The Bhagavad Gita 2:46-47

Gita 2:46

Just as a well is of little use when water is flooding on every side, this is the value of the Vedas to a wise Brahman. (Brahman can mean God or in this case, one who knows God.)

Gita 2:47

You have a right to your work (actions) but not to its fruit. Never should the fruits of your action be your motive. Also, never should you be attached to inaction (laziness).

This verse sounds very selfless and maybe a little overwhelming. The thing is this book has to do with finding the meaning of life and therefore happiness. And as most of us know, acquiring “things” is not the way to happiness, people who really think like that always come up with more things they want.

This verse is saying to let go of doing things for the reward. We should do our work in this world because it is our dharma (duty). And doing your work well is for the best for all (society). It’s not that you can never keep the things you receive from your work, but that should not be our sole purpose.

The Bhagavad Gita 2:45

Gita 2:45

The Vedas (ancient Sanskrit scriptures) concern themselves with the three gunas (qualities of material nature). Get past these three gunas, Arjuna.

Be indifferent to the pairs of opposites, eternally fixed in truth. Be free from the desire to acquire and hoard, and (instead) be self controlled.

The gunas discussed in this verse are spoken of in detail in the fourteenth chapter of the Gita. But for now the gunas are the three qualities of material nature. The Vedas say that the material world is broken into three qualities, which are goodness/truth, passion/action, and ignorance/inertia, and that everything in this world are made up of differing degrees of these qualities. Krishna will explain this more later.

Krishna also begins to touch on a topic he will go into a lot, which is very important to grasp in order to begin to receive the peace and happiness in your life which I’m sure this book can bring you. The statement I’m referring to is “indifference to the pairs of opposites”, what this is referring to, is our ceaseless desire to keep things the way we want them. This goes from the littlest thing like the water in the showers is a little too cold, or a little too hot, to the big things like I want to live in a beautiful house in the country instead of this stuffy little apartment. Not that we never have to concern ourselves with what we need or want, but I am telling you if you were to start listening to yourself very carefully you would begin to see it never stops. Your mind is constantly thinking of what you like and don’t like from minute to minute. Now this is a very time consuming job and it can leave you with very little extra energy, like to figure out the meaning of life or your purpose in it. So Krishna is going to try and teach us to stop doing this.

The Bhagavad Gita 2:42-44

Gita 2:42-43

The ignorant delighting in the flowery words of the Vedas, say “There is nothing else”. These ignorant ones full of desires  and intent on heaven and rebirth (into good earthly positions), do many specific religious rites in order to secure power and enjoyment.

Gita 2:44

Those attached to power and enjoyment, whose thoughts have been stolen-away (by such things) are not given the resolute intelligence needed for samadhi (union with God through intense concentration).

The Bhagavad Gita 2:41

Gita 2:41

Of those who are resolute in this practice, their intelligence  is singular (unwavering). But many branched and endless are the thoughts of the irresolute.

The mind for most of us is scattered. It is actually hard for many of us to stay focused on one thing for any length of time. Most of us are seeking the ability to be single minded and focused.

The Bhagavad Gita 2:40

Gita 2:40

In this practice no effort is lost, and even a little discipline protects one from great danger.

This a beautiful verse! God is saying here that what ever effort you put into your spiritual growth will never be lost, and protects you from so much harmful material reactions.

The Bhagavad Gita 2:39

Gita  2:39

You have heard the intellectual explanation of yoga. Now hear the principles of yoga, by ardent practice you shall rid yourself of the bondage of karma.

He is speaking hear of Sankhya yoga which is a traditional system of analytical study within Hindu philosophy. It is one of the six branches of yoga in Hindu philosophy. Now Krishna is going to start teaching us about yoga, in all it’s forms. Most westerners have a singular idea of what yoga is, but the Bhagavad-gita will describe different yoga systems. Yoga actually means “to unite”, it’s a path or discipline which leads to union with God or the spirit force within us, and within the universe. So when yoga is mentioned time and again throughout the Bhagavad-gita it means to unite or link with the supreme, The differences within yoga, only refer to which method to use to obtain this linking to the supreme.

This verse also mentions yoga as a way to free yourself from the bondage of karma. Although karma will be talked about extensively this is about the first time it is mentioned here. It is very important to understand. It will probably take the entire Bhagavad-gita to really understand the concept. But I’d like you to start getting a good idea of what it is. Karma is actually the idea that for every action there is a reaction. Karma is built into the material world it can be understood as easily as if you touch fire you will get burned. This is predetermined and nothing will change it. There are many similar and easy to follow actions and reactions in the material world, but there are also innumerable reactions to things that we will not see. A few verses back Krishna mentioned sinful reaction, this is referring to a karmic reaction. Just about every action in this material world will cause a reaction, well the concept of karmic bondage is you have to be here to receive that reaction. So it makes sense that as a living breathing being we are all always acting, so it goes to follow that you’re always receiving a reaction. When you die you still have all types of reactions coming to you, so you have to come back again and again to receive your reactions, but of course while your here you have to act, collecting more reactions, and so on and so on, that is the bondage of karma. Krishna will try to teach us how to break this seemingly unbreakable cycle of karma and karmic reaction and bondage.

The Bhagavad Gita 2:38

Gita  2:38

In the battle (some people also consider this to be the battle of life) consider pleasure and pain, gain and loss, victory and defeat to be the same, in this way you will not incur sinful reaction.

This is the beginning of one of the most repeated themes in the Bhagavad-gita. Krishna begins to explain that the sin that Arjuna was afraid to incur by killing people in his own family in war would not and will not be incurred if Arjuna does his duty with out expectation or reaction to the outcome. As he said in the previous verse everything will be fine, with what ever out come should occur. This is one of the lessons that can change your life for the better if taken to heart. The thing is to have faith that everything will turn out right in the end. This faith will come from many directions. But the first and easiest to grasp is, it begins with dharma. There are many reasons things happen like they do and many of these reason will be understood better as Krishna teaches Arjuna about Karma. But to begin with if we try to understand the concept of dharma we will begin to let go, because we will know that we are doing everything we can to do things correctly. Once you know you are doing your best for the good of all in all things you just naturally let go of the outcome. Just for a mundane example: Let’s say you get a letter from the bank saying you have made an error and you owe the bank $1,000.00. If you have been keeping good records and you are organized, you will think that is not true and I will pull my records and bring them to the bank and the whole matter will be resolved. But on the other hand if you have not been keeping good records, but yet do not believe it is true, you will panic, and probably spend much energy fretting until it is resolved. In this case your dharma would have been to be organized and keep records. Well this is an easy example of being able to let go because of doing your dharma nicely. Now of course it can all get more complicated than this, but this is a beginning of understanding and a beginning of what Krishna is trying to teach Arjuna. The first step in accepting whatever happens is preforming your dharma. And many steps in understanding and acceptance will follow.

The Bhagavad Gita 2:33-37

These following verses are about the glory of performing your duty or dharma properly.

Gita  2:33-34

If you were to avoid your proper duty in this engagement, your duty and glory will be lost and you will incur sin. People will tell of your disgrace forever and for a man of honor this is worse than dying.

Gita  2:35-36

The great warriors who have held you in high esteem, will think you have left the battle out of fear, and will consider you insignificant. Your enemies will speak many thing about you that should not be said. What could be a greater hardship than this.

Gita  2:37

Either by being killed you will attain heaven or by conquering your enemy you will enjoy the earth, so stand up Arjuna and fight.

Gita 2:31-32

Gita  2:31-32

Think of your dharma (duty) and do not waver. For one in the warrior caste(kshatriya) there is nothing greater than a righteous battle. It is good fortune and the Kshatriyas are  lucky to encounter such a battle by which the gates of heaven are opened to them.

Dharma is to do you duty to the best of your ability, for the good of all. Arjuna, was raised within his kingdom to be a warrior for it was the job of the royal families to protect the citizen, this was his duty.

Many people believe that with the idea of accepting both good and bad equally as it comes, must mean people loose their motivation to do anything, but this is a great misconception and the balancing of these two thing will be discussed in detail by Krishna as we go on. The understanding of the two is the key to having a happy and successful life. In the following verses these topics will be touched on starting with dharma.

The Bhagavad Gita 2:26-27

Gita 2:26-27

But even if you think one is eternally born or eternally dead, you still should not mourn Arjuna. For the one who has been born, death is certain, and for the dead birth is certain, Therefore, since this is inevitable you should not mourn.

Krishna is now saying if you do not believe in the soul, then still you must except the inevitable, which is that the body will certainly die. But what he also adds here is that “for the dead birth is certain”. So therefore he is saying that reincarnation is also inevitable. Which is what many of us wonder about, and Krishna will speak about this much more now and will speak about it further on.

The Bhagavad Gita 2:28-30

Gita 2:28  Arjuna, beings are unseen in their beginnings, seen in their middles and unseen again at their ends. Why lament over this?

Gita 2:29  Some see the soul as wondrous, other declare it as wondrous, and still other hear of it as amazing, but still no one understands.

Gita 2:30  Arjuna, this (soul) that is in the body of everyone is eternal and can not be killed, therefore you should not mourn.

The Bhagavad Gita 2:23-25

Gita  2:23

Weapons do not pierce it (the soul), water does not wet it, and wind does not wither it.

Gita  2:24

It cannot be pierced, burned, wet or withered. It is imperishable, all pervading, immovable and eternal.

Gita  2:25

It is unseen, unimaginable and unchanging, therefore knowing this you should not mourn.

Krishna is trying very hard to explain that the soul is eternal, and to get Arjuna to really believe and understand this fact. It is very important to Arjuna at this time particularly because he is about to go to war and will see many people he loves killed and he himself may be killed. But of course the question of the soul and eternal life are very important to us all, at all times.

The Bhagavad Gita 2:21-22

Gita  2:21

He who knows this truth about the eternal and the indestructible within man, how can he kill or cause someone to kill.

Gita  2:22

Just as one castes away worn out clothes and takes new ones, the soul castes away a worn out body and accepts a new one.

This is a famous verse from the Gita, and a perfect example of how to view our material bodies. So as we may like a particular outfit very much, even be attached to it and really believe it expresses who we are, in the end the outfit will be discarded and will be of little importance, especially when it is old and worn out and we get a new outfit. We need to try and view our bodies in the same way.

The Bhagavad Gita 2:20

Gita  2:20

(The embodied soul) is never born, and will never die at anytime. Niether having come into being will it ever not be. It is birthless, eternal, and perpetual. It is not slain when the body is slain.

In these verses Krishna is trying to assure us beyond any doubt that our souls are eternal, there is nothing to fear in death. He repeats it in about as many ways as he can to try and get this point though to us. Whether people want to admit it or not death is a scary thing, just about the worst and most feared thing to many of us, but if we knew that it would be alright, that we would not actually die when our bodies died, I mean if we really knew it, we would probably be much more at ease. Krishna is trying here to assure us of this fact again and again.

The Bhagavad Gita 2:18-19

Gita  2:18

These bodies have an end, but the one embodied within, is immeasurable and indestructible.

Gita  2:19

He who thinks himself the slayer or he who thinks himself slain does not have a proper understanding, for neither is he (the embodied soul) able to kill or able to be killed.

Since as it says in 2:16 that ‘the unreal never is and the real (being the soul) never is not’, He is pointing out that the “the real” , the soul inside of us can not be killed.

The Bhagavad Gita 2:17

Gita  2:17

Know indeed, that by which this (our body) is pervaded, is indestructible, destruction of the imperishable (the real) is not possible.

This verse and the next eight verses are about the soul (the real). The soul is described as indestructible and eternal. The body is temporary (destructible) but the soul inside, will never come to ruin.

This is a section I find very comforting. For those who aren’t comfortable with reincarnation, one can just compare this with the western view of the soul going on to heaven after death. Even within the reincarnation belief, the idea is to eventually go to heaven. Easterners believe it’s harder to get to heaven, that is, it takes many life times to get there, but in the end, the idea is to reach heaven and stay there.

The Bhagavad-Gita 2:16

Bhag. 2:16

It is found that the unreal never is and the real never is not. The certainty of these two truths is understood by the one who perceives.

This is about the difference between spirit and matter. The spirit in us is eternal and therefore “real” and the body being material is impermanent and therefore “unreal”. This is at least the beginning of understanding why these constant changes in our impermanent material lives are of small importance compared to the importance of the permanent spirit soul, which is in us, which is “real”.

The Bhagavad Gita 2:14:15

Bhag. 2:14-15

Physical sensations such as heat and cold, pleasure and pain, come and go, they are impermanent, Arjuna. You must try to endure them. The one who is not afflicted by these impermanent conditions,the one who is the same in pleasure and pain, he is the one who is ready for immortality.

This is the beginning of what will be a reoccurring theme in the Bhagavad-gita. We have all seen people who’take things with a grain of salt’, so to say. And I would venture to say that most of the rest of us wish we could be that way. But little did we know that this was actually a quality that we could use to achieve spiritual growth. The facts are that in the course of life there are many mixed experiences, changing from good to bad and back again. We have to except them all as well as we can and realize that when things are bad they won’t last forever and visa versa. This is the condition in the material world we live in and Krishna will explain throughout this discourse why the world is like it is. But he is starting right here to instruct us that it is our job to deal with these changes with a steadiness of mind.

The Bhagavad Gita 2:13

Bhag. 2:13

Just like the embodied self goes from childhood, adulthood and on to old age. So also he (the embodied one) acquires another body. The wise person is not confused by this.

This is a description of what most in the west know as reincarnation. This is giving an example of what reincarnation is like, just like the you, that you know as yourself, has been the same since you can remember, but your body has undergone many changes. This verse is explaining that after death that you goes on to take another body.

The Bhagavad Gita 2:8-12

This is a very important moment in the discourse between Krishna and Arjuna, because Arjuna is finally giving up and asking Krishna what he should do. Many people know that there comes a time when you have to let go and ask for help from others or sometimes from a higher power, and often when you can do that, stop being the sole controller and rely on a higher power to help you things start to improve. But if you’ve ever tried to do this you know it is very hard to do.

Bhag. 2:8

I cannot see what will dispel the sorrow which is drying up my senses, not even if I were to attain unrivaled and prosperous royal power on earth or sovereignty over the demi gods.

Demi gods are mentioned here. At this time it was believed for the most part that there was one supreme God, but many demi gods. Demi gods are supposedly beings that are born of material nature, in some ways similar to our own nature, but much more powerful and with enormously long life spans if compared to earth time. They live in much higher realms than ours, sometimes even referred to as the heavens, but it is not the supreme heaven of the supreme God. The Demi god planets are still affected by the passing of time, unlike God’s abode.

Bhag. 2:9

Sanjaya said: Thus having addressed Krishna, Arjuna said “Krishna, I shall not fight”, after speaking he fell silent.

Bhag. 2:10

While between the two armies, Krishna, smilingly, spoke to the dejected Arjuna.

Bhag. 2:11

The Blessed Lord said: Although speaking wise words, you are mourning for what is not worthy of lamentation. The wise do not mourn for the dead or the living.

Bhag. 2:12

Truly there was never a time when I did not exist, nor you, nor these Kings, and neither is there a time from this time onward when we will not exist.

This is one of my favorite verses in the Bhagavad Gita. I personally like to read things that gives any promise of eternal life. I am a person who use to cry myself to sleep at night because of worrying about death and dying. A lot of the reason I turned to different scriptures of the world, looking for hope of life after death and even though this promise can be found in most holy writings, I find the promises found in the Bhagavad-gita to be the most comforting.

Bhagavad Gita 2:1-7

This is the end of Chapter one, and it is easy to feel the despair Arjuna is feeling. But at the same time the reader may be thinking this is a very difficult situation, but yet nothing that I would ever have to face. How can this relate to me and my life. We all do have difficult situations to deal with and as they arrive they bring up questions, to which we may not feel we have the answers. Well that is what is going to happen to Arjuna, but he has the added benefit of having God himself (unbenounced to him) next to him to ask and receive answers from.

We are about to begin Chapter Two, this is the chapter that Gandhi said touches on every point that is expounded on wihin the Bhagavad Gita, a Reader’s Digest of sorts of the entire conversation in one chapter.

Chapter Two

Bhag. 2:1-3

Sanjaya said: Seeing Arjuna lamenting, and overwhelmed with pity, his eyes filled with tears, the Krishna spoke these words, “Arjuna, from where has this faintheartedness come. It is not acceptable in one such as yourself, and does not lead to heaven, but to disgrace. Never should one entertain cowardice, Arjuna. It does not befit you. Give up this weakness of heart and arise ‘chastiser of the enemy’.

For Krishna this is an issue of dharma or duty. Arjuna is a warrior by birth. That was his position in the kingdom and he had been trained in the art of war since he was a child. And it was a righteous war, because the kingdom had been stolen from its rightful heirs, and even with much talks between the two parties the Kuru’s would not bend to an honorable outcome.

Bhag. 2:4-5

Arjuna said: O slayer of the enemy, O Krishna, How can I kill with arrows Bhishma and Drona, both being men worthy of honor. Indeed instead of slaying these noble teachers, it would be better to live as a beggar on this earth, rather then enjoy enjoyable things smeared with their blood.

Bhag. 2-6

And this we do not know; which is better to conquer or be conquered by the Sons of Dhritarashtra, after which having killed these standing before us, we would have no desire to live.

Bhag. 2:7

I am overcome with pity and weakness. I am uncertain of my duty. I ask you, tell me which should be certainly preferable. I beg you as your pupil, instruct me.

 

Bhagavad Gita 1:40-47

Bhag. 1:40

The ancient rules by which a family lives by are done away with when a family is destroyed, and when righteous laws are gone, lawlessness overpowers the entire family.

The next 4 verses are going to be talking about dharma. Dharma is a very eastern term and there is no one way to translate it. Dharma’s closet translation is duty, but it is much more then that. It is how you should live your life, it refers to living your life virtuously, and justly, without selfish motives, for the good of all. Living with integrity, in harmony with others and the universe around us.

The next two things that Arjuna speaks about are touchy for most westerners, but if we are honest with ourselves we will admit that these are subjects that are relevant to the human experience. Arjuna speaks of the degradation of women in verse 41 and the destruction of the casts. Both concepts are hard for the average westerner to understand. First, he sees the degradation of women as a problem in causing unwanted progeny. You have to remember this was before the corner drug store or women’s clinic. The facts are (unfortunately, woman’s lib or not) through out history, because of pregnancy, women have had the short end of the stick in the area of “free love”. The next thing touched on is the caste system, which is usually misunderstood by many. But in ancient India this was known as the Varnashram system. The Varnashram system basically organized society into four occupational divisions. This system is explained later in chapter 17. When this system was in place correctly, it worked out very well, but through time it has become adulterated in India because of improper leadership and very poor government. But as it was set up originally, each division had it duty (dharma) and were respected for the work they did, and each division took care of the needs of the other divisions. All society works that way in actuality, but we segregate the divisions into more and less respected parts of society, and therefore begin to mistreat what we evaluate as those lesser then ourselves.

Bhag. 1:41

From this lawlessness Krishna, the women are corrupted and when this happens the intermixture of caste develops, and society is thrown into confusion.

Bhag. 1:42

This disorder carries the family and its destroyers down to hell. The ancestors of these are then deprived of offerings of rice and water.(Ancient ritual performed for deceased family members)

Bhag. 1:43-44

By these wrongs doings by the destroyers of the family cause the eternal family duties to be destroyed. Thus I have heard that those who obliterate family laws dwell indefinitely in hell.

Bhag. 1:45

Alas we are resolved through the greed for royal pleasures to kill our own people.

Bhag. 1:46

It would cause me greater happiness if the Sons of Dhritarashtra, weapons in hand, should kill me, unresisting and unarmed.

Bhag. 1:47

Thus having spoken on the battlefield, Arjuna threw down his arrow and bow and sat down upon the seat of the chariot with his heart overcome by sorrow.

Bhagavad Gita 1:30-39

As we can see in 1:28-29 Arjuna begins to express his personal struggle. It is easy to see that Arjuna is in what appears to be a “no win situation”. Here he sees all the people he has loved and lived  with his whole life ready to fight to the death, if need be. It is easy to visualize Arjuna’s anguish. Arjuna’s despair about this battle is just about to become unbearable for him.

Bhag. 1:30

My bow drops from my hand, my skin burns and I am not able to remain as I am, my mind is spinning.

Bhag. 1:31

Oh Krishna I can see no good coming from killing my own people in this battle. Neither do I desire, victory, kingdom, or happiness after this battle ends.

Bhag. 1:32-33

How can we want a kingdom and its pleasures or even life, when the very ones we want these thing from are arrayed here on this battle field ready to give up these very things.

Bhag. 1:34

Teachers, Fathers, sons, and also Grandfathers,  Maternal uncles, fathers-in-law, grandsons, Brothers-in-law, and other relatives and friends.

Bhag. 1:35

I do not desire to kill these people, even if they desire to kill, even for the sovereignty of the three worlds (Demi god planets, astral realm, earth), how much less for a kingdom of the earth.

Bhag. 1:36

If we strike down these Sons of Dhritarashtra, what joy shall that be? Evil shall come upon us for having killed these oppressors.

Bhag. 1:37

We are not justified in killing the Sons of Dhritarashtra, our fathers own sons, and many other of our friends and relatives. How can we be happy having killed our own people?

Bhag 1:38

Even if these who with sin overcome by greed can not see the wrong caused by the destruction of a family and in the crime of treachery towards friends.

Bhag. 1:39

Should we not know through discernment the evil brought on by such destruction of a family.

Bhagavad Gita 1:21-23

This very important conversation is about to take place between Arjuna and Krishna. Arjuna is about to go into a battle where he has family and friends on both sides. Because of this fact Arjuna’s heart is breaking, and he does not want to fight.

Bhag. 1:21-22

Krishna, bring my chariot to stand between these two armies, so as I might see these warriors arrayed here, desirous to fight, with whom I must now engage in battle.

Arjuna here is addressing Krishna, who although sworn not to take up arms in the battle, has  agreed to drive Arjuna’s chariot, and be his advisor

Bhag. 1:23

Let me see those who in service to the evil minded Dhritarashtra, our own uncle, have come here to do battle.

Although most of the Gita is spoken directly between Krishna and Arjuna, the very beginning is a conversation between one of the rulers involved in this battle, King Dhritarashtra, and Sanjaya his servant.

Bhag. 1:24

Sanjaya said: O Dhritarashtra, Krishna after being asked by Arjuna, moved their  chief chariot between the two armies.

Dhritarashtra, who is a king, and the uncle of Arjuna, and Krishna, has a very special advisor, named Sanjaya, who has the ability to see what is happening on the battlefield, he telling Dhritarashtra what is going on between Arjuna, and Krishna.

 

 

Bhag. 1:25

Before the eyes of Bhishma and Drona, and all the rulers of the earth, Arjuna said: Behold the armies who have come together here.

Bhag. 1:26

Arjuna saw standing there, fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and friends on both sides.

Bhag. 1:27

Arjuna contemplated seeing his fathers-in-law, companions and all his relatives arrayed on the battlefield…

Bhag. 1:28-29

Arjuna filled with deep pity and despair said: Krishna having seen my own people here, desiring to fight, my limbs sink, my mouth dries up, my body trembles and my hair stands on end.

 

 

 

The Bhagavad Gita! Introduction:

I believe this book, the Bhagavad Gita can and will change your life for the better. This is a conversation that took place between 3000 and 5000 years ago. If you ever felt like you wanted to ask God some of the most pertinent questions of life and get a tangible answer, you can, they have been asked and answered clearly.

I’ve known many people who are confused about the purpose of life and more simply how to be happy. Happiness seems to elude so many. I strongly believe that the way to be happy is clearly explained in the Bhagavad-gita and although a very old manuscript, just as  important today as ever before. The answers are all within this manuscript. Now, I have my own personal concerns that I may focus on within this commentary, but I believe many of the things touched on here will touch most everyone.

I want to start by setting up what I feel to be the biggest concerns of life, all of which are addressed in the Bhagavad-gita. Why are we here? What happens to us after we die? Is there a God, if so what does he want from us? Why do bad things happen? How can we be happy? All these questions are answered in the Bhagavad-gita. Many find these answers in other scriptures, such as the Bible, the Koran, the Dhamapada and so on. Still many have not yet felt satisfied or clear about the answers. I myself was very fortunate to be raised Christian and with a good understanding of the Bible. But still found myself confused by some of these issues. I turned to eastern scriptures and found some more understanding. People who come to this book will be coming from different backgrounds, different religions and different philosophies. But I feel that most will come with the same  concerns and questions I had. And most will find that the essence of truth is the same throughout all true paths. I want to warn you I am devotional in nature, I love God and the idea of God and I realize that many who turn to eastern religion for answers may have other interests, but even though the Bhagavad-gita is very devotional, I believe it also holds treasures for everyone who wants to be happy and peaceful in this world. The Bhagavad-gita is the most underrated of scriptures adopted in the west. I believe if it’s teachings where taken to heart, depression and discontent could be greatly reduced.

I’m going to set this up a little differently then I’ve seen other translations set up. I will start the conversation on verse 1:22. (I will insert 1:1 through 1:21 at the end of the translation.) The reason I am doing this is to get right into the meat of the conversation. I’m going to keep the chapter and verse numbers in for those would  like to easily compare translations. I’m going to insert commentary as I go when and as I feel it is needed. I want this translation to be easily understood and related to our lives today. I’ve read many English translations, they often leave Sanskrit names and terms  in the English translation, I feel this is hard to read and breaks the average readers thought process. Where ever possible I will remove complicated sanskrit terms and names, although sometimes this is not possible. In the instances I have left complicated words and phases in I have tried to give a definition for the term. This conversation is so important that is breaks my heart to see hard to read translations in college classes. This is because I know that the student won’t benefit from hard to read translations and may never pick it up again. Then I’ve seen other translations that may be easier to read but take too much license with the original meaning of the scripture. I am going to try not to fall into these pitfalls and let the reader walk away from this book with  a good understanding of what Krishna is saying and a new outlook on life.

One more thing I want you to think about as you read this translation, we all have difficult situations to deal with and as they arrive they bring up questions, to which we may not feel we have the answers. Well that is what is going to happen to Arjuna, but he has the added benefit of having God himself (unbenounced to him) next to him to ask and receive answers from. At this point I would like to mention that from whatever background you come from and whichever thought patterns you are in, for the sake of getting the most out of this conversation, take the position that Krishna, Arjuna’s companion is God. The God that you yourself may think of when you close your eyes at night. The answers he gives throughout this dialog, I don’t believe will challenge your own personal views, atleast not for most people. If it does come in conflict with your own beliefs on some subjects, please keep with it, because by doing this you will get the most out of this book, and in the end you can take what you have learned, and discard what you are not in agreement with.