梵文薄伽梵歌

薄伽梵歌 薄伽梵歌 Chapter 1 Lamenting the Consequence of War Verse 1 Sanskrit Vocal Transliteration Anvaya Translation Rudra Vaisnava Sampradaya: Sridhara Swami's Commentary In this very first verse of Srimad Bhagavad-Gita beginning with dharma- ksetra-kuru-ksetra, avatar Krsna Dwaipayana Vyasadeva has used this narrative form: assembled in the place of righteousness Kuruksetra etc.; to properly introduce the location, the action and the theme. Thereafter when King Dhritarastra in Hastinapura asks his minister, Sanjaya who had received clairvoyance by the grace of Vyasadeva as to what happened on the battlefield, Sanjaya related all the events exactly as they happened by having the clairvoyant ability to witness them directly within his mind as if he was there present. Srila Vyasadeva to properly introduce their dialogue begins with the narrative form with: having seen the army of the sons of Pandu etc. After this until the end of the chapter the subtle intricacies of duty are delineated. As has been stated in the ancient Vedic scriptures concerning the greatness of Srimad Bhagavad-Gita and that is the words that emanate from the transcendental mouth of the Supreme Lord Krishna when well assimilated precludes the necessity of various other scriptures. Brahma Vaisnava Sampradaya: Madhvacarya's Commentary Madhvacarya has no commentary so we present Baladeva Vidyabhusana's. To properly illustrate the consistency in the conversation between Lord Krishna and Arjuna on the battlefield, Krishna Dvaipayana Vyasa has quoted the first 27 verses in chapter one beginning dharma-ksetra kuru- ksetra refering to Kuruksetra as the land of righteousness. Now when King Dhritarastra learned that Lord Krishna had accepted the position of chariot driver for Arjuna, he immediately was suspicious and became doubtful of his son, Duryodhana's chances for victory. At that time he asked his minister Sanjaya a redundant question as what did his sons and the son of his brother do in the first verse of chapter one. It should be understood in the correct context that the revelatory instructions given by Lord Krishna to Arjuna in the 700 verses of Srimad Bhagavad-Gita that is revealed within Krishna Dwaipayana Vyasa's monumental, historical epic, Mahabharata; as to what was being told by Sanjaya to Dhritarastra is actually a conversation described to Arjunas great, grandson, Emperor Janamejaya by Vaisampayana Muni and it is he who is expressing the words dhritarastra uvaca meaning Dhritarastra said. Srimad Bhagavad-Gita begins with Dhritarastra asking Sanjaya: What did my sons and the sons of Pandu, assembled at the righteous land of Kuruksetra desirious of battle do? Now the question which arises, is what was the necessity of Dhritarastra asking Sanjaya what did they do; when he himself in the same verse says: they are assembled desirous of battle. The reason he is asking is because Kuruksetra is the land of righteousness. Dhritarastra was thinking: Kuruksetra is famous as the land of sacrifice for the demigods and also the abode of brahma-jnana, knowledge of the Ultimate Truth for all living entities. He was worried that under the potent influence of Kuruksetra's righteous land, his sons would have decided to return half of the kingdom back unto the sons of Pandu now being free from all jealously? Or is it that the sons of Pandu fearing that the destruction of a dynasty is an unrighteous act in a holy place like Kuruksetra and have decided that it's best to retire to the forest and live as renunciates for the rest of their lives? By addressing Sanjaya, Dhritarastra means that by the mercy of Krishna Dwaipayana Vyasa, Sanjaya has become free from attachment and aversion and thus he will certainly speak the truth. By using the word mamakah and pandavah in referring to his sons and the sons of Pandu indicates disparity and shows that Dhritarastra did not accept the sons of his deceased brother Pandu as he did his own sons and this reveals his enmity towards them. Ksetra also means field of cultivation. Just as in a rice field there are unwanted grasses looking exactly like the rice paddy which must be uprooted. Similarly the use of the word dharma-ksetra is indicative that the unrighteous sons of Dhritarastra will also be uprooted. Kumara Vaisnava Sampradaya: Kesava Kasmiri's Commentary The Supreme Lord Krishna in order to mitigate Arjuna's lamentation tells him that he grieves for that which is not worthy of sorrow in answer to the cause of Arjuna woes as has been described in the first chapter which began by the blind Dhrtarastra inquiring about his hoped for sons victory; yet internally in doubt due to Arjunas unsurpassable valour revealed in his aquisition of divine weapons by satisfying Shiva, also this was proved when Arjuna defeated the Gandharvas and released Duryodhana even though the latter had come to cause he and his brothers mischief, also by Arjunas removing of the Kauravas crowns and ornaments when he defeated them recapturing the cowherd of the king at the city of Virata. All these events flashed through Dhritarastra's mind and with a heavy heart he asked Sanjaya who had been bequeathed with clairvoyance byVedavyasa giving him the capacity to envision everything that was happenning on the battlefield of Kuruksetra between the army of his sons the Kauravas and the army of the Pandavas. The Mahabharata records these events from a conversation between the holy sage Vaisampayana and Arjunas great-grandson Janamejaya and begins the Bhagavad-Gita with Dhritarastra spoke. In this very first verse the question is placed within the sentence thus: In the holy land of Kuruksetra what did my sons and the sons of Pandu desiring battle do? Kuruksetra is the place of the origin of dharma or righteousness. The Vedic scriptures declare that Kuruksetra is a place for performing sacrifice. Its signifigance is well known and recorded. All through the ages Kuruksetra has been a place for performing sacrifice, sacred and holy, resided at by the Brahma-rishis. Those who depart this world at Kuruksetra should not be grieved for under any circumstances. The suggested question that Dhritarastra is inwardly posing is whether or not his sons observing the powerful warriors in the enemy ranks such as the mighty Bhima and the intrepid Arjuna who is a perfect master in the use of celestial weapons, were still determined to fight or reconsidering did they give up all thoughts of warfare and instead call a truce and make a peace settlement. The phrase dharma-ksetra kuru-ksetra used by Dhritarastra signifies two things. The first is that he is inwardly thinking that his sons who are not righteous might give back the kingdom to the Pandavas which they appropriated by fraudulent means, due to being influenced by the righteousness and holy acts of sanctity performed in sacred sacrifice for the satisfaction of Bhrigu Muni and as well as the potent act of atonement performed by avatar Parasurama which He offered on five altars as expiation for his fathers death. The second is that Dhritarastra was contemplating that Kuruksetra being the the place where dharma originated is inherently powerfully potent in virtue and righteousness. If the Pandavas who are virtuous by nature, increase in righteousness due to contact with the holiness of Kuruksetra and thereby lose all desire in regaining the kingdom after duly weighing the sinful consequences of slaying their kinsman and relatives then I would be very pleased with them. Verse 2 Sanskrit Vocal Transliteration Anvaya Translation Rudra Vaisnava Sampradaya: Sridhara Swami's Commentary Having seen the armies of the Pandavas arrayed in military formation ready for battle, King Duryodhana approaches his preceptor Drona and spoke the following words. Brahma Vaisnava Sampradaya: Madhvacarya's Commentary Madhvacarya has no commentary so we present Baladeva Vidyabhusana's. Dhritarastra although blind at birth was born with an inner eye of knowledge; but due to being overly affectionate and attached to his sons he lost the knowledge of righteousness and thus he was worrying that his sons might return half of the kingdom to the Pandavas who were the rightful heirs. Sanjaya who was righteous by nature could understand the actual internal mood of Dhritarastra; but to appease his anxiety that his sons would never give back half of the kingdom he said this verse beginning drstva tu pandavanikam vyudham...the soldiers of the Pandavas are in military formation. The initiative taken by Duryodhana in approaching his preceptor in archery, the master bowman Drona shows that internally he was feeling fearful at the sight of the Pandavas might. So with the pretence of going to offer respect, he approached Drona to conceal this fear. The word raja meaning king indicates that Duryodhana was very expert in the diplomacy of politics and the use of the word vacanam implies that he would speak terse sentences filled with heavy import concerning the subject of war. Kumara Vaisnava Sampradaya: Kesava Kasmiri's Commentary In this way, Vaisampayana reiterates the answer of Sanjaya who could truly understand the blind Dtritarastra's hidden desire his heart being locked in affection for his sons welfare irregardless of righteousness. Sanjaya then replies that King Duryodhana upon seeing the formidable army of the Pandava arranged in military phalanxes approached Drona his instructor in archery and weaponry and uttered these words. By this verse the alarm within the mind of Duryodhana caused by seeing the might of the Pandava army is subtlety suggested. Verse 3 Sanskrit Vocal Transliteration Anvaya Translation Rudra Vaisnava Sampradaya: Sridhara Swami's Commentary These very words, O respected preceptor, please behold are understood to introduce this theme up until verse twelve. O respected preceptor, please behold the Pandava army consisting of seven aksauhini's arrayed and displayed in battle formation by Dhrishtadyumna, the son of Draupada. Brahma Vaisnava Sampradaya: Madhvacarya's Commentary Madhvacarya has no commentary so we present Baladeva Vidyabhusana's. Duryodhana is thinking that Drona might decline to fight in the battle, out of affection for the Pandavas who had been his best disciples. So trying to create some anger in Drona towards them, Duryodhana sneered and exclaimed pasyaitam: Behold these! Implying that the Pandavas are despicable because they are blatantly disrespecting the acarya by choosing to fight against their own preceptor. Then to incite Drona further Duryodhana says that the military formation of the Pandava army has been arrayed by another one of his disciples, the intelligent son of Drupada. Duryodhana could have called the son of Drupada by his name Dhristadyumna; but he purposely used drupada-putra because it would remind Drona of his bitter enemy, King Drupada, who performed a sacrifice specifically to get a son who would be the slayer of Drona. This son was Dhristayumna. Duryodhana is calling Dristadyumna intelligent because he had learned the science of warfare from the very person he was born to kill. Futhermore Duryodhana is implying that it was imprudent of Drona to teach the science of archery to the very person who was destined to kill him and who was known to be his enemy. Duryodhana's intention in expressing these things is that it is because of Drona's indifference to things he was aware of and in educating the enemy anyway will be the cause of all the problems they will face in the battle. Kumara Vaisnava Sampradaya: Kesava Kasmiri's Commentary Duryodhana in order to kindle some anger in the heart of his preceptor Drona, speaks about the excellence of the Pandava army cynically using the words: Behold the mighty army of the Pandavas well arranged in military phalanx. Here Duryodhana is conveying to Drona that the Pandavas have come prepared to engage in battle. Duryodhana wants to further incite Drona against the Pandavas by the use of the word Behold implying that with unmitigated arrogance the Pandavas are fast approaching without waiting for us to start who are depending upon Drona himself. If Drona then puts forth that the Pandavas are his pupils as well and due to Yudhisthira being elder have the right to start before you if they so desire. But Duryodhana anticipating that response, overtly mentions Dhritadyumna the commander of the Pandava army by calling him the son of Drupada, to remind Drona of his being the son of his mortal enemy, so there should be no compassion for them. If Drona then argues that one should not fight with the son of an enemy who is commander of an opposing army, Duryodhana by also referring to Dhritadyumna as Dronas disciple neutralises that argument by the offence incurred of his in choosing to fight against a preceptor a condemned action so there is no doubt as to motivation. Duryodhana by also calling Dhristadyumna intelligent suggests that everything as a pupil he learned from Drona would now be used against him so there should be no hesitation or neglect towards him as he has made up his mind to take Dronas life. What Sanjaya is subtlety conveying to Dhritarastra is that his son, King Duryodhana uninfluenced by the sanctity Kuruksetra possesses no inclination for righteousness. A serpent even though fed with milk does give up its venom; on the contrary it increases its poison and anger. So also the same regarding your son, you should not worry that he will ever return to the kingdom to the Pandavas for he definitely will not. Verse 4 Sanskrit Vocal Transliteration Anvaya Translation Brahma Vaisnava Sampradaya: Madhvacarya's Commentary Madhvacarya has no commentary so we present Baladeva Vidyabhusana's. Duryodhana's use of the words atra surah in addressing Drona is an innuendo meaning: If you are thinking that because the Pandavas army commanded by Dristayumna are less than ours they can be easily defeated and there is nothing to worry about you are mistaken. These warriors are all mighty bowmen, the arrows from whose bows can never be thwarted by any enemy. Not only that but their expertise in the art of warfare is equal to that of Bhima and Arjuna. Yuyudhana who is also known as Satyaki, Virata and Drupada are distinguished as maha-ratha meaning the mightiest of chariot warriors Kumara Vaisnava Sampradaya: Kesava Kasmiri's Commentary Anyway let it be so, Durydhana concedes and concludes that every one of the soldiers in his battalions can defeat the army of the Pandavas headed by Dhristadyumna and that Drona should have no doubts about this as they are not invincible. This he is stating in this verse and the next 2 verses describing the might and valour of the individual warriors among the Pandava ranks. In their army are many valiant heroes, hence it is not possible for their army to be defeated by anyone single-handed. The valiant warriors Yuyudhana known as Satyaki, King Virata, Drupada and others are all mighty bowman and moreover they are not less skilled in the science of warfare but equal to Bhima and Arjuna. The use of the description maharatha which confirms a warrior who is able to defeat in battle 10,000 opponents at a time applies to all three warriors as well as Arjuna and Bhima. Verse 5 Sanskrit Vocal Transliteration Anvaya Translation Verse 6 Sanskrit Vocal Transliteration Anvaya Translation Verse 7 Sanskrit Vocal Transliteration Anvaya Translation Verse 8 Sanskrit Vocal Transliteration Anvaya Translation Verse 9 Sanskrit Vocal Transliteration Anvaya Translation Verse 10 Sanskrit Vocal Transliteration Anvaya Translation Verse 11 Sanskrit Vocal Transliteration Anvaya Translation Verse 12 Sanskrit Vocal Transliteration Anvaya Translation Verse 13 Sanskrit Vocal Transliteration Anvaya Translation Verse 14 Sanskrit Vocal Transliteration Anvaya Translation Verse 15 Sanskrit Vocal Transliteration Anvaya Translation Verse 16, 17, 18 Sanskrit Vocal Transliteration Anvaya Translation Verse 19 Sanskrit Vocal Transliteration Anvaya Translation Verse 20 Sanskrit Vocal Transliteration Anvaya Translation Verse 21,22 Sanskrit Vocal Transliteration Anvaya Translation Verse 23 Sanskrit Vocal Transliteration Anvaya Translation Verse 24 Sanskrit Vocal Transliteration Anvaya Translation Verse 25 Sanskrit Vocal Transliteration Anvaya Translation Sanskrit Vocal Transliteration Anvaya Translation Sanskrit Vocal Transliteration Anvaya Translation Verse 28 Sanskrit Vocal Transliteration Anvaya Translation Sanskrit Vocal Transliteration Anvaya Translation Verse 30 Sanskrit Vocal Transliteration Anvaya Translation Verse 31 Sanskrit Vocal Transliteration Anvaya Translation Verse 32, 33, 34, 35 Sanskrit Vocal Transliteration Anvaya Translation Verse 36 Sanskrit Vocal Transliteration Anvaya Translation Verse 37, 38 Sanskrit Vocal Transliteration Anvaya Translation Verse 39 Sanskrit Vocal Transliteration Anvaya Translation Verse 40 Sanskrit Vocal Transliteration Anvaya Translation Verse 41 Sanskrit Vocal Transliteration Anvaya Translation Verse 42 Sanskrit Vocal Transliteration Anvaya Translation Verse 43 Sanskrit Vocal Transliteration Anvaya Translation Verse 44 Sanskrit Vocal Transliteration Anvaya Translation Verse 45 Sanskrit Vocal Transliteration Anvaya Translation Verse 46 Sanskrit Vocal Transliteration Anvaya Translation 以上薄伽梵歌第一章，来自http://www.bhagavad-gita.org/Gita/chapter-01.html