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The 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 is the greatest instructive literature of ancient India. It is a universal devotional text of knowledge coming down from time immemorial. The 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 is the eternal message of spiritual wisdom. It is the most celebrated scripture, well known as a celebrated treatise on philosophy and spiritual science which is contained in the 鈥�叠丑墨峁�m补 Parvan鈥� of the ancient Sanskrit epic the 惭补丑腻产丑腻谤补迟补. It comprises 18 chapters from 25^th to the 42^nd of the 惭补丑腻产丑腻谤补迟补. This ancient text is a dialogue between two mighty heroes: Krishna and Arjuna. Krishna represents the God within us all who is always waiting patiently to guide us-if we can listen. Arjuna is the greatest warrior of the time and Krishna is his charioteer in the battle of life. The conversation which was begun before the start of the 碍耻谤耻办峁�h别迟谤补 War with the armies on both sides which forms the subject matter of the work and it was strung together in seven hundred verses and put it in its own place in the body of the great history by Vyasa. The 骋墨迟腻 is nominated as a Dharmas膩stra, Arthas膩stra, N墨tisastra and 惭辞办峁�a蝉腻蝉迟谤补. It is applauded by the Vedantins as the 鈥�厂尘谤颈迟颈辫谤补蝉迟丑腻苍补鈥� among the 笔谤补蝉迟丑腻苍补迟谤补测补蝉.

The 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 is not a long conversation. It has been spoken on a battlefield named 碍耻谤耻办峁�h别迟谤补 when the two armies, Kauravas and 笔腻苍诲补惫补蝉 are ready for the war and Arjuna is confused what to do or what not to do. During the course of this conversation, Arjuna has come to be senses and has realized that his duty is actually to surrender to Krishna and do what Krishna wants, and Krishna wants him 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 to fight. Arjuna is bewildered and appears to be in illusion, but we have to understand that this is Krishna鈥檚 arrangement. If Arjuna is not confused and bewildered, there will no need for Krishna to speak the 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 to clear up his confusion. Krishna is not speaking the 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 for Arjuna鈥檚 benefit only, but it is for the benefit of everyone in this world.

It has been uttered by Krishna himself鈥�

鈥�yad膩 yad膩 hi dharmasya gl膩nir bhavati 产丑腻谤补迟补
abhyutth膩nam adharmasya tad膩tmanam srj膩my aham.鈥�^[1]

Addressing Arjuna as the descendant of Bharata, Krishna says that whenever, there is decline of Dharma and rise of Adharma, then He (Krishna) himself manifest His body.^[2]

It has also been said again鈥�

鈥�paritr膩峁嚹亂a s膩dh奴n膩峁� vin膩艣膩ya ca du峁�k峁泃膩m
dharma sa峁僺th膩pan膩rth膩ya sambhav膩mi yuge yuge.鈥�^[3]

Krishna comes into being in every age for the all round protection of the pious, for the destruction of the wicked and for the establishment of Dharma.

As regards respectability, the Vedas occupy the highest position among all the ancient texts of India but the 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 has been widely accepted by the majority of the people for its spiritual and philosophical aspect. People belonging to any level of understanding, find clues for the elevation of standard in any particular field of their interest through this single volume of only seven hundred verses.

The 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 has a very unique position in the world as it is the only book that contains directly the actual words spoken by the Supreme Personality of Godhead. We can find many religious and philosophical books in the world but there is no book, except 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻, which claims to contain the direct, actual words spoken by God. Even in the Vedic literature, there are written about God, they describe God, rather than being a direct conversation with God.

The 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 has been highly praised by the prominent scholars as Mohandas Karamchand Gandhi, Rammohun Roy, Swami Vivekananda, Tilaka, Aurovindo, Aldous Huxley, Henry David Thoreau, Albert Einstein, J. Robert Oppenheimer, Ralph Waldo Emerson, Carl Jung, Herman Hesse and many more.

Meaning of the 艢r墨mad-bhagavad驳墨迟腻:

The literal meaning of the 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 is song in praise of Lord.^[4] Bhagavad comes from the word Bhagavan which refers to the Supreme Personality of Godhead and 鈥�驳墨迟腻鈥� means song.^[5] It is 鈥榮aid or sung鈥� by 艢谤颈产丑补驳补惫补苍. It is an adjective word requiring a noun for construction and that noun word is 鈥�鲍辫补苍颈峁�a诲鈥�, which is sung or said by 艢谤颈产丑补驳补惫补苍. The word 鈥�鲍辫补苍颈峁�a诲鈥� is a feminine word, and thus the adjective also is feminine-鈥�艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻鈥�.^[6]

鈥槼夷�迟腻鈥� is a shortened form of a bigger name:

The 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 is simply called as the 骋墨迟腻. The religious, philosophical and ethical standards attained by the 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 rise to such a high level that later on the name of this treatise is shortened to Bhagavad驳墨迟腻, and subsequently further curtailed as only the 骋墨迟腻. This rising position of the 骋墨迟腻 allured many of the authors to use appellation for their works. But of course, they add an adjunct with this title as 滨艣惫补谤补, 痴测腻蝉补 etc.^[7] In the 惭补丑腻产丑腻谤补迟补 also there are several other 骋墨迟腻s besides this 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻.^[8]

The 骋墨迟腻 is the cream of Upani葯ads:

The 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 is one of the most important treasure of India. It is respected as the 鲍辫补苍颈峁�a诲 and considered by the traditional scholars to be at par with the 鲍辫补苍颈峁�a诲s, which are eternal and unwritten by any being (nitya and 补辫补耻谤耻峁�e测补). We all know that the eternal Vedas are the source of true knowledge. The Vedas can be broadly classified into two parts called 笔奴谤惫补 碍腻苍诲补 and Uttara 碍腻苍诲补, or the earlier section and the later section. The 笔奴谤惫补 碍腻苍诲补 deals with rituals (karma) and the Uttara 碍腻苍诲补 deals with the knowledge of Brahman. Brahman is a descriptive term meaning Absolute God. The Uttara k膩nda is also collectively known as the 鲍辫补苍颈峁�a诲 and the 痴别诲腻苍迟补.

Because of the great difficulty in understanding the purport of the Vedas, the Maharishis authored various texts known as 厂尘峁泃颈, 滨迟颈丑腻蝉补 and 笔耻谤补峁嘺 as helpful aids in understanding the purport of the Vedas. 厂尘峁泃颈s augment and add value to Purva 碍腻苍诲补 portion of the Vedas, and the 滨迟颈丑腻蝉补s and 笔耻谤补峁嘺s supplement the 鲍辫补苍颈峁�a诲s. There are 18 笔耻谤补峁嘺s and two 滨迟颈丑腻蝉补s. The great 滨迟颈丑腻蝉补s are the 搁腻尘腻测补峁嘺 and the 惭补丑腻产丑腻谤补迟补. Valmiki is the author of the 搁腻尘腻测补峁嘺 and Sri Veda Vyasa is the author of the 惭补丑腻产丑腻谤补迟补. As the 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 is a part of the 惭补丑腻产丑腻谤补迟补, so the 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 helps us to understand the nature of Brahman and the ways to attain Him. Therefore, it is also called 骋颈迟辞辫补苍颈峁�a诲.

The excellent feature of the 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 being 鈥榯he cream of the 鲍辫补苍颈峁�a诲鈥� is borne out in the following well-known sloka鈥�&苍产蝉辫;

鈥�sarbopani峁�ado g膩bo dogdh膩 驳辞辫腻濒补 苍补苍诲补苍补岣�
p膩rtho batsha岣� sudh墨rbhokt膩 诲耻驳诲丑补峁� 驳墨迟腻mritam mahat.鈥�

The literal meaning of the sloka is, all the 鲍辫补苍颈峁�a诲s are the cows, the son of the cowherd (办峁涐梗峁嘺) is the milker, Partha is the calf, an intelligent and discerning person is the consume鈥揷um鈥揺njoyer, and the huge quantity of nectar in the form of the 骋墨迟腻 is the milk. Here we may note that the task of milking is being performed in the 骋墨迟腻 by Krishna, and therefore the essence of the 鲍辫补苍颈峁�a诲s has properly been extracted in this 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻. The cow releases milk out of affection for her child, but the general people consumes and relish it without knowing the utility and exceptionally nutritive value of the milk. So, also the instruction in the 骋墨迟腻, although imparted to Arjuna, is exploited judiciously by the intelligent inquirer. The milk obtained from the cow is limited and therefore can be consumed by some, and once consumed cannot be restored whereas the 骋墨迟腻 is endless nectar which is never exhausted but can be tested, relished and enjoyed externally by innumerable persons provided they have the required mental frame of accepting such a priceless commodity.

The conversation between Krishna and Arjuna possesses the quintessence of all the 鲍辫补苍颈峁�a诲s. Hence this book is not only an 鲍辫补苍颈峁�a诲 but it is the totality of all 鲍辫补苍颈峁�a诲s. In the colophon of each chapter we recite 鈥�艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻su Upani峁�atsu鈥� in plural number as it epitomizes all the 鲍辫补苍颈峁�a诲s.

Date and text:

As with almost every religious Indian text, it is difficult to pinpoint when exactly the 骋墨迟腻 was written. From the contents of the 骋墨迟腻, it is abundantly clear that both the principal teachings of the 鲍辫补苍颈峁�a诲s and of early Buddhism were familiar to the writer of the 骋墨迟腻. So, it has been approximated that the 骋墨迟腻 was written during the period 500-200 BCE.

According to Western scholars, the Bhagavad驳墨迟腻 was composed later than the Vedas and the 鲍辫补苍颈峁�a诲s-probably between the fifth and second centuries before Christ. They roughly date the 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 to the period between 200 BCE and 200 CE, the authors having been influenced by the soteriologies of Buddhism, Jainism, Sankhya and Yoga.^[9] Followers accept the 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻, as a historical fact and date it to 3102 BC. This date corresponds to 1700 years before Moses, 2500 years before Buddha, 3000 years before Jesus and 3800 years before Mohammed. So, it is understood that the eternal knowledge of the 骋墨迟腻 has not been influenced by Buddhism,

Christianity, and Islam. Because, these religions did not exist at that time and were established millennium later. Also, according to the Aihole Inscription of Pulakesin II, the battle of Kurukshetra took place in 3102 B.C, where Lord Krishna recited the Bhagavad驳墨迟腻 before the commencement of the War.

As mentioned before that the Bhagavad驳墨迟腻 occurs in the 叠丑墨峁�m补 Parvan of the 惭补丑腻产丑腻谤补迟补 and comprises 18 chapters from the 25^th to 42^nd and consist of 700 verses. Its authorship is traditionally ascribed to Vyasa, the compiler of the 惭补丑腻产丑腻谤补迟补. According to the recension of the 骋墨迟腻 commented by Adi Sankara, the number of verses is 700, but there is evidence to show that old manuscripts had 745 verses.^[10] The verses themselves, using the range and style of Sanskrit meter (chhandas) with similes and metaphors are written in a poetic form that is traditionally chanted.

Background of the 艢r墨mad-bhagavad-驳墨迟腻:

There was a royal family called the Kurus in North India, where Prince Arjuna and his four brothers growing up at the court of their uncle, the blind king Dhritarastra, after the death of their father, the previous ruler. There was always great rivalry between the 笔腻苍诲补惫补蝉 or sons of Pandu and the Kauravas, the one hundred sons of Dhritarastra. Although all the descendents of this family were actually 鈥�Kurus鈥�, there was a disagreement between the 笔腻苍诲补惫补蝉, the five brothers and the other members of the Kuru family, the Kauravas over the kingship. Eventually the old king gave his nephew some land of their own but his eldest son, Duryodhana, defeats Yudhisthira, the eldest 笔腻苍诲补惫补, by cheating at dice, and forced him and his brothers to surrender their land and go into exile for thirteen years. On their return, the old king was unable to persuade his son Duryodhana to restore their heritage.

The 笔腻苍诲补惫补蝉 wanted to settle this dispute peacefully and even suggested that the Kurus could keep the kingdom and simply give them five small villages, one village for each of the Pandu brothers to role over as they were 碍峁�a迟谤颈测补蝉 and needed to have at least some land. But the Kurus rejected this very reasonable proposal stating that they would not give a piece of land even the size of the head of a pin to the 笔腻苍诲补惫补蝉. So, in this way, the Kurus forced the 笔腻苍诲补惫补蝉 to fight them and the leader of the winning group would go on to become the king.

Lord Krishna was friendly with both sides as the both sides belonged to the Kuru family. So, they all knew each other and were related to each other in various ways. Therefore, we may say that this is a family quarrel. Before the battle began, both Duryodhana and Arjuna went to Krishna to seek his aid. Krishna did not want to be seen to be partial to either side. So, he told both of them that he would offer his army to one side and he himself would be on the other side but he said that he would not fight. Krishna of course had a very large and powerful army and Duryudhana happily accepted the first choice, and that left Krishna, who was not going to fight, on Arjuna鈥檚 side. Although, Krishna had agreed not to fight, he offered to drive the chariot of Arjuna and of course Arjuna was very happy with this agreement that he found his friend Krishna on his side.

The very dramatic scene was that when the two very strong armies facing each other and ready to engage in battle, then, Arjuna asked Krishna to place his chariot between the two armies so that he could see both the armies and get a clear idea of the situation before the battle commenced.^[11] So, Krishna moved the chariot and Arjuna observed the armies and then he saw so many friends and family members on both sides. At that moment, Arjuna became bewildered and decided that he should not fight in this battle. His logic was that even if they were successful and ended up victory in the fight, practically all his friends and family members would be killed in the battle. Therefore, he was thinking that the victory would be pointless if all his friends and family members would be killed and there was no one for him to enjoy the victory with.^[12]

At this point Arjuna said to Krishna that they should just leave the battlefield. Krishna then said that the sentiments of Arjuna was surprised him and considered that Arjuna was acting in an effeminate way. This is the beginning of the conversation we now known as 鈥�Bhagavad 骋墨迟腻鈥� or 鈥渟ong of God鈥�.

Footnotes and references:

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[1]:

艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻; chapter, IV.7

[2]:

Here, Dharma means righteousness, which has been enjoined by the Vedas, which is a means for the prosperity and liberation of creatures. It is characterized by action and renunciation and it is manifests through castes, stages of life and their respective duties. On the other hand, Adharma has been mentioned to denote unrighteousness, which is prohibited by the Vedas and is a source of various kinds of sorrows and which is opposed to righteousness.

[3]:

艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻; chapter, IV.8

[4]:

Bhagavad驳墨迟腻 is called song though it is spoken. It is because, the rhyming meter of the 骋墨迟腻 is so beautiful, harmonious and melodious when spoken perfectly. The rhyming meter is Anustup and contains 32 syllables in each verse.

[5]:

The root 鈥榞ai鈥� means 鈥榯o make sound鈥� i.e. to sing, to speak.

[6]:

Dr. 厂墨迟腻 nath Goswami, Bhagavad驳墨迟腻 As Karmasastra; page 1

[7]:

莫svara驳墨迟腻 appears in Kurmapurana, part II, chapter 1 to 11, 痴测腻蝉补驳墨迟腻 follows next from chapter 12.

[8]:

Some of the 骋墨迟腻s are being mentioned in the 惭补丑腻产丑腻谤补迟补 as-Utathya驳墨迟腻, V膩madeva驳墨迟腻,艢amp膩ka驳墨迟腻, Bodhya驳墨迟腻, H膩rita驳墨迟腻, Vicakhnu驳墨迟腻, Anu驳墨迟腻 etc.

[9]:

Eliot Deutsch,Rohit Dalvi,The Essential 痴别诲腻苍迟补; p 61.

[10]:

The 骋墨迟腻 is generally known as 厂补辫迟补艣补迟墨, i.e. containing 700 verses. Sankaracarya commented upon 699 verses, and perhaps for this reasons those 699 verses have been widely accepted. Sometimes 1 more verse is read at the beginning of the thirteenth chapter thereby raising the number to 700. But in the body of the 惭补丑腻产丑腻谤补迟补, it is clearly stated that the 骋墨迟腻 contains 745 verses. The break-up of the verses spoken by each speaker being: Bhagavan-620, Arjuna-57, Sanjaya-67 and Dhratarastra-1,鈥斺��峁�a峁� 艣at膩ni savi峁兣浤乶i slok膩n膩峁� pr膩ha 办别艣补惫补岣� 补谤箩耻苍补岣� saptapanch膩艣at sapta峁�asti峁� tu 蝉补苍箩补测补岣� dh峁泃ar膩stra岣� 艣lokameka峁� 驳墨迟腻ya m膩namuchyate.鈥� (Mbh 6.43. 4-5)

[11]:

艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻; chapter, I. 21 鈥斺��senayor ubhayor madhye 谤补迟丑补峁� sth膩paya me鈥�cyuta y膩vad et膩n nirikse鈥檋a峁� yoddhu-k膩m膩n avasthit膩n.鈥�

[12]:

艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻; chapter,I.31,32,33