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Thursday, October 1, 2009

THE BATTLE FIELD

Gita series – part 1. Chapter 1- verses 1 -27 Gita unfolds with the speech of Dhritarshtra, a blind king

asking one of his aids Sanjaya to know the situation where his sons are taking on the pandavas in the

battle field called ‘Kurukshetra’. The war is between pandavas and kurus. Kurus are the sons of

Dhritashtra. Pandavas are kurus cousins. The blind king represents an afflicted mind or a negative mind.

Sanjaya, the king’s aid is known for his impartiality. The battle field at ‘Kurukshetra’ is the field of action

or where our sensory organs are ready to fight against intellect of the mind. Kurus, the sons of

Dhritarshtra are the products of an afflicted mind. The products of an afflicted mind are evil deeds.

Pandavas represent intellect, a product of the pure mind. The battle is to begin between the products of

afflicted mind against intellect, a product of pure mind. The battle takes place between these two in a

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field where our sensory organs and mind are highly active. It is to be noted that mind and intellect are the

two components of anthakkaranam, a product of mind. The other component of anthakkaranam is ego.

This situation refers to our day to day life, where all these factors are quite active. The role of Sanjaya is

to pass on the information to the blind king impartially. An afflicted mind can be conditioned by impartial

and intellectual inputs. Therefore, the subtle Gita opens with a situation where a battle takes place in the

mind between evil forces and pure knowledge. Mind is not a single but a complex entity in man. King

Duryodhana is the chief of kuru. He pays his respects to his teacher Dronacharya. Duryodhana points

out to his teacher about the army of pandavas. He lists the names of great warriors on the other side and

proceeds to names the warriors of his side too. The fear and ego started engulfing Duryodhana. His evil

mind gets disturbed on seeing the strength of virtues of the other side. It is to be understood that mind

has to have more virtues than evils, as otherwise, the mind cannot make spiritual progress. The strength

of virtues should be so strong that evil thoughts should be driven away by the sheer strength of virtuous

thoughts. Duryodhana showers praise on his mentors and teachers merely to induce their ego to enable

them to put in their best in fighting pandavas. Only evil thoughts can induce ego as virtuous thought never

gets associated with ego. Now the battle begins. Conch shells are blown by both the sides. Drums are

beaten, bugles and trumpets are blown. The whole area was vibrating with the deadly sound of these

instruments indicating the commencement of war between the good and the bad. Lord Krishna also blew

his conch shell called ‘Panchajanya’ possibly indicating the ultimate death of evil. Krishna is the

charioteer for Arjuna. Krishna parked Arjuna’s chariot in the midst of the two armies and asked Arjuna to

have a look at his opponents. Arjuna saw all his relatives, masters and friends on the other side and was

filled with emotions and sympathy. Arjuna knew that all of them would be ki lled in the battle as dharma

alone triumphs. Arjuna loses his self control. The side of Duryodhana said to represent evils, then why

should Arjuna feel for their ultimate destruction in the war? What is the stage of Arjuna at this cri tical

moment? If he loses his self-control, will he not lose the battle itself? When we are in confusion, we go to

God seeking answers. Same is the case with Arjuna. He starts addressing Krishna to get clarification.

(to be continued)

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INTRODUCTION TO BHAGAVAD GITABhagavad Gita is the condensed form of all the 108 Upanishads put together. Bhagavad means the

Brahman and Gita means song. If one needs a literal translation of Bhagavad Gita, then it is “the song of

the Brahman”. Bhagavad Gita consists of 700 verses, mostly addressed by the Brahman to one of His

creations imparting the supreme knowledge. Brahman in this context is Lord Krishna, the incarnation of

Vishnu or Narayana and the disciple is Arjuna, one amongst the five Pandavas. Since they were

fathered by the king Pandu, they are called Pandavas. Pandavas are five brothers, each of them

representing the five basic elements of the universe. It must be rembered that these five elements rule

the five chakras, muladhara to vishudi. The verses of the Gita are in the form of questions and answers. Arjuna, the warrior clears his doubts from Krishna in the midst of a battle field. Krishna represents the

Brahman, Arjuna represents soul and battle field represents the sensory organs of the gross body. The

teachings of Krishna in Bhagavad Gita are practical and easy to follow. The concept of life is explained

in these 700 comprehensive verses in 18 chapters. If one decides to follow the teachings of Krishna, he

is not reborn. Even during this birth, if the sermons of Krishna are followed, one will not feel the miseries

and sorrows. The cause and source of sufferings and the ways and means of getting rid of them are

expounded. After all i t is the teaching of the Brahman Himself. Krishna talks about the various stages of

consciousness citing differentiation between a jnani, a yogi and a devotee. Gita deals with material,

astral and spiri tual planes corresponding to body, mind and soul. Every word used by Krishna hasdeeper meanings. Great scholars have labored to bring out the hidden treasures in each word. The word

of the Brahman obviously is difficult to interpret. We have been discussing about ‘karma’ frequently.

Krishna’s interpretation of karma and its effect on the soul is beyond comprehension. The superior

relationship between the Brahman and soul is also explained. If one wants to deliberate on Gita beyond

its gross meaning, there is no end to it and possibly nobody can find an end. It will be an eternal

unanswered question. For every word of Krishna there are gross and subtle meanings. Gross meaning

can be understood by a devotee and subtle meaning can be understood by jnanis and yogis. An ordinary

devotee can progress to the stage of jnani and yogi, if he is able to cleanse his consciousness by

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discarding the bad master of a man called ego. When you say ‘I’ it indicates your ego and when you say

‘I am That’ it indicates your jnani status. When ‘I am That’ is dissolved and merged with cosmic

consciousness, it is self-realization, the stage of yogi. For a yogi nothing exists except the Brahman and

he will not for a moment use ‘I’. If at all he uses ‘I’ it will mean to refer the Brahman. A yogi is a self-

realized person. Gita introduces us to sanatana dharma. Sanatana dharma means the eternal dharma

that never undergoes changes and is distinct from the material dharma. Every action done to improve

the material prosperity is material dharma as opposed to sanatana dharma, which is beyond mind and

body. The eternity though embedded in our consciousness, we are unable to realize it, as we stand

attached to materialistic world. Krishna guides us through his sermons to understand sanatana dharma,

by modifying the level of our consciousness so as to recondition the soul within us. Nobody knows the

origin of sanatana dharma. Since it has no origin and no end, it clearly indicates to the concept of the

Brahman as Brahman alone has no origin and no end. We will now take up for discussion all the 18

chapters of Bhagavad Gita in a comprehensive manner through a series of postings, along with Lalitha

Sahasranamam, the two great treatises of ancient Indian scriptures.

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RECONCILINGSCIENCE ANDSPIRITUALITY

KRISHNAINTRODUCES

KARMA YOGA

LALITHASAHASRANAMAM 366

SCIENCE ANDSPIRITUALITY

BONDAGE OFKARMA

LALITHASAHASRANAMA

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THE ENDOWEDSOUL

CHAKRAS ANDCOLORS

LALITHASAHASRANAMAM 355-361

UNPROVOKEDBATTLE

MORE ABOUT GURUAND MEDITATION

BHAIRAVA THESUPREME

SPEAK TO GOD

MIND, INTELLECT,CONSCIOUSNESS AND EGO


UNIVERSALBROTHERHOOD

JIVA vs ATMA


IS GURUNECESSARY

INEXPLICABLESOUL


IMPERMANENCY OFEXISTENCE

KRISHNA EXPLAINSABOUT SOUL


LALITHA

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SAHASRANAMAM 335-337

SCIENCE ANDSPIRITUALITY

HAPPY DIWALI

OMNIPRESENTBRAHMAN


KNOWLEDGE ISTRANSFERREDTO SOUL


IMPORTANCE OFTOLERANCE


LOVE FOR MA


KRISHNA BEGINSHIS PREACHING


ARJUNA NOTREADY YET


KRISHNA BEGINS


KRISHNA CHIDESARJUNA

WATCH THE DIVINELIGHT

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MENTAL CONFLICTOF ARJUNA

LALITHA

SAHASRANAMAM 287-289

THE BATTLE FIELD

INTRODUCTION TOBHAGAVAD GITA

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GARUDA PURANA - RITUALSAFTER DEATHGaruḍa Purāṇa 11 Garuḍa asksthe Lord to explain Yama’skingdom. The Lord not onlybegins to describe Yama’skingdom, but also begins ...

TIMING FOR RECITATION OFSAHASRANAMAMLalitha Sahasranamam hasthree parts. The first one iscalled ‘poorva bhaga’ the middleportion which is called ‘stotra’consists of 1000 n...

BRAHMA SŪTRA - II.i.1 - 4Chapter II of Brahma Sūtraconsists of 157 aphorisms. Thischapter is named as “avirodha”(a-virodah or non-contradiction).In Chapter I (...

KAMAKALAKALITRILOKYAMOHANA KAVACHAMMahākālasaṁhitā -kāmakalākālīkhaṇḍaḥ --Trilokyamohanakavacaupadeśaḥ महाकालसंि हता – कामकलाकालीखडः -- ैलोयमोहनकवचउपद े शः (As...

FORMS OF BHAIRAVAThis is part IV of Shiva theSupreme. There are eight typesof Bhairavas and they are calledashta Bhairavas. They areAsithanga Bhairavar,...

MAHĀṢODAŚĪ MANTRA

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म MAHA SHODASHI MANTRAAll mantra -s are consideredsecretive in nature andṢodaśī isnot an exception. Recitation of Ṣodaśī leads to liberation. Thismantr...

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MAHA SHODASHI MANTRAEXPLAINEDMahāṣoḍaśī mantra isformulated like this. First line:om - śrī ṁ - hrī ṁ - klī ṁ - aiṁ -sauh ̣( ) Placeśrī...

SRI VIDYA GANAPATI VANCHAKALPALATA MANTRAŚrī Vidyā Gaṇapati Vāñchakalpalatā mantra ी िवा गणिपतवाछ कपलता म This mantra is acombination of mantras ...

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Selvi Raj commented on LalithaSahasranamam 9091: “Shall I chant only stotra, w ithout

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poorva bhagha? pls advice”

Selvi Raj commented on TimingFor Recitation Of Sahasranamam: “Shall I chant only the stotra w ithout chanting poorva bhagam and palasturti? is there any specific…”

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