THE FIRST DISCOURSE Dihicarashra said: Sanjaya suid: Sanjaya, ‘whea my sons in the Seld of dharma, the field of Kura, what did they do? ‘When he uly save the force ofthe Pandavas ‘gathered together, Duryodhana approached Drona the teacher, and said these wordt “Master, . look athe sons of Panda aBaien 480403 290]the great amy dean up by Drupada’s son >, coneof yourown wie students. a Great heroes ‘who throw the arrow in the same way ‘as Bhima end Arjuna “ in bate Yoyudhana and Virete, and Drupada, with the great chariot.” 5 Dhiisheasakets, the bold leader, and Cekitana, the intelligent ones and the brave King of Kashi; Pf, who conquers widely» and Kuntibhoja, and Shaibya, both ball end man. ‘ Mighty Yudhamanys, passionate in battle, and Unamaujas ‘most powerful; the son of Subhadra, and the sons of Draupadi, all indeed with great chariots? 78 And, on.0u side t00, there aze those ‘who are distinguished; recognize them, “highest ofthe twice-bora. 1 willname them for you sothat you.will now there leaders of my army. 8 You, Drona, . ‘and Bhishma, and Karas, . ‘and Kripa, always victotio’s in battle, and the eon - of Somadatta too 5 And many others— heroes who are ready to give up life for my sake ~ heowing many + different Weapons, all skilled in Baele. This force of ours guarded by Bhishma fs unbounded; altbough this force, abiayjo 482404 2407of thee ~ suarded by Bhima, fs bounded” All of you, truly honourable ones, mut indeed peo: isha! each holding dovm his own place, as appropriate Giving Duryodha great joy, Bhishma, the old Kura grandfather, crying a high lion’ roar, swith fll force blew his conch hora 5 then the conch horns and ketledrums, the cymbals, drums, buallemouth trumpets, all suddenly ‘were sounded, sand the sound grew into great tumult, 4 ‘Theo, standing with white horses yoked ina gras, and Arjona, con of Pandu, ‘oth blew their divine conch Sorns a5 “The bristling-haired Kaisha? called Pancajanyas ‘Arjuna, winner of weal blew the horn Devadarta; and wolf-ellied Bhima, ‘awerome in is deeds, blew the horn Paundra. 6 Kant’ soo, King Yudhishthira, blew the horn Endless Vietory, called Anaatavijaye; ‘Neleula and Sehadeva both blew the ewo horns Lovely Sound, called Sughoshs, and Chalice of Gems, called Manipushpaks. ‘The One from Kashi, the highest bowman, and Shikhandia with ehe great chasiot, Dhishthadyamna, and Virata, and Satyakiy sail unconquered;® abiajog 4sad0y 2401and the strong-armed Son of Subhadis, they blew conch hors ‘one by one. + Ea The grea cry tore the hearts of the Sons. of Dhritarashtra, the tumult made the sky andthe earth resound." 2 ‘hea he save « the sons of Dhritarashtra drawn wp in bate array in the emerging clash of weapons, the Son of Pandu, ‘with his monkey banner, raised his bow. Then straight -aiced Asjune spoke these words to bristling -aited Krishna ‘Lord ofthe Earth, Unchanging One, ‘make my chatiot stand in the middle of the two armies, until Tee fully these men drawn up ina hunger for battle ‘With whom must [fight in beginning this bate? 5 1 see those who ate about to fight ~ those who heve sathered here, ‘wishing to do Towing service in bate forthe hard-souled son ‘of Dhritarashtra." 4 Son of Bharata: in this way, bristling haired Krishna swas spoken to by thicichaired Arjuna, while Krishna made the great chariot stand between both armies. as Pacing Bhishina and Drona fad all he rulers g $ agathered in this way!" 26 Arjuna, son of Pritha, sa fathers, and then grandfathers standing there - ‘teachers, othet’s brothers, brothers, sons, grandsons, and friends, too; 7 fahers-inlaw, and companions of trong hear. Looking tall his relatives come together inboth armies, the son of Kuni? 28 broke down with deep compatsion and said, ‘Krishna, now that have seen ‘my own people here, coming near and longing to fight, 9 say legs collapse, ry mouth ia parched, iy body trembles, snd my baie bristles 30 the Gandiva bow drops from my hand, sy skin is bored, snd [find 1 rests ‘my mind seems to wander, a” see and before me Tee no good in ling sy people inbatle, Lovely-inired Krishna! 2 Keishna, Tlong neither for victory, ror kingship sor pleasures. Lord ofthe Cows, &ting what are delights, ot life elf 33 “The ones ‘on whose behalf ‘we long for kingship, delights, and pleasures — ‘these are phe very ones drawn up in bate, eiving up. [ie breath and wealtht* and grandfathers; too, mother’s brothers, also other fantly — 35 Killer of Madhu,” even though they are ready tk, T don’ want to kill them ~ even for the kingship ofthe three worlds, and certainly not forthe earth. 36 Mover of Men, ‘what joy would it be for us to ill the sons of Dhritarashtra? Evil would sil cing to us shen we'd killed these men here, ‘with ther bows drawn, 37 ‘Therefore we are not entitled to ill the sons of Dacitarashera, ‘own kinsmen. ‘er wba le ‘our own people, hhow would we ee pleasure, Somof Madbu?"* 38 Even if those whose thoughts are overwhelmed by greed do not se the wrong done by the destruction of family, and che Fault cof meanness fand injury to friends, 9 Mover of Men, how would we mot know through clear vision toura away from this evil — the wrong done by the destruction of family? 99 482403 2407° Inthe destruction of family, the eternal dharma ‘of family perishes; ‘when dharma perishes, its absence also conquers the whole family 4a Son of Vishi, ‘when the absence ‘of dbatma has conquered, the women ofthe family are defiled, and cast-confusion is bora in the corruption, ‘of women; 2 the case-blending of the family and the family-destroyers indeed brings them hell: bereft of offerings of ice and water" thei ancestors will surely fl 4% “The dharma of east, and the ermal dharma of family, are uprooted by these wrongful acts of family-destoyers, since they create a blending of caste “4 Mover of Mea, those humans ‘whose dbirina has vaaished will ive forever in hell, we have heard this lover and over again. 4s Obl we are set ‘great harm; we nre eager to kill our ovn people, all forthe sake of pleasure and akingiiom. 46 the sons of Dhritarashtra, ‘weapons in-band, should strike me unarmed in bate, this would be renter peace forme!” a Afr he spoke, ‘Agjuna sat down fon the chariot seat, in the midst of battle, and le go of both his bow and arrow, bis whole being coiling in grief abajjog 480404 2407this is no iting for you. Lee go of this owly weakness ofthe heart THE SECOND DISCOURSE sad en semy!! how wil feb a Ens Cam Bie aoe eo ——— Te iar ent oo mani Scleen ee . coe —_ frais itn ont — ; Ser Tineip at, Bios ae, ile nor eave, wedo nt know Ee ae = Seater weve ld er a eeimme sara anaes ‘a6oj]09 459404 24077 both armies ‘My own nature i wero spoke these words by pity and a sense of wrong, torte despairing one: ad my mind in clouded ahto dharma: “The Blesed One sid: Task you which is best — tell lam your sede! 8 Correct me, who les ‘You speak as fs fallen before your fet with words of wilom, [bus] you Bave mourned 8 that whichis 1 don't eve ee otto be mourned. what would me avay Wise men mou acter ry pret that grief those woe if-breath is gone, which dries up the sense, hor those whose breath remains. ven hough might gin opslent and univ a Kngship here on eat, Thave never or even lordship ofthe gods.* not existeds = for have yoo nor have = Sanjaya su these lords of men. = Nor wil we 2 2 cease 0 ex, z Scorcher ofthe Enemy? lofes § ‘after speaking: from now onwards, g to biting Haired Keshna, = thick hired Arjuna 8 3 wil not Sight” sta childhood, ske this way ‘youth and age to Krishna, the cow finde, {xis inthe body anu then became quiet. ofthe embodied sel¢ fn this way, one takes on 10 another body. Son of Bharat, Those who se cleaely brioing halved Keshna ace nor confused by this. secmed to begin to laugh, and in beeween,sonofKint, the roucer of he exes teagan and pear, estan cl thy come and go, fd hey dnt a free. oumusty endure then, seat haaa 15 Bull among Men, theone whom these rouches do not make tremble, the one for whom pin and pleasure are alike, that one i ready for immortality 36 Being isnot found In that which does aot exis. Non-being is not found in that which exits, ‘The limit of both being and non-being is perceived by those who te the truth. ” Know this tha with which all ths world is woven is not to be destroyed, ‘No one sable to effect the destraction of the imperishable “38 “These bodies have an ends ‘but they are said ‘0 belong tb-the eternal embodied self - that which is never lost snd eannot be measured. So fight, Son of Bharatal x9 “The one who perceives the self asa kilr, and the one who perceives the self os killed: neither of tern know that this self doesnot kil, ‘oti it killed. The selfs not boon nor does i ever die (Once it bas bees this self will evercease to be again. Uabors, eternal, continuing fom the old, the selfs not Killed swhen the body is killed? i409 42404 2497 The one who senor the eterna and the indestractble,‘that which i unborn, and imperishable, how does he eduse to die, Son of Pith, and whom? How does he kil, and whors? Just as one throws out old clothes and then takes on other, new ones; ‘0 the embodied self casts out old bodies anit gess other, new ones. 25 Weapons do not cut the ef, ror does fire ‘barn it ‘or do water drench it, sor does wind ary 4 The self isnot tobe piereed, ‘nor bumed, nor drenched, nor dtied; iis eternal, allpervading and fed — ‘unmoring from the begining, “ met begs — eo = 26 ‘And even Ifyou think the wolf ‘eternally bora, ‘or eternally dead — sel, you should not mourtit; Strong-Armed One. 27 Death is xed for those who are born, and birth is ied for those who di; since such an end iscertain, you should not grieve ab aijo9 $82u05 2407 tnd middle states which do have form,and deashs which, by happy accident, 2gain, ze formless; then wazios take pleasure ‘why would one grieve ove this? wen they Bad toch abate, 9 Son of Pith. Ieisawoader + that anyone ees his, 3. sd a wonder you will not that anyone ele speaks it, engage this ght snd a wonder forthe sake that yet another hearst of dharms, Yereven when they've hese it, you wil bavesbugned no one knows i ata, Jour owa dharma Ind good-aame, 2 and sal use harm. Son of Bharat, the embodied self 34 which exists inthe body And people wl ell soces of your own = free fom harm; eternal disgrace, = 0 you should not grieve Sabor howe ? for any ling beings. ‘who are eneemed, Z dligrace § a surpasses death ( Axisaidicns = your owe dharma, 33 3 You shoald nor waver. “The warriors For the warrior, in their great chariots there can be Fouad will thnk you shrank nothing greater {rom the joy of bale than bate bec of fear for the sake of dharma. and where they once thought of you highly, 2 they will ow think you unworthy. ‘And ifthe open door cof heaven is reached“ 36 ‘And choke who are hostile to you wil speak smany unspeakable words, ridicling your power. ‘What greater pain is there? 37 I you ae killed, you shall reach heavens ‘rif you tiumph, you shall enjoy the earthy 0 sand up, Son of Kunti, firm in your fesolve to fight! 38 ‘When you have made. plesbuze and pain the same ~ Also gain and loss, ‘and vitory and defeat, then join yourself to battle and inthis way, you wll not ease harm. 39 Son of Priths, this insight has been epoken to you in sxms of sambhyas ‘ow heat it in terms of ope; joined to thing, you wil avoid the bond of eon.” ” In this yous, no effort oes 0 waste,» fand 20 momentum islost; evenalitle ofthis dharma, rescues one from great fear. 4 Joy of the Kuro, this insight here is frm in nature, and singular, bot the insights cof those who waver are endless, ‘with many branches. p ea eed ome a heen po Se tet 43 ‘Their natare is desire, ‘with heaven as their objects they taza to baijo9 452404 2407ferent rituals es ‘whoae alms power Your authority is and consumption, acon alone, but whose frit of action snd never is relly ei ini ei totive should never be 44 in thefruis of acon, To those clinging orshould you cing to consumption toinaction* and power, whose thovehteaze stolen by tis, 8 that insight Abiding in yogay, whose nature i frm engage ia actions, isnorgiven ll Tergo ofclinging, fa meditation anal 4s Bethe sme, Asjun, che Vedas fori isaid belong to the thre guna, ge is equaniity fa and you mus be ree & ofthe thre gunas, 2 & fee from opposite,» Winner of Weald, 2 eternally dwelling tut, action i far iaferibe Z alter acquiring no keping, to the yogs of insight. a tele posested. Look for refuge £ ininsighs z “ forthose who are e Fora brahmin rotivated by its who dscems, areto be pted. there sas mach value inal the Vedas 50 asthereis The one whois inawell joined to insight when water ovefiows cass off ‘every side both good 50 join yourself ro 09s ‘yoga is case in actionst “The wise ones. joined to insight, tnd who have lee go ofthe frit, feed from the bonds of birt, they goto that place which is without pain, 2 ‘When yor jig ‘crosses well beyond thetange of cofaon, ‘then you will Become dalsioned sv hose revelaone Tics had bra ear, Tod ny be beard aga” 3 ‘When yout insight what language is there fora person ‘whose wisdom is frm fand meditation steady? How would the one ‘whose thoughts ae firm peak? Or sit? Or move about? ‘The Blessed One said: 55 Son of Pritha, ‘when a person renounces all the desies in the self, bythe self, and firm in wisdom. 56 “The person whose mind is fre from anxiety» about sorrows, fand free from greed for pleasures, swith sage, passion and fear gone, ‘whose thoughts are fim, that one is said tobe a sage 7. ‘The person who has no longing anywhere, coming across this and tha, pare and impure, ‘who neler loves nor hates, that one’s wisdom stands frm, aeaijog 482003 207ee ‘Whena person draws in the senses from the sense-objects in every sphere, like a tortoise pall in ite limbs, that one's wisdom sands firm. 9 ‘These spheres of sense {all away from the embodied self who continues to f Allexcept tastes and then taste, t00, falls away.from the on? ho has Seen the highest * 6 Son of Kunti, the senses tea apart and violently seize the mind ~ even for one ‘who makes great effort, and who knows the tremor of reality” & ‘The peron who ius praised ye, rertining al these senses, ould si, wwth mea panaces ae in control ~ that one'é wisdom stands fim. & Ginging is born tosomeone ‘who dwells on ‘the sphere ofthe senses; desire is born ‘rom clinging, and anger is born from desire. tnonoe sy Pom de ol 0 enory Sethe lon fs teen sie Thon on' igtio — nen Sesion and aed, seen mor Briones tthe ese coo hth coi the sl, adobe pve tel 7 6s In clans, there occurs the withdeawal™ ofall pain, for that person’ whose thought is placid, insight becomes steady right avy. 66 ‘There is no insight for one who has not practised yoga ‘there isn0 peace for the one ‘tho doesnt concentrate and from where does pleasure come forthe one who has no peace? o ‘When the mind isled by the roving senses, then it serals ‘one's wisdom, like the wind seals a ship fo the water. 6 Strong-Armed'One, the wisdom ofthe person who has drawn in the senses from theis objects in every sphere, that one’s wisdom stands fem. 6% ‘The restrained one is watchful doring the night ofall beings; and in the dime ‘when beings aze watchful, tha isthe aight of the sage who sees.” 7 ‘As the ocea becomes fll, yetis steady and unmoved fs the waters enter i so the one whom all desizes enter in this way gains paces yet this is not so for" the one who desires desire” n “The person who casts away all desires, ‘who moves away from clinging, oft, 7 that one comes to peace’* a Son of Pith, this the state of Brahmans if one has not zeached this, ‘one is confused. ‘Bus fim in this, even atthe time of ending, one reaches Brahman, the bliss of cessation. #* g