अध्याय १०
II श्रीराम जय राम जय जय राम II
ऐसें एकेक देवाचें करणें I तें अपार बोलों केविं मी जाणें I तऱ्ही अनुवादलों धीटपणें I तें उपसाहिजो जी II 22 II
आतां आपुलेनि कृपाप्रसादें I मियां भगवद्गीता वोंवीप्रबंधें I पूर्वखंड विनोदें I वाखाणिलें II 23 II
प्रथमीं अर्जुनाचा विषादु I दुजीं बोलिला योगु विशदु I परि सांख्यबुद्धीसि भेदु I दाऊनियां II 24 II
तिजीं केवळ कर्म प्रतिष्ठिलें I तेंचि चतुर्थीं ज्ञानेंशीं प्रगटिलें I पंचमीं गव्हरिलें I योगतत्व II 25 II
तेंचि षष्ठामाजीं प्रगट I आसनालागोनि स्पष्ट I जीवात्मभाव एकवट I होती जेणें II 26 II
तैसी जे योगस्थिति I आणि योगभ्रष्टां जे गति I ते आघवीचि उपपत्ति I सांगितली षष्ठीं II 27 II
तयावरी सप्तमीं I प्रकृति परिहार उपक्रमीं I करूनि भजती जे पुरुषोत्तमीं I ते बोलिले चाऱ्ही II 28 II
पाठीं सप्तप्रश्नविधि I बोलोनि प्रयाणसमबुद्धि I एवं सकळ वाक्यावधि I अष्टमाध्यायीं II 29 II
मग शब्दब्रम्हीं असंख्याकें I जेतुला काहीं अभिप्राय पिके I तेतुला महाभारतें एकें I लक्षें जोडे II 30 II
तिये आघवांचि जें महाभारतीं I तें लाभें कृष्णार्जुनवाचोक्तीं I आणि जो अभिप्रावो सातें शतीं I तो एकलाचि नवमीं II 31 II
म्हणोनि नवमींचिया अभिप्राया I सहसा मुद्रा लावावया I बिहाला मी काइ वायां I गर्व करूं II 32 II
अहो गुळा साखरे मालेयाचे I हे बांधे तरी एकाचि रसाचे I परि स्वाद गोडियेचे I आन आन जैसे II 33 II
एक जाणोनियां बोलती I एक ठायें ठावो जाणविती I एक जाणों जातां हारपती I जाणते गुणेंशीं II 34 II
तैसे अध्याय हे गीतेचे I परि अनिर्वाच्यपण नवमाचें I तो अनुवादलों हें तुमचें I सामर्थ्य प्रभु II 35 II
"So infinite might is Yours O' Sadguru that can't be put in words, yet I try attempt it. For that I seek your forgiveness. The first half of Gita was described with zest in the verses form. The first Chapter of the Bhagavad Gita, Arjun Vishad Yoga, sets the scene by depicting Arjun's overwhelming emotional and moral dilemma on the battlefield at Kurukshetra, as he witnesses his own relatives arrayed against him. Overwhelmed by grief and confusion about his duty (dharma) and the consequences of fighting his kinsmen, Arjun experiences vishada (despair), a state of profound mental anguish that serves as a catalyst for the teachings that follow. Chapter two provides a summary of the key principles of the Bhagavad Gita, introducing the essence of Dnyana Yoga (KNOWLEDGE), and Bhakti Yoga (devotion).
The third Chapter of the Bhagavad Gita is about Karma Yoga, that explains performing one's prescribed duties selflessly, without attachment to the outcomes. The fourth Chapter of the Bhagwad Gita highlights the union of selfless action (Karma Yoga) with transcendental knowledge (Dnyan Yoga), showing that performing one's duty without selfish desire, fueled by wisdom, purifies and liberates the individual. The fifth Chapter is the preamble of Yoga tattva, that follows in detail in the Chapter six of the Bhagavad Gita. It details Ashtanga Yoga, an eight-limbed process of controlling the mind and senses to achieve deep meditation and union with the Supreme. It explains stages of yoga practice, from the initial stages of detachment and gradual purification through performing duties, to the advanced stage of complete mental equilibrium. It emphasizes attaining a state of union of Jeeva-Shiva, emphasizing the integration of the individual soul (Jeeva) with the Divine Universal Soul (Lord Shiva or Paramatma). It also describes the fate of a Yogabhrashta (one who falls from the path of yoga), stating that such a soul is born in the house of the pious and wise, resuming their spiritual journey from where they left off.
Chapter seven of the Bhagavad Gita reveals the Supreme Lord Kishna as the source of both material and spiritual energies, explaining how these energies are His emanations. Chapter seven also describes four types of devotees: the distressed (arta), the seeker of wealth (artharthi), the seeker of knowledge (Jidnyasu), and the wise (Dnyani).
Chapter eight of the Bhagavad Gita begins with Arjun posing seven key questions to Lord Krishna. These questions are:
1) What is Brahman? (the Supreme Reality).
2) What is the individual soul (Adhyatma)?
3) What is action (Karma)?
4) What is the perishable material world (Adhibhuta)?
5) What is the divine aspect (Adhidaiva)?
6) Who is the Adhiyadnya (the divine being in the body) and how does it reside there? And finally,
7) How can one know God at the time of death?
Chapter eight concludes explaining the importance of the time of death, stating that the dominant thought or memory at that moment determines one's future birth and destiny.
The Mahabharat, particularly the Bhagavad Gita, serves as a condensed philosophical distillation of Vedic thought and the Upanishads. The Vedas are the foundational texts, while the Mahabharat acts as the canvas that presents these complex philosophical and spiritual concepts in a more accessible narrative, earning it the title of the "Fifth Veda".
Krishna-Arjun Samvad (conversation) is the central event of the Bhagavad Gita. It depicts Lord Krishna imparting spiritual wisdom and guidance to his disciple Arjun on the battlefield of Kurukshetra, right before the Mahabharat War. Faced with his relatives on the opposing side, Arjun's despair and refusal to fight prompts Krishna to reveal profound teachings on karma, duty, the nature of the soul, and the path to salvation, offering solace and direction in the face of life's challenges.
Chapter nine of the Bhagwad Gita is pivotal and central to the Gita's message. It holds the very gist of the entire 700 verses of the comprehensive dialogue between Lord Krishna and Arjun. It is only by Your Grace O'Sadguru that gives me courage to attempt it. Just like both jaggery and sugar are made from the same sugarcane juice, yet each have a unique taste, so are the different chapters of the Bhagwad Gita. Some describe the Bramha, the Supreme Reality through its realization while some describe it becoming one with it. Some realize the true nature as the pure witness beyond the subject-object distinction. This dissolution is a transcendence of all dualities, leading to union with the Self or Shiva, where the seeker becomes the boundless Self. Every chapter of the Bhagwad Gita is unique, yet Chapter nine is so profound, transcendent that describing it is beyond the scope of words. Yet I could attempt it only by the Grace of Sadguru."
II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II