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  • GEETHA VAHINI (The Divine Gospel)

    by Bhagawan Sri Sathya Sai Baba

    SRI SATHYA SAI BOOKS & PUBLICATIONS TRUST Prasanthi Nilayam - 515 134

    Anantapur District, Andhra Pradesh, India. Grams: BOOK TRUST STD: 08555 ISD: 91-8555

    Phone: 87375 Fax: 87236


    Sri Sathya Sai Books & Publications Trust Prasanthi Nilayam P.O. 515 134, Anantapur District, A.P. (India.).

    All Rights Reserved

    The copyright and the rights of translation in any language are reserved by the Publishers. No part, passage, text or photograph or Artwork of this book should be reproduced, transmitted or utilised, in original language or by translation, in any form or by any means, electronic, mechanical, photo copying, recording or by any information, storage and retrieval system except with the express and prior permission, in writing from the Convener, Sri Sathya Sai Books & Publications Trust, Prasanthi Nilayam (Andhra Pradesh) India - Pin Code 515 134, except for brief passages quoted in book review. This book can be exported from India only by the Publishers - Sri Sathya Sai Books and Publications Trust, Prasanthi Nilayam (India).

    International Standard Book Number: 81-7208-302-5

    First Enlarged Edition: June 2002

    Price Rs.

    Published by: The Convener, Sri Sathya Sai Books & Publications Trust Prasanthi Nilayam, India - Pin Code 515 134 STD: 08555 ISD: 0091-8555 Grams: BOOKTRUST Telephone: 87375 Fax: 87236

    Printed at: Omkar Offset Printers, No. 3/4, 1 Main, N.T. Pet, Bangalore - 560 002.


    Bhagawan Sri Sathya Sai Baba is the SanathanaSarathi, the Timeless Charioteer, whocommunicated the Geetha Sastra to Adithya and helped Manu and King Ikshvaku to know it. He was the charioteer of Arjuna during the great battle between Good and Evil fought out at Kurukshetra. When the rider, Arjuna, was overcome with grief at the prospect of the fight, Krishna instructed him in the science of recognising one’s Oneness with all, and removed the grief and the fear.

    He is the charioteer even now, for every one of us; let me greet you as a fellow-sufferer and a fellow-disciple. We have but to recognise Him and accept Him in that role, holding the reins of discrimination and flourishing the whip of detachment, to direct the horses of the senses along the

    path of Sathya, asphalted by Dharma and illumined by Prema towards the goal of Shanthi.

    Arjuna accepted Him in that role, let us do likewise. When worldly attachment hinders the path of duty, when ambition blinds the eyes of sympathy, when hate shuts out the call of Love, let us listen to the Geetha. He teaches us from the chariot whereon He is installed. Then He showers His Grace, His Vision and His Power, and we are made heroes fit to fight and win.

    This precious book is not a commentary or summary of the Geetha that was taught on the field of Kurukshetra. We need not learn any new language or read any old text to imbibe the lesson that the Lord is eager to teach us now, for victory in the battle we are now waging. This Geetha Vahini is the same stream, refreshing and revitalising, brought by the same Divine Restorer to revivify man caught in the mesh of modern dialectics, in the pride of modern science, in the cynical scorn of modern superficiality. The teaching here set forth will comfort, console, and confer strength and faith.

    Let us listen to these words with as much care and concentration as Arjuna had, even in the turmoil of a battlefield, and we too will declare when the book nears its final pages, “My delusion is dissolved. I have become aware of My Reality, which is God.”

    The Ancient Charioteer who is in you and me has responded to the call of the conflict-ridden hearts. He gave

  • these lessons in the “Sanathana Sarathi” that is published from the Prasanthi Nilayam. Now, they are with you, between covers, as a Book, which you can read as often as you can or must.

    May the faith with which you have started to scan these pages grow from day to day. May you be drawn by the ever widening vista of knowledge which this book reveals to the grand Glory of the experience of the Oneness, which is the basis of this Manifoldness.

    N. Kasturi

    CONTENTS 01. Chapter - I nn1 02. Chapter - II nn13 03. Chapter - III nn21 04. Chapter - IV nn33 05. Chapter - V nn45 06. Chapter - VI nn55 07. Chapter - VII nn65 08. Chapter - VIII nn75 09. Chapter - IX 7 8 87 10. Chapter - X nn97 11. Chapter - XI nn107 12. Chapter - XII nn121 13. Chapter - XIII nn133 14. Chapter - XIV nn145 15. Chapter - XV nn157 16. Chapter - XVI nn169 17. Chapter - XVII nn181 18. Chapter - XVIII nn193 19. Chapter - XIX nn203 20. Chapter - XX nn213 21. Chapter - XXI nn223 22. Chapter - XXII nn233 23. Chapter - XXIII nn243 24. Chapter - XXIV nn255 25. Chapter - XXV nn261 26. Chapter - XXVI nn269 27. Chapter - XXVII nn279

  • 2 Geetha Vahini

    T o understand the meaning of the Geetha, thereverential approach is necessary. You musttake up its study in an attitude of submission and expectancy. For the Geetha is the “milk” of the Upanishads, “drawn” by the Cowherd Krishna with the help of Arjuna, “the calf,” for all the “dull-witted” to drink and draw sustenance from. There are some who argue that the Geetha as a sacred poem was a creation later than the Mahabharatha, of which it is a part; but whatever may be said of the composition of the Geetha, there is no doubt that the principles and teachings of the Geetha are ancient, nay, dateless. In the first three slokas of the fourth chapter, reference is made to the Lord instructing the Geetha to Surya (Sun) first and later to Manu; and to the fact that from Manu it reached Ikshvaku and thence to others in succession! So the Geetha is beyond the category of time and it cannot be assigned to a particular point of time, past or present.


    The Geetha is a text for spiritual practitioners, for it emphasises sadhana (spiritual discipline), and spiritual attitudes, more than anything else. Every chapter lays down means and methods of reaching the goal of peace and harmony. Now sadhana is the product of keen and steady yearning for progress. The aspirant must aspire, not despair. He must persevere, not clamour for quick success. The Geetha is as a boat, which takes man across from the self- imposed state of bondage to the freedom which is his nature. He is taken from darkness to Light, from lustrelessness to Splendour. The Geetha ordains for man disciplines and duties which are free from the taints of Vasanas (tendencies and impulses) that tie him to the relentless wheel of birth and death.

    Really speaking, man has come into this Karmakshetra (Field of Activity) only to engage himself in activity, not in order to earn the fruit of such activity. That is the teaching of the Geetha, its fundamental lesson. The Geetha is the quintessence of the meaning of all the Vedas, Yajnas and Yagas (offerings for the glory of God). The outward-directed activities are mentioned in the preliminary portions of the Vedas. Activities of the mind, like the Upasanas, which are directed inward are mentioned later. Jnana Yoga too is expounded to minds thus clarified and purified.

    Whoever the individual, however scholarly, he cannot escape delusion and so he is subjected to grief, which acts as a brake upon activity. Arjuna, the great hero, capable of great renunciation, and of great wisdom, is deluded by the

    Geetha Vahini

  • Geetha Vahini 3 4 Geetha Vahini

    awful needs of war and his grief handicaps his activity too. He confuses the body and the self, he starts identifying the two. He imposes on the Atma (ever untouched by the characteristics of the moving, changing world) the unreal and ephemeral nature of the world and takes this delusion as true. He believes that his duties, as laid down by that false identification, are his Atma-dharma! This is the tragedy not of Arjuna alone but of all humanity! Therefore, the Geetha is of universal and eternal value. To study the Geetha is to learn the art of swimming across the sea of Delusion. The Geetha is the very Voice of Lord Krishna. The fact that it has provided consolation and liberation to millions of men is evidence of its Divine Origin. A lesser person could not have given it that authenticity.

    The way it begins and the way it ends, that gives the clue to the subject which it expounds. The very first verse starts with the words. “Dharma-kshethre (Abode of dharma), Kurukshethre…,” the word Dharma being the leading word. The last verse of the final Eighteenth Chapter speaks of “Yathra Yogeswarah Krishna” and this word, “Yogeswarah” sums up the Dharma that is taught. Thus it is clear that the objective of the teaching in the Geetha is just this: “Remember Dharma; practise Dharma.” How significant is this word! All Sastras are engaged in demarcating and defining the nature and subtle characteristics of Dharma. The Geetha incorporates this study and this analysis. It is a textbook of Dharma, in all its aspects. It discusses all the principles underlying Dharma.

    Arjuna is the Jivi, the individual. The Body is the Chariot and the Teacher in the Chariot is Krishna, the Lord. The Charioteer is the Lord, the Inspirer of the Intelligence, the Brahman which prompts It in answer to man’s prayer contained in the Gayathri Manthra “Dhiyoyonah prachodayath…” (Awaken my Discrimination, O Lord and guide me). The Kauravas represent the demonic nature. The Pandavas represent the Divine. They are Asat, these are Sat; one is evil, the other is good. And there has ever been a struggle between the two. In this conflict between opposing forces, Krishna (the Self, th