Bhagavad Gita (1)

[Guest guest]

THE BHAGAVAD GITA(A Walkthrough For Westerners)TIMELESS, PURE TRUTH "You have to read the Gita through your heart."To read The Bhagavad Gita

is to swing back and forth smoothly between the head and heart, between

the worldly and the spiritual, arching between gaining knowledge and

applying it in today's real world. In this swing from humanness to

godliness lies the Gita's secret penetrating power, its ability to lift and move us.The

year is 3141 B.C.E. Arjuna, an esteemed warrior-prince at the height of

his powers, the greatest man of action of his time, is readying to go

into battle. It is a righteous fight to regain a kingdom rightfully

his. All his life he has been a courageous, successful achiever,

renowned for prowess in combat. But now, on the eve of the biggest

clash of his career, an odd thing happens. His hands begin to shake. Arjuna

is in his magnificent war chariot pulled by four white steeds. The

chariot driver, Arjuna's best friend from boyhood, is Krishna, an Avatar,

an incarnation of divinity on earth. Arjuna, who doesn't really

understand Krishna's divinity, has directed him to drive the chariot

into the center of the plain where the great battle is soon to begin.

The opposing armies have gathered on each side. It

is an epic scene : two lone figures parked between the legions of good

and evil; masses of soldiers, tents, cook fires, neighing horses,

banners snapping in the early afternoon breeze; the bustle, noises, and

smells of pre-battle filling the air. Arjuna's

eyes scan the opposing forces, pausing on former friends, revered

uncles, teachers who taught him his warrior skills. All are bravely

making ready for the mutual slaughter. He slumps, breathes heavily, and

looks quizzically at Krishna.Reading the Gita,

we come to better understand life as an inner battle, a struggle for

the mind, heart, body, and spirit. And, make no mistake, it is a fight

to the death. We learn that our real enemies are not outside, but

within; our own desire, anger, and greed. This is what makes it so

hard. These arch-enemies have linked forces so powerfully that they are

all but unbeatable. We're losing.The Gita

bodly declares that spirituality is the only winning solution. Turn

inward, it directs us, and upward. Look no further than the True Self

Within.Seated in his

chariot in the middle of the battlefield the slumping Prince Arjuna,

his voice barely audible, asks, "Why am I doing this, Krishna? Life is

so cruel, so demanding. I don't know if I have the heart for battle

anymore." His eyes filled with tears, his knees soften and he sinks

deeper into the vehicle seat. "Beloved friend," he says, "please tell

me - what is it all about?"Like water that filters

slowly down through earth and comes out fresh and pure, important ideas

passing down through the sands of time are eventually rubbed clean and

emerge as pure truth. Although stated in different ways at different

times by different peoples of the world, these truths have been known

to humanity for centuries, for millennia. Though all races and eras may

have their own conceptions of God, they all do have God, and Truth, and

Goodness. All higher religions and philosophical systems are in nearly

complete agreement with these basics.The Bhagavad Gita is one of the earliest, clearest, and most comprehensive statements of these perennial truths. In the Gita,

the Divine comes to His friend man in the middle of a vicious war and

carefully expounds the laws and principles that govern human life.We

see Arjuna on the battlefield, this impressive warrior, bent, burdened,

eyes glistening, pleading for the meaning of life. Krishna, totally

calm, responds in effect, "Oh, you really want to know?" With that, he

takes the next twenty minutes to deliver the answer - straight from the

Source!The Gita's

eighteen chapters can be divided into three clusters. The first six

chapters focus mainly on knowing the True Self and, concurrently, on

the need to perform one's worldly duties effectively for society's

welfare. The next six concentrate on the very nature of the Godhead,

and the great love for Him that springs from intimately knowing Him.

The final six provide particular knowledge and wisdom for achieving the

very purpose of existence, which is to liberate ourselves from the

inevitable pain and sorrow that life deals us and ultimately to merge

into that Godhead, Divinity itself.All these are ideas of

extraordinary size and power, with numerous subtleties and shades of

thought. Krishna presents each of these huge ideas gradually, piece by

piece, chapter after chapter, until the whole picture becomes clear.Imagine!

A man we can identify with is in dire straits, at a crossroads, brought

to his knees by the great pressures and complexities of life, shakily

reaching out. And his best friend, an incarnation of God, takes his

hand and walks him through the answer - explaining step-by-step the

most profound secrets of all ages.Walking through the Gita

may not be bump free. Some words are unpronounceable and some of the

ideas are so new to us or so different to our Western culture they can

be missed, or worse, dismissed. The idea of Atma, for example, which is the Divinity in us, can feel strange to a Westerner ("Me, God?") until Atma is understood to be a version of the soul. The ideas of detaching and surrendering are anathema to most Westerners. For some, the concept of Avatar (an embodied God) is unthinkable; for others it is acceptable only if it happens to be their idea of God who inhibits a body.Early

in the story most readers agree with Arjuna's anti-war sentiments, only

to be dismayed when Krishna, seeming to justify war, tells him to go

and fight! The shock diminishes as we gradually learn that it is not a

question of being for or against war, or even an issue of slaying or

being slain, but an issue of living by one's inner truth and doing

one's duty. We have to keep reminding ourselves that the battle is

metaphoric, that the war is being fought inside each of us, and will

continue throughout our lives.There are bound to be other bumps. Many of the words in the original Sanskrit have multiple meanings (karma, for example), and some of the concepts may not appear fashionable in our times (sacrifice, duty, and purity are examples). There will

probably be others.The point is to try not to be turned off or dismiss anything in the Gita

too early. These truths have survived the sands of time; what remains

is amazingly pure and practical. This is a powerful work filled with

Truth beyond intellectualization.You have to read the Gita

through your heart. It is your mood while reading that smoothes your

way through this ancient scripture. Be as receptive as you possibly

can. Toss uneasiness and skepticism on the shelf for a while. Try to

suspend hasty judgments, and be more patient with unfamiliar usage of

familiar words. Allow new conceptions of unity and divinity to enter

and expand you into new ways of thinking, and of being. Read it

heedfully and be prepared to take contemplation breaks along the way.

Let it sink in. There is a high magic in reading this way.The magic resides in the reader's overall attitude. This mood of acceptance is precisely how the Gita

exhorts us to live our lives. This is the invaluable state of mind that

brings a happier life! When we imbibe these ancient teachings in this

spirit its high message seeps into our being, prompting and penetrating

every thought and act. It becomes a part of us, and we of it. Thus the

process of reading the Gita becomes an actual experience of the

profound truths it brings. reading it this way is being it!The Gita,

after all, is not theology or religion - it's poetry. It's a universal

love song sung by God to His friend man. It can't be confined by any

creed. It's a statement of the truths at the core of what we all

already believe, only it makes those truths clearer, so they become

immediately useful in our daily lives. Those truths are for our hearts,

not just our heads.The Gita

is more than just a book, more than mere words or concepts. There is an

accumulated potency in it. To read the Gita is to be inspired in the

true sense of the term : to be "in-spirited," to inhale the ancient and

ever new breath of spiritual energy.Now, we too are there on

that long ago yet strangely current battlefield, a witness to Krishna's

grand teachings. We too are there, being let in on the secrets. We

watch and listen as the Lord Himself, swinging easily between ecstasy

and practicality, imparts the absolute deepest and highest teachings.

We too are walking through God's precise, loving response to the most

anguishing and important questions of humanity today.****KNOWING THE TRUE SELF WITHIN, AND SELFLESS ACTION(Part 1)CHAPTER 1ARJUNA'S ANGUISH(Arjuna Vishada Yoga)"Why should I wage a bloody war?... Death would be better for me!"1.

His unseeing eyes blinked several times as he spoke to his minister

Sanjaya. The blind old king, Dhritarashtra, fidgeted and cleared his

throat. "Tell me, Sanjaya, what is happening on the holy plain where

the mighty armies of my son, Duryodhana, and the armies of his cousin

Arjuna are gathered to fight?"The old man knew that his son

Duryhodhana's decision to go to war was wrong. He knew that the young

king's judgment was clouded over by his jealous hate for his cousin.

The old man had felt pangs of conscience but had said nothing when his

son cheated Arjuna's family out of their rightful kingdom and then

denied their requests for even a trifling parcel of the land that was

rightfully theirs. The old man had maintained his curious silence when

his son mortified Arjuna's wife and the whole family in public by

having a henchman attempt to strip her of her clothes. He didn't

condemn his son's heinous attempt to assassinate Arjuna's entire

family. Nor did the old man try to change his son's mind when the young

king sneered at all the recent peace overtures from Arjuna's family.Indeed,

the old man was so caught up in his mindless support of his son that

neither ethical nor spiritual feelings could find their way into his

heart. All good judgment had been lost. An unfair and ill-conceived war

was about to erupt, and though he was the only person who could at this

point avert the disastrous slaughter, he had no mind to do so.2. The minister Sanjaya, because of his honest character, had been granted temporary yogic

powers to see and hear what was occurring on the distant battlefield.

(Sanjaya's name means "victorious over the self.") With a steady voice

he replied to the old king's question : "Your son, King Duryodhana, is

now viewing for the first time Prince Arjuna's opposing army all drawn

up and ready to fight. It is obviously more formidable than Duryodhana

had expected and he seems a bit anxious. Your son turns to his own

forces as if looking for something or someone. Almost childlike in his

manner, he finds Drona, his old archery teacher, in the crowd and moves

quickly to him."Sanjaya paused and leaned toward the old man,

"Why is your son running to his former teacher? Perhaps his confidence

wanes, or his conscience bothers him."3. The old king didn't

immediately react to this, which to Sanjaya showed that the old man's

spirits were as sinister as his son's. Sanjaya continued his

description of the distant scene Your son, almost flinging his words

at his venerable teacher, says, 'Well, Drona, take a look at the army

marshaled by your talented disciple, Arjuna. Why did you accept him as

your pupil and teach him the arts of war?' The question carries a

taunt, implying that Drona had made a mistake years ago in tutoring

this prince who is now the enemy."Sanjaya shook his head, "No one should ever speak to his teacher this way; it reveals your son's nervousness."4-6.

Without waiting for the old king's reaction, Sanjaya continued his

account: "Your son is now mentioning the names, one by one, of the

noted leaders of Arjuna's opposing army, some of whom were also Drona's

students. He is too carefully enunciating each name, which is an

indirect but rather obvious censuring of his ex-master for the

opposition's great strength.7-8. "But now your son realizes

that he has overstepped his bounds and switches to listing the leaders

on his own side. He puts the teacher Drona at the top of his list,

clearly a patronizing gesture. As your son continues speaking, the

generals standing close by appear uncomfortable with the too careful

way he is voicing their names."9-10. Sanjaya waited a moment,

as though continuing to watch the far-off scene, and then resumed his

account. "Sensing his generals' discomfort, your son abruptly stops.

'But we have many heroes on our side,' he says, 'and they're ready to

lay down their lives for me!' But again his words don't fit his

demeanor. There's a forced bravado in his voice; it's not clear whether

he's putting down his own army or the opposition's. It's as though your

son is unwittingly spelling ruin to himself and our forces even as he

attempts to put weakness on the enemy.11. "He tries to rectify

this, and blurts an order to his generals, 'Go, assume your positions,'

he says and then adds, 'But at all costs protect Field Marshal

Bhishma'. His words and manner again reveal doubts, as if he does not

trust his own generals. Or perhaps his concern about protecting

Bhishma, the venerable old man both sides call 'grandfather,' is a

grasp at semblance of righteousness for his own side."12.

Sanjaya stopped talking as he watched the events unfold on the distant

battlefield, and then resumed his narration : "Now, Bhishma, as if

trying to cheer your son and rescue the deteriorating situation, is

suddenly roaring like a lion and blowing his conch, indicating that the

battle has begun!13. "All the armies standing behind him have

suddenly come to life, blaring forth their conches, kettle drums,

cymbals, cow-horns, and trumpets. It's a loud tumultuous noise.14-15.

"Now the opposition, led by Prince Arjuna and his lifelong friend

Krishna, are answering this deafening roar with long, wailing blasts on

their own conches.16-18. "This incites all their forces to join

in trumpeting and pounding drums - a noise that fills earth and sky

with reverberations. The tumult seems even greater than that of the

army of your son, although Arjuna's army is smaller.19. "Like

thunder, the noise of the opposition seems to tear through the hearts

of your son's armies. It's as if the respective clamors of the two

sides echoes the relative justness of their causes. The opposition's

greater commotion seems to abnormally penetrate the hearts and

consciences of your forces."ARJUNA LOSES HIS RESOLVE20-23.

The old blind king squirmed in his seat, but ever-honest Sanjaya

ignored it, and continued his commentary. "Your son's blood enemy

Prince Arjuna, aware that the fighting is about to begin, lifts his bow

and speaks with an obvious - perhaps too obvious - zeal. 'Krishna,'

Arjuna says, 'place my chariot between the two armies! I want to view

those who come here daring to fight for the evil-minded Duryodhana.'24-25.

"Everyone on both sides watches as Krishna drives Arjuna's splendid war

chariot onto the open field between the two armies and positions it in

front of the opposing generals. 'Behold the gathered foes,' Krishna

says with an edge in his voice.26-28. "Arjuna now looks long at

both armies, staring especially at his paternal uncles, teachers,

cousins, and various benefactors, friends, and comrades on both sides.

As his eyes fall on those who are now his enemies, his attitude seems

to waver and he appears confused. He begins to speak to Krishna but the

words get caught in his throat. The prince collects himself and again

begins, 'Seeing my kinsmen gathered here ready to fight,' he says, 'all

of a sudden I am overwhelmed by my emotions.29-30. " 'My arms

and legs feel heavy, Krishna. My mouth is dry and my hair stands on end

- and my body is shaking. See!' Arjuna holds out his hand and even he

is surprised at the forcefulness of his tremors. He clears his throat

and continues, 'I can hardly hold my bow. My skin burns all over. My

mind whirls. I can barely stand up. What is happening to me?' "31-32.

With this indication of Arjuna's weakness, a slight smile formed on the

old king's face. Sanjaya noticed it and continued his account. "Arjuna

takes a deep breath and speaks, 'I see bad omens for our side, Krishna.

I can't see any good coming from slaying my relatives. This is unlike

our earlier days of glory, Krishna, old friend. Now I don't desire

victory, or a kingdom, or pleasures. Of what use are they? Of what use

is life, Krishna?33-35. " 'It is for the sake of the people on

our side - our own teachers, relatives, and allies - that we seek the

pleasures of victory and kingdom. Here they are in battle gear ready to

give up their property and even their lives. It's all so useless,

Krishna. Even though these enemies want to kill me, I don't want to

kill them - not even for the kingship of the whole world or even the

heavens. If these great prizes hold no interest for me, why should I

wage a bloody war for this paltry kingdom?36-37. " 'I would be

forever ashamed, Krishna, if I were to kill my kith and kin. I could

never find any satisfaction in such slaughter. Though their bows are

drawn to kill, to slay these people would be a sin. So what if they're

evil? They're my relatives. How could I ever again be happy?38-39.

" 'I know they are overcome with greed. And I know they are blind to

the evil in all their treachery. But does that justify my being blind

too?40-41. " 'Old friend,' Arjuna continues to Krishna, 'when a

family declines, its traditions are destroyed, and the entire family

loses its sense of oneness. Without unity, the women gets corrupted,

and with the decline of women the world is plunged into chaos.42-45.

" 'Social turmoil is hell, Krishna, for the family, for the destroyers

of the family, and for the whole society. It is said that those who

destroy family unity have to live in hell. Ah! And yet here am I,

goaded by greed, ready to kill my own kinsmen!46. " 'Krishna,

if those same relations attack me and kill me, unresisting and unarmed

on this battlefield, so be it. Death would be better for me!' "47.

At those final, labored words of Arjuna, Sanjaya stopped his commentary

for a moment and then told the blind old king what he saw. "Now, the

great warrior Prince Arjuna, overcome by anguish in the middle of the

battlefield, slumps to his chariot seat and flings his bow and arrows

to the floor of the chariot."(From : The Bhagavad Gita (A Walkthrough for Westerners) by Jack Hawley)Copyrights reserved by author Visit : Sai Divine Inspirations : http://saidivineinspirations.blogspot.com/ Sai Messages : http://saimessages.blogspot.com/ Love Is My Form : http://loveismyform.blogspot.com/