the material world. They recognize that the soul is eternal and indestructible, and therefore they do not grieve for the living or the dead.

Esoteric Explanation in terms of Consciousness, Subconsciousness, and Superconsciousness:

This verse teaches the importance of expanding our awareness beyond the level of the subconscious mind and tapping into the realm of superconsciousness. The wise person is one who is able to see things from a higher perspective and is not caught up in the limited understanding of the subconscious mind. They recognize that the true nature of the self is pure consciousness, which is beyond the realm of grief or sorrow.

12.

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।

न चैव न भविष्यामः सर्वे वयमतः परम् ॥

The English translation of this verse is:

"I have never existed, nor have you, nor have these kings. No one among us has existed in the past or will exist in the future."

Esoteric explanations of this verse vary depending on the philosophical perspective, but in general, it can be understood as a statement on the nature of the ultimate reality, which is beyond individual identities and temporal distinctions.

In Advaita Vedanta, this verse is interpreted as a teaching on the non-dual nature of reality, where the apparent diversity of individuals and things is seen as illusory and ultimately unreal. The true Self, which is identical with the ultimate reality, transcends all distinctions of time and space.

In yoga, this verse can be seen as a reminder of the impermanence of all things, including the individual ego. By recognizing the temporary nature of our individual existence, we can cultivate detachment and focus on the ultimate reality that underlies all appearances.

In Samkhya/Sankhyaphilosophy, this verse can be seen as a statement on the nature of Purusha, which is the ultimate reality that is distinct from Prakriti, the material world. Purusha is seen as eternal and unchanging, while Prakriti is constantly changing and impermanent.

In Western wisdom teachings, this verse can be seen as a reflection on the nature of time and the ultimate reality beyond time. It can be interpreted as a reminder to focus on the present moment and the eternal truth that exists beyond the limitations of time and space.

In terms of consciousness, this verse can be seen as a statement on the ultimate reality that underlies all individual consciousness. It can be interpreted as a reminder that our individual identities and experiences are ultimately illusory, and that the true nature of reality is beyond all distinctions and limitations

13.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥

English Translation: "As the embodied soul continuously passes, in this body, from childhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change."

Esoteric Explanation: This verse describes the eternal nature of the soul and the inevitability of death and rebirth. The body is temporary and subject to change, but the soul is eternal and remains the same. The wise person understands this and is not disturbed by the process of aging, death, and rebirth.

Advaita Explanation: In the Advaita philosophy, the individual soul (jiva) is considered to be identical to the supreme soul (Brahman). This verse suggests that the soul passes from one body to another, but in reality, there is no change because the soul is eternal and unchanging. The wise person understands this and realizes that the true nature of the self is pure consciousness.

Yoga Explanation: In the yoga tradition, the process of death and rebirth is viewed as a natural transition in the cycle of life. The yogi seeks to overcome attachment to the body and the material world and cultivate detachment and spiritual awareness. This verse emphasizes the importance of developing a sober and detached mindset in order to navigate the process of death and rebirth.

Samkhya/SankhyaExplanation: The Samkhya/Sankhya philosophy views the soul as separate from matter and the body. This verse suggests that the soul transmigrates from one body to another, but the soul remains the same. The wise person understands this and is not confused by the changes that occur in the material world.

Western Wisdom Teachings: Many Western wisdom teachings also acknowledge the eternal nature of the soul and the process of death and rebirth. This verse suggests that the wise person is able to accept and navigate these transitions without fear or confusion.

Consciousness Explanation: From the perspective of consciousness, this verse suggests that the body is temporary and subject to change, but the self or soul is eternal and unchanging. The wise person understands this and is able to maintain awareness of the true nature of the self even as the body and mind change.

Subconsciousness Explanation: The subconscious mind may hold fears and anxieties related to the process of death and rebirth. This verse suggests that developing a sober and detached mindset can help to overcome these fears and navigate the process with clarity and understanding.

Superconsciousness Explanation: From the perspective of superconsciousness, this verse suggests that the soul is eternal and unchanging, and that the process of death and rebirth is simply a transition in the cycle of life. The wise person is able to maintain awareness of the true nature of the self even as the body and mind undergo changes.

Overall, this verse emphasizes the importance of understanding the eternal nature of the soul and developing a sober and detached mindset in order to navigate the process of death and rebirth.

14.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।

आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥

English translation: O son of Kunti, the sensations of cold and heat, pleasure and pain, which come and go and are impermanent, are born of contact with the senses. Endure them bravely, O Arjuna.

Esoteric explanation: This verse teaches the importance of equanimity and detachment in the face of sensory experiences. The sensations of cold and heat, pleasure and pain, are fleeting and impermanent, arising and passing away based on the contact of the senses with the external world. To avoid being overwhelmed by these sensations, one must cultivate the ability to endure them with equanimity and detachment.

Advaita explanation: In Advaita philosophy, the sensations of pleasure and pain are seen as illusory, arising from the false identification of the self with the body and mind. To attain liberation, one must realize the ultimate reality of Brahman, which transcends all sensory experiences.

Yoga explanation: In the practice of yoga, one learns to cultivate detachment from sensory experiences by focusing the mind on the inner Self, rather than being distracted by external stimuli. Through the practice of asanas, pranayama, and meditation, one can develop the ability to endure sensations with equanimity and detachment.

Samkhya/Sankhyaexplanation: In Samkhya/Sankhyaphilosophy, the sensations of pleasure and pain are seen as arising from the interaction of the three gunas, or qualities, of nature - sattva, rajas, and tamas. By cultivating sattva, or purity and clarity of mind, one can develop the ability to endure sensory experiences with equanimity and detachment.

Western Wisdom explanation: In the Western philosophical tradition, the Stoics emphasized the importance of cultivating equanimity and detachment in the face of sensory experiences, seeing them as the key to living a virtuous and fulfilling life.

15.

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।

समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥

English translation: "O best of men, that person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation."

Esoteric explanation: This verse emphasizes the importance of maintaining equanimity in the face of pleasure and pain. The individual who can remain balanced and unaffected by the fluctuations of the external world is one step closer to achieving enlightenment and liberation from the cycle of birth and death.

Advaita explanation: The verse highlights the concept of the unchanging and eternal Self, which remains unaffected by the changing world of duality. The wise person who realizes their true identity as the eternal Self can remain unperturbed by the ups and downs of life.

Yoga explanation: This verse emphasizes the practice of yoga, which helps the practitioner to develop inner calmness and detachment. Through the practice of yoga, one can cultivate a state of equanimity and detachment, which is essential for spiritual progress.

Samkhya/Sankhyaexplanation: This verse emphasizes the importance of cultivating the quality of sattva, which represents balance, purity, and clarity. The person who is established in sattva is able to maintain a state of equilibrium and detachment in the face of pleasure and pain.

Western Wisdom teachings: This verse echoes the Stoic philosophy of ancient Greece, which emphasized the importance of cultivating inner peace and detachment in the face of adversity. The Stoics believed that the key to happiness and freedom was to focus on the things that were within our control and to detach ourselves from external events that were beyond our control.

Consciousness explanation: The verse emphasizes the importance of cultivating the witness consciousness, which is the aspect of our awareness that remains detached and unaffected by the fluctuations of the mind and the external world. By cultivating this aspect of consciousness, one can remain steady and unperturbed in the face of pleasure and pain.

16.

नासतो विद्यते भावो नाभावो विद्यते सतः ।

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥

The English translation of this verse is:

"Of the unreal there is no being; of the real there is no non-being. These truths have been seen by those who understand the nature of reality."

Esoteric Explanation: This verse speaks about the nature of reality, which is often misunderstood. It says that there is no existence of something that is unreal or non-existent, and there is no non-existence of something that is real. The verse is pointing towards the truth of existence and non-existence, and how these are two sides of the same coin.

In terms of Advaita, this verse emphasizes the non-dual nature of reality. It suggests that everything in this world is ultimately unreal, as it is impermanent and constantly changing. The only reality that exists is the Supreme Being, or the Brahman, which is eternal and unchanging.

In terms of Yoga, this verse suggests that the ultimate goal of yoga is to realize the true nature of reality. By understanding the impermanence of the material world and connecting with the eternal reality of the Divine, one can attain liberation from the cycle of birth and death.

In terms of Samkhya/Sankhya/Sankhya/Sankhya, this verse emphasizes the importance of discrimination between the real and unreal. According to Samkhya/Sankhyaphilosophy, the ultimate goal of human life is to achieve liberation by realizing the true nature of the self and the universe. Discrimination between what is real and unreal is essential to this process.

In terms of Western wisdom teachings, this verse suggests that reality is not as simple as it seems. It challenges the notion of objective reality and suggests that reality is a complex interplay between perception and existence.

Esoteric Explanation in terms of Consciousness, Subconsciousness, and Superconsciousness: This verse can be understood in terms of consciousness, subconsciousness, and superconsciousness. It suggests that the reality we experience in our waking state of consciousness may not be the ultimate reality. In the subconscious and superconscious states, different forms of reality exist. The verse points towards the possibility of realizing the ultimate truth by transcending the limitations of the waking state of consciousness.

In conclusion, this verse emphasizes the importance of understanding the true nature of reality. It suggests that there is a deeper reality beyond the material world and that realization of this reality can lead to liberation and spiritual enlightenment.

17.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।ततम्

विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥

English translation: "Know that which pervades all this to be indestructible. No one can bring about the destruction of the imperishable.

Esoteric explanation: This verse teaches the concept of the indestructible, eternal nature of the true Self or Atman. It reminds us that the essence of our being is beyond the physical realm and cannot be destroyed by any external force. The imperishable nature of the Self is something to be realized through spiritual practice and understanding.

Advaita explanation: In the Advaita Vedanta philosophy, this verse emphasizes the non-dual nature of the Self or Brahman. It suggests that the ultimate reality is indestructible and infinite, and that the perceived duality of existence is an illusion.

Yoga explanation: In yoga, this verse can be interpreted as a reminder to detach from the temporary and fleeting aspects of life and focus on the eternal Self. By cultivating a deep understanding of the Self, one can overcome the fear of death and the impermanence of worldly things.

Samkhya/Sankhyaexplanation: The Samkhya/Sankhya philosophy posits that the universe is composed of two fundamental entities: purusha (consciousness) and prakriti (matter). This verse affirms the eternal nature of purusha, which is beyond the reach of prakriti and cannot be destroyed.

Western Wisdom teachings: This verse aligns with the Western philosophical concept of the soul or spirit, which is often seen as an indestructible essence of the individual that transcends physical death.

Consciousness explanation: The verse can be interpreted as a reminder that the true nature of consciousness is eternal and indestructible. It suggests that the essence of consciousness, which is beyond the physical body and mind, cannot be destroyed by any external force.

Subconsciousness and superconsciousness explanation: This verse can also be understood in terms of the subconscious and superconscious aspects of the mind. The imperishable nature of the Self can be seen as the superconscious aspect of the mind, while the temporary and destructible nature of the world can be seen as the subconscious aspect of the mind. By focusing on the superconscious aspect, one can realize the indestructible nature of the Self.

18.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।

अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥

English Translation: "These bodies, which are perishable, are called the adhibhuta, and the soul is called the adhidaiva. And I, the Supreme Lord, represented as the Supersoul in the heart of every embodied being, am called the adhiyajna [the Lord of sacrifice]."

Esoteric Explanation: In this verse, Lord Krishna explains that all material bodies are perishable and temporary, but the soul within the body is eternal and indestructible. He also reveals that he, as the Supreme Lord, exists as the Supersoul within the heart of every living being. The Supersoul is the ultimate controller and witness of all activities, and is known as adhiyajna, or the Lord of sacrifice.

In terms of Advaita, this verse can be interpreted as a reminder of the illusion of the material world, and the importance of recognizing the eternal nature of the self. The Supersoul is seen as the ultimate reality, and by connecting with this divine essence, one can transcend the temporary nature of the material world.

In terms of yoga, this verse emphasizes the concept of the inner self, or the atman, as distinct from the physical body. By recognizing the eternal nature of the atman and connecting with the Supersoul, one can attain liberation from the cycle of birth and death.

In terms of Samkhya/Sankhyaphilosophy, this verse highlights the distinction between the material body (adhibhuta), the soul (adhidaiva), and the ultimate reality (adhiyajna). Through the realization of these distinctions, one can achieve liberation from the material world.

In terms of Western wisdom teachings, this verse can be interpreted as a reminder of the divine essence within all living beings, and the importance of recognizing this essence in oneself and others.

In terms of consciousness, this verse can be seen as a reminder of the eternal nature of the soul, and the potential for transcendence beyond the limitations of the physical body. By connecting with the Supersoul, one can tap into the infinite power and wisdom of the divine.

19.

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।

हतम् उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥

English Translation: One who knows this self as the slayer and the slain, for him there is no one to kill or be killed.

Esoteric Explanation: This verse speaks to the true nature of the self or soul. The self is neither the slayer nor the slain, but rather an eternal witness to the actions of the body and mind. When one realizes this truth, there is no longer attachment to the outcomes of action, as the self remains unchanged and unaffected by the happenings of the world.

In terms of Advaita, this verse aligns with the idea of non-dualism, where the self is not separate from the universal consciousness. The self is merely a temporary manifestation of the one consciousness, and therefore cannot be destroyed.

In terms of Yoga, this verse aligns with the concept of detachment from the fruits of action, known as karma-phala-tyaga. By realizing the true nature of the self as a witness, one can detach from the outcomes of action and achieve a state of equanimity.

In terms of Samkhya/Sankhya/Sankhya/Sankhya, this verse aligns with the concept of purusha, which is the eternal, unchanging self that is separate from prakriti or nature. By realizing the true nature of the self as separate from the body and mind, one can detach from the world and achieve liberation.

In Western Wisdom teachings, this verse aligns with the idea of transcendence, where the self transcends the physical and material world and remains unaffected by it.

In terms of consciousness, this verse speaks to the eternal nature of consciousness, which cannot be destroyed. The self is not limited by the body and mind, but rather exists beyond them as pure consciousness.

In terms of subconsciousness and superconsciousness, this verse speaks to the superconscious state where one realizes the true nature of the self and becomes detached from the outcomes of action. The subconscious mind, which is driven by past experiences and conditioning, is transcended in this state of awareness.

20.

न जायते म्रियते वा कदाचिन्

नायं भूत्वा भविता वा न भूयः ।

अजो नित्यः शाश्वतोऽयं पुराणो

न हन्यते हन्यमाने शरीरे ॥

English Translation:

This self is never born nor does it die; Nor does it become on non-existence having been; Unborn, eternal, everlasting, ancient; This self is not slain when the body is slain.

Esoteric Explanation:

In this verse, Lord Krishna is teaching Arjuna about the nature of the self, which is eternal and indestructible. He explains that the self is not subject to birth, death, or change. It is not created when the body is created and it does not cease to exist when the body dies. The self is beyond time and space and is therefore eternal and unchanging.

Esoteric Explanation in terms of Advaita:

This verse is a classic statement of Advaita Vedanta, which teaches that the self is eternal, unchanging, and beyond the realm of birth and death. According to Advaita, the true nature of the self is pure consciousness, which is the ultimate reality underlying all of creation. This pure consciousness is the same in all beings and is not affected by the changes and fluctuations of the physical world.

Esoteric Explanation in terms of Yoga:

This verse is also relevant to the practice of yoga, which seeks to help the practitioner realize their true nature as the eternal self. Through yoga practices such as meditation and self-inquiry, the practitioner can come to understand the nature of the self as beyond birth and death, and as eternal and unchanging.

Esoteric Explanation in terms of Samkhya/Sankhya/Sankhya/Sankhya:

In the Samkhya/Sankhyaphilosophy, the self (purusha) is also understood to be eternal and unchanging, and is distinct from the material world (prakriti). This verse can be seen as a reference to the eternal nature of the self as understood in the Samkhya/Sankhyaphilosophy.

Esoteric Explanation in terms of Western Wisdom Teachings:

In Western philosophy, the idea of an eternal and indestructible self has been explored by thinkers such as Plato and Descartes. Plato taught that the soul is immortal and exists before and after the physical body, while Descartes famously stated "I think, therefore I am" to assert the existence of an eternal self beyond the physical body.

Esoteric Explanation in terms of Consciousness, Subconsciousness, and Superconsciousness:

From the perspective of consciousness studies, this verse can be seen as a reference to the nature of the self as the ultimate source of consciousness. The self is eternal and unchanging, and is the source of all individual consciousness. The self can be understood as existing on a level beyond the subconscious and superconscious, as it is beyond the realm of the mind and exists as pure consciousness.

21.

21. वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।

एनमजमव्ययम् कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥

English translation:

That which is referred to as imperishable, eternal, and unchanging, O Arjuna, is known as the ultimate reality or Brahman. How can any person kill or cause harm to that which is indestructible?

Esoteric explanation:

In this verse, Lord Krishna is explaining the nature of ultimate reality or Brahman. He says that it is imperishable, eternal, and unchanging. This means that it is not subject to birth and death, and it remains the same throughout time. This is in contrast to the world of phenomena, which is subject to change and decay.

Lord Krishna then asks how it is possible for anyone to harm or kill that which is indestructible. This is a rhetorical question that highlights the absurdity of trying to harm or destroy the ultimate reality. It is like trying to destroy space or time - it is simply not possible.

Esoteric explanation in terms of Advaita:

In Advaita Vedanta, the ultimate reality is referred to as Brahman. It is said to be beyond all duality and is the only true reality. All other things, including the individual self (jiva) and the world, are considered to be illusory and are superimposed upon Brahman.

This verse is emphasizing the nature of Brahman as being imperishable, eternal, and unchanging. It is also highlighting the fact that Brahman cannot be harmed or destroyed, as it is the ultimate reality that underlies all of existence.

Esoteric explanation in terms of yoga:

In yoga, the ultimate reality is often referred to as the Self or Atman. This verse is emphasizing the eternal nature of the Self, which is said to be unchanging and indestructible. By realizing the true nature of the Self, one can attain liberation from the cycle of birth and death.

Esoteric explanation in terms of Samkhya/Sankhya/Sankhya/Sankhya:

In Samkhya/Sankhyaphilosophy, the ultimate reality is referred to as Purusha. This verse is emphasizing the eternal nature of Purusha, which is said to be unchanging and unaffected by the changes that occur in the world of phenomena.

Esoteric explanation in terms of Western Wisdom teachings:

In Western Wisdom teachings, the ultimate reality is often referred to as the One or the Absolute. This verse is emphasizing the eternal and unchanging nature of the One, which is said to be beyond all duality and the ultimate reality that underlies all of existence.

Esoteric explanation in terms of consciousness, subconsciousness, and superconsciousness:

In terms of consciousness, this verse is highlighting the eternal nature of the ultimate reality, which is said to be beyond the fluctuations of the mind and senses. It is also emphasizing the fact that the ultimate reality cannot be harmed or destroyed by any external factors.

In terms of subconsciousness, this verse can be seen as a reminder that the ultimate reality is always present, even when we are not aware of it. It is the underlying reality that is always there, even when we are not paying attention to it.

In terms of superconsciousness, this verse can be seen as an invitation to realize the true nature of the ultimate reality. By transcending the limitations of the individual self and realizing the ultimate reality, one can attain liberation from the cycle of birth and death

22.

वासांसि जीर्णानि यथा विहाय

नवानि गृह्णाति नरोऽपराणि ।

तथा शरीराणि विहाय जीर्णा-जीर्णा

न्यन्यानि संयाति नवानि देही ॥

The English translation of this verse is:

"Just as a man discards worn-out clothes and wears new ones, the soul discards worn-out bodies and takes on new ones."

This verse speaks about the cyclical nature of life and death, and the concept of reincarnation. It highlights that just as we discard old and worn-out clothes and replace them with new ones, our souls also discard old and worn-out bodies and take on new ones. This process is continuous and ongoing, and the soul is said to be eternal and indestructible.

In terms of Advaita, this verse can be interpreted as highlighting the impermanence of the physical body and the eternal nature of the soul. It emphasizes that the true nature of the self is not the body but the eternal, unchanging, and indestructible soul.

In yoga, this verse is interpreted as a reminder that the physical body is temporary and subject to decay, and that we should focus on the development of the spiritual self rather than the physical self.

In Samkhya/Sankhyaphilosophy, this verse is seen as supporting the idea that the soul is distinct from the physical body and that it continues to exist even after the body dies.

In Western wisdom teachings, this verse can be seen as emphasizing the cyclical nature of life and death, and the idea that death is not an end but a new beginning.

In terms of consciousness, this verse can be seen as highlighting the distinction between the physical body and the eternal soul or consciousness. The body is temporary and subject to change, while consciousness is eternal and unchanging.

23.

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।

न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥

English translation: "Weapons do not cut this, fire does not burn it, water does not wet it, and wind does not dry it."

Esoteric explanation: This verse describes the nature of the true self, which is eternal and unchanging. The true self is beyond the reach of the physical elements, which are subject to change and decay. The verse teaches us to look beyond the limitations of the physical world to discover our true nature.

Advaita explanation: This verse is often interpreted in Advaita Vedanta as referring to the true self, or Atman, which is beyond the reach of the physical world. The physical body and the world around us are subject to change and decay, but the true self remains eternal and unchanging. Just as weapons, fire, water, and wind cannot affect the true self, the true self is unaffected by the changing nature of the world.

Yoga explanation: In the practice of yoga, this verse can be seen as a reminder to focus on the true self, or the innermost essence of our being, rather than getting caught up in the external world. The verse reminds us that the true self is beyond the reach of the physical elements, and encourages us to turn our attention inward to discover our true nature.

Samkhya/Sankhyaexplanation: In Samkhya/Sankhyaphilosophy, this verse can be interpreted as referring to the Purusha, or the unchanging consciousness that is separate from the changing nature of the physical world. The verse suggests that the true self is beyond the reach of the physical elements, and encourages us to discover our true nature as separate from the changing world around us.

Western wisdom teachings: This verse can be seen as expressing a universal truth that is found in many spiritual traditions. The verse teaches us that there is a deeper reality beyond the physical world, and encourages us to look beyond the limitations of the physical world to discover our true nature.

Consciousness, subconsciousness, and superconsciousness: This verse can be interpreted as referring to the superconscious self, which is beyond the reach of the subconscious and conscious minds. The true self is eternal and unchanging, and is not subject to the changing nature of the subconscious and conscious minds. Just as the physical elements cannot affect the true self, the true self is beyond the reach of the subconscious and conscious minds.

24.

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।

नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥

The English translation of this verse is:

"This self is insoluble, is unpierceable, is not burnt, is not wetted and is not dried up. It is eternal, all-pervading, unchanging, immovable and everlasting."

Esoteric Explanation:

This verse is describing the true nature of the self, which is the eternal and unchanging essence of all living beings. It is said to be insoluble, meaning that it cannot be broken or destroyed, and unpierceable, meaning that it cannot be penetrated or harmed by anything. It is also described as not being affected by heat, water, or wind, symbolizing that it is not subject to the limitations and impermanence of the material world.

In terms of Advaita Vedanta, this verse is emphasizing the non-dual nature of the self, which is identical with the ultimate reality or Brahman. The self is described as eternal, all-pervading, and unchanging, indicating that it is not subject to the limitations of time and space.

In terms of yoga, this verse is pointing to the concept of Atman, which is the individual soul that is said to be identical with Brahman. The verse is indicating that the Atman is eternal and unchanging, and is not subject to the limitations of the material world.

In terms of Samkhya/Sankhyaphilosophy, this verse is describing the Purusha, which is the eternal and unchanging consciousness that is distinct from the material world.

In terms of Western Wisdom teachings, this verse could be seen as pointing to the concept of the eternal soul, which is said to be immortal and unchanging, and not subject to the limitations of the material world.

Esoteric Explanation in terms of Consciousness, Subconsciousness, and Superconsciousness:

This verse can also be interpreted in terms of the three levels of consciousness - waking, dreaming, and deep sleep. The self is said to be eternal and unchanging, which can be seen as representing the deep sleep state, where there is no awareness of the external world. The fact that it is all-pervading can be seen as representing the waking state, where we are aware of the external world. And the fact that it is unchanging can be seen as representing the dreaming state, where there is a constant flow of thoughts and images but the underlying consciousness remains unchanged.

Overall, this verse is emphasizing the eternal and unchanging nature of the self, which is the true essence of all living beings. It is pointing to the ultimate reality that is beyond the limitations and impermanence of the material world.

25.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।

तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥

English translation: This self is unmanifest, inconceivable, and immutable. Therefore, knowing it as such, you should not grieve.

Esoteric explanation: This verse is emphasizing the nature of the true self as unmanifest, inconceivable, and immutable. The true self is beyond the realm of the mind and cannot be grasped by intellectual analysis. It is not subject to change, decay or death. Therefore, one should not grieve over the temporary changes in the body or mind, but rather identify with the true self.

Advaita explanation: The true self or Atman is beyond the realm of the mind and cannot be grasped by intellectual analysis. It is unmanifest, inconceivable, and immutable. The identification with the true self is the ultimate goal of human life, as it leads to the realization of the oneness of all creation.

Yoga explanation: The verse emphasizes the nature of the true self, which is beyond the realm of the mind and cannot be grasped by intellectual analysis. In yoga, the goal is to realize the true self through the practice of meditation and self-awareness. Through this process, one can transcend the limitations of the body and mind and connect with the true self.

Samkhya/Sankhyaexplanation: The true self or Purusha is unmanifest, inconceivable, and immutable, while the material world is characterized by constant change and transformation. The goal of Samkhya/Sankhya philosophy is to realize the true self and disidentify from the material world, which is subject to the three gunas or qualities of nature.

Western Wisdom teachings explanation: The true self or higher self is beyond the limitations of the mind and body, and is characterized by unchanging and immutable qualities. In Western wisdom teachings, this higher self is often equated with the soul or spirit, and the goal is to align oneself with this higher self through spiritual practices and self-awareness.

Consciousness, subconsciousness, and superconsciousness explanation: The verse points to the nature of the true self as being beyond the realm of the mind and therefore beyond the subconscious and conscious levels of awareness. It is characterized by unmanifest, inconceivable, and immutable qualities, which can be experienced at the level of superconsciousness through spiritual practices such as meditation and self-awareness. By identifying with the true self, one can transcend the limitations of the subconscious and conscious levels of awareness and connect with the infinite consciousness that underlies all creation.

26.

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।

मृतम् तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥

English Translation: If you consider that this being is continually born, or if you consider that it is eternally dead, even then, O Mighty Armed (Arjuna), you should not grieve thus.

Esoteric Explanation: The verse is reminding Arjuna that the true nature of the self is eternal and immutable. It is not born, and it does not die. The body may be born and die, but the true self, the consciousness within, remains eternal and untouched by birth and death. Therefore, there is no need to grieve over the death of the body, as it is merely a temporary vessel for the eternal self.

Advaita Explanation: According to Advaita Vedanta, the true self (Atman) is identical to Brahman, the ultimate reality. As such, it is eternal and unchanging, and unaffected by the birth and death of the body. This verse is emphasizing the importance of realizing this truth and identifying with the true self rather than the body.

Yoga Explanation: In the context of Yoga, this verse can be understood as a reminder of the impermanence of the physical body and the importance of cultivating detachment. Through the practice of Yoga, one can develop a deeper awareness of the eternal nature of the self and reduce attachment to the temporary aspects of life, including the body.

Samkhya/SankhyaExplanation: In Samkhya/Sankhyaphilosophy, the self (Purusha) is eternal and unchanging, while the body and mind are temporary and subject to birth and death. This verse is emphasizing the eternal nature of the self and reminding Arjuna that he should not grieve over the temporary nature of the body.

Western Wisdom Teachings Explanation: Many Western wisdom teachings, including those found in ancient Greek philosophy and modern existentialist thought, also emphasize the impermanence of the body and the importance of recognizing the eternal nature of the self. This verse can be seen as a universal reminder of the importance of transcending attachment to the physical world and identifying with the eternal self.

Consciousness, Subconsciousness, and Superconsciousness Explanation: This verse can also be understood in the context of the three levels of consciousness. The physical body and mind are part of the subconscious and conscious levels, which are subject to birth and death. The true self, or superconscious level, is eternal and unaffected by the changes of the physical world. This verse is reminding us to identify with the superconscious level and not become overly attached to the subconscious and conscious levels.

27.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।

तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥

English translation: For certain is death for the born, and certain is birth for the dead; therefore over the inevitable thou shouldst not grieve.

Esoteric explanation: This verse teaches us about the inevitability of birth and death, and how we should not grieve over them. Birth and death are natural processes that are part of the cycle of life, and every living being is subject to them. Death is certain for all who are born, and birth is certain for all who have died. Therefore, there is no reason to grieve over the inevitable.

Advaita explanation: From the perspective of Advaita, birth and death are illusory, and only the true self or Atman is eternal and indestructible. The physical body is subject to birth and death, but the true self or consciousness is beyond these phenomena. Therefore, there is no need to grieve over the birth or death of the physical body.

Yoga explanation: According to the yogic perspective, the body is just a temporary vessel for the true self or soul. Birth and death are part of the natural cycle of the body, and the true self is not affected by them. Through the practice of yoga, one can cultivate detachment and equanimity towards the ups and downs of life, including birth and death.

Samkhya/Sankhyaexplanation: From the Samkhya/Sankhyaperspective, birth and death are part of the natural cycle of creation and destruction. The physical body is made up of the three gunas or qualities (sattva, rajas, and tamas), and it is subject to decay and dissolution. The true self or consciousness is beyond the gunas and is eternal and unchanging.

Western wisdom teachings: The Stoics taught that it is important to accept the inevitable and to cultivate equanimity in the face of death. The idea that death is certain for all who are born was a common theme in classical philosophy. In modern times, existentialist philosophers have explored the human experience of mortality and the search for meaning in life.

Consciousness, subconsciousness, and superconsciousness: From the perspective of consciousness studies, birth and death are part of the natural cycle of life and consciousness. The physical body is a manifestation of consciousness, and birth and death are transitions in this manifestation. The subconscious and superconscious aspects of consciousness may continue beyond the physical body, and some spiritual traditions teach that the true self or soul is eternal and transcends the cycle of birth and death

28.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।

अव्यक्तनिधनान्येव तत्र का परिदेवना ॥

The English translation of this verse from Bhagavad Gita is: "O Arjuna, the beings that are manifested are born from the unmanifest, and when they perish, they merge into the unmanifest again. So, what is there to grieve about?"

In terms of esoteric explanation, this verse is pointing towards the concept of the cycle of birth and death, or samsara. It suggests that all beings are born from the unmanifest, or the uncreated, and then manifest into the physical world. When they die, they return to the unmanifest, or the formless state. Therefore, there is no need to grieve over the death of a physical body, as the being continues to exist in a different form.

In terms of Advaita, this verse emphasizes the concept of Brahman, the ultimate reality that is formless and eternal, and the illusory nature of the physical world. It suggests that the physical body is temporary and subject to change, but the true self or soul is eternal and unchanging.

In terms of yoga, this verse points towards the concept of prakriti, the unmanifest nature that is the source of all creation, and purusha, the eternal consciousness that pervades all beings. It suggests that all beings arise from prakriti and are eventually absorbed back into it, but the eternal consciousness remains unchanged.

In terms of Samkhya/Sankhya/Sankhya/Sankhya, this verse refers to the concept of the three gunas - sattva, rajas, and tamas - that are the building blocks of all creation. It suggests that the physical manifestation of beings is a result of the interplay of these gunas, and when they merge back into the unmanifest, the gunas also return to their source.

In terms of Western Wisdom teachings, this verse can be seen as pointing towards the concept of the cycle of life and death, which is present in many religions and philosophies. It suggests that death is not an end, but a transition into a different form of existence.

In terms of consciousness, this verse emphasizes the idea that all beings are ultimately connected and arise from the same source, which is formless and eternal. It suggests that the physical body is a temporary manifestation of this underlying consciousness, and that the true self or soul is eternal and unchanging.

29.

आश्चर्यवत्पश्यति कश्चिदेन

माश्चर्यवद्वदति तथैव चान्यः ।

आश्चर्यवच्चैनमन्यः श

ृणोति

श्रुत्वाप्येनं वेद न चैव कश्चित् ॥

The English translation of this verse is:

"Someone sees Him as amazing, and someone else speaks of Him as amazing. Someone hears of Him as amazing, and yet another person, even after hearing, knows Him not."

Esoteric explanation: This verse talks about the wonder and mystery of the Divine, which cannot be fully comprehended by the limited human intellect. The Divine is beyond human language and thought, and can only be experienced through direct realization.

In terms of Advaita, this verse highlights the importance of direct experience or realization of the Self, rather than relying solely on intellectual knowledge or secondhand accounts.

In terms of Yoga, this verse suggests that the ultimate goal of Yoga is not just to gain knowledge or understanding of the Divine, but to experience the Divine directly.

In terms of Samkhya/Sankhya/Sankhya/Sankhya, this verse emphasizes the concept of purusha, the individual soul or consciousness, as distinct from prakriti, the material world. The purusha can only truly know itself through direct realization, as it cannot be fully comprehended through the intellect.

In terms of Western Wisdom teachings, this verse speaks to the ineffable nature of the Divine, which transcends language and thought, and can only be known through direct experience or mystical union.

In terms of consciousness, this verse suggests that the true nature of consciousness is beyond language and thought, and can only be directly experienced. Different individuals may have different experiences of consciousness and the Divine, and these experiences cannot be fully communicated through language or intellectual discourse.

30.

देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।

तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥

English Translation: O descendant of Bharata, he who dwells in the body can never be slain. Therefore, you need not grieve for any living being.

Esoteric Explanation: The verse speaks about the true nature of the self, which is immortal and indestructible. The self, or the Atman, is different from the physical body and mind, which are perishable. The verse reminds us that the self is eternal and is not subject to birth and death. It is beyond time and space and is present in all living beings. Therefore, there is no reason to grieve over the loss of the physical body, as the self is eternal and indestructible.

Explanation in terms of Advaita: According to Advaita philosophy, the verse emphasizes the non-dual nature of the self, which is identical with the ultimate reality, Brahman. The verse suggests that the self is not subject to birth and death, as it is eternal and unchanging. The self is not limited to the individual body and mind but is present in all beings as the universal self, or Atman. Therefore, the verse encourages us to recognize the true nature of the self and to realize our identity with Brahman.

Explanation in terms of yoga: In the context of yoga, the verse emphasizes the importance of detachment and non-attachment to the physical body and mind. The yogi practices detachment from the body and mind through the process of self-inquiry and meditation. By realizing the true nature of the self as eternal and unchanging, the yogi transcends the limitations of the physical body and mind and attains liberation.

Explanation in terms of Samkhya/Sankhya/Sankhya/Sankhya: In Samkhya/Sankhyaphilosophy, the verse suggests that the self is distinct from the physical body and mind. The self is eternal and is not subject to the changes and transformations of the material world. The verse emphasizes the importance of understanding the distinction between the self and the non-self and realizing the true nature of the self.

Explanation in terms of Western Wisdom Teachings: The verse is similar to the teachings of Stoicism and other Western philosophical traditions that emphasize the importance of detachment and non-attachment to the physical body and material possessions. The verse encourages us to recognize the impermanence of the physical body and to focus on the eternal and unchanging nature of the self. It suggests that by realizing the true nature of the self, we can overcome grief and achieve inner peace.

31.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।

धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥

The English translation of this verse is:

"Considering also your own dharma, you should not waver, for there is nothing more auspicious for a warrior than a righteous war."

This verse is part of the Bhagavad Gita, where Lord Krishna is advising Arjuna on the battlefield. In this verse, Lord Krishna is telling Arjuna to not be afraid to fight the righteous war, as it is his duty as a warrior and it is the most auspicious thing for him to do. He also reminds Arjuna to consider his own dharma, or duty, before making any decision.

In terms of esoteric explanation, this verse can be seen as a metaphor for the inner battle that every person must face in their spiritual journey. The "warrior" can be seen as the individual seeking enlightenment, and the "righteous war" can be seen as the struggle to overcome one's own ego and attachments in order to attain spiritual liberation.

In terms of Advaita, this verse can be interpreted as a reminder that the true nature of the Self is beyond any action or duty, and that the apparent duality of the world is an illusion. However, it is important to fulfill one's duties in the world as a means of progressing towards this realization.

In terms of yoga, this verse can be seen as a reminder to act with detachment and selflessness, without being attached to the fruits of one's actions.

In terms of Samkhya/Sankhya/Sankhya/Sankhya, this verse can be seen as a reminder that the gunas, or qualities of nature, are constantly in flux, and that it is important to act in accordance with one's own nature and duty.

In terms of Western Wisdom teachings, this verse can be seen as a reminder that sometimes it is necessary to fight for what is right, and that there are certain principles that are worth standing up for, even if it means going against the status quo.

32.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।

सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥

English Translation: O Partha, happy are the Kshatriyas who attain such a battle, coming to them unsought, opening for them the doors of heaven.

Esoteric Explanation: Lord Krishna is telling Arjuna that

Impressum

Verlag: BookRix GmbH & Co. KG

Texte: Ravi Godrick Vincent
Bildmaterialien: Ravi Godrick Vincent
Cover: Ravi Godrick Vincent
Lektorat: Ravi Godrick Vincent
Korrektorat: Ravi Godrick Vincent
Tag der Veröffentlichung: 14.07.2023
ISBN: 978-3-7554-4688-0

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Widmung:
To the Eternal Flame of Knowledge and Divine Wisdom, This book is dedicated to the eternal flame of knowledge that burns within every seeker's heart, illuminating the path of self-discovery and understanding. It is a tribute to the boundless wisdom that transcends time, culture, and boundaries—guiding us towards the realization of our true essence. To the Bhagavad Gita, a timeless beacon of spiritual truth and inner guidance, this work is offered with utmost reverence. Its verses, like jewels of profound wisdom, have been a source of inspiration and transformation for countless souls throughout the ages. To the Spirit of Unity and Harmony, In a world often divided by differences, this book is a call for unity and harmony among all beings. It celebrates the interconnectedness of humanity, bridging the gaps between Eastern and Western wisdom traditions, and embracing the oneness that underlies all creation. To the Seekers of Truth, To the Seeker who Embraces the Esoteric.