Introduction:

The Bhagavad Githa is verily Gods' gospel of imperishable significance. It gives profound insights which have an universality of appeal. It teaches us, not to waste time, looking for the meaning of life, but to give life a meaning by performance of duty. In fact the scripture starts with the word "Dharma" (duty) and ends with "Mama" (mine); thus encompassing the basic concept of one's duty in life.

The Githa is traditionally grouped into three shatkas ( a shatka is a bunch of six chapters). They are Karma shatka, Bhakthi shatka, and Vijnana shatka. This division is based on the Maha Vakya (an unassailable expression of truth ) "That Thou Art" (Tat Tvamasi).

The first six chapters signify "Thou" -- (tvam) -- pada and deals with the helplessly handicapped individual. Tossed about relentlessly in the sea of Samsara. Fundamentally ignorant, and lacking woefully in discrimination, man feels shattered due to the moment to moment agitation occasioned by mundane pursuits. This situation is dramatically portrayed in Chapters 1 & 2 (first 10 slokhas), wherein Arjuna, hero among heroes becomes an abject prey to his own over-wrought emotions. In teaching Arjuna, Bhagawan lays stress on an object lesson to humanity on how to face the vicissitudes of life. It highlights man's ignorance and consequential unhappiness, which pervades the warp & woof of his career on earth. Chapter 2 teaches man to face challenges in life through a proper understanding. Chapter 3 explains Karma yoga in practice with yoga spirit. Chapter 4 inculcates freedom from undue reality of activity on Karma yoga basis and renunciation - ie., knowledge of non-duality at the Akarma stage when performance is effortless -- spontaneous, automatic. This stage marks the Sravana aspect of spiritual discipline implying listening, reading etc. Chapter 5 helps to remove common doubts -- they are dispelled through reflection stressing the "Mannana" aspect of spiritual practices. Chapter 6 dwells on the pursuit as a contemplative approach underscoring the Nidhi Dhayasana stage. It emphasises the "Dhayana" contemplation.

A basic sine-qua-non in the search for truth is bhakti - devotion. This is "Tat" pada (That) -- of the Maha Vakya and is featured in chapters 7 to 12. The pursuit being subtle, one is taught in these chapters, how to wade through vedantic dicta and upanishadic injunctions to arrive at the Truth.

The "Art" pada (Asi) Shatka from Chapters 13 to 18 enables one to translate the teaching into a living experience through one's own efforts supplemented by the Guru's counsel and His grace.

This part presents all the eighteen Chapters.

Chapter 1:

The first Chapter of the Githa presents a dramatic portrayal of the background in which Arjuna -a universally acknowledged warrior- falls an unfortunate victim to his own over-wrought emotions and breaks down in the battle field. This is a situation most of us face in day today life, while performing our assigned duties in life. Confusion of thought in crucial moments of action prevents us from performing our duties and thus creates problems to ourselves as well as to others in whom we are interested in life. There is no better touch stone for "Vairagya" (detachment) than the battle field.

The blessed Lord {Krishna, who performs the role of a charioteer for Arjuna in the Maha Bharatha War} not only solved Arjuna's immediate problem, but also through him, voiced an object lesson for humanity to the face the vicissitudes of life.

The whole teaching is an elaborate elucidation of the fundamental "Mahavakya" (aphorism of truth) "THAT THOU ART". Thus, the first six chapters underscore "THOU" aspect (the unlucky men living on earth tossed about in the sea of "Samsara")- the world of beings. Chapters 7 to 12 signify "THAT" aspect and inculcates us to wade through the Vedic injunctions and Upanishadic dicta, in search of truth. Chapters 13 to 18 symbolise the "ART" aspect enabling us to translate into action the tenets of teaching through the grace of Guru (preceptor) and God.

Arjuna's mistake can be capitalised for our own good! Arjuna wrongly felt, that they, for whose very sake one desires wealth and prosperity, are gathered here in battle field pledging their own lives. In his misplaced sense of sympathy for his own friends, relations (and foes too!), he confused between "Samanya Dharma" (ordinary principles of ethics and morality) vis-à-vis what is warranted under extraordinary circumstances. The word "Dharma", it may be stated has a very deep connotation and its translation "righteousness" as at best an approximation.

Due to an inexplicable ordainment of an inscrutable fate, war between cousins became inevitable though the decision for war was not Arjuna's. Moreover, once decided, Arjuna as Kshatriya, had no other alternative, but to fight. A kshatriya's duty is to protect others from danger. "Kshatat thrayate ithi kshatriya". He had perforce to fight if only to save Hasthinapura, even if it involved killing Duryodhana and others of his clan. In life, one's own duty (Swadharma) assumes paramount importance. Bhagvan (Lord Krishna) is going to further emphasise this in the Chapters to follow.

Towards one's own kith and kin one should have only a detached attachment. Arjuna in his confused state of mind, badly misses the call of one's own duty. Further, he catalogues a series of evils which would follow the war. Families would be destroyed. Time honoured traditions and customs would vanish. Unrighteousness would prevail. Women would outnumber men and thus get corrupted.

Confusion through inter-mixing of the so called caste would ensue. Ancestors would be denied offerings and fall down from heaven. "Even if the greedy Kauravas do not see any sin in family war, what about our own innate sense of propriety? I would rather face death unarmed and unresisting than be a party to such a senseless genocide".

With such a mental attitude, Arjuna cast away his weapons and meekly sat in the chariot completely crestfallen. It is in this situation that Bhagvan starts the discourse in earnest from Chapter 2 onwards.

cont.....

Chapter 2:

Summary:

The lessons learnt in this chapter are:

1. Death is only a change, not an end. The physical body perishes, but the soul is immortal.

2. Performance of swadharma is the summum-bonum of activity in life. It should be performed in karma yoga spirit, i.e. with no expectation of results, no selfishness. One should be even-minded in loss or gain, pleasure or pain while performing.

3. Mere rituals and desire-prompted work have limited scope for spiritual evolution.

4. Karma yoga is the step for Jnana yoga the goal which ensures the attainment of the Brahmi state.

5. The qualities of one, steady in reason vide slokas 55 to 68 should be assiduously cultivated.

Explanations:

Chapter II of the Bhagavad Githa contains a quintessence of the whole gospel. The teaching starts from Slokha 11 of this chapter.

Some fundamental definitions may help in understanding the gist of the chapter.

Yoga - is from the root Yuj - i.e., to join. Pursuit of any discipline is Yoga. (Yoga has other meanings in different contexts).

Karma - performance of any activity by thought, word or deed. "Sroutha" Karma is what is prescribed in the Vedas and "Smartha" Karma pertains to Dharma Sastras. Where the motive is bad, karma is sinful and falls outside our present considerations.

Samadhi is composed of Sam - As - Dhi meaning intellect well placed. It connotes contemplation of high order. Karma yoga is the pursuit of Karma and Samadhi yoga deals with concentration/contemplation. These are further dealt with from slokhas 15-58.

After admonishing Arjuna in Sathvic Anger (Anger out of affection) for his despicable faint-heartedness, Bhagavan starts with Samkya Yoga - Slokha 16 is sourced from the Upanishads and means Truth is the same everywhere and at anytime being changeless. Arjuna is enjoined to discriminate between lower truth (world of being) and higher truth (Brahman). The real never ceases to be and the unreal has no (real) existence but only relative. Bhagavan declares that Arjuna should not have any hesitance to fight because the physical body is inevitably perishable and the indwelling soul immortal. The death of the body makes only a change (not an end) for the soul to transmigrate into another body in its journey in the eternity of time. The soul is immortal, unchanging, unmanifest, indescribable and unthinkable. Bhagavan, next coming to a mundane level, advises Arjuna to fight as befitting the duty of a Kshatriya. He underscores the performance of ones own duty - Swardhama - as of paramount importance. His concern should only be for actions and not results.

Next Bhagavan introduces the topic of Karma Yoga in the "Chathu- Sruthi" - (Slokha 47)- thus. Man's entitlement is to do work, not for results thereof. Man should never act with an eye for results, nor should he ever be associated with inactivity. The tenet of Karma-yoga may be difficult to practice though easy to understand. An ounce of practice is, however, better than a ton of knowledge. Ordinarily, even a fool would not perform without expecting results (Prayojanam Anudhdhisya Mandopi no pravarthathe). Bhagavan, however, gives inspiration and encouragement by saying - (Slokha 40) - Even a little of practice will enable one to cross the sea of Samsara.

The crux of the Karma- yoga is the mental attitude behind physical activity. The outlook should be one of even-mindedness at success or failure.

Like Arjuna, the rank and file of humanity fail to exercise discrimination - the golden gift of God - because of fundamental ignorance, coupled with emotions endangered by internal stimuli and enfeebled by outside impulses.

The time-tested much-valued knowledge of the self is only ONE, but plethora of pitfalls beset the irresolute. The discursiveness of the undisciplined and the single hearted sincerity of the resolute are catalogued in Slokha 41-46. Bhagavan condemns the over-fond attachment to rituals of the Vedas for mere worldly prosperity. Since it is a stumbling block for the practice of Samadhi contemplation. Bhagavan advocates that one should transcend "Gunas", transcend duality and be always conscious of one's indweller, the Atman.

In a fitting conclusion Bhagavan details the quality of a "Sthitha Prajna" - one steady in reason - which is the sine-qua-non for the practice of any Yoga. Mahatma Gandhi felt that one should learn Sanskrit if only to know Githa and one should study the Githa if only to memorise the Slokhas 55-60 which catalogue the qualities.

The man of steady wisdom eschews all desires. He delights in his own self (Atman). (Happiness is purely internal). He is not perturbed by misery nor does he jump with joy at prosperity. He is free from attachment, anger and fear. He uses his organs sensibly - (like a tortoise projecting its limbs only when necessary and safe to do so !). Man's downfall along a ladder of progressive deterioration is marked in order by attachment, which generates desire, anger, when desire is unfulfilled, confusion of mind, loss of memory, loss of intellect leading finally to loss of personality in toto. A man steady in wisdom has no likes and no dislikes. He does not allow free play of his sense organs - but controls them. Bhagavan thus emphasises on Karma Yoga - which is a step and Samadhi Yoga - which is also the goal for final liberation and attaining the state of Brahaman.

Cont...

Alson Nepal, will you be putting every chapter of Gita in sajha. Coz if you are, I will have one more reasons to come to sajha on a regular basis... You are doing a great job.... God bless *hugs*

mokshya, thanks for your response ...

Chapter 3:

Summary:

The following are the important aspects of the Lord's teachings in this chapter.

a) Work - Swadharma should be lubricated with love and beautified with bhavana - dedication.

b)A true karmayogi rejoices in action in accordance with the yajna principle. Karma yoga for him is a passport for attaining mental purity.

c) A kamayogi never hankers after results. He accepts everything as Lord's prasada . He thus converts soul-entangling karma to soul-liberating yajna.

d) Leaders should guide followers without upsetting them.

e)Man's work is God's work. Man is an instrument in His hands. Man's work should be an act of dedication to Him.

f) Peace of mind is not external but purely internal.

Explanations:

Chapter III dealing with Karma yoga is part of karma shatka. Karma is the gift of God to humanity. It is incumbent on each individual to use it in a co-operative spirit, strictly in accordance with His plan and purpose and not to suit an individual's whim or fancy. None can afford to remain idle even for a second.

Bhagavan gives a wide and comprehensive interpretation of Yajna-sacrifice. Five types of Yajnas are mentioned in the sastras as detailed below.

Deva yajna - worship of Gods. The day begins with Deva yajna.

Rishi yajna - The great seers and sages of the past have left us with a rich heritage of tradition and precept as regards spiritual discipline. A study of their teachings with feelings of humble surrender and deep-rooted faith is worship to them.
Pitr yajna - Remembrance of our fore-fathers through ceremonies.
Nara yajna - Whoever places public interest above private needs performs nara yajna.
Bhutha yajna-Compassion for lower forms of life-plants and animals.
True yajna is co-operative endeavour for communal good. Bhagavan exhorts man to please the Devas through yajna. Devas would then reciprocate with bounties of nature like rain, food air, water etc.

The cosmic wheel has yajna for its pivot. Beings are evolved from food. Food is produced by rain. Rain is caused by yajna . Yajna is rooted in prescribed karma which originates from the imperishable vedas. The basic principle of yajna is that man should not grab but give. Thus the world follows yajna and yajna follows the world -"Anu yajnam jagath sarvam, yajnaath chaa anujagath sadaa".

Swadharma is one's own duty and forms an inescapable and inherent feature of one's terrestrial existence. It is based on one's own attitude, aptitude and depends to a limited extent on parentage and environment.

Man being a part and parcel of nature cannot escape karma -- swadharma. Without an iota of self-approbation and as though in passing, Bhagavan in slokhas 22-24 declares He is the greatest karma-yogi ever. He has nothing to gain through karma, nothing to lose by non-performance. Yet He is ceaselessly active so that man may emulate Him.

A leader like Janaka - as quoted by Bhagavan --sets an inspiring example for the commoner. Furthermore he does not confuse them through indoctrination by force, but weans them from negative tendencies with kindly exhortations.

The greatest high- way robbers in the path of karmayoga are "likes and dislikes". Man should neutralise emotions engendered by them. How? "Niraasir nirmamo bhuthva" - by performing unmindful of self interest and accepting results, favourable or otherwise, as His grace.

In slokha 38, deep with inner significance Bhagavan categorises humanity into three groups:

Dhumenaavriyathe vahni - like fire enveloped with smoke. Refers to "satvic" people. Like smoke driven away without much ado they can overcome obstacles quite easily.

Yathaadarso malena cha - like a mirror coated with dust. Prtains to the quality of " rajas" to which the rank and file of humanity belong. The impurity in the mirror can be removed with some sustained effort. Like mirror shining devoid of dust the atman becomes effulgent through sincere and dedicated efforts.

Yatholbeavritham garbha - like the foetus in the womb- underscores "taamasic" persons. Compared to the previous groups, they require a long time and a great vista of opportunities to become perfect.

cont....

no more githa readers in Sajha !!!!

कर्म गर तर फलको आशा नगर |

Do your work, but don't expect the salary...


How many are Geeta followers in here??

Jana Aandolan gara

tara

Loktantra ko aaasha nagara ???


your gita is teaching bs

we want Loktantra in nepal...

.more gita please.

Would like to read more on unscathed version of Geetha's prospect on women, please!

Alson:
My fren,
enlighten my sajhatis with the word of GEETA please.

give them more khurak of sprituality.

Thanks. !!

"Jana Aandolan gara tara Loktantra ko aaasha nagara ???
your gita is teaching bs"

It's not bs BinodB.... It means that when you do your work with utmost sincerity, without expecting anything in return, the result will come your way. However, you don't do a job merely for the fruit. You do it because that's your karma and that's the right thing to do...

What is life without objectives, Mokshya? If you do something, you will definitely have some objective, right? If you want to fly from NY to LA, don't you expect to reach LA, or do you not care about it???

hehe

Arre Mr. Lonely, it's much deeper than that bhanya... Huna ta I don't know much but I will try to put my points across from what I have understood.
Of course, we expect a result out of what we do, but what Gita says iis we don't stop doing right work just because we are not sure of the consequences... You do a good karma because that's what you are supposed to do... And when you do what's been assigned to you, God takes care of the rest... He calculates and he gives, we just work...
Many people are doing andolan in Nepal because they believe that it's the right thing to do... Even if the result was not going to be thier way, those who had firm beliefs would still continue to do it....

The passage from Gita is:
Karmanye eva adhikaraste
ma phaleshu kadachana
ma karmaphalahetur bhur
ma te sango stva akarmani

It's literal translation is: "You have a right only on your actions, not on their outcomes… your goal should never be the outcome…. Let there be no desire for inaction"…..


Moral of the story is, 'niswartha bhaav' le afno karma ko palan garau...

Bhavad Githa is gay. Any "holy book" that involves two guys having a "deep" conversation is gayyy. Krishna is blue coz arjuna blew him. Definitely gayyyyy.

WHEN THE GRAND DESIGN OF GYANE MASSACRE THE FAMILY OF THE LATE KING BIRENDRA THEN AND THERE GYANE TOLD THE REDIO NEPAL TO BROAD CAST GEETA TO FOOL NEPALI PEOPLE AND DIVERT THEIR MIND WITH THE SENTIMENT OF GEETA.

YOU GOT IT THAT'S HOW YOU CAN DUMP YOU MESS ON DEEPENDRA AS THE MORDERER.....

now thats something i have been trying to read for ever...... Alson Nepal, keep posting more....

Thanks for enlightening me Moksha, but I am not gonna work if I am not paid, are you? ;)

but won't you even take a poor and dying person to a hospital eventhough you know that he cannot pay for the fuel?

You are confusing me. Don't make me emotional, I better not cry in sajha. hehe. Anyways, what I wanted to say is its very hard not to think of objectives while working.

I work to earn
I study to broaden my knowlede and gain some skills
I eat to remain alive
I work out to remain in shape
I browse sajha to get information on various issues and interact with people's views, entertainement of course.

Where do I don't expect the result (fruit----mango, grapes)???

hehe