1

W HAT I S T HE B H A G AVA D G I TA ?
(Pages 33-39 -- Introduction: Part I -- of
the Bhagavad-Gita of Inner Courage
by Prof. Kev Nair)
PROF. KEV NAI R
ADULT FACULTI ES COUNCI L
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WHAT I S THE BHAGAVAD GI TA?
(Pages 33-39 -- Introduction: Part I -- of the Bhagavad-Gita
of Inner Courage by Pro. Kev Nair.
Introduction titled The Bhagavad Gita, the poem)
First published in 2008.
Copyright Prof. K. E. V. Nair, 2008.
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THE BHAGAVAD-GITA OF INNER COURAGE
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2
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WHAT I S T HE B HA GAVA D - GI TA ?
T
he Bhagavad-Gita the Song of the Lord is one of the
worlds most revered of sacred books. It is an inspirational
poem composed in Sanskrit. It belongs to the pre-Chris-
tian era, and is based on the Hindu view of the ultimate reality. It
speaks about the timeless truths about ourselves and tells us how
to realize them so that we can free ourselves of all our griefs
and fears, and live our life with true inner peace, dealing with
whatever happens effectively.
So the Bhagavad-Gitas theme is universal one that cuts
across all class differences, gender differences and religious af-
filiations. And its message the message of inner peace and in-
ner courage is of urgent importance to every human being in
the world, no matter where or what period of history they live
in, and no matter what their age is. All this makes the Bhagavad-
Gita (the Gita or Gita, for short) a book of eternal relevance
and of enduring value.
The Gita is a short work. It is now considered an episode in
a great Indian epic called the Mahabharata, the epic of the great
Bharata dynasty. The Gita has 18 chapters made up of 700 vers-
es, and these are Chapters XXIII to XL in the sixth part (Bhishma
parva) of the Mahabharata
3
.
The main story in the Mahabharata is a bitter feud between
the Kauravas and the Pandavas, two branches of an ancient clan.
The feud resulted in a fierce 18-day battle between the two
3
The Mahabharata is the longest epic in the world. It consists of eighteen parts
made up of nearly 100,000 couplets. It is four times as long as the Ramayana,
three and a half times as long as the Bible, and more than seven times as long as
both the Iliad and the Odyssey combined.
8
branches on a battlefield in a place called Kurukshetra. It was
a great battle, unprecedented and awesome in scale, and one in
which the whole of northern India took part.
This battle is the setting for the Gita.
Before the battle was to begin, one of the Pandava princes,
Arjuna, who was to give the signal to start the fighting, surveyed
the enemy ranks, and there he saw his teachers, elders, friends
and relatives, standing ready to fight against him. Arjuna was a
renowned warrior and had fought a number of bloody battles
and had killed scores and scores of enemy troops in those bat-
tles, and was not against killing in battle as such. But when he
found that those he would have to kill in this particular battle
were people he had great attachment to, he instantly became de-
jected and lost his will to fight. And from his feelings of attach-
ment to them, he decided not to fight, and threw aside his bow
and arrows though as a warrior (that too, a warrior who was
a member of the warrior class), it was his duty to fight in battle
and not to refuse to do that duty.
Lord Krishna, the Lord of the Universe who was acting as Ar-
junas charioteer, saw that Arjuna was faced with a moral dilem-
ma and was tormented by inner conflict. And at Arjunas request,
he taught Arjuna, right there on the battlefield, the right basis on
which one must make decisions in difficult situations involving
ones duties.
These teachings have come to be known as the Bhagavad-
Gita. The Gita is essentially in the form of a dialogue in verse
between Krishna and Arjuna. In Chapter 1, Arjuna
4
speaks at
length. In the remaining Chapters, he makes a few remarks and
comments here and there and asks a few questions now and then
to get his doubts clarified. And Krishna answers in detail. So
4
1.21-23, 1.28 (part), 1.29-46, 2.4-8, 2.54, 3.1-2, 3.36, 4.4, 5.1, 6.33-34, 6.37-
39, 8.1-2, 10.12-18, 11.1-4, 11.15-31, 11.36-46, 11.51, 12.1, 13.0, 14.21, 17.1,
18.1, 18.73.
9
most of the verses in the Gita are verses spoken by Krishna.
These dialogues between Krishna and Arjuna are heard by
Sanjaya, the minister-cum-charioteer of King Dhritarashtra (the
father of the Kaurava princes and the uncle of the Pandava princ-
es). Sanjaya repeats the dialogues verbatim to Dhritarashtra
when Dhritarashtra asks him what happened on the battlefield.
And to make the narration progress smoothly, and to mark the
transitions, Sanjaya himself adds a few verses
5
of his own, too.
This was how Sanjaya came to hear the dialogue between
Krishna and Arjuna on the battlefield: King Dhritarashtra was
blind. But he was anxious to know what was going on in the
battlefield. So sage Vyasa, Dhritarashtras real
6
father, appeared
before him and offered to give him the power of sight. But Dhri-
tarashtra refused the offer, because he didnt want to see his sons
and other relatives killed. So Vyasa gave Sanjaya, Dhritarashtras
minister-cum-charioteer, all the supernatural powers he would
need in order to witness all that would happen on the battlefield
and to report them to Dhritarashtra. Sanjaya immediately left
the palace at Hastinapura and went to Kurukshetra, the battle-
field, and witnessed the events on the battlefield from the edge
of the battlefield. He remained in Kurukshetra for ten days. On
the tenth day of the 18-day battle, the oldest of the Kurus, Bhish-
ma (who was the commander-in-chief of the Kaurava army) fell.
He was mortally wounded. (He died fifty eight days later). Once
Bhishma fell, Sanjaya rushed back to Dhritarashtra at Hastinapu-
ra and reported the events on the battlefield to him. The Gita is
part of that narration.
Dhritarashtras only contribution to the Gitas text is a single
verse
7
the very first verse in the very first chapter in which he
5
1.2-21 (part), 1.24-25 (part), 26-28 (part), 1.47, 2.1, 2.9-10, 11.9-14, 11.35,
11.50, 18.74-78.
6
Vyasa was Pandus real father, too. The formal father of Dhritarashtra and
Pandu was King Vichitravirya.
7
1.1.
10
asks Sanjaya to tell him what happened on the battlefield. The
rest of the Gita is Sanjayas reply to this question, and this reply,
as mentioned earlier, is mostly a verbatim report of the dialogue
between Krishna and Arjuna.
The Gita ends with Arjuna realizing, from Krishnas teach-
ings, that his grief and doubts were merely the result of the de-
lusions he was under. When he becomes free of these delusions,
his doubts and his grief disappear. And he stands ready to act ac-
cording to Krishnas teachings and to do his duty.
Yes, the Gita ends here. It doesnt say anything about the bat-
tle
8
that followed or about the heroic role played by Arjuna in
the battle or about the complete destruction of the Kauravas or
about the complete victory of the Pandavas or about Yudhishthi-
rah becoming the king of the Kurus and assuming the throne at
Hastinapura. The point to note here is this: War or peace, victory
or defeat, all that matters is whether youre able to remain aware
of the reality of the here and now from moment to moment and
stay calm and whether youre able to act prudently to deal with
that reality, in spite of thoughts and feelings trying their best to
get you to run away. The Gita teaches you why and how.
There is no objective evidence proving who the author of
the Gita really was (or who the authors were). The Hindu tradi-
tion considers Sage Vyasa, the real father of King Dhritarashtra
8
The battle of Kurukshetra that inspired the Mahabharata is now considered
to have been a historical event, and not an imaginary event. This battle hap-
pened around 3102 BC, according to the Hindu calendar and between 1400
and 1000 BC, according to historians. But the Mahabharata became a work of
Sanskrit literature only much later over a period of some 800 years from 400
BC to 400 AD. The kernel story appeared first (probably around 500 BC) as an
oral version. And peripheral stories, details and moral lessons were added to
that kernel story at different times by narrator after narrator, and the Mahab-
harata kept growing in size. The first written version probably came out at the
turn of the Christian era. And it grew to its present size by 400 AD. [See The
History and Culture of the Indian People, Vol. I (The Vedic Age), published by the
Bharatiya Vidya Bhavan, pages 272 & 308.]
11
(the father of the Kaurava princes), to be the author of the Ma-
habharata, including the Gita
9
. But some scholars consider this
improbable. They point out that the word Vyasa was a generic
title
10
, and so the Mahabharata which was composed over a
period of nearly 800 years from 400 BC to 400 AD must have
been composed by several Vyasas, and not by a single hand.
The Gita is a complete statement of the central message that
the Mahabharata seeks to convey through its main story and
sub-stories. That is, if you distil the Mahabharata into its central
message, that message would be what the Gita says. But was the
Gita part of the Mahabharata as it was originally written? Well,
it might or might not have been. We cant be sure. It is even pos-
sible that the Gita was composed independently of the Mahab-
harata even before
11
the Mahabharata was composed and
was later incorporated into it.
Historians differ about when the Gita was written. The bal-
ance of evidence suggests that the original version of the Gita ap-
peared sometime between 500 BC and 200 BC
12
. In fact, there is
evidence suggesting strongly that the Gita could originally have
been composed in the 5th century BC
13
or even as early as 1400
9
Sage Vyasa (also known as Veda-Vyasa) is also considered to be the original
compiler of the Vedas and Vedanta sutras and to be the author of the Puranas
and many other sacred works.
10
The word vyasa means arranger, compiler: M. Monier Williams, A Sanskrit
English Dictionary, Motilal Banarsidass Publishers Private Ltd., Delhi, 2002,
page 1035.
11
See Surendranath Dasgupta, A History of Indian Philosophy, Vol. II, Motilal
Banarsidass, Delhi, Reprinted 1988, pages 551-2. See also K. T. Telang, The
Bhagavad-Gita (The Sacred Books of the East, Vol. VIII, edited by F. Max Muller,
1882), page 5.
12
See (i) R. C. Zaehner, The Bhagavad-Gita, Oxford University Press, London,
OUP paperback 1973, page 7; and (iii) K. T. Telang, The Bhagavad-Gita (The
Sacred Books of the East, Vol. VIII, edited by F. Max Muller, 1882), pages 7-34.
13
See S. Radhakrishnan, Indian Philosophy, Vol. I, Oxford University Press, New
Delhi, 1989, pages 522-5.
12
BC
14
. After examining a mass of internal and external evidence,
the eminent scholar K. T. Telang has concluded that a more-than-
probable date would be earlier than the 3rd century BC
15
. And
based on internal evidence, another eminent scholar, Douglas P.
Hill, has concluded that the second century BC could be the pe-
riod when the Gita in the present form appeared.
16

This original version was an oral, word-of-mouth version
17

and not a written version. Keep in mind that those were the days
of spoken Sanskrit. Written Sanskrit came into existence only
from around 300 BC
18
. So the first written version of the Gita
could have appeared in the third century BC, or perhaps later in
the second century BC, as Douglas P. Hill has said.
All ancient texts originally composed orally must have re-
ceived several alterations between the time it was composed
originally and the time it assumed an authoritative written form.
It is not improbable that the Gita too was altered and enlarged
19

a few times. But there are authorities holding that, as far as the
Gita is concerned, these alterations and interpolations were not
substantial (indicating the profound reverence that generation
after generation had for the Gita)
20
.
14
See B. G. Tilak, Bhagavad-Gita Rahasya, Low Price Publications, New Delhi,
reprinted in LPP, 2002 (First published, 1935), page 820 (Volume II).
15
See K. T. Telang, The Bhagavad-Gita (The Sacred Books of the East, Vol. VIII,
edited by F. Max Muller, 1882), page 34.
16
W. Douglas P. Hill, The Bhagavad-Gita, Winsome Books India, Delhi, 2004
(First published, 1927), page 23.
17

See Winthrop Sargeant, The Bhagavad-Gita, State University of New York
Press, Albany, 1994, page 3.
18
According to Max Muller, Sanskrit ceased to be a spoken language at least
300 BC. See Max Muller, Lectures on the Science of Language, Munshi Ram
Manohar Lal, Delhi, Fifth Reprint, 1965, page 147.
19
See S. Radhakrishnan, Indian Philosophy, Vol. I, Oxford University Press, New
Delhi, 1989, pages 522-5. See also W. Douglas P. Hill, The Bhagavad-Gita, Win-
some Books India, Delhi, 2004, page 18.
20
See K. T. Telang, The Bhagavad-Gita (The Sacred Books of the East, Vol. VIII,
edited by F. Max Muller, 1882), pages 34-35. Telang refers to Schlegel and Las-
sen on this point.
13
Though the Gita now forms part of the Mahabharata, it is
a self-contained part as far as its content is concerned. And tra-
dition has been treating the Gita as a separate work for sever-
al centuries now. For example, the great commentator Samka-
ra treated it as a separate work, and his classic commentary on
the Gita the earliest of existing commentaries was written as
far back as the 8th century AD. So did another great commen-
tator, Ramanuja, who wrote his commentary on the Gita in the
11th century. Since then, the Gita is treated more as a work that
stands on its own rather than as part of the Mahabharata.
But even so, a general understanding of the background to
the battle of Kurukshetra is of some importance: That will help
you read the Gita by placing it in its dramatic context
21
.
* * *
21
See Pages 41-56 -- Introduction: Part II -- of the Bhagavad-Gita of Inner Cour-
age by Prof. Kev Nair. These pages are available as a free download from www.
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THE BHAGAVAD GITA
OF INNER COURAGE
What it takes to stay calm and triumph over adversity
by PROF. KEV NAIR
The eminent philosopher-poet and English language authority...
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How to have the inner courage...
to face difficult situations calmly
T
HE WHOLE FOCUS of the Bhagavad
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your mind still... And to go on doing your
duty calmly and with absolute devotion... Un-
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All other lessons in the Bhagavad Gita, how-
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Prof. Kev Nairs Bhagavad Gita of Inner Cour-
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the Gita as a single whole in this way uni-
fied by this singleness of focus rather than
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Bringing your personality
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n Price: 395.00 Crown
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A product of 10 years of the professors intense research... Faithful to
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FLUENCY LEXICONS BY PROF. KEV NAIR
How to juggle with English word-groups
Dictionaries for the tongue The New Indian Express.
For free flow of English... THE HINDU.
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