Bhagavad Gita: Chapter 1(Arjun Viṣhād Yog ) Verse 1

arjun vishad yog


ধৃতরাষ্ট উবাচ
ধর্মক্ষেত্রে কুরুক্ষেত্রে সমবেতা যুযুত্সবঃ ।
মামকাঃ পান্ডবাঃ চ এব কিম অকুর্বত সঞ্জয় ।।১


অর্থ-ধৃতরাষ্ট জিজ্ঞাসা করলেন হে সঞ্জয় ধর্মক্ষেত্রে যুদ্ধ করার মানসে সমবেত হয়ে আমার পুত্র এবং পান্ডুর পুত্ররা তারপর কি করলেন।

ক্রিয়াযোগ অনুসারে ব্যাখ্যা : দেহরূপ রাজ্য যিনি ধারণ করে আছেন, তিনিই ধৃতরাষ্ট্র ; মন এই দেহরূপ রাজ্যের রাজা । এই মন অন্ধ কিছুই দেখতে পারে না । বুদ্ধির দ্বারা ভালো, মন্দ বিষয় গোচর হইয়া থাকে ।অন্ধ মনের দৃষ্টি-হীনতা হেতু মন যুদ্ধের বিষয় সঞ্জয়কে জিজ্ঞাসা করছেন । সঞ্জয় অর্থাৎ সম্যক প্রকারে জয় হলে যার প্রকাশ হয় অর্থাৎ দিব্যদৃষ্টি অথবা অন্তর্দর্শন । ধর্মক্ষেত্রে অর্থাৎ এই শরীর; এই শরীরই ধর্মক্ষেত্র এবং কর্মভূমি । কারণ ধর্ম আর কর্ম মিলেই এই শরীর । লাহিড়ী মহাশয় বলিয়াছেন জীবের প্রতি দয়াই ধর্ম |

দয়া, যাহাতে জীবের রক্ষা বা পোষণ হয় । রক্ষা অর্থাৎ স্থিতি , স্বাস প্রস্বাসরুপে প্রাণের যে গতি চলিতেছে এই গতি স্বতঃ রহিত (স্থির ) অবস্থার নাম স্থিতি । অর্থাৎ বিনা অবরোধ আপনা আপনি স্বাস স্থির অবস্থার নাম স্থিতি । এই স্থিতি প্রাণকর্ম বা প্রাণায়াম দ্বারাই সম্ভব এবং সেই ক্রিয়া এই শরীরে হয় তাই শরীরকে ধর্মক্ষেত্র এবং প্রাণকর্মের কর্মভূমি বলিয়া কুরুক্ষেত্র বলা হয়েছে ।

এই শরীররূপ ক্ষেত্রে যুদ্ধার্থী মনের পক্ষিয়গন অর্থাৎ ইন্দ্রিয়গণ , কারণ ইন্দ্রিয়গণকেই মন নিজের বলিয়া বোধ কোরিয়া থাকে । বাক , পাণি , পাদ, পায়ু এবং উপস্থ এই পঞ্চ স্থানই কর্মেন্দ্রিয় ; চক্ষু, কর্ণ , নাসিকা , জিব্হা, ত্বক এই পাঁচজ্ঞানেন্দ্রিয় , এক সাথে এরা দশ ইন্দ্রীয় যারা প্রত্যেকেই (পূর্ব পশ্চিমাদি ) দশ দিকে গতিশীল । মনরূপী ধৃতরাষ্ট্রের এই (১০ * ১০ = ১০০) একশত পুত্র । ইহারাই মনের প্রবৃত্তিপক্ষীয় ।

পাণ্ডব অর্থাৎ সৎবুদ্ধির (পাণ্ডর) সন্তান, পাণ্ডবগণ অর্থাৎ ক্ষিতি, তপ, তেজঃ, মরুৎ , ব্যোম এই পঞ্চ তত্বই পঞ্চ পাণ্ডব ইহারাই মনের নির্বিতিপক্ষই ।প্রাণক্রিয়া আরম্ভ হইলে পঞ্চতত্বের গুণসমূহ এবং ইন্দ্রিয়গত সমবেত হইয়া কি করিলেন , তাহাইদিব্যদৃষ্টির সাহায্যে অন্ধমন জানিতে চাহিতেছেন ।।১
धृतराष्ट्र उवाच |
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः |
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ||1||


भावार्थ : धृतराष्ट्र बोले- हे संजय! धर्मभूमि कुरुक्षेत्र में एकत्रित, युद्ध की इच्छावाले मेरे और पाण्डु के पुत्रों ने क्या किया?॥1॥

क्रियायोग के अनुसार व्याख्या: देहरूपी राज्य को जो धारण किए हुए है वो धृतराष्ट्र है | मन इस देहरूपी राज्य का राजा है , यह मन जन्म से ही अँधा है और कुछ भी देखने में अक्षम है | यह मन बुद्धि की सहयता से विषयों का भोग करता है | अपनी दृष्टीबाधिता के कारण मन युद्ध के विषय में सञ्जय से जिज्ञासा कर रहा है | सञ्जय अर्थात दिव्यदृष्टि या अंतर्दर्शन की शक्ति | धर्मक्षेत्र अर्थात ये शरीर ; यह शरीर ही हमारा धर्मक्षेत्र और कर्मभूमि है , धर्म और कर्म से ही इस शरीर का अस्तित्व है | लाहिड़ी महाशय ने दया को ही धर्म की संज्ञा दी है |

दया वो कर्म है जिससे जीव की रक्षा एवं पोषण होता है| रक्षा अर्थात स्थिति, प्राण श्वाश-प्रश्वाश रूप में गतिशील है और जब इसकी गति स्वतः स्थिर अवस्था को प्राप्त होती है उसे स्थिति कहते है | प्राण को स्थिर करने का एकमात्र उपाय है प्राणकर्म या प्राणायाम | इसी प्राणायाम क्रिया के कारण ही शरीर को क्रियाक्षेत्र या कुरुक्षेत्र कहा गया है |

इस शरीर क्षेत्र में युद्ध की अभिलाषा रखने वाले कौरव अर्थात इन्द्रियगण | यह मन इन्ही इन्द्रियों को अपना समझता है और सदा इनके वशीभूत रहता है | वाक्, पाणि, पायु, पाद, उपस्थ ये पांच स्थान कर्मेन्द्रियों का हैं | चक्षु, कर्ण, नासिका, जिह्वा, त्वक् ये पांच ज्ञानेन्द्रियाँ है | कुल मिलाके ये दस इन्द्रिया (पूर्व , पश्चिमादि ) दसो दिशाओ में गतिशील है | मन रूपी धृतराष्ट्र के ये (१० *१० =१०० ) सौ पुत्र है | ये कौरव मन की प्रवृत्तिया हैं और मन इसी में सदा मग्न रहना चाहता है |

पाण्डवगण अर्थात पाण्डु (सतबुद्धि )की संतान, पाण्डवगण पृथ्वी, तप , तेज, मारुत , व्योम ये पंचतत्व ही पांडव के रूपक है | ये मन की निवृत्तिया है | क्रियायोग के दीक्षा के उपरांत साधक प्राणकर्म /प्राणायाम का अभ्यास करना प्रारम्भ करता है जिससे मन की चंचलता प्रारम्भ में बढ़ती है और वो अंतरमुखि होकर अपने इन्द्रिय रूपी पुत्रो और पंचतत्वों के मध्य चल रहे युद्ध की स्थिति के विषय में दिव्यदृष्टि से पूछता है |
dhṛitarāśhtra uvācha
dharma-kṣhetre kuru-kṣhetre samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāśhchaiva kimakurvata sañjaya ||1||


Meaning: Dhritarashtra said: O Sanjay, after gathering on the holy field of Kurukshetra, and desiring to fight, what did my sons and the sons of Pandu do?

Explanation accordding to Kriya Yoga: Dhṛitarāśhtra, the blind king, is ruler of bodily kingdom. Here mind (mana), is allegorically represented as Dhṛitarāśhtra, who upholds the kingdom of senses. The mind considered as blind because it cannot see anything without the help of senses and intellect. Blind from birth and bereft of spiritual wisdom, Dhṛitarāśhtra turns to Sanjya (one who has conquered himself) for an unbiased report on current development in Kurukshetra, here Sanjaya allegorically represented as divine-insight. Dharma-kṣhetre (field of righteous battle) and Kurukshetra (field of action) allegorically signifies as inner physical body. According to Lahiri Mahashaya having compassion for all being is real Dharma.

Compassion protect and nurture all living beings without exception from their suffering. According to Kriya one should develop self-compassion first, which eventually transform into the compassion for others. Here protection means reaching a state of stillness, when breath flows through body without any effort. Through proper practise of Pranayama (conscious awareness of breath) one can achieve a breathless state. This Pranayama happens within our body that is why it called Kurukshetra (field of action).

Competing in Kurukshetra are two opposing forces: offspring of discriminative intelligence (Buddhi/Pandu) and sense conscious mind (Dhṛitarāśhtra). The five karmendriya (‘organ of action’) or active-senses are vak-tattva: speech (voice), pani-tattva: grasping (hands), pada-tattva: walking (feet), payu-tattva: excretion (anus) and upastha-tattva: procreation (genitals). The five sense organs are eyes, ears, tongue, skin, and nose. Together they are 10 senses which are always active in 10 direction (North - उत्तर - Uttar, East - पूर्व - Purva, West - पश्चिम - Pashchim, South - दक्षिण - Dakshin, North-East - ईशान - Ishanya, South-East - अग्नि - Agneya, South-West - नैऋत्य - Nairutya, North-West - वायु - Vayavya, Skywards - ऊर्ध्व - Urdhwa/ Akash, and Downwards - अधरस्त - Adharastha/ Patal ; comprises (10*10=100) hundred sons of Dhṛitarāśhtra. Kauravas represented as pravritti, inclination towards worldly enjoyment.

Sons of Pandu (Pandavas) represent 5 elements; ether, air, fire, water and earth. Pandavas upholds righteous principal of nirvritti (renunciation of worldliness). After kriya initiation, as soon as the spiritual aspirant tries to meditate; sense organs retaliate, which are then confronted by self-control and discrimination, and the battle begins.

Excerpts From “Secret of Kriya Yoga”, Written by Maheshwari Prasad Dubey

Secret of Kriya Yoga

My experiences during Kriya

Kriya Yoga has different stages, generally divided into seven main Kriyas.

Different Yogis/Sadhaks/Practitioners have different experiences during Sadhana (Kriya) and they might differ from one Sadhak to the other. I am sharing here my own experience which occurred in 1986. I was practising pranayam during the First Kriya. Suddenly Apan left its place and got attached to Prana. After being joined by Apana, Prana and Apana moved together (With the help of pranayama practiced in the First level of Kriya itself) up and down for 4 to 5 times.

Till my fourth pranayama, my man (mind) was astonished to witness from my Navel Centre this phenomenon of integrated ascend and descend of Prana and Apana. Suddenly with a jolt, my man (mind) also got attached to them and my breathing stopped. After that I felt no hindrance in ascending to higher Chakras. I crossed all chakra centres and reached my destination.

Although I am just a common Kriya Practitioner, but I believe, whatever experiences I have attained, is all because of the grace of Babaji and my Guru Baba. I must reiterate that the grace of Guru is of utmost importance. A Kriya Practitioner (Kriyabaan) who diligently practices these kriyas will always find himself/herself under the watchful eyes of Gurus or masters, and when there is need, the grace automatically reaches the practitioner. Through one’s own hard work and the Guru’s grace, a Sadhak attains his or her goal.

That is why, it is my advice to all Kriyabans that they should diligently practice Kriya with full honesty. They should not become lethargic in practicing Kriya. Moreover, they must have full faith on Kriya. In Kriya Yoga, there is no such restriction in food habits for kriya practitioners or Kriyabaans but if you could avoid non-vegetarian food, it will be good.

Alcohol is forbidden for Kriyabaans. If you were drinking earlier, then you should curtail the habit and give it up eventually. I am telling you this because to attain higher stages in Sadhana, one needs to have a calm mind; and non-vegetarian foods and alcohol stimulate the mind which is not helpful for Sadhana.

An Introduction to Katha Upanishad

The Peace Chant of Katha Upanishad

Every Upanishad commences with a prayer, the Shanti Mantra; a formula for the invocation of peace, chanted at the beginning and close of study. The Shanti Mantra of the Katha Upanishad reads:

ॐ सह नाववतु सह नौ भुनक्तु सह वीर्यं करवावहै,
तेजस्वि नावधीतमस्तु मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥

auṁ saha nāvavatu, sahanau bhunaktu, saha vīryam karavāvahai,
tejasvi nav adhītam astu: mā vidviṣāvahai; auṁ śāntih, śāntih, śāntih ॥


It means that there should be proper attunement of spirit between the Guru and disciple before they begin the study, for only then will the teaching be fruitful:

Om. May Brahman protect us both! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill feeling toward each other!

Om. Peace! Peace! Peace!

Gurudev Doya Koro Dino Jone (With Meaning in Hindi and English)

ভব-সাগর-তারণ-কারণ হে, রবি-নন্দন-বন্ধন-খণ্ডন হে, শরণাগত কিঙ্কর ভীত মনে, গুরুদেব দয়া কর দীনজনে।।

হৃদিকন্দর-তামস-ভাস্কর হে, তুমি বিষ্ণু প্রজাপতি শঙ্কর হে, পরব্রহ্ম পরাৎপর বেদ ভণে, গুরুদেব দয়া কর দীনজনে।।

মন-বারণ-শাসন-অঙ্কুশ হে, নরত্রাণ তরে হরি চাক্ষুষ হে, গুণগান-পরায়ণ দেবগণে, গুরুদেব দয়া কর দীনজনে।।

কুলকুণ্ডলিনী-ঘুম-ভঞ্জক হে, হৃদি-গ্রন্থি-বিদারণ-কারক হে, মম মানস চঞ্চল রাত্রদিনে, গুরুদেব দয়া কর দীনজনে।।

রিপু-সূদন-মঙ্গল-নায়ক হে, সুখ-শান্তি-বরাভয়-দায়ক হে, ত্রয়তাপ হরে তব নাম গুণে, গুরুদেব দয়া কর দীনজনে।।

অভিমান-প্রভাব-বিমর্দ্দক হে, গতিহীন জনে তুমি রক্ষক হে, চিত-শঙ্কিত-বঞ্চিত-ভক্তিধনে, গুরুদেব দয়া কর দীনজনে।।

তব নাম সদা শুভ-সাধক হে, পতিতাধম-মানব-পাবক হে, মহিমা তব গোচর শুদ্ধ মনে, গুরুদেব দয়া কর দীনজনে।।

জয় সদ্‌গুরু ঈশ্বর-প্রাপক হে, ভব-রোগ-বিকার-বিনাশক হে, মন যেন রহে তব শ্রীচরণে, গুরুদেব দয়া কর দীনজনে।।

भवसागर तारण कारण हे । रविनन्दन बन्धन खण्डन हे ॥ शरणागत किंकर भीत मने । गुरुदेव दया करो दीनजने ॥१॥

हृदिकन्दर तामस भास्कर हे । तुमि विष्णु प्रजापति शंकर हे ॥ परब्रह्म परात्पर वेद भणे । गुरुदेव दया करो दीनजने ॥२॥

मनवारण शासन अंकुश हे । नरत्राण तरे हरि चाक्षुष हे ॥ गुणगान परायण देवगणे । गुरुदेव दया करो दीनजने ॥३॥

कुलकुण्डलिनी घुम भंजक हे । हृदिग्रन्थि विदारण कारक हे ॥ मम मानस चंचल रात्रदिने । गुरुदेव दया करो दीनजने ॥४॥

रिपुसूदन मंगलनायक हे । सुखशान्ति वराभय दायक हे । त्रयताप हरे तव नाम गुणे गुरुदेव दया करो दीनजने ॥५॥

अभिमान प्रभाव विमर्दक हे । गतिहीन जने तुमि रक्षक हे ॥ चित शंकित वंचित भक्तिधने । गुरुदेव दया करो दीनजने ॥६॥

तव नाम सदा शुभसाधक हे । पतिताधम मानव पावक हे ॥ महिमा तव गोचर शुद्ध मने । गुरुदेव दया करो दीनजने ॥७॥

जय सद्गुरु ईश्वर प्रापक हे । भवरोग विकार विनाशक हे ॥ मन जेन रहे तव श्रीचरणे । गुरुदेव दया करो दीनजने ॥८॥

Bhava-Saagara Taaranna Kaaranna He | Ravi-Nandana Bandhana Khannddana He || Sharannaagata Kinkara Bhiita Mane | Gurudeva Dayaa Karo Diina-Jane ||1||

Hrdi-Kandara Taamasa Bhaaskara He | Tumi Vissnnu Prajaapati Shankara He || Parabrahma Paraatpara Veda Bhanne | Gurudeva Dayaa Karo Diina-Jane ||2||

Mana-Vaaranna Shaasana Ankusha He | Nara-Traanna Tare Hari Caakssussa He || Gunna-Gaana Paraayanna Deva-Ganne | Gurudeva Dayaa Karo Diina-Jane ||3||

Kulakunnddalinii Ghuma Bhanjaka He | Hrdi-Granthi Vidaaranna Kaaraka He || Mama Maanasa Cancala Raatra-Dine | Gurudeva Dayaa Karo Diina-Jane ||4||

Ripu-Suudana Mangala-Naayaka He | Sukha-Shaanti Vara-Abhaya Daayaka He | Traya-Taapa Hare Tava Naama Gunne Gurudeva Dayaa Karo Diina-Jane ||5||

Abhimaana Prabhaava Vimardaka He | Gatihiina Jane Tumi Rakssaka He || Cita Shankita Vancita Bhakti-Dhane | Gurudeva Dayaa Karo Diina-Jane ||6||

Tava Naama Sadaa Shubha-Saadhaka He | Patita-Adhama Maanava Paavaka He || Mahimaa Tava Gocara Shuddha Mane | Gurudeva Dayaa Karo Diina-Jane ||7||

Jaya Sadguru Iishvara Praapaka He | Bhava-Roga Vikaara Vinaashaka He || Mana Jena Rahe Tava Shriicaranne | Gurudeva Dayaa Karo Diina-Jane ||8||

1.1: (I salute the Gurudeva) From this sea of worldly turbulence You are instrumental in rescuing the helpless,
1.2: You are the son of the light who tears apart the worldly ties
1.3: I have approached You as a Servant, for Your Refuge, with a Mind filled with the Fear (of the never-ending Samsara)
1.4: ... O Gurudeva, Please shower Your Mercy on me, (Please shower Your Grace on this) Helpless soul.

2.1: (I salute the Gurudeva) Who dispels the darkness (of Ignorance) by illuminating the cave of the Heart (with Spiritual Knowledge)
2.2: (O my Lord) You are Vishnu, Prajapati (Brahma) and Shankara (in essence)
2.3: (And) the Vedas declare You as the Supreme Brahman greater than everything
2.4: O Gurudeva, Please shower Your Mercy on me, (Please shower Your Grace on this) Helpless soul.

3.1: (I salute the Gurudeva) Who is the Ankusha (Hook) restraining the Mind (from getting attached to the World)
3.2: Who is the visible Hari protecting Man (from getting immersed in the Ocean of Samsara) and carrying them across
3.3: The Devas are intent upon singing the praises of Your Divine Qualities
3.4: O Gurudeva, Please shower Your Mercy on me, (Please shower Your Grace on this) Helpless soul.

4.1: (I salute the Gurudeva) Who awakens the (dormant) Kundalini Shakti by breaking its (long) Sleep,
4.2: ... and tearing asunder the Knots of the Heart (makes that Kundalini rise),
4.3: My Mind is restless - Day and Night,
4.4: ... O Gurudeva, Please shower Your Mercy on me, (Please shower Your Grace on this) Helpless soul,

5.1: (I salute the Gurudeva) Who destroys the Enemies (of Lust and Greed) and acts as the great power bestowing Auspiciousness (in our lives),
5.2: Who bestows Happiness and Peace, and grants Boons and Fearlessness (during our life's journey),
5.3: The virtue of Your Name takes away the three-fold Miseries from our lives (Adhyatmika, Adidaivika and Adibhautika),
5.4: O Gurudeva, Please shower Your Mercy on me, (Please shower Your Grace on this) Helpless soul,

6.1: (I salute the Gurudeva) Who crushes the power of the Pride within us,
6.2: (O Lord) You protect the one without any refuge by giving them Your Refuge (mercifully),
6.3: My Mind is always alarmed, being bereft of the treasure of (steady) Devotion (to Your Lotus Feet),
6.4: O Gurudeva, Please shower Your Mercy on me, (Please shower Your Grace on this) Helpless soul,

7.1: (I salute the Gurudeva) (O Lord) Your Name always gives rise to Auspiciousness,
7.2: ... and purifies the Fallen and Lowly persons,
7.3: Your Glory is only perceptible to the Pure Mind (bereft of all worldly desires),
7.4: O Gurudeva, Please shower Your Mercy on me, (Please shower Your Grace on this) Helpless soul,

8.1: (I salute the Gurudeva) Victory to the Sadguru Who leads towards the attainment (realization) of God
8.2: ... by annihilating the diseases of the Worldly attachments,
8.3: May my Mind always abide on Your Lotus Feet,
8.4: O Gurudeva, Please shower Your Mercy on me, (Please shower Your Grace on this) Helpless soul.