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.....

And yes, I will give a ride to your dying person to the hospital, for my satisfaction. It will give me solace. See, there is again this objective---solace.

Sorry Mr. Lonely, making you emotional was not at all my intention.
Okay now here is my last two pennies on the issue...
When Gita says, "don't expect the fruit", it doesn't mean that you won't get your objectives... All it means(atleast for me) is have faith in your work and give it your best shot... Usually, when we pay attention to our work, our goals follow it.. ... So instead of thinking about your results, you should concentrate on your work...
babba pugyo malai ta... I myself got mixed up.... *runs to look for Gita*

I didn't read all this long translation but I will at some point. However, I will mention something from Durga Kawach.

Ya Devi Sarva Bhuteshu Nidra Rupena Sansthita
Namastasyai Namastasyai Namastasyai Namo Namah.

The goddess who represents all time - past, present and future has established everyone in sleep. That means everyone is dreaming keeping these two conscious eyes open. Somebody says, I will do this. Another one says, I will do that and so on, and they run all life to achieve that dream but for what. That was only a dream which is going to shatter. Therefore, the goddess, I salute you, salute you and salute you.

Everyone who comes in Sajha is fully asleep.

I can see why are you posting again and again Mokshya. You want to convince me, don't you? That is exactly what driving you to post, see again you are looking for some result. hehe

Mr. Lonely, you put your point across because you disagreed with me and I put mine, because I disagreed with you... There is no need to assume things bro....

Sorry mokshya, what more , pokherli, and all... i am bit late today to post the next version as i went to see my GP .......

Chapter 4:

Summary:

The lessons learnt from this chapter can be summarised thus:

1. The samaadhi yoga principle of yajna is applicable to all actions.

2. Vedic dicta and Upanishadic injunctions have stood the onslaught of time and so their validity is unquestionable.

3. Lord's avathars bespeak of dharma in it's correct perspective. We should draw inspirations from them.

4. The compassionate Lord responds to all according to each individual's stage of spiritual evolution.

5. The topic of karma (in yajna spirit )vikarma an interim stage toward akarma - actionlessness which is tantamount to jnana, should be correctly understood.

6. There are different types of yajna to suit individual traits and tendencies. Jnana yajna is supreme.

7. The attainment of jnana knowledge marks the goal of a sincere seeker's pursuit. Jnana dissolves karma.

8. The importance of sraddha - faith, jnana - knowledge, and yajna - sacifice, cannot be over-emphasised.

Explanations:

In slokha 24 Bhagavan beautifully brings out the samadhi yoga principle of Yajna.

Brahmarpanam Brahma havi Brahmaagnou Brahmana hutham, Brahmaiva thena gandhavyam Brahma karma samaadhina.

In every yajna- sacrifice- five entities are involved, fire, oblation, vehicle, performer and goal. Brahmarpanam signifies co-operative dedicated endeavour i.e. the vehicle ( ladle ) which is Brahman; Brahmaagnou- the place of discriminative work is akim to the fire which is Brahman ; Brahma havi- dedicated action symbolic of oblation; Brahmana hutham-the performer is Brahman; Brahma gandhavyam-the goal is Brahman.Thus one substratum or principle of Brahman pervades all aspects of every sacrifice This principle has a universality of application in day to day activity (swadharma).

We should remember God's rays of blessings are showered on all without any partiality. We are His instruments and yajna is the link between man and God. Performance of swadharma should be with atmarpanam i.e. with total surrender and sincere devotion to Him. The mind intellect and memory should glow with the fragrance of spirituality and ignited with yajna through karma yoga, samadhi yoga in that order. In that case it is possible to attain atma nishta when karma gets not only fulfilled but crossed over in overwhelming knowledge.

Bhagavan starts the chapter in a pauranic style saying His exposition was nothing new or original. It however, got swept over by the oblivion of time and so was being recapitulated by Him. As His wholehearted and whole time servant, man should perform swadharma and contribute his mite to maintain the rhythm of the cosmic wheel which was created by Him in perfect harmony.

In slokha 3, Bhagavan uses terms which have profound significance. Thus, puratana - ancient - means the teachings are time-tested and so there need be no doubt whatsoever about their validity or authenticity. Bhakthi means intense divine love for the sake of love only i.e., not attached with any strings such as personal welfare etc. Sakha implies friend and Bhagavan emphasises that one should develop friendship with the the pursuit. The term "rahasyam" denotes a secret and in the present context brings out that the pursuit is not objectifiable. In fact, it is neither gross nor subtle but has to be seen in it's own light. The word uttamam indicates the supreme achievement.

Next Bhagavan expatiates on the theory of avatars. The fundamental import of avatars is that God descends so that man can ascend. Man should reflect on the avatars of the Lord and hold with reverence to His life and activities in avathars. These include the dharma of protecting the virtuous and punishing the wicked. The Lord's avathara like Sri Rama and SriKrishna pertain to prathibhasika satya i.e. are subjective ones involving bondage. They help us to maintain the memory of the pursuit i.e. set examples of good conduct which we can emulate.

Embodiments of human beings are never voluntary. They are hapless victims of prakrithiwhich relentlessly forces them to be born again and again. But the Lord controls prakrithi and assumes embodiments through His own free will and through His own maya.

The Lord's role in avathars is to uphold the banner of righteousness as a beaconlight for humanity to follow. He is saswatha dharma goptha i.e. protector of traditional dharma.Lord as an avatar is not something beyond man's reach. In His avatar the Lord is acutely aware of man's imperfections. He helps man to tread the path of virtue by revealing to him the mystery of the soul of man. An avatar spells no dichotomy between spiritual advancement and worldly existence.

In slokha 5, Bhagavan avers He is a "know all", whereas, Arjuna like all of us is steeped in ignorance.

In slokha 11, the Lord brings out the universality of the Githa saying He meets every one according to his desert. Name and form, symbols, image, idols etc are used as an intermediate stage to attain the formless that is Brahman. The paths thus may be many but the goal is one only.

Among the three-fold steps of spiritual evolution namely sravana (listening), manana (reflecting), and nidhidhyasana (contemplating), the chapter highlights the importance of sravana. The term guru stands for a relationship far beyond the cosy confines of a classroom. Guru means one who removes the darkness of ignorance with the light of knowledge. The responsibility of a sishya (pupil) is no less arduous.The term sishya means one who has acquired the entitlement to learn. His approach towards the teacher should be one of total surrender and sincere reverence. This is what Bhagavan asserts in slokha 34 which underlines the importance of faith, knowledge and experience in that order. The words prthipatha, pariprasna and seva, respectively denote sravana, manana, and nidhidhyasana.

A crucial topic in the chapter relates to karma, vikarma and akarma. Their true significance is very important and is chronicled below.

Bhagvan uses the terms karma, vikarma and akarma in this chapter. The usual meanings attributed to these are: karma is work; vikarma is proscribed work; and akarma action-lessness.

A note of departure from this concept is featured in this article. Karma yoga is a step and Jnana yoga (or action-lessness) the goal. Karma entitles the performance of Swadharma-one's own duty with dedication and strictly in accordance with scriptural injunctions. The activity is totally unselfish and the performer never hankers after results. This is real karma yoga, which as an initial step helps to purify the mind.

Vikarma is an ad-interim stage between karma and jnana. It makes a state of the spiritual evolution through inward sadhana (prayer, worship, devotion, sat sangh etc.). At this stage, the seeker is likely to fall a victim to negative tendencies. It represents a half-ripened level of spiritual progress.

In the akarma status, the seeker recognises the goal as the non-duality with Brahman. Akarma only means automatic, spontaneous performance without being conscious of performing. The spontaneity aspect converts work into action-lessness, which is tantamount to knowledge.

The karma is the stage for mental purification leading to Akarma, the culmination through vikarma. Vikarma thus represents that the seeker is on the right path but has to be vigilant and alert against pit-falls.

(Note: A detailed slokha by slokha analysis (slokhas 19-23) of the aspects of karma, vikarma and akarma is presentd in a tabular form in the article on chapter IV published in Tapovan Prasad. This view on the subject finds a detailed coverage in the book "Talks on the Githa" -- by Achrya Vinobhaba Bhave, according to whom "Karma plus Vikarma equals Akarma.")

Many look upon the attainment of heaven as the be-all and end-all of life. Githa, however, aims something beyond viz. total release.

Bhagavan next mentions about various types of yajnas and concludes that jnana- yajna is the highest type. Bhagavan gives encouraging hope even to the worst of sinners by saying that they too can cross the sea of sins with the boat of knowledge.

Before concluding Bhagavan highlights the importance of jnana - knowledge -, sradhdha - faith -, and yajna -- sacifice. Knowledge is perfection when yajna gets burnt in the fire of knowledge. Sradhdha is not blind and thoughtless attachment but a well reasoned out conclusion re-validity and authenticity. In an objective world, no knowledge is complete. In fact, it only open up a vista of ignorance. Real knowledge, however, when acquired leaves nothing further to be known.

Finally Bhagavan exhorts that unless every one performs yajna the equilibrium of the cosmos would be in jeopardy. The whole teaching in the chapter is epigrammatically concluded by Bhagavan when HE concludes with the commendable skill of a poet thus. yogasanyastha karmanam - performance of swadharma with equanimity of mind; Jnana samchinna samsayam - crystallising the karma-vikarma -akarma approach after getting all genuine doubts cleared would lead to liberation.

cont...

i work to earn
some earn without working and some work without earning
so work not= earn
do you think about money while working or just about the work itself?

I study to broaden my knowlede and gain some skills
some people are more knowledgeable than other despite same amount of studying

I eat to remain alive
i bet you don't think that when you are eating. do you think OH gosh i am going to die if i don't breathe while you are breathing? no right?

I work out to remain in shape
some people are in good shape without working out

I browse sajha to get information on various issues and interact with people's views, entertainement of course.
well you are expecting too much here. hehe just kidding

Where do I don't expect the result (fruit----mango, grapes)???
you can expect for results BUt the outome has nothing to do with your expectation

Every action has reaction or cause has effects. but the reactions and effects or grapes may not be same for same actions. if you slap ghandi he says slap me on my other cheek. if you expect same from other you might be in trouble.

the bottomline of the verse from gita is:
you have control (adhikaar) over your actions you do not have control over its outcome. it doesn't mean don't expect anything

rudre ko naam pani funny kaam pani funny.

Mokshya,
Sis, don't take me wrong, I am not assuming. I am just trying to relate the objective and result of real life actions with what Gita has interpreted. I tried to pull your legs, my bad. Its not possible to work or think about anything without objective. All human plan and actions are motivated by results haina?

But this is what I have gathered from Geeta.
Plan and action, yes we have in our hands. We can take control of them.
Results-No. We can afford to expect it, but very little can we manipulate it.

So bottom line, do what you can do, try to put your best on it. If you are positive, hard-working and the work is well-purposed , results will follow...

Tehi ho.
Have a nice weekend :)

you could have saved some of my time by posting earlier mr loney

DemRepNepal,

Dude, I am so sorry I did not realise I was mocking myself. All I was trying to do was to pull some legs of Mokhsya to see how far she can strech. My sense of humor is really bad, I came to know it today.

BTW, I liked your explanation. That is exactly what I think too.

Have a nice weekend to you too bro :)

"I tried to pull your legs, my bad"
Mr. lonely, my bad yaar.. I didn't read your complete post... sowwie *angelwings*

what language was I talking in for so long??? chinese!!! hmmmm! high time I learn to write... Tara maile bhanna najane pani, bhanna khojeko chahi tyestai tyestai ho hai....
and Mr. Lonely, this song is for you. *sings* Risauda ni afnai, khushi huda ni afnai... sadhai bhari(ani tyespachi aaudaina) je gare ni afnai....

hehe, mokshya. You did explain it correctly, but then you said you were not sure so I tried to act as an smartass...

No hard feelings anyways.... And I like that song. You have a good voice... :)

Cheers!

oi lonely bro, voice kasari sunya ni. nice voice re?? chahine kura gara na. Moro

.
binodB,
the correct attitude is:
जन आन्दोलन गर
लोकतन्त्र आवोस्, नआवोस्, त्यो बारे अहिले नसोच
तिम्रो कर्महो आन्दोलन गर्ने
त्यसैले तिमी लड

le chef du nuit, good comment ....

this is no time to read. we have to act. people in nepal should continue to act. be more resilient against the fight. if not then all this fighting till now is not worthwile and if we ever lose this fight, nepal is gone case forever.

le chef du nuit - YOU SAID IT.
Geeta is not only about reading - it is about realization. Those ones who meditate and read Geeta simultaneouly will know the real truth - experienced people say that.

-BD

Chapter 5:

Summary:

Lessons learnt through this chapter are:

1. One's genuine doubts in spiritual pursuits should be got cleared through a Guru and also one's own efforts. The doubt whether one is to act or contemplate is clarified in that the pursuit comprises both.. One need not have any apprehensions if the efforts would be crowned with success because he dedicates all actions to Brahman. One's curiosity as to how to conduct oneself is satisfied in the realisation that peace is not isolated from activity. The difference in spiritual evolution between man and man need not deter one God is absolutely impartial.

2. Karma yoga and Samadhi yoga mark stages in spiritual development. One should practise them without being affected by the vicissitudes of life.

3. The catch words which enthuse are: a)Nara- involves eternal vigilance ; b) Budha - leads to proper discrimination: c) Yogi, Muni -mark the regularisation of the entry into the pursuit; d)Rishi - implies one endowed with knowledge; e) Yathi- means one who strives with pertinacity of purpose.

4. A perfect saint develops equanimity of outlook.

5. Man should practise swadharma assiduously.

Explanations:

Chapter 5 of the Githa helps to remove some oft-occurring doubts. Doubts are bound to rise for more reasons than one. Firstly the subject is subtle. Secondly each individual seeker has his own limitations. One should not keep valid doubts under his hat. Doubts should be perforce got cleared with guru's help and one's own self-efforts. Doubts however should never be negative or perverse.

The raison d'être for chapter 5 can be traced to Bhagavan's statement in slokha 4| 40 "Samsayaathma vinasyathi" - a doubting Thomas comes to grief. Frank and free discussions with the guru would greatly help. With his motto "work is worship" -Arjuna an out and out kshatriya to the core had no time or inclination to acquire knowledge. At Bhagavan' s exhortation about dharma, he hastily decides to make himself scarce from the battle field. Arjuna's attitude is a reflection of our own namely a reality-avoiding culture. Though Arjuna, Bhagavan teaches us all a valuable object-lesson. The emphasis here is on manana reflection of what is being advocated. One who is steeped in karma yoga and thereafter through purification of the mind attains knowledge develops an overwhelming identity between himself and Brahman. The crux of Bhagavan's teaching in this chapter is that karma yoga and samadhi yoga are the obverse and reverse of the same coin - liberation. They represent stages in evolution leading to knowledge.

The true concept of sanyasa is brought out by Bhagavan when He says -- "manasaa sanyasya" - mental renunciation. Karma yoga ie work without attachment and with no eye for results is as much productive of release as sanyasa. Sanyasa is neither sack-clothes and ashes, nor kamandalu and kaupin. It is purely of the mind and who renounces mentally is a nithya sanyasi - a sanyasi ever. It is the mind which determines if one is held in bondage or liberated.

King Janaka (as mentioned in the Githa) and of course Lord Krishna were great karma yogins. Yajnavalkya and Suka were no less renowned sanyasis. Suka was the disciple of Janaka who in turn was the pupil of Yajnavalkya. It all goes to show that in the ultimate analysis karma yoga means sanyasa and sanyasa implies karma yoga Yet karma yoga is preferable Bhagavan advises Arjuna. This is because - inaction in action - is possible for a siddha - the perfect one - and not for a saadhaka - a seeker - to which category Arjuna and the rank and file of humanity belong. It may be mentioned karmayoga is both the means and the end wears sanyasa is the end only. In conclusion, when culmination is attained either way the equation of equality can be expressed as

Jnana plus karma is jnana plus akarma.

In vedic terminology karma yoga comprises of saadhana and nishta while sanyasa is nishta only. The idea is further elaborated by Bhagavan when He says slokha 5 Yath saankyaii praapyathe sthanam tad yogaiirapi gamyathe. The straight forward meaning is that what is attained by karma is also reached by saankya. But the words praapyathe and gamyathe are very significant. The former implies some difficulty, while the latter involves comparative ease.

It is pertinent to note that the chapter itself is named Jnana karma sanyasa yoga - renunciation of action by and through knowledge. The wise man is he who sees action-lessness though action, by virtue of knowledge.

Some common doubts confronting all are enumerated here and elucidated by Bhagavan thus:

Bhava karma samsaya - The fundamental doubt if a seeker is to act or contemplate. The pursuit is neither one of total activity nor contemplation in it's entirety. The initial stage is marked by dedicated activity to be followed by reflection - contemplation.

Yoga bishta samsaya - The apprehension as to what will follow if one's efforts do not succeed. Bhagavan answer is contained in slokha 10-which states "when a person in a detached frame of mind dedicates all actions to Brahman the question of sin does not arise. He is unaffected like a lotus leaf unwetted by water."

Sthith prajna samsaya - Doubt of curiosity - How should a sincere seeker conduct himself? The discovery of intrinsic peace is not isolated from activity. Dedicated action yields satisfaction in the self since he is untouched by the world and uninfluenced by external factors.

Saanthi samsaya - doubt relating to peace - Desire prompted karma may afford temporary peace. What is momentarily gained in time is also lost soon after. Real everlasting peace is attained only through dedication - to Him- and detachment from results.

Vaishmya samsaya - doubt of inequality - There is disparity in spiritual evolution between man and man.We should remember God is absolutely impartial and moreover He is not only the bestower of benefits but also the dispenser of punishments. He does not appropriate either the merit of the good or the demerit of the bad. We should seek inner strength to wage the battle of life drawing inspiration from slokha - 17 - which enjoins we should have our intellect absorbed in Him, identifying our personality layers with the over self, and having the supreme goal of attaining Him ever focussed in our minds.

Some catch words whose importance is the back bone of the pursuit, may be stated. Nara - The status of Nara involves constant alertness and eternal vigilance. Budha - wise- the term involves proper discrimination with intellect in the driver's seat. Yogi, Muni - these represent the regularisation of the entry into the pursuit. Yogi typifies the karma status and Muni the samaadhi stage. Rishi - the word is derived from the root - rish, to know. Rishi is one who has acquired knowledge with which he cuts asunder the concept of duality. Yathi - the word means one who strives hard. Having controlled his mind he attains Brahman as mentioned in slokha - 26.

Living liberation comes to one who surrenders to Brahman in toto, who is disciplined in the steadiness of the pursuit and who cares for nothing else but Brahman and Brahman only. He lives mechanically to exhaust the prarabdha karma, but all the time supremely oblivious to the external world.

In fine man is nothing if not his own swadharma - swabhava i.e. nature. It can be cultivated by resorting to good habits and countering negative tendencies. One should always remember that prakrithi is activated in the proximity of purusha. The Jivatman associated with prakrithi is bound. Detached from prakrithi, he is emancipated. The pursuit is thus for everlasting peace. This can said to be the alpha and omega of the teaching.

In concluding the chapter Bhagavan in slokhas 27 and 28 avers that contacts between sense organs and external sense objects should be kept at a distance. This is an advance presentation of Dhyana yoga the topic in chapter 6.

cont...