The Bhagavad Gita

Yogananda Paramhansa

Description

Based on the teachings of Paramhansa Yogananda, this translation of the Gita brings alive the deep spiritual insights and poetic beauty of the famous battlefield dialogue between Krishna and Arjuna. Based on the little-known truth that each character in the Gita represents an aspect of our own being, it expresses with revelatory clarity how to win the struggle within us between the forces of our lower and higher natures.

One of the best-loved scriptures in the world, the Bhagavad Gita has been translated by many scholars and poets over thousands of years. Here is a new English language translation by a renowned spiritual Master. Perhaps more than any other version, Paramhansa Yogananda’s Gita captures the spiritual depth of the original.

Each verse of this 18-chapter scripture is translated in sparkling modern English prose that conveys the power and inspiration of this ancient scripture. Spiritual practices such as devotion, selfless service, and spiritual discrimination are explained and clarified. This treasure of a book not only represents the wisdom of the original Gita for today’s reader: clear, powerful, straightforward, and inwardly transforming. Contains 130 pages of profound spiritual truths edited by Yogananda’s direct disciple Swami Kriyananda.

Sujets

• Philosophie et théologie
• Eastern
• Religion
• Paramahansa Yogananda

Informations

• Publié par: Crystal Clarity Publishers
• Date de parution: 26 août 2008
• Nombre de lectures: 1
• EAN13: 9781565896284
• Langue: English

Extrait

The Bhagavad Gita
according to
Paramhansa Yogananda

Edited by his disciple, Swami Kriyananda


Crystal Clarity Publishers
Nevada City, California

Crystal Clarity Publishers, Nevada City, CA, 95959
Copyright © 2008 Hansa Trust
All rights reserved. Published 2008
Printed in U.S.A.
1 3 5 7 9 10 8 6 4 2
ISBN: 978-1-56589-232-3
Cover Illustration by Dana Lynne Andersen
Cover and Interior Design by Tejindra Scott Tully
Library of Congress Cataloging-in-Publication Data
Yogananda, Paramahansa, 1893-1952.
The Bhagavad Gita / according to Paramhansa Yogananda ; edited by his disciple, Swami Kriyananda.
p. cm.
ISBN 978-1-56589-232-3 (trade paper)
1. Bhagavad gita—Paraphrases, English. I. Kriyananda, Swami. II. Bhagavad gita. III. Title.
BL1138.65.Y66 2008
294.5’924047--dc22 2008014073

www.crystalclarity.com
[e-mail]
800-424-1055
Preface
Most of the verses in this edition of the Bhagavad Gita were taken from my much larger book, The Essence of the Bhagavad Gita Explained by Paramhansa Yogananda . That volume contained also deeply insightful commentaries on one of the great scriptures of the world, containing, as the “Gita” does, the essence of the Upanishads, which in their turn offer the essence of the timeless Vedas, the scriptural lore of ancient India.
Included in this edition are a few verses that were omitted from that larger book. They include most of the first chapter (which that book only summarized), and the first ten verses ( slokas ) of Chapter Two.
I found it expedient to the flow, when writing the larger volume, to omit these slokas . As the reader studies them in this compendium of the entire Gita, I hope he will understand why I only summarized this material at first. These omitted verses form, in themselves, an almost complete dissertation.
I should add that it was owing to these first verses, particularly, that I conceived from the beginning an intense enthusiasm for my Guru’s further commentary.
I urge any reader who feels benefited by these pages to take the trouble (assuming he has not done so already) to read the much larger volume, mentioned above. As my Guru, after finishing his mammoth work, stated to me with deep bliss: “Millions will find God through this book!”
Chapter One
Introduction
The Mahabharata , and the Bhagavad Gita of which it is a part, is not literal history. Rather it is a deep spiritual allegory, woven upon a framework of history. The main characters in the story did actually live, but they became essential reference points around which the story was developed. Most of the characters are inventions. They trace their names to Sanskrit roots, which supply their psychological meanings.
Arjuna was, in fact, a very high soul; Krishna, later in the Bhagavad Gita, calls him “Prince of Devotees.” Yet in this short, but very profound, scripture, and especially so in this first chapter, he plays the role of mere spiritual beginner starting out on his spiritual search. The device can prove confusing for readers, sometimes, especially for those who are already fully aware of Arjuna’s greatness.
The characters listed in this first chapter are not, as must at first seem, a mere catalogue of warriors arrayed against one another in preparation for the coming war. Instead, they symbolize psy-chological traits and states of consciousness, each of which plays an important role in the devotee’s struggle to rise above worldly delusion and to reclaim his true state of Sonship to the Infinite Lord.
Because some of these states of consciousness appear only as the devotee develops further, and even highly, on the spiritual path, it can seem confusing for them to be listed also in this first chapter. Yet the teaching here would be incomplete if they were omitted. I have therefore shown them as only latently present, rather, in the devotee’s consciousness. Samadhi , for example, is not something the beginner experiences; it appears, usually, after many years on the path, and therefore long after the initial doubts and discouragement of the beginner which Arjuna expresses in this chapter. Those higher states receive careful treatment in later chapters of this great scripture.

The Verses:
1. (King) Dhritarashtra [the blind, or undiscerning mind] posed this question to Sanjaya [introspection]:
On the battlefield of Kurukshetra [and of dharmic confrontation, Dharmakshetra ], my sons [the Kurus (Kauravas), or adharmic (unspiritual) tendencies and qualities] and those of Pandu [the Pandavas, or spiritually elevating aspects of human nature] stood ranged against one another, eager for battle. What was the outcome (of their struggle)?
2. Sanjaya replied:
(Prince) Duryodhana [material desires], on beholding the Pandava army (opposing him) in full battle array, (anxiously) approached Dronacharya [habits, past samskaras or mental tendencies—Duryodhana’s “guru,” since material desires are directed by past habits [1] ], and spoke as follows:
3. Behold, O Teacher, this great army of the sons of Pandu, arrayed for battle by your own gifted student [Dhristadyumna, or awakened intuition; the calm inner light, which appears also owing to the “guidance” of past spiritual tendencies], the son of Drupada [dispassion toward sense enjoyments].
4. Ah! See those mighty heroes, bowmen as great as Bhima [the power to uplift the body’s energy] and Arjuna [fiery self-control], Virata [ecstatic identity of the egoic self with the indwelling soul], and Drupada [dispassion toward sense enjoyments], mighty charioteers [controllers of the senses], all.
5. Behold, too, Dhrishtaketu [the inner power of resistance to temptation (the yamas of Patanjali [2] ) ] Chekitana [buried spiritual memories], Kashiraja [northward, or upward, flowing discrimination], and also Purujit [inclination toward internalizing the mind ( pratyahara )], Kuntibhoja [steady, upright bodily posture ( asana )], Shaibya [inner power of adherence to virtue (the niyamas )], (all these) foremost among men.
6. Lo, too, mighty Udhamanyu [control over the inner life force ( pranayama )], brave Uttamaujas [ ojas ; spiritual luster and power, developed through sexual self-control], the son of Subhadra [Abhimanyu, self-transcendence], and the sons of Draupadi [3] —all these also maharathis (formidable charioteers) [masters of the senses].
7. Hear also, in balance, O Flower of the twice-born, those leaders in my own army who are outstanding.
8. These number thyself (Drona); Bhishma [4] [the consciousness of being a separate, ego-identity]; Karna [5] [outward attachment]; and Kripa [not (in this case) mercy or divine grace, as it is usually understood, but personal as opposed to cosmic delusion]; Ashwatthama [6] [attraction (likes)]; Vikarna [repulsion (dislikes)]; the son of Somadatta [Bhurishravas, the impulse toward outward, material activity]; and Jayadratha [bondage to continued separate existence; not included in every version of the Gita, but subtly distinct from outward attachment, or Karna].
9. And numerous others—heroes well trained forbattle, and armed with many weapons, (all of them) ready to lay dowtheir lives for my sake [in defense of egoic material desires]. [7]
10. Our forces, guarded by Bhishma, are numberless [for the pathways into delusion are multifarious], but their army, defended by Bhima [the power to uplift the body’s energy], is numerically constricted [because focused and powerful].
11. All of you, therefore, placed in your proper stations, do (everything you can to) protect Bhishma. [8]
12. Grandsire Bhishma then, glorious and powerful among the Kurus, anxious to encourage [wavering] Duryodhana, blew his conch with a mighty blast. [9]
13. There followed at once a great tumult, as conches, kettledrums, tabors (small drums), and horns sounded in a mighty uproar (of support).
14. And then (it was that) Madhava (Krishna) and Pandava (Arjuna), stationed in their magnificent chariot drawn by white horses [five in number, representing the five senses], blew mightily on their celestial conches. [10]
15. Hrishikesha (Krishna) blew his Panchajanya [AUM and the united sound of all the chakras ]; Dhananjaya (Arjuna) sounded his Devadatta [literally “gift of the gods” or, “that which gives joy”: the sound of a plucked string instrument in the manipura chakra]; and Vrikodara (Bhima) of mighty deeds [associated with powerful vayu ; air, one of the five primary “elements”] (blew) his great conch Paundra [producing the sound of a deep gong].
16. Then Prince Yudhisthira [divine calmness] the son of Kunti [spiritual force; intense longing for God] blew his Anantavijaya [complete control over the inner prana]; Nakula [the sacral, or swadisthana ] and Sahadeva [the coccyx, or muladhara ] blew, respectively, their Saghosha [a flute sound, like that which Krishna as a boy played in Gokula] and Manipushpaka [a deep buzzing sound].
17. Then, the king of Kashi [“northward,” or upward-flowing discrimination], excellent archer; Sikhandi [the will and the understanding to perform only good, self-elevating actions, and, for this reason:] a mighty charioteer [controller of the five senses]; Drishtadyumna [the calm inner light, or the intuitive sense of its hidden presence]; Virata [literally, “majestic”; a sense of oneness with Spirit [11] ], and invincible Satyaki [truthfulness];
18. Drupada [extreme dispassion]; the sons of Draupadi [see above] and the mighty-armed son of Subhadra [self-mastery]: all these, O Lord of the Earth, blew (loudly on) their conches.
19. That mighty tumult, reverberating through heaven and earth [penetrating the devotee’s astral and p