1. dharma ksetre kuru ksetre samaveta yuyutsavah
mamakah pandavas caiva kimkurvata sanjaya.
dharmaksetre the field of religions, Kuruksetre at Kuruksetre, samaveta gathered together, yuyutsavah desirous to fight, mamakah my people, pandavas the sons of Pandu, ca and, eva also, kim what, akurvata did do, Sanjaya O Sanjayah.
Gathered together at Kurukshetra, the field of religious activities, what, O Sanjaya, did my war inclined sons and those of Pandu do?
Sanjaya is the name of Dhrtarashtra's minister. Literally the word Sanjaya means: he whose victory is decisive. True to his name, this minister had mastery over his mind and senses. He was not given to partiality or predisposition. Truthfulness and straightforwardness were his characteristics. Because of these virtues the sage Vyasa temporarily bestowed on him, the power to cognize intutively all that took place at the war-front and he communicated them faithfully to his blind monarch. This was why Dhrtarashtra put this question to Sanjaya.
The conflict between the contending cousin groups was too sharp to be squared up. One stood for righteousness and possessed legitimate claim to the kingdom. The other was out to usurp it, the rights of the rival, by foul means. In this circumstance war became inevitable. Dhrtarashtra knew this but blind as he was physically, in mind also he was such. He, therefore, resorted to wishful thinking. The field of Kurukshetra has had many holy sacrifices performed on it. It was therefore saturated with a spiritual atmosphere; and so there was the posibility of Yudhishthira the eldest of the Pandava brothers, being influenced by this divine atmosphere and beating a retreat into the forest in preferance to a sanguine warfare. in that case the odium of usurping the kingdom and waging an unrighteous war would not fall on his covetous and deceitful sons. this was the mental climate in which this fond question was raised by Dhrtarashtra, the embodiment of indiscrimination.
However long a stone may remain immersed in a river, it does not allow even a small particle of water to percolate into it. Even so the man steeped in worldliness does not permit any ethical or spiritual feeling gain access to his heart.
2. Karpanya dosopahata svabhavah
prcchami tvam dharma sammudha cetah
yacchreyah syan niscitam bruhitanme
sisyaste ham sadhi mam tvam prapannam.
Karpanyadosopahatasvabhavah with nature overpowered by the taint of pity, prcchami I ask, tvam thee, dharma sammudhacetah with a mind in confusion about duty, yah which, sreyah good, syat may be, niscitam decisively, bruhi say, tat that, me for me, sisyah disciple, te thy, aham I sadhi teach, mam me, tvam to thee, prapannam taken refuge.
My nature is weighed down with the taint of feeble mindedness; my understanding is confused as to duty. I entreat you, say definitely what is good for me. I am your disciple. Do instruct me who have taken refuge in you.
Arjuna confesses that this crisis has driven him on to the position of a Kripana. It means that he is inclined to grieve; he has become feeble and an object of pity; it also indicates niggardliness. The Upanishad says that he who does not strive for spiritual enlightenment is a kripana. the man's here Arjuna's confession is correct.
Referring to man's strivings the Upanishad declares.
"One thing is the good and quiet another, the pleasant; being of different requisitions, they both bind man. Holy becomes he who pursues the good, but falls the man from the goal, who chooses the pleasant."
Arjuna finds himself now at the cross-roads between the pleasant and the good. It is Preyas the pleasant, that has been blessed with in plenty all along. Learning and culture, wealth, wives, progeny, kingdom - gifts of this kind add to enjoyment. They come under the category of preyas. Arjuna comes to know now of the fact that they are of no avail to allay the agony caused by a catastrophe. He who was all along the kinsman and comrade of Sri Krishna, now becomes a disciple and supplicates for the gift of Sreyas the good. He surrenders himself to the Lord. this frame of mind is the prerequisite to the attainment of spiritual enlightenment. it is a turning point in life. The Lord takes note of it, sympathizes with him and infuses courage into him which is the dire need of the hour. The grace of the Lord is unfailing in its descent on the devotee in the hour of need. What came as Preyas to Arjuna till this critical juncture now chooses to come as Sreyas.
He who seeks to make a sacred study of the Bhagvad Gita and he who desires to translate its tenets into action will do well to chant this verse every time and to evoke in himself the attitude of self surrender seen here in Arjuna. It is a prayer complete in itself.
3. Karmanyy evadhikaraste ma phalesu kadacana
ma karmaphala hetur bhur ma te sango stu akarmani.
Karmani in work, eva only, adhikarah right, te thy, ma not phalesu in the fruits, kadacana at any time, ma not, karma phala hetuh bhuh let not the fruits of action be the motive, ma not, te thy, sangah attachment, astu let there be, akarmani in inaction.
Seek to perform your duty; but lay not claim to its fruits. Be you not the producer of the fruits of karma; neither shall you lean towards inaction.
there seems to be an anomaly and defeat of purpose in this injunction of the Lord. Not an atom moves without a motive. Beings are all busy either to gain something or to ward off something unwanted. In the absence of such a motive no action needs be performed. But the Lord induces Arjuna not to be motivated and at the same time to be intensely active. Yes, herein lies the turning point in life from Preyas to Sreyas. Good accrues from detachment and never from attachment. Karma in itself is no evil; but it becomes so when mixed up with desire. Desire tainted karma gives continuity to the wheel of birth and death. the seekers after heavenly enjoyments are also slaves to desire. conquerors of desire are they who care not for the fruits of Karma. Freedom from desire is the real freedom. When duty is discharged untanished by desire, clarity of understanding ensues. In addition to it, efficiency increases. Karma therefore has to be performed perfectly by the aspirant unmindful of the fruits therreof.
A boat may be floating on water, but no water should be allowed to get into it. Man may live in the world, but no worldly desires ought to take possession of him.
4. Yada yada hi dharmasya glanir bhavati bharata
abhyuttanam adharmasys tadatmanam sr jamyaham.
Yada yada whenever, hi surely, dharmasya of righteousness, glanih decline, bhavati is, bharata O Bharata, abhyutthanam rise, adharmasya of unrighteousness, tada then, atmanam myself, srjami manifest, aham I.
Whenever there is decay of dharma and rise of adharma, then I embody Myself, O Bharata.
Dharma is verily the karma that is conducive to man's growth and progress; what impedes them is adharma. at every time adharma prevails and prevents man's evolution, the Cosmic Intelligence embodies Itself, as a matter of course.
Having personified Himself, what does the Lord do? He proclaims:-
5. Paritranaya sadhunam vinasayaca duskrtam
dharma samsthapanarthaya sambhavami yuge yuge.
Paritranaya for the protection, sadhunam of the good, vinasaya for the destruction, ca and, duskrtam of the wicked, dharma samsthapanarthaya for the firm establishment of righteousness, sambhavami I am born, yuge yuge in every age.
For the protection of the good for the destruction of the wicked and for the establishment of dharma I am born age after age.
Purgation is an unfailing process of Nature. The cleansing takes place at all levels in various ways. In the agriculture field it goes on as weeding and manuring. when the wicked become more in number in the world dharma would not thrive in their midst. war, pestilence, famine and such like forces inevitabaly come in both to strike a balance of the population and to set aright the perverts.
amoung the three gunas the predominance of Rajas and Tamas aggravates adharma which threatens to topple down the social fabric. The function of the Incarnation is to induce Sattva, the chief and foremost of the three gunas into society. And along with it Dharma begins to thrive. A balance of power among the three gunas is necessary for social order to work on right lines.
A viceroy is deputed by the monarch to quell lawlessness and disorder in a distant dominion. Similarly an Incarnation is the man of authority sent by Iswara into society. he comes to put in order all lapses and deviations in the practice of dharma.
6. Ananyas cintayantomam ye janah paryupasate
tesam nityabhyuktanam yoga ksemam vahamyaham.
ananyah without others, cintayantah thinking, mam me, ye who, janah men, paryupasate worship, nitya abhiyuktanam of the ever united, yoga ksemam the supply of what is not already possessed, and the preservation of what is already possessed, vahami carry, aham I.
to those men who worship me alone, thinking of no other, who are ever devout, I provide gain and security.
This is a sublime statement revealing the law of life at the spiritual level. In the economy of Nature the distribution of labour is benignly meted out. It is all right for the body-bound man to toil for food and clothing. But he who has completely attuned himself to the Divine loses in calibre when he brings his mind down to the mundane level. The grace of the Lord works in such a way that this downfall does not take place. In every respect the spirituality of the spiritual man is promoted.
It is ananyabhakti when the love of the jivatman for the paramatman takes away all distictions between the two.
Yoga in the context of this stanza means the provision of the means required for the devotees bodily maintenance; and kshema means the protection of what has been provided.
The baby in the womb gets its nourishment from the mother because of the state of non-seperation between the two. the boon of ananyabhakti is even greater and more consequential than this. while the mother and the baby will be seperated by time, this jivathma and paramathma will be united for eternity. the grace of the Lord unfailingly facilitates this union. While the seekers of heaven chase the phantom, the genuine devotee of the Lord gains Him, the Incomparable.
When the devotee takes one stride towards the Lord, He takes ten strides towards that devotee. Such is his grace.
7. Sarvasya caham hrdi sannivistho
mattah smrtir jnanam apohanamca
vedaisca sarvair aham eva vedyo
vedanta krd vedo vid eva caham.
sarvasya of all, ca and, aham I, hrdi in the heart, samnivistah seated mattah from me, smrtih memory, jnanam knowledge, apohanam their absence, ca and, vedaih by the Vedas, ca and, sarvaih by all, aham I, eva even, vedyah to be known, vedanta krt the author of Vedanta, vedavit the knower of Veda, eva even, ca and, aham I.
And I am seated in the hearts of all; from Me are memory, knowledge, as well as their loss; I am verily that which has to be known by all the Vedas; I am indeed the author of the Vedanta as well as the knower of the Vedas.
The Lord resides as consciousness in the hearts of all. Memory of what has been done before is possible because of this consciousness. knowledge or the faculty of understanding as to how to react to the changing circumstances - this power also comes from consciousness. as the unwanted old records are destroyed, the purposeless retention in memory and the aimless fostering of unwanted knowledge -- these are all done away with because of proximity of consciousness.
the various cosmic functions and the knowledge pertaining to them put together, are called the Vedas. It is the Paramathman revealing himself as nature. Everything in nature is in its own way expressing the glory of iswara. through the things impermanent His permanency is posited. His omniscience is evinced everywhere in nature by the things sentient and insentient. Anandam Brahman that He is Bliss. is testified by the entire Nature. His omnipotence is also attested by the Cosmos. beauty is all His, is borne testimony to by anything and everything in the universe. To know all these verities is to know the vedas. Iswara is the knower of the Vedas. But he does not exhaust Himself in the manifest universe. A speck in Him has become all these. The truth of His being infinitely beyond Nature is Vedanta.
8. Sarva dharman parityajya
mam ekam saranam vraja\
aham tvam sarva papebhyo
moksayisyami ma sucah.
Sarva dharman all duties; parityajya having abandoned; mam to me; ekam alone; saranam refuge; vraja take; aham i; tva thee; sarva papebhyo from all sins; moksayisyami will liberate; ma not; sucha grieve;
Renounce all dharmas and take refuge in me alone. I shall liberate you from all sins; grieve not.
An embodied being is also an embodiment of karma. That karma is called dharma which proves helpful to the jivathma in his godward progress. On attainment of godhood that helpful dharma itself has to be renounced, its purpose being fully served. Surrendering himself to the Lord is the culmination of all the endeavours of the Jivathma. The import of self surrender requires to be truly understood. It is not the confession of ones inability to discharge one's duty oneself. It is not a supplication for an additional help from the Lord after the mode of a troop being replenished. Self surrender is like a stream joining a rivulet, the rivulet having ita confluence with the river and the river making itself to the ocean. Self surrender is verily self fulfilment. the will of the jivathma merges in the will of the Paramathma. Karma yoga raises the sadaka to the realization of this position. this is the result of self surrender.
9. Yatra yogesvarah krsno
yatra partho dhanur dharah
tatra srir vijayo bhutir
dhruva nitir matir mama.
yatra whereever; yogesvarah the Lord of Yoga; krsnah Krishna; yatra wherever; partha Partha; dhanurdharah the archer; tatra there; rih prosperity; vijayah victory; bhuthih happiness; dhruva firm; nitih policy; matih conviction; mama my;
Wherever is Krishna the Lord of yoga, wherever is Partha the wielderof the bow, there are prosperity, victory, expansion and sound policy; such is my conviction.
this statement is one of then governing principles of Bhagvad gita here stated by Sanjaya. Moksha is the goal of Yoga and it is to be attained by the grace of the Lord. The yoga power of the Lord with the excellent manliness of Arjuna would make the impossible possible. all human effort endeavour ought to be in tune with the will of the divine.
to be continued.
mamakah pandavas caiva kimkurvata sanjaya.
dharmaksetre the field of religions, Kuruksetre at Kuruksetre, samaveta gathered together, yuyutsavah desirous to fight, mamakah my people, pandavas the sons of Pandu, ca and, eva also, kim what, akurvata did do, Sanjaya O Sanjayah.
Gathered together at Kurukshetra, the field of religious activities, what, O Sanjaya, did my war inclined sons and those of Pandu do?
Sanjaya is the name of Dhrtarashtra's minister. Literally the word Sanjaya means: he whose victory is decisive. True to his name, this minister had mastery over his mind and senses. He was not given to partiality or predisposition. Truthfulness and straightforwardness were his characteristics. Because of these virtues the sage Vyasa temporarily bestowed on him, the power to cognize intutively all that took place at the war-front and he communicated them faithfully to his blind monarch. This was why Dhrtarashtra put this question to Sanjaya.
The conflict between the contending cousin groups was too sharp to be squared up. One stood for righteousness and possessed legitimate claim to the kingdom. The other was out to usurp it, the rights of the rival, by foul means. In this circumstance war became inevitable. Dhrtarashtra knew this but blind as he was physically, in mind also he was such. He, therefore, resorted to wishful thinking. The field of Kurukshetra has had many holy sacrifices performed on it. It was therefore saturated with a spiritual atmosphere; and so there was the posibility of Yudhishthira the eldest of the Pandava brothers, being influenced by this divine atmosphere and beating a retreat into the forest in preferance to a sanguine warfare. in that case the odium of usurping the kingdom and waging an unrighteous war would not fall on his covetous and deceitful sons. this was the mental climate in which this fond question was raised by Dhrtarashtra, the embodiment of indiscrimination.
However long a stone may remain immersed in a river, it does not allow even a small particle of water to percolate into it. Even so the man steeped in worldliness does not permit any ethical or spiritual feeling gain access to his heart.
2. Karpanya dosopahata svabhavah
prcchami tvam dharma sammudha cetah
yacchreyah syan niscitam bruhitanme
sisyaste ham sadhi mam tvam prapannam.
Karpanyadosopahatasvabhavah with nature overpowered by the taint of pity, prcchami I ask, tvam thee, dharma sammudhacetah with a mind in confusion about duty, yah which, sreyah good, syat may be, niscitam decisively, bruhi say, tat that, me for me, sisyah disciple, te thy, aham I sadhi teach, mam me, tvam to thee, prapannam taken refuge.
My nature is weighed down with the taint of feeble mindedness; my understanding is confused as to duty. I entreat you, say definitely what is good for me. I am your disciple. Do instruct me who have taken refuge in you.
Arjuna confesses that this crisis has driven him on to the position of a Kripana. It means that he is inclined to grieve; he has become feeble and an object of pity; it also indicates niggardliness. The Upanishad says that he who does not strive for spiritual enlightenment is a kripana. the man's here Arjuna's confession is correct.
Referring to man's strivings the Upanishad declares.
"One thing is the good and quiet another, the pleasant; being of different requisitions, they both bind man. Holy becomes he who pursues the good, but falls the man from the goal, who chooses the pleasant."
Arjuna finds himself now at the cross-roads between the pleasant and the good. It is Preyas the pleasant, that has been blessed with in plenty all along. Learning and culture, wealth, wives, progeny, kingdom - gifts of this kind add to enjoyment. They come under the category of preyas. Arjuna comes to know now of the fact that they are of no avail to allay the agony caused by a catastrophe. He who was all along the kinsman and comrade of Sri Krishna, now becomes a disciple and supplicates for the gift of Sreyas the good. He surrenders himself to the Lord. this frame of mind is the prerequisite to the attainment of spiritual enlightenment. it is a turning point in life. The Lord takes note of it, sympathizes with him and infuses courage into him which is the dire need of the hour. The grace of the Lord is unfailing in its descent on the devotee in the hour of need. What came as Preyas to Arjuna till this critical juncture now chooses to come as Sreyas.
He who seeks to make a sacred study of the Bhagvad Gita and he who desires to translate its tenets into action will do well to chant this verse every time and to evoke in himself the attitude of self surrender seen here in Arjuna. It is a prayer complete in itself.
3. Karmanyy evadhikaraste ma phalesu kadacana
ma karmaphala hetur bhur ma te sango stu akarmani.
Karmani in work, eva only, adhikarah right, te thy, ma not phalesu in the fruits, kadacana at any time, ma not, karma phala hetuh bhuh let not the fruits of action be the motive, ma not, te thy, sangah attachment, astu let there be, akarmani in inaction.
Seek to perform your duty; but lay not claim to its fruits. Be you not the producer of the fruits of karma; neither shall you lean towards inaction.
there seems to be an anomaly and defeat of purpose in this injunction of the Lord. Not an atom moves without a motive. Beings are all busy either to gain something or to ward off something unwanted. In the absence of such a motive no action needs be performed. But the Lord induces Arjuna not to be motivated and at the same time to be intensely active. Yes, herein lies the turning point in life from Preyas to Sreyas. Good accrues from detachment and never from attachment. Karma in itself is no evil; but it becomes so when mixed up with desire. Desire tainted karma gives continuity to the wheel of birth and death. the seekers after heavenly enjoyments are also slaves to desire. conquerors of desire are they who care not for the fruits of Karma. Freedom from desire is the real freedom. When duty is discharged untanished by desire, clarity of understanding ensues. In addition to it, efficiency increases. Karma therefore has to be performed perfectly by the aspirant unmindful of the fruits therreof.
A boat may be floating on water, but no water should be allowed to get into it. Man may live in the world, but no worldly desires ought to take possession of him.
4. Yada yada hi dharmasya glanir bhavati bharata
abhyuttanam adharmasys tadatmanam sr jamyaham.
Yada yada whenever, hi surely, dharmasya of righteousness, glanih decline, bhavati is, bharata O Bharata, abhyutthanam rise, adharmasya of unrighteousness, tada then, atmanam myself, srjami manifest, aham I.
Whenever there is decay of dharma and rise of adharma, then I embody Myself, O Bharata.
Dharma is verily the karma that is conducive to man's growth and progress; what impedes them is adharma. at every time adharma prevails and prevents man's evolution, the Cosmic Intelligence embodies Itself, as a matter of course.
Having personified Himself, what does the Lord do? He proclaims:-
5. Paritranaya sadhunam vinasayaca duskrtam
dharma samsthapanarthaya sambhavami yuge yuge.
Paritranaya for the protection, sadhunam of the good, vinasaya for the destruction, ca and, duskrtam of the wicked, dharma samsthapanarthaya for the firm establishment of righteousness, sambhavami I am born, yuge yuge in every age.
For the protection of the good for the destruction of the wicked and for the establishment of dharma I am born age after age.
Purgation is an unfailing process of Nature. The cleansing takes place at all levels in various ways. In the agriculture field it goes on as weeding and manuring. when the wicked become more in number in the world dharma would not thrive in their midst. war, pestilence, famine and such like forces inevitabaly come in both to strike a balance of the population and to set aright the perverts.
amoung the three gunas the predominance of Rajas and Tamas aggravates adharma which threatens to topple down the social fabric. The function of the Incarnation is to induce Sattva, the chief and foremost of the three gunas into society. And along with it Dharma begins to thrive. A balance of power among the three gunas is necessary for social order to work on right lines.
A viceroy is deputed by the monarch to quell lawlessness and disorder in a distant dominion. Similarly an Incarnation is the man of authority sent by Iswara into society. he comes to put in order all lapses and deviations in the practice of dharma.
6. Ananyas cintayantomam ye janah paryupasate
tesam nityabhyuktanam yoga ksemam vahamyaham.
ananyah without others, cintayantah thinking, mam me, ye who, janah men, paryupasate worship, nitya abhiyuktanam of the ever united, yoga ksemam the supply of what is not already possessed, and the preservation of what is already possessed, vahami carry, aham I.
to those men who worship me alone, thinking of no other, who are ever devout, I provide gain and security.
This is a sublime statement revealing the law of life at the spiritual level. In the economy of Nature the distribution of labour is benignly meted out. It is all right for the body-bound man to toil for food and clothing. But he who has completely attuned himself to the Divine loses in calibre when he brings his mind down to the mundane level. The grace of the Lord works in such a way that this downfall does not take place. In every respect the spirituality of the spiritual man is promoted.
It is ananyabhakti when the love of the jivatman for the paramatman takes away all distictions between the two.
Yoga in the context of this stanza means the provision of the means required for the devotees bodily maintenance; and kshema means the protection of what has been provided.
The baby in the womb gets its nourishment from the mother because of the state of non-seperation between the two. the boon of ananyabhakti is even greater and more consequential than this. while the mother and the baby will be seperated by time, this jivathma and paramathma will be united for eternity. the grace of the Lord unfailingly facilitates this union. While the seekers of heaven chase the phantom, the genuine devotee of the Lord gains Him, the Incomparable.
When the devotee takes one stride towards the Lord, He takes ten strides towards that devotee. Such is his grace.
7. Sarvasya caham hrdi sannivistho
mattah smrtir jnanam apohanamca
vedaisca sarvair aham eva vedyo
vedanta krd vedo vid eva caham.
sarvasya of all, ca and, aham I, hrdi in the heart, samnivistah seated mattah from me, smrtih memory, jnanam knowledge, apohanam their absence, ca and, vedaih by the Vedas, ca and, sarvaih by all, aham I, eva even, vedyah to be known, vedanta krt the author of Vedanta, vedavit the knower of Veda, eva even, ca and, aham I.
And I am seated in the hearts of all; from Me are memory, knowledge, as well as their loss; I am verily that which has to be known by all the Vedas; I am indeed the author of the Vedanta as well as the knower of the Vedas.
The Lord resides as consciousness in the hearts of all. Memory of what has been done before is possible because of this consciousness. knowledge or the faculty of understanding as to how to react to the changing circumstances - this power also comes from consciousness. as the unwanted old records are destroyed, the purposeless retention in memory and the aimless fostering of unwanted knowledge -- these are all done away with because of proximity of consciousness.
the various cosmic functions and the knowledge pertaining to them put together, are called the Vedas. It is the Paramathman revealing himself as nature. Everything in nature is in its own way expressing the glory of iswara. through the things impermanent His permanency is posited. His omniscience is evinced everywhere in nature by the things sentient and insentient. Anandam Brahman that He is Bliss. is testified by the entire Nature. His omnipotence is also attested by the Cosmos. beauty is all His, is borne testimony to by anything and everything in the universe. To know all these verities is to know the vedas. Iswara is the knower of the Vedas. But he does not exhaust Himself in the manifest universe. A speck in Him has become all these. The truth of His being infinitely beyond Nature is Vedanta.
8. Sarva dharman parityajya
mam ekam saranam vraja\
aham tvam sarva papebhyo
moksayisyami ma sucah.
Sarva dharman all duties; parityajya having abandoned; mam to me; ekam alone; saranam refuge; vraja take; aham i; tva thee; sarva papebhyo from all sins; moksayisyami will liberate; ma not; sucha grieve;
Renounce all dharmas and take refuge in me alone. I shall liberate you from all sins; grieve not.
An embodied being is also an embodiment of karma. That karma is called dharma which proves helpful to the jivathma in his godward progress. On attainment of godhood that helpful dharma itself has to be renounced, its purpose being fully served. Surrendering himself to the Lord is the culmination of all the endeavours of the Jivathma. The import of self surrender requires to be truly understood. It is not the confession of ones inability to discharge one's duty oneself. It is not a supplication for an additional help from the Lord after the mode of a troop being replenished. Self surrender is like a stream joining a rivulet, the rivulet having ita confluence with the river and the river making itself to the ocean. Self surrender is verily self fulfilment. the will of the jivathma merges in the will of the Paramathma. Karma yoga raises the sadaka to the realization of this position. this is the result of self surrender.
9. Yatra yogesvarah krsno
yatra partho dhanur dharah
tatra srir vijayo bhutir
dhruva nitir matir mama.
yatra whereever; yogesvarah the Lord of Yoga; krsnah Krishna; yatra wherever; partha Partha; dhanurdharah the archer; tatra there; rih prosperity; vijayah victory; bhuthih happiness; dhruva firm; nitih policy; matih conviction; mama my;
Wherever is Krishna the Lord of yoga, wherever is Partha the wielderof the bow, there are prosperity, victory, expansion and sound policy; such is my conviction.
this statement is one of then governing principles of Bhagvad gita here stated by Sanjaya. Moksha is the goal of Yoga and it is to be attained by the grace of the Lord. The yoga power of the Lord with the excellent manliness of Arjuna would make the impossible possible. all human effort endeavour ought to be in tune with the will of the divine.
to be continued.
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