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.....

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...

YOU ARE MORAN LIKE GYANE AND YOU KISS MY ASS READING GITA LIKE THE TIME OF MASSACRE OF THE ENTIRE FAMILY OF KING BIRENDRA UNDER GRAND DESIGN OF KING G. HE IS A MOSTER WHO CAN IT VAMPIRES....

YOU MORANS ARE INDEDD VAMPIRES READING GEETA THIS TIME ON MANADLES' SAJHA .....

READ THIS VAMPIRES:

Nepal’s troubled kingdom
Guest column | Manjushree Thapa
April 22, 2006

The writing has long been on the wall for Nepal — in bold, italicised and underlined letters — yet India and the international community still, sometimes, appear not to see it. Maybe they have had trouble understanding it because it is in Nepali script. In that case, a translation is needed.

There is no way to resolve Nepal’s crisis but by going for a Constituent Assembly. On April 21, Gyanendra Bir Bikram Shah, facing the most widespread, charged and furious mass uprising in Nepal’s 237 years’ history, belatedly threw out a crumb upon Karan Singh’s prodding. He invited the Seven Party Alliance (SPA) to nominate a prime minister-and return to the aegis of the 1990 Constitution.

India and the international community hastily welcomed this as a concession. Nepalis, though, mistrusted it as a ploy that was — like all of Shah’s ploys — too clever by half.

The 1990 Constitution, after all, lies in tatters. Shah shredded it himself by misinterpreting clause upon ambiguous clause in his favour upon transgressing the role of a constitutional monarch in October 2002. Using the military to cow his opposition and deploying handpicked Cabinet members to pass arbitrary (even bizarre) ordinances, he meddled in every branch of government, stymieing every hard-won right, reversing all hard-earned civil liberties. He cannot, now, suggest we return to the 1990 Constitution. There is no Constitution there to return to.

And 13,000 Nepalis have not died, hundreds of thousands of people have not been displaced, the lives and livelihoods of 28 million Nepalis have not been torn asunder just so we could return to what was, to begin with, a very flawed charter.

Even those who helped to draft the 1990 Constitution have long conceded that the document had fatal oversights. The most obvious of these were the articles that enabled Shah to seize power, in particular one clause that granted the monarch the power to ‘unloosen’ constitutional knots, and another granting him undue sway over the Royal Nepal Army.

Shah’s April 21 speech has been received by Nepalis as a cynical attempt to preserve these powers.

The very tone of his speech suggests his ‘concessions’ were made in bad faith. Using the royal ‘we’, he said, “We were compelled to make the decision of February 1, 2005, to set in motion a meaningful exercise in multiparty democracy.” (Oh. Were we not just making an illegal power grab?) The Nepali people, he claimed, supported this decision. (Is this why they have so rapidly turned republican?) The Shah dynasty, he said, reigned “in accordance with the popular will.” He expressed an “unflinching commitment” towards constitutional monarchy and multiparty democracy — in that order — and conceded that the source of sovereign authority was inherent in the people.

But just as our sovereignty wasn’t Shah’s to snatch from us in 2002, it isn’t his to give back to us now.

The Seven Party Alliance has rejected his offer, and the popular uprising is set to continue: it’s constituent assembly or bust.

Given the high emotions running through the masses, given Shah’s mad obstinacy, and given the immense uncertainty about how the Royal Nepal Army will conduct itself, the situation is extremely explosive.

For India and the international community, the time has come to unequivocally back the Nepali people — instead of trying, as they have so far, to save a monarchy that isn’t trying to save itself.

For from the start of Nepal’s political meltdown, India has played a lead role in setting the international community’s policy vis-à-vis Nepal. After Nepal, India has the greatest stake in seeing the situation stabilise. It has blocked or discouraged third-party offers of mediation to preserve its lead role. And so India cannot, now, attempt quick-fix solutions. Neither can it go overboard by intervening directly or sending troops should Indian interests be threatened. (For Shah would not be above playing the anti-Indian card as a provocation).

What India can do — and soon — is to pull out all stops to force Shah to agree to a Constituent Assembly. Why send only Karan Singh and a few senior statesmen? Send Sitaram Yechury and an all-party team. Deploy General Ashok Mehta to talk carrot-and-stick to the Royal Nepal Army. Offer safety (though not impunity) to those who might want out. So far India has acted like an enlightened superpower rather than as a possessive big brother. It must show the wisdom to step back as well, to make way for third-party or UN mediation for long-term goals such as disarming the Maoists, rebuilding governance, working towards truth and reconciliation.

There is so much to do to get the country recovering and get it on its way to growth. We have already suffered too much at Shah’s whims. There is nothing radical in the demand for a Constituent Assembly. The Nepali people have the right to a new Constitution — one that keeps or lets go of the monarchy, as popular will may dictate.


(The writer’s last book was Forget Kathmandu: An Elegy For Democracy. She’s based in Nepal.)


TAKE THE SIDE OF PANDAVAS

Sweetheros, what's your point???

Kam Kuro Ekatira Kumlo Boki Thimitira. Gita Padhachha yasa time ma.

Vinash kale biparit buddhi....Gita padhnalai time hunuparcha ra?

Chapter 6:

Summary:

Lessons learnt from this chapter:

1. Control of the mind is a basic requirement for any religious pursuit. In fact true sanyasa is nothing but a highly disciplined outlook.

2. Dhyana which is contemplation which is more a discovery than a pursuit. The steps leading to dhyana are a) conscious work with alert body - b) bringing the non-dual "I" - into the focus of one's mind. -c) non-dual bliss is a pathway to the realisation - I am Brahman.

3. The techniques of dhyana as detailed in slokhas 19 - 23 should be scrupulously followed.

4. The common obstacles in practising dhyana are - a)laya - sleepiness, b) feeling of complacence and c) entertaining negative thoughts.

Explanations:

The perfect yogi looks at cosmos as Brahman and considers himself and all beings as members of the cosmos, i.e. his own kith and kin. Where then is the scope for conflict? Such an attitude only paves the way for co-operation and co-ordination and eschews confrontation. A true yogi judges others by standards he sets for himself. He is fully aware, what is pleasant to him is pleasant to others and what is painful to him is no less so, to others. Such a laudable trait is highlighted in slokha 32 of the chapter.

The topic of chapter 6 is Dhyana yoga, steady self knowledge through contemplation for liberation or self realisation. It may be recalled chapter 3 enjoined "work without self" - i.e.: work with dedication with the firm conviction - "I do not perform, but cosmic law operates". There is complete dissociation with - "I ness"- and "Myness".

Chapter 4 emphasised the concept of - "work on the self" - i.e. listen, reflect and contemplate, thus marking the Vikarma stage. Chapter 6 predominantly underscores the quality of "Sama" - restraint. One has to completely control the mind to attain the - "Yogaaruda" status :- to enable one to be "the Self".

Really speaking Karma yoga and Sanyasa yoga are the same as mentioned by Bhagavan in this chapter. Karma yoga is performance of action in - "yoga spirit" - with, - "Sanyasa" - in memory. In other words, it is selfless dedicated activity whether in thought word or deed, with no eye for results and with mind ever focussed on Brahman. One would look upon the whole world as Brahman because both have the same Self as the substratum.

Usually good memories seldom come to the average man. On the other hand questionable vasanas flood his thoughts. Bhagavan advocates to avoid - samkalpa -, (the fanciful imagination building castles in the air) - of bad thoughts, and stick to - Samskara - (good memories to elevate the mind). A true Yogi acts regardless of results, but in strict conformity with scriptures. Through Vikarma stage he attains Akarma status when he realises real happiness is within and not without. He thus reaches Budha status. He revels in Sath-sangha, association with holy men and sincere Gurus and attains Nara stage. He indulges in discriminatory reflection and comes to the Rishi level. He endeavours further with japa and upaasana to qualify as a Muni. Continuing to identify himself with Brahman, he becomes a Yathi. He thus becomes a Samkalpa sanyasa yogi - not a mere renouncer of Agni-symbolic of worldly activity and bare ritualism. Samkalpa sanyasa is the foundation for contemplation ultimately leading to realisation. The steps thus enumerated are calculated to make one avoid likes and dislikes and control one's sense organs. Verily, vedanta begins where it ends namely as a Jithendriya, one who has conquered his senses.

True Sanyasa, it may be recapitulated, has nothing to do with sack cloth and ahses on the one hand, or kaupin and kamandulu on the other. Manu has said - "desires are the off-springs of Samkalpa". Just as in a political sense, eternal vigilance is the price of liberty, so also eternal vigilance over the body and mind is the price of liberation in a spiritual context. Our treasure is not worldly things which are transitory but true knowledge which endures for ever. Knowledge is the end and karma yoga the means. Arjuna in his ignorance (like all of us), asks of the Lord a choice between "end" and "means".

It is revealing to note that the Githa synthesises the ideas in the Karma kanda and the Jnana kanda on the one hand, Smrithy and Sruthi on the other into a harmonious whole..Karma kanda enjoins desire oriented rituals which afford one a pass-port to Heaven. But when one's stock of Punya - merits - is over he reverts back to earth.. Githa inculcates desireless activity for ultimate release. Githa aims even higher than Smrithy because Smrithy advocates action in the first three stages of life whereafter it is given up for good in the Sanyasa stage. Githa while maintaining that true knowledge and desire-prompted activities are poles apart enjoins action even after the acquisition of knowledge for the sake of universal welfare and to set an example worthy of emulation. In fine Sanyasa being a mental attitude rather than a physical attribute, a person steeped in karma yoga, performing without attachment, having an eye on the benefit for others and dedicating the fruits of his action to Brahman is an out and out nitya sanyasi ie a sanyasi ever even if he is a householder. The appropriate term for Dhyana is contemplative attitude rather than meditation. It is more a discovery than a practice. During Dhyana one's memory should be focussed on the illuminator and not on the illumined. The steps leading to Dhyana may be stated as follows.

Chitta nirodha - conscious work with alert body. Involves flow of thoughts in the same pattern unaffected by distraction and uninfluenced by others' actions. It is also termed sajaathiya pravaaha --

Chitta uparama - It represents a higher stage of uni-flow of thoughts. It is also known as samaana vritti pravaha.

Atma darsana - Marks a still loftier stage wherein the non-dual " I" comes into sharp focus. Continuing to reflect and contemplate at this stage, one realises the thinker, the thought and the exercise of thinking merge.

Atma thusti - It is a stage of non-dual blissful identity leading to Akanda aakara vritti pravaha wherein nothing will ever shake the seeker and beyond which there is nothing further to achieve. It is the summum bonum of the pursuit, the zenith of unalloyed bliss which can neither described in words nor conceived in thoughts. Yatha vaacha nivathanthe, apprapya manasa saha - i.e. words turn back after a futile attempt to describe, and thoughts do so, unable to contain. It is a state where the seeker fully understands, appreciates and revels in the supreme realisation that - "I am Brahman - Aham Brahma asmi".

During brief moments of ecstasy, we are lost to the world if only for a moment with the inner joyous feeling - I was in infinite bliss. We thus have a hunch undiluted happiness is at the back of our personality if only we can tap it. It is sachidanandha though for a moment. In high school physics we learn that inertia is overcome by force. The same principle holds good mutatis-mutandis in metaphysics too. The moment to moment change that takes place in the universe, has to be perforce caused by an infinite power all-pervading and operating from the beginning of time. In other words there is an agency - GOD- who generates, organises and dissolves. The acronym for God is not a mere piece of obiter dictum but an unassailable Truth as verified by Rishis through the rich heritage of their spiritual experience and as enshrined in the Githa, upanishads etc.

In this context the slokhas 19 - 23 - assume conspicuous importance. Bhagavan describes the techniques for the practice of Dhyana yoga in scintillating verses remarkable for the cadence of poetry and the content of truth.. Bhagavan outlines briefly regarding posture to be adopted etc. It was given at a time when such practices were resorted to in the forest. The ground there will be moist and infested with insects. Hence the suggestion is made about the raised seat, with grass skin and cloth covering it. The cloth absorbs perspiration if any. The skin and grass insulates the body from the earth's magnetism. The basic intention is the posture should be comfortable, convenient, and conducive for concentrated contemplative meditation without there being even a trace of physical inconvenience that may distract one's mind.

Normally the term yoga implies union with any pursuit. In a seemingly paradoxical manner, Bhagavan describes in slokha -23- disunion with association with pain as yoga.

Tham vidyaath dukhasamyoga viyogam yogasamjnitham

Sa nischayena yokthavyo yogo nirvinna chethasaa.

"Let it be known that this severance from union with pain is known as Yoga. It has to be assiduously practised with firm determination and undisturbed mind".

In that yogic state, there is only perpetual joy untinged with even an iota of pain. The seeker in that state is supremely oblivious even to the most calamitous form of adversity. It is pure satchitananda - happiness - and marks the acme of achievement signifying the concept - I am Brahman -through one's own personal experience. It is the crown of -Nithidhyasana- supreme meditation when duality in its totality disappears between one who sees and what he sees. The yogic experience defies description. One can perhaps quote Sri Ramana Maharshi who in his Sat dharsan opined thus -To recover an object from inside a deep well, one should dive making sure the water is clear and free from ripples and waves. In like manner one should delve deep into the well of consciousness with controlled breath and speech and mind freed from ripples of desires and waves of thoughts. The attempt should be of course sincere, serious and systematic to trace the "I" and merge with the self.

Certain aids that help and obstacles that hinder in concentration may now be catalogued. During contemplation one think himself in the lap of a chosen Deity, whose grace melts away one's inherent weaknesses. Yatha sastram kinchit avalambanam upadhaya i.e. Some support as an aid helps. Continuing to meditate in terms of a supreme benevolent Deity as a support one develops a sameness of attitude with that support. It is comparable to the flow of the Ganges which does away with obstacles on it's course.

One has to live within bounds and avoid extremes particularly in the matter of sleep, food and recreation. The mind like a notoriously restless monkey jumps from object to object, activity to activity. Bhagavan advocates Abhyasa - persistent practice - and Vairagya - total detachment as keys to control the mind. Since the mind is fickle, one is nowhere near one-pointedness. Instead of filling it with thoughts on God, we frivolously fritter away its capacity in mundane matters.

Bhagavan extols the status of a Brahmachari because celibacy goes hand and glove with meditation. It entails total abstention from, sex in though word or deed at all times and under all circumstances.

Some of the common stumbling blocks in meditation are worth noting. Laya is sleepiness- mental inertia. Laya pramodhayath chittam - i.e. audible japa (chanting ) can overcome sleepiness. Also when mind wanders japa helps. The progress can be assessed from the quantum of peace of mind one gets. Kashaya is a concentrated form of negative thoughts. Even highly evolved seekers can at times be victimised..One should consciously smile away such hurdles Rasa aaswadhana is yet another impediment It is a feeling of complacence as though the efforts are bearing fruits. It is a dangerous trend being an off-shoot of ego which should be eliminated root and branch. A little success should never turn one's head.On the other hand one should be always humble and never be overconfident. After all, after so many cycles of births and deaths,now only one has come to this pass. Is it not a matter of shame ? In any case it is no occasion for self-aggrandisement. Finally one should remain unshaken in the attitude of even-mindedness. i.e. sama praaptham na chaalayeth.

The crux of the teaching in this chapter is that one should lift oneself from where he is and never lower oneself. One should escape from the evil influence of the mill stone round his neck in the form of Prakrithi.

Dhyana yoga is a whole time pursuit and that too spread over several cycles of births and deaths before realisation becomes a fait-accompli. One can do no better than to conclude in the words of Sri Sankaracharya - Nithyabyasath rithe praapthir na bhaveth sachidatmana i.e. without constant and unbroken practice attaining the Atman is an absolute impossibility

cont...

you guys are not allowed to write or speak the revered, religious texts of Gita on such a shajha boards on the pretext of entertainment or time pass, used for mere entertainment. Anyway, who is going to gain knowledge from it. Who will contemplate about the main meaning of above mentioned points from Gita?. If you really are interested then go to Ashram in India, or Banaras, Haridwar where people of clean image, pure minded people will surround you to take you into higher consciousness. It is not sufficient to deny or ignore evil, it must be understood, it is not enough to pray to God to remove the evil you must find out why it is there and what lesson it has for you. you must get outside of yourselves and must begin to examine yourselves. You must cease to be disobedient child in the school of experience. It is of no avail to fret and fume under the chain that binds you, you must find out why and how you are bound. Therefore guys, first look at yourself, your own action, your own karma before making other clean, pure, more conscious. Be Good guys,,,

if every one goes to haridwar wonder what will happen.

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