Bhagvad Gita Rahasya or Karmayoga Shastra VOL 02

SR No.: 011090
Original Sutra Author: N/A
Author: Bal Gangadhar Tilak, Bhalchandra S Sukhtankar
Publisher: R B Tilak Puna
Publication Year: 1936
Total Pages: 767
Language: English
Classification: Book_English
File Size: 74 MB

Page 518

1086
GITA-RAHASYA OR KARMA-YOGA
श्रीभगवानुवाच ।
$$ कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः ।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः ॥३२॥ तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून्भुक्ष्व राज्यं समृद्धम् । मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ॥ ३३ ॥ द्रोणं च भीष्मं च जयद्रथं च कर्ण तथाऽन्यानपि योधवीरान् । मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान् ॥३४॥
The Blessed Lord said :-(32) I am the destroyer of all peoples; I am immensified “kāla” (that is, 'death'-Trans.); and I have come here for destroying everyone. Even if you are not there, (that is, even if you do not do anything). all these different warriors, standing in the various armies, are all going to be no more (going to die). (33) 'tasmāt' (that is, therefore'-Trans.), arise! win success ! and conquering your enemies enjoy opulent kingdoms! I have already killed these in advance. (Therefore) O Savyasācin (Arjuna)! do you (come forward to ) become the nominal cause. (34) Droņa and Bhisma and Jayadratha and Karņa, and also other warriors have been killed by Me (long ago); kill them! do not be afraid ! fight ! you are going to conquer your enemies in the fight !
[In short, Śrī Krsna has actually shown to Arjuna, the vision of what Bhisma had said merely by words to Him, in the Udyoga-parva, when He had gone to the Kauravas to bring about a compromise, and Duryodhana would not listen to any talk of compromise, namely, “kālapakvanı idarn manye sarvan kşatram janārdana" (Ma. Bhā. U. 127. 32), that is, “O Janārdana! all these Ksatriyas have already become ripe for death (kālapakva)". (See stanzas 26 to 31 above). The 33rd stanza enunciates the doctrine of Causality that, all wicked persons die as a result of their own acts; that, the one, who kills them, is only a nominal cause; and that, therefore, the one who kills is not to blame.]