Introduction to Gita
Traditionally the term Gita is explained by Sanskrit aphorism “Giyate stuyate yah sa Gita”. It translates to “That which is sung and glorified is the Gita.”
The root word for Gita is Gitam which is translated as song. Gitam is classified as a neutral gender word in Sanskrit and masculine in Hindi; however Gita is considered a feminine gender word due to its association with Upanishads, which belong to the feminine group. It is not uncommon to find names such as Bhagavad-gitopanishad, Bhagavati-gitopanishad, Shiv-gitopanishad and other similar book titles.
Hindu sacred texts including Purans, Ramayan and Mahabharat contain sections including themes on glorification of divine entities, moral teachings and spiritual and social guidance for cultured living. Many of these are known as Gita with prefixes referring to the specific divinity, personality or topic.
There are over one hundred Gitas which are either taken from major sacred books or composed by sages as independent texts. A number of widely known Gitas followed by their sources in brackets are listed below.
1. Bhagavadgita (Mahabharat Bhishma Parva);
2 Vyadhgita (Mahabharat Aranya Parva);
3. Shadajgita (Mahabharat Shanti Parva);
4. Pinglagita (Mahabharat Shanti Parva);
5. Shampakgita (Mahabharat Shanti Parva);
6. Mankigita (Mahabharat Shanti Parva);
7. Ajgargita (Mahabharat Shanti Parva);
8. Haritgita (Mahabharat Shanti Parva);
9. Vritragita (Mahabharat Shanti Parva);
10. Naradgita (Mahabharat Shanti Parva)
11 Hansgita – 2 (Mahabharat Shanti Parva)
12. Putragita (Mahabharat Shanti Parva);
13. Kamgita (Mahabharat Ashvamedhic Parva)
14. Uttargita or Anugita (Mahabharat Ashvamedhic Parva);
15. Bhikshugita (Shreemad Bhagavat Mahapuran);
16. Paramhansgita (Shreemad Bhagavat Mahapuran);
17. Hansgita -1 (Shreemad Bhagavat Mahapuran);
18. Avadhutgita -2 (Shreemad Bhagavat Mahapuran);
19. Ramgita -1 (Adhyatma Ramayan);
20. Ramgita -2 (Adbhut Ramayan);
21. Yamgita -1 (Vishnu Mahapuran);
22. Yamgita -2 (Agni Mahapuran);
23. Ganeshgita (Ganesh Mahapuran);
24. Bhagavatigita (Devi Puran);
25 Ashtavakragita (Sage Astavakra);
26. Avadhutgita -1 (Bhagavan Dattatreya);
27. Jivanmuktgita (Bhagavan Dattatreya),
28. Ribhugita (Sage Ribhu).
These are all sacred texts. The Bhagavadgita is the widely known Hindu scripture. It is also written as Bhagavad Gita. When most people speak of Gita, they generally mean the Bhagavad Gita.
Bhagavad Gita
The Bhagavad Gita is a section of the Mahabharat, an ancient epic composed in Sanskrit poems by Vedvyas Krishna Dvaipayan. It is located in the sixth book entitled the Bhishma Parva and contains 700 verses in 18 chapters. It is numbered in the English version of the Mahabharat as chapters 6.25-42, for example in the translation by Kisari Mohan Ganguli, and chapters 6.23-40 in the translation by John D. Smith. These differences are explained by the variance in original sources used for translation.
The Gita has been recognised as an important scripture of the Hindu religion with its authority similar to that of Upanishads and Brahma Sutra for centuries. The three together form Prasthantray, the foundational canonical texts of Hindu philosophy, specifically of the Vedant schools.
Adi Shankaracharya authored commentary on the Gita, Upanishads and Brahma Sutra. His writing is the earliest extant exposition on the Gita. He had made several references in his writings to earlier teachers who appear to have written on the subject before him, but their original works have not survived. The number of verses arranged by Shankaracharya has become the standard text of the book.
Gita is regarded as an Upanishad and hence it is also named Gitopanishad. A number of similarities between the Gita and Upanishads on philosophical topics is evident from their common themes and some shared verses.
There have been numerous interpretations of the Gita since Shankaracharya’s time (circa 8th century). The subsequent founders of almost all Hindu religious traditions since have produced commentaries on the Gita. Two of the most notable have been those written by Ramanujacharya and Madhavacharya. Other notables are Nimbarkacharya and Vallabhabhacharya. Successive acharyas, scholars, politicians and many others have produced translations in various languages.
It is translated in all major languages of the world. By the 1980s, before the arrival of Internet, there were an estimated 3,000 translations of the Gita in almost fifty languages, and nearly a thousand in English. The practice of translating and ongoing commentary on its content continues to date suggesting its relevance to contemporary audiences.
It is believed that the Bhagavad Gita was delivered on Shukla Ekadashi in the month of Margashirsh (Nov-Dec). Gita Jayanti is celebrated annually on this day to honour the divine message. This day is also called Mokshada Ekadashi because it brings liberation (moksha).
Content – Its central component is the sermon in the battlefield of Kurukshetra between Arjun, a Pandav warrior, and Krishna, the god incarnate. The private discourse is described in answers to queries from King Dhritarastra to Sanjay, his charioteer and a trusted advisor.
When the war between Kauravs and Pandavs became inevitable, sage Vyas came to Dhritarastra and offered to grant him vision to observe the war directly. Dhritarastra declined the offer indicating that he did not wish to see the destruction of his clan, however he would accept hearing about it.
On the King’s request, Vyas granted the boon to Sanjay who would describe the war to the king. The blessing would allow Sanjay to see all that came to pass in the battlefield. He would be privy to everything, including people’s thoughts, and he would emerge alive from the warfare.
Eventually, the war started. After witnessing the first phase of the battle, Sanjay returned to Dhritarastra to report about it. He informed him about Bhishma’s death. Dhritarastra expressed grief and asked him to describe the preparation by the two opposing armies, including their arrangement in the battlefield. Sanjay answered his queries and subsequently the narrative moved towards the discourse between Arjun and Krishna, which forms the essence of the book.
The Gita being a discourse between Arjun, the most excellent human being, and Krishna, the God, is revered and is considered to include the essence of Hindu philosophical thoughts. It synthesises various elements, resulting in a book acceptable and applicable to almost all sects of Hindu tradition.
Main warriors on the Pandavs side
Krishna performed the duty of a charioteer and counsellor to Arjun, and also advised other Pandavs when necessary. He had pledged not to take weapons into the battle field.
Pandav brothers:
1. Yudhishthir – son of Kunti by Dharma, the god of righteousness, the eldest Pandav prince. Kunti also known as Pritha, was the first wife of Pandu.
2. Bhim – son of Kunti by Vayu the wind god, the most powerful of the Pandav princes, also known as Vrikodar (the wolf bellied) because of his insatiable appetite.
3. Arjun – son of Kunti by Indra the chief of gods, protagonist of the Bhagavad Gita.
4. Nakul – son of Madri by one of the Ashvins, the divine twin horsemen also known as physicians of gods and masters of medicines; Madri was the second wife of Pandu.
5. Sahadev – Son of Madri by the other of the Ashvins, a twin brother of Nakul.
Pandav allies:
1. Dhristadyumna – son of Drupad, commander in chief of Pandav armies.
2. Yuyudhan also known as Satyaki – a kinsman of Krishna and king of the Vrishni clan.
3. Virat – king of Matsya, at whose court Pandavs with Draupadi had taken refuge in disguise during the final year of their exile.
4. Drupad – king of Panchal, father of Dhristadyumna and his twin sister Draupadi, father-in-law of Pandavs.
5. Dhristaketu – king of Chedi, son of Shishupal.
6. Chekitan – a prince allied to Pandavs.
7. Kashiraj – king of Kashi.
8. Purujit and Kuntibhoj are two brothers; Purujit Kuntibhoj is sometimes taken as one.
9. Shaibya – king of the Sibi tribe.
10. Yudhamanyu and Uttamaujas – Panchal princes.
11. Abhimanyu – son of Arjun by his second wife Subhadra.
12. Draupadeya – sons of Draupadi.
13. Shikhandi – son of Drupad, an incarnation of Amba who had taken vows in her previous life to take revenge on Bhishma.
14. Uttar – son of Virat, brother-in-law of Abhimanyu.
15. Ghatotkach – son of Bhim by a rakshasi, named Hidimba.
16. Iravat – son of Arjun by a naga princess Ulupi.
17. Yuyutsu – Kauravs’ half-brother who defected to Pandavs.
18. Sahadev – king of Magadh, son of Jarasandh (different from the fifth Pandav).
19. Malayadhvaj – king of Pandya and southern regions.
Main warriors on the Kauravs side
Kaurav court members:
1. Duryodhan – the eldest son of Dhritastra and instigator of events that led to the Mahabharat war. He is also addressed as Raja, the king.
2. Bhishma – the first commander in chief of the Kauravs army. He is the granduncle of both Kaurav and Pandav princes and is addressed by them as Pitamah. He is an elder warrior who despite his personal affection for the Pandavs, fought on the Kauravs’ side due to his vow of loyalty to the Hastinapur throne. He led the Kaurav army for ten days.
3. Drona – the royal preceptor in Hastinapur. He taught military arts and divine weapons to both the Pandav and Kaurav princes. He became commander in chief after Bhishma and led the Kaurav armies for five days. His sympathises lie with the Pandavs and he considered Arjun his finest disciple.
4. Karna – a powerful warrior and great general; a son of Kunti by the sun god before her marriage to Pandu. He was abandoned as an infant, left afloat in a river and brought up by a charioteer. Duryodhan crowned him with the kingship. Karna became his close friend and supporter. He led the Kaurav army for two days after Drona.
5. Kripa – the chief priest and a courtier in the Kuru royal court. He was a great general and is considered Cheeranjivi, immortal. He and his sister Kripi were adopted and brought up by king Shantanu, the great grandfather of Kauravs and Pandavs. Kripi was married to Drona.
6. Ashwatthama – son of Drona, the one who had the strength of a horse; also considered Cheeranjivi.
7. Dushasan – son of Dhritarastra and a warrior who dragged queen Draupadi by the hair to the Kaurav assembly after the first dice game; Vikarna and 97 more sons of Dhritrastra also fought and died in battles.
Kaurav allies:
1) Bhagadatta – king of Pragjyotishpur.
2) Salya – king of Madra, brother of Madri, Pandu’s second wife.
3) Kritavarma – chief of the Bhojas, and a commander of the Narayani Sena.
4) Jayadrath – king of Sindhu, a region near the Indus River.
5) Shakuni – king of Gandhar; brother-in-law of king Dhritarastra.
6) Sudakshina – king of the Kambhoj.
7) Somadatta – king of the Bahlik; Bhurishrava – son of Somadatta.
8) Shrutayudh – king of Kaling.
9) Susharma – king of Trigarta.
10) Vind and Anuvind – two brothers and princes of Avanti.
11) Salva – king of the Salva people.
12) Surasen – king of Mathura.
13) Alambush – a powerful rakshas warrior; a brother of Baka and Kirmira whom Bhima had destroyed in the past.
Pandavs and Kauravs assembled 18 akshauhini (divisions) of army that included 7 divisions by Pandavs and 11 divisions by Kauravs for the war in the field of Kurukshetra. Each division roughly consisted of 21,870 chariots, 21,870 elephants, 65,610 horses, and 109,350 foot-soldiers.
The Pandavs army was assembled through alliances secured directly by the Pandavs themselves and with support from various other sympathetic kings and allies. The main contributors to forming the seven akshauhini were Drupada, Virat, Dhrishtaketu, Sahadev, Satyaki, Kuntibhoj and Malayadhvaj. Additionally, the army was supported by the rakshas forces of Ghatotkach and naga forces of Iravan.
The Kuru army was a coalition of 11 akshauhini formed by the kingdom of Hastinapura in alliance with its supporters. The main contributors to the Kaurav forces included Bhagadatta, Salya, Kritavarma, Jayadrath, Shakuni, Karna, Bhurishrava, Sudakshina, Shrutayudh, Susharma and Kurus. Other allies included Surasen, Salva, Vind and Anuvind and rakshas chief Alambush.
Name of Shankh (conch-shells) blown at the start of the war
The Shankh symbolises purity, auspiciousness, and the primordial sound OM. The blowing of it wards off evils, and invites divine presence. According to ancient texts, it appeared alongside Goddess Lakshmi during the churning of the ocean.
Before the start of the war, warriors blew their conch-shells to declare their readiness to begin combat for victory of righteousness over unrighteousness. The Bhagavad Gita chapter 1, verses 14 – 16, describes the blowing of conches by Krishna and Pandavs.
Their conch shells had specific names. Krishna’s conch shell was named Panchjanya. Arjun’s shell was called Devadatta. Bhim’s was known as Paundra. Yudhisthir’s was named Anantavijay. Nakul’s conch shell was Sughosh and Sahadev’s conch shell was known as Manipushpak.
Awadhesh Sharma, www.hinduguru.com.au
