Essence of Geeta

Essence of Gita 1 Shri Yogeshwarji
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Essence of Gita

- Shri Yogeshwarji

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E-book
Title : Essence of Geeta
Language : English
Version : 2.0
Pages : 40
Created : April 28, 2008.

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INTRODUCTION

The great gospel Gita is universally well-known. Philosophers, thinkers and seekers
after truth read it, study it, strive for understanding it and practice in everyday life.
The doctrines preached therein are appreciated by scholars and students of
philosophy alike. Aspirants for noble sublime spiritual life are inspired by them. It is helpful
and benedictory in that sense.
Although it was compiled some thousand years back, its importance or charm has
not lessened. Modern man has to learn a lot from that sacred scripture for re-orienting the
life towards the direction of peace and bliss. In this book I have tried for the revelation of
the underlying messages of the sacred scripture Gita. I undoubtedly believe that it will be
helpful. It was written during my tour of England recently in 1977.
- Yogeshwar
London, U.K. (23-9-1977)

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CONTENT

01. Gita's importance
02. Gita's greatness
03. Heart
04. The theme
05. Transformation
06. Ratha
07. Arjun seeks counsel
08. Yoga
09. Karma
10. Duty
11. Peace
12. Surrender
13. Will cross over or perish?
14. The underlying message
15. Gita and its message
16. The purpose
17. Outlook towards life
18. The battle
19. Universality
20. The charioteer
21. Source of self-knowledge
22. Message of sacrifice
23. Picture of perfection
24. The renunciation of religion
25. Gita in house
26. Worship me
27. For every individual
28. Underlying idea
29. Privilege
30. Causes of the battle
IV. Word Index

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1. GITA'S IMPORTANCE

There are two categories of literature - the everlasting, eternal literature and
contemporary one. Literature for all times and literature meant for a specific time.
Momentary literature - its inspiration decreases in course of time and vanishes gradually
and eventually. But the everlasting literature transcends the limitations of time. It crosses
the boundaries of some specific period and fills the human mind with everlasting inspiration
for, all times. It is not meant for a nation, sect, race or civilization. It is universal and meant
for the entire human race. So it is ever-fresh and seems full of inexhaustible inspiration.
Bhagavad-Gita comes in that category-the category of everlasting literature. As its birth-
place was India-Kurukshetra, Indians could understandably be proud for it, but it never
meant that others had nothing to do with it. The whole world was privileged to take
advantage of it and call it universal.
The great poet-laureate Kalidasa has written in the beginning of epic of Raghuvansha
4 4 ~ "On one side there is Raghuvansha and on the other
side my poor, flickering intellect. How shall I succeed in narrating its marvelous attributes? I
am out of fascination planning for crossing the unfathomable ocean with a small boat. My
endeavor is like an individual-a dwarf stretching his hands for the sake of catching fruit
upon a tree attainable by a tall-a very tall man."
I remind those utterances but don't feel similarly as I have faith in the Almighty Lord.
My intellect is limited, experience is little, scriptural knowledge is also insignificant, but I
have nothing to bother about it. I have sought refuge in Lord Krishna and pray him for
illumination. He offers speech to the dumb and makes the lame cross the mountains. He will
reveal knowledge to me. I have surrendered selflessly and completely. So I have not to
worry at all. The flute player will automatically play on the flute dedicated to Him. The flute
has no worry.
It is not through intellectual capability that we can comprehend Gita completely, not
through penance, nor through scriptural study as well; it can be comprehended only with
the abnormal invaluable, divine grace of the Almighty. I have approached Bhagavad-Gita
always with that understanding and attitude.

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2. GITAS GREATNESS

There is a word in Sanskrit language familiar among scholars. It is said
that three scriptures of Indian civi1ization are just like three milestones, denoting the path
of perfection. The first is Brahmsutra (( ), the second is Upanishadas () and
the third is Shrimad Bhagavad-Gita (q ). With the help of them, one can have
a glimpse of Indian view of life, philosophy or metaphysical attainments. Gita secures rightly
a definite unparalleled place of prestige and glory among them all. It is an embodiment of
Indian civilization, represents the erstwhile ancient scriptures successfully and completely
and acts as an ambassador or mouthpiece of Indian culture, sadhana, Vedas or Upanishadas.
In the Mahatmya of Gita, it is stated in a tributary language by Maharshi Vyas that if Gita is
read and understood thoroughly there is no need for reading or understanding any other
scripture.
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There is only one sacred scripture sung by | Lord Krishna.
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All Upanishads are cows, the Almighty Lord Krishna is a Cowherd, Arjuna is the
calf, the intellectuals are the enlighteners, and the Gita is ambrosial milk derived from
them. Let us tell in other words that Upanishads are beautiful gardens. From among
them Lord Krishna has plucked up innumerable fragrant flowers, Maharshi Vyas has
gathered 700 of them and presented them in 18 beautiful garlands. Or let us say that
Bhagwan Krishna has churned the scriptural vedic upanishadic milky ocean during
Mahabharat period and after acquiring nectar, has accommodated same in 18 different
glasses. It contains Yoga, devotion, self-knowledge, etc. There at the end of every
chapter it is clarified:
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3. HEART

It is described in Mahatmya:
d |
Gita is my heart, my excellent residence. I look after the universe with the help of
knowledge attainable by the study of Gita. Let us state in other words that Gita is the heart
of Indian culture, human civilization. Sole dweller in the heart. If the heart ceases
functioning or fails, life also terminates, so Lord Krishna dwells in Gita. A professor's heart
stopped functioning. We can have his vision in it. Take away the Gita aside, destroy it and
the Indian civilization will be damaged to a large extent. The harm would be irreparable.
The civilization will seem dead like.

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4. THE THEME

The theme, the underlying story or history behind Gita is famous. Kauravas and
Pandavas were assembled in the battlefield of Kurukshetra determined and prepared for a
terrible fight, a major confrontation. Both their armies were well-equipped. After entering
the battlefield, Arjuna requested Lord Krishna - his favorite, proficient charioteer for
carrying his chariot in the midst of the armies for a complete glance at their warriors. Lord
Krishna adhered to his request. Arjuna cast a glance at the warriors end found that relatives,
elders and venerable ones were assembled for a dreadful fight there. His heart-beats
accelerated, his mind began to worry and his body was pervaded with perspiration. His
conscience commenced biting. He disliked the battle for he felt it was meant for driving
towards doom. It was sinful. Fighting with the great elders like Drona and Bhisma only for
the sake of a transitory kingdom was a folly altogether. It was instead preferable to become
a recluse and live on alms. He demonstrated his feelings in these words:

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My mind is disturbed; perplexed. I don't know who will win-and who will be the loser.
I dislike fighting. If we are hurt by Kauravas with weapons, we shall be blessed. We shall
never offer any resistance. So saying Arjuna renounced his bow and arrows and giving
ultimatum to Lord Krishna for not fighting sat in the chariot with mind overpowered with
depression. Gita's first canto in the last three shlokas narrates that incident as such:

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Let us imagine the state of Arjun's mind. Let us have his photograph before our
mind's eye. Lord Krishna is not at all perplexed. There is not a single shadow of worry on his
face. For he is ( : - the controller of the senses. Besides he knows fully well that Arjuna
is to fight ultimately and fight vigorously. He could visualize the future.
Now let us jump to the 18th canto of Gita and read the closing shlokas there. Krishna
asked Arjuna, have you listened to my advices or precepts attentively? Has the hallucination
of yours developed on account of ignorance annihilated?
Arjuna replied in the affirmative and said, "My hallucination has been annihilated. I
am dehypnotized by the self-knowledge provided by you, your holy self. My doubts have
vanished by your divine grace. I am established in my real self. I have arisen. I am ready
for implementing your advice, for carrying out your orders."

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5. TRANSFORMATION

Mark the transformation. Underline the contradiction-not merely of words but of
temperament, passion, outlook, and attitude. At the end of 1st canto Arjuna sat on the
chariot; He was overwhelmed with grief. What a marvelous, remarkable change in his
personality? He has risen. He said | He has assimilated or merged his
human will in the Will of the Divine. There is a celestial confluence of the two. He is
prepared for fighting, for obeying, for surrendering at the lotus feet of the Supreme. What a
climax! It is the essence of Gita. Wherever in the battlefield of life a man becomes
depressed, disappointed, contemplates for external renunciation, dreams for renouncing
relatives and falters in discharging duties, whenever he is hypnotized, forgets his
under the garb of artificial verbal detachment, becomes lazy, loses interest of life and

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worldly actions, whenever he puts aside his | of or self-endeavor and becomes
deprived of light, delight, foresight and inspiration, feels absent-minded, the assistance and
grace of the Almighty Lord dwelling within the chariot of his physical and astral frame
directs him, leads him towards the righteous, towards light, in the direction of peace, bliss
or blessedness. He should never be disappointed. There is a light, Lord Krishna, to lead him
towards total effulgence. Self-surrender to him, dedication to his holy feet, will never fail;
never become fruitless. It is one of the eternal messages of Gita. Arjuna prayed to Krishna:
= = c = -
The temple doors of the Almighty are always open for everybody. His grace is always
unreservedly showering. We have to take refuge unto him. Then the Mahabharat, the
battlefield of life, will become easier. All the obstacles will be removed. We shall become
victorious.
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6. RATHA

In modern India almost all the prophets, reformers, saints, all great men loved and
admired Gita. Lokmanya Tilak, Swami Vivekanand, Ramkrishna Paramahansa Dev, Maharshi
Aurobindo, Subhash Chandra Bose, Mahatma Gandhi, all looked at it with reverence,
derived inspiration from it and achieved strength.
Mahatma Gandhi confesses that "Whenever I am illusioned, surrounded by darkness,
find no path, am disappointed, disheartened and cannot decide or discriminate between
right and wrong, I take shelter of Gita. I go thoroughly through a shloka or more and my
disappointment disappears, my depression vanishes, illusion is eradicated, the shadows of
darkness are replaced by divine effulgence and dawn of discrimination. I become completely
fresh, achieve self-confidence and faith for the Almighty and get right initiation. Like a kind
affectionate mother it awakens me, pours nectar on my conscience and nourishes me."
What was true for a Saint or great man like Gandhiji could be equally true for all of us. Only
we ought to take advantage of that great divine universal mother, namely Gita.
We come across two very beautiful, meaningful shlokas in the Upanishads.
Mundakopanishad tells:
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Two birds reside in the same tree. Their feathers are similar, they are of one form of
appearance and they are friends or companions from time immemorial. One of them tastes
the delicious fruits whereas the other sits silently without eating. The Rishi clarifies that
human body and the universe is an auspicious large ancient tree. The soul as a conse-
quence of its attachment, proprietorship and lust is deprived of the realization of its
fundamental self. Gita preaches elsewhere:
=
= -
The soul is absorbed and ultimately mesmerized by sensual objects. That is the
cause of its unhappiness, bondage and wandering in the cycle of births and deaths
indefinitely. It becomes fascinated and worries consequently. When it realizes the self, the
Supreme within and becomes aware of His glory, magnanimity, all the worries and
uneasiness disappear. It gets established in divine enormous enlightenment, becomes an
embodiment of delight.

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Gita emphasizes that Upanishadic illustration and idea. Therein also in the battlefield
of kurukshetra-tree are couple of birds thereupon. Their names are Arjuna and Krishna.
Arjuna is illusioned and depressed. Krishna is above all changes, passions, worries,
incarnation of tranquility, delight. Arjuna has to cross the ocean of uneasiness. Everyone is
entitled to cross it.
Arjuna could not decide the course of his future action. The unbreakable thick curtain
of darkness fell before his conscience. He was surrounded by uncertainty. Still there was a
favorable sign in his character, a silver lining behind the cloud of his life: prayer. He, though
bewildered and baffled, prayed to the Almighty Lord Krishna for his guidance, for
disseminating light, showering grace, bestowing benediction and showing the right path.
Lord Krishna listened to his prayer silently and preached Gita. The divine nectarous river of
Gita began to flow and Arjuna became blessed and disillusioned, free from anxiety by
bathing in it. Prayer provided miraculous results.
We should learn to pray. In our age Mahatma Gandhi prayed regularly and daily. He
said he could live without food or water but could not breathe without prayer. Prayer was
the only solace of his life. He derived strength, inspiration tranquility from it. What was true
for a great man like him is true for every individual. Prayer is an infallible, most efficacious
ingredient. It relieves one from mental tension, metaphysical distress, inability and
ignorance. It spreads life on the surface of the inner self. If we get accustomed with it,
there will be no cause for worry, depression and uneasiness. Life would become smoother;
easier, Gita conveys that message through the character of Arjuna.

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7. ARJUNA SEEKS COUNSEL

Read the first canto's last Shloka of Gita from psychological point of view also. The
phrase is used for describing the movements of Arjuna. Arjuna entered the chariot
and sat thereon. What does it suggest? What is its implication? If he had really made up his
mind for not fighting, he would not have sat on the chariot or remained in the battlefield
any longer. His symptoms would have been totally different. He would have marched
homewards. But there was an inclination for fighting in his mind psychologically. Therefore
he sat on the chariot and argued otherwise. Bhagwan Krishna knew that and consequently
remained silent, unperturbed.
4c F
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Then Arjuna said: c | Therein the word is most
important and characteristic. It suggests that Arjuna is indecisive, has not come to any
conclusion. If he is determined for staying away from the battle why he asks and seeks
advice? Why he requests or prays for Lord Krishnas counsel? We should read Gita from
that novel angle, new perspective, and we shall get fresh light of interpretation.

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8. YOGA

In the beginning of every chapter of Gita Maharshi Vyas has used one common
peculiar significant word. Readers and thinkers of Gita scarcely pay their attention to it, but
it is very important and conveys one of the original benedictory messages of Gita. That
special word is Yoga. The heading of first chapter, despite description of Arjuna's depression
therein is ( ) Yoga of Arjuna's depression, the second chapter's heading is

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(F ) Yoga of Self-knowledge. Then ( ) Karma Yoga, the heading of the third
chapter, and thereafter we come across headings like Yoga of Self-control, Yoga of devotion,
etc.
The heading of the 18th chapter is Yoga of Renunciation and liberation. With the
common word YOGA in the beginning of all different chapters, the holy gospel Gita conveys
the immortal, most essential message to the mankind that life is meant not only for Yoga of
sensual perishable pleasures - but also for Yoga of the eternal union with God. For self-
realization, Life with its resources should be canalized towards the attainment of the
Almighty dwelling within the body and universe around us. It is not meant for worldly
enjoyments, for merely accumulating money, hankering after name and fame, but for the
utilization for spiritual upliftment.
That objective or goal ought to be always, at all places, during all walks of life,
remembered and ought to be endeavored for its attainment. Scriptural, intellectual and
contemplative knowledge should not be used for the sake of unnecessary superfluous
meaningless discussions for mental gymnasium and sectarian quarrels. It should be directed
for se1f-realization Yoga. Actions or deeds should be performed for self-purification, welfare
of the society and God-realization ultimately; devotion and spiritual practices should be
made for the attainment of the Almighty. Man should learn lesson even from sorrow and
sufferings, happiness and unhappiness, from victory and defeat from every incident and
environment of life and move God wards.
That is the message of Gita. It reminds us of our destination, of the ultimate goal
before us and preaches that our entire life should unreservedly flow towards the auspicious
ocean of perfection, liberation, spiritual illumination or the omnipresent, omniscient,
omnipotent Lord. It should get established in true YOGA.

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9. KARMA

Arjuna contemplated for becoming a recluse, for leading a life of an ascetic. He
attempted to renounce his immediate duties out of attachment, illusion and depression.
Bhagwan Krishna did not approve of his aspirations. That was one of the reasons behind
Gita's preaching.
Gita emphasizes or emphatically declares that man should remain in the midst of the
world but should never become worldly-minded. He should live like lotus with his heart
spread out always to the Almighty. He should never forsake his duties but discharge them
faithfully, without ego, greed, selfishness and attachment. He should play the part entrusted
to him on the stage of life sincerely and stick to his principles undauntedly and formidably,
remembering his objective always. He should perform his actions with 7 or feeling of
sacrifice, believing himself as an instrument in the hands of the Almighty, remaining steady,
calm and judicious during pleasure and pain, gain and loss, honor and dishonor,
convenience and inconvenience etc. Krishna says to Arjuna, though I have nothing to gain
by actions and nothing to lose by their non-performance, though I am perfect, liberated and
illumined, I act for the welfare of the others; I manifest myself on earth for the protection of
the devotees, eradication of the vices, dissemination of spiritual values and establishment of
religion. Whenever the true religion gets deteriorated and the unrighteousness is
accelerated, I come on earth.
So every individual has to work with discrimination, detachment, has to discharge his
duties for personal and social upliftment, progress, prosperity. Nobody can escape and
ought to escape from that original obligation. Gita has obviously and fruitfully conveyed that
message to mankind. As a consequence of that meaningful message's contemplation,
Arjuna with his bows and arrows stood up again in the battlefield with firm determination,

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fought very vigorously and (succeeded in securing his lost kingdom. Man is deprived of his
true self, his real kingdom of perfection. He has to strive for establishing kingdom of God,
happiness, prosperity, peace, on earth. For that there is no alternative, without fighting or
working. Gita says:
d8 c 7 @
d -

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10. DUTY

The path of duty or service is thorny but one has to tread on it. He has to remain
vigilant against ethereal temptations, has to be free from the lust for possessions, greed for
money and position and work selflessly. Gita sings glory of renunciation but that
renunciation is not external. It is internal; not merely physical but mental and spiritual. It
preaches renunciation of vices, misdeeds, evils, evil thoughts and aspirations; renunciation
of ego, sense of proprietorship, attachment, selfishness, body-idea and i.e. ignorance
of the self. Such a renunciation is beneficial. Mere external renunciation does not help
spiritually. It never assists for the attainment of peace, bliss and perfection. On the contrary
creates numerous new problems or complications.
Ramakrishna Paramhansa said that by repeating the word GITA ten times the
essence of Gita is conveyed automatically. Tyagi - be an ascetic. But that asceticism is not
superfluous but internal as we discussed before. Gita says that in the beginning of 6th
Chapter

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In the latter half of the seventh shloka of 8th chapter, the message of Gita is well
contained. The whole shloka is
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The words are most important. They mean remember and recite
me always, in all circumstances, at every place, with body, mind, soul and senses and fight
simultaneously in the battlefield of life. The whole life is Kurukshetra or Mahabharat. We
have to fight in it both externally and internally. Externally we have to fight with injustice,
disparities, illusions, hypocrisies, terror, poverty, illiteracy etc. The internal fight would be
resumed against our own ego, arrogance, greed, lust, anger, animal instincts, and self-
ignorance, against evil qualities or attributes which according to Gita's 16th chapter is
| d. For the sake of becoming triumphant in that battle we have to seek
collaboration, co-operation, and grace of God. It is utterly impossible to achieve victory of
our own. The inter-relation with the Almighty Lord is necessary or inevitab1e. So says Gita
in the last stanza of 18th Chapter.
+ |
-
Where there is ever endeavoring self-reliant or enthusiasm for working and the trust
or devotion of the Almighty Lord, the prosperity, victory, grandeur and right behavior
flourish there. The mankind will be happy by listening to that eternal advice.

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11. PEACE

In our modern scientific, technological thermonuclear age, man has circumambulated
the world, has reached moon, sent photographs there from, embraced the outer space and
landed successfully and triumphantly on Mars. Novel astonishing records in the scientific
field will be established in the near future and .the coming generations will undoubtedly be
benefited thereby, but the problem of peace still remains the same. It is hitherto unsolved.
Man struggles and designs for the attainment of peace, but where will it be found? In
temples, churches, mosques, cathedrals, holy places, solitary river banks, mountain caves,
orchards, scriptures, rites and rituals, in the inspiring association of saints? There may be
glimpses of peace everywhere or somewhere in the external world but its reservoir exists
internally. Man is himself an embodiment of peace. Peace dwells within him. He is peace,
the eternal bliss himself. The Upanishads declare . So he has to purify
himself, become crystal-like, look within and realize his own self. Peace can be secured by
its achievement. Lord Krishna tells in Bhagwad Gita's 18
th
Chapter
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God resides in the heart of every human being, every creature. It is owing to Him
that everyone wanders in this vast world mesmerized by his power. Surrender yourself
selflessly and unconditionally, spontaneously and completely, to Him. By such self surrender,
you will be bestowed with his divine grace. He will gracefully shower permanent peace and
provide imperishable place of progress or spiritual evolution to you.

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12. SURRENDER

Once upon a time a villager approached Raman Maharshi, the great saint of modern
India, sat before him, and asked with inquisitive mind, how one could get rid of anxiety,
tensions, bondage and burden of misery? He kept his baggage on his shoulders. Raman
Maharshi suggested him for putting the baggage aside. After he complied with his instruc-
tions, Maharshi inquired of him whether the burden was lessened. The villager replied in the
affirmative. Maharshi then addressed the audience in the hall before him and said, man is
overburdened, sorrowful, miserable, unhappy and bound by bondages because of his ego,
attachment and .proprietorship. He has to surrender himself to the Almighty, put his
burdens aside and seek refuge unto Him; then he would undoubtedly be relieved from all
sorts of pains and miseries. The innocent villager and others understood the clarification.
Lord Krishna in the concluding portion of Gita's last Chapter conveys his message to
Arjuna and to each and every individual in search of peace, pleasure, blessedness and
liberation:
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= {
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I reveal the underlying secret of all scriptures, the great significance of life. You are
my devotee; hence I unfold it to you. Leaving all the anxieties, attachments, arrogance
aside, surrender to me selflessly and completely. By surrendering to my lotus feet you will
be blessed and liberated. I shall liberate you from all sorts of sins, worries, ignorance,
illusions, allurements and unhappiness. Don't grieve.
The above said message conveyed by Lord Krishna in Kurukshetra a number of years
ago is ever fresh or eternal. If we listen to it and act accordingly our worldly burdens will be
diminished, our worries lessened to a large extent and lives will become more interesting,
charming, significant and blissful.

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13. WILL CROSS OVER OR PERISH?

There are three outstanding noteworthy characters in Gita: Duryodhan, Arjuna and
Krishna. They are in other words three milestones, stages of evolution. One is advanced
than the other. Let us think over them.
Duryodhan was an embodiment of | d or animal instinct, evil temperament.
Hypocrisy, arrogance, pride, anger, rough or soul-piercing speech and ignorance, all the
outstanding attributes of evil temperament, evil described in the 16th Chapter of Gita had
been assembled in him. He always dreamt of ethereal enjoyments, power and position. He
could not tolerate or rejoice other's prosperity, progress and happiness. He was full of
vengeance, greed and lust. He encroached upon other's wealth and kingdom unjustifiably
living no space for ethics; looked at other's women with allurement. He was responsible for
the fierce unavoidable major conflagration of Mahabharat. He tried his level best for
harassing the Pandavas producing impediments in their paths and keeping them under
distress. Bhagwan Krishna before the battle of Mahabharat, as a messenger of Pandavas
and well-wisher of Duryodhan, approached and endeavored to persuade him for following
the path of righteousness and protecting himself and others from total annihilation. Krishna
requested him for offering five villages only to Pandavas. But Duryodhan replied most
arrogantly and ruthlessly in the negative and declared that he was not prepared for offering
even a space accommodated by tip of a needle and if Pandavas could not desist from the
temptation of the kingdom's acquisition let them combat in the battlefield. Krishna told him
that war would not save anybody. It would lead to destruction. But he could not be
dissuaded. Subsequently the rival armies assembled in the battlefield of Kurukshetra for an
ultimate showdown. Even after looking at the belligerent respective forces he remained
unnerved, unchanged. The consequence was well-known, logical or obvious. He with his
companions, relatives or army men perished. There is a beautiful sentence in Upanishadic
literature which states that "The truth becomes victorious, not the untruth." Duryodhan was
defeated because he collaborated with untruth, injustice, departing from the idealism of
gentlemanliness.
History of humanity testifies that Duryodhanas ruined themselves and their society,
nation or nations because of their follies, misdeeds, arrogance and lust for power, prosperity
and position. They became enemies of civilization. People have to learn that historical lesson
in right perspective yet.
The second and more elevated character is that of Arjuna. Arjuna is an embodiment

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of divine nature, temperament or qualities quite different from those of Duryodhan. In the
beginning of the 16th Chapter of Gita Lord Krishna has described d. Arjuna was a
representative of that divine glorious wealth of Soul. All those divine attributes had become
part and parcel of his character. His name bears significance. Ruju meant humble,
straightforward and pure. One who is such is Arjuna. He possessed those qualities.
Consequently he wanted not to fight for the sake of worldly happiness or kingdom. He
looked upon other ladies as mother and never dreamt of encroaching upon other's wealth.
There is a fine illustration in Mahabharat representing his character.
Once he entered Heaven and stayed there for a couple of months obviously, under
generous affectionate hospitality of Indra. Indra invited him once in his palace for beholding
the dance of Urvashi, the great Apsara. He did not want to participate in dancing but went
for beholding it. At the very first meeting Urvashi's heart was attracted and overwhelmed
with affection for him. After the program's completion, she went to him, expressed of her
fascination and requested for her acceptance for sexual enjoyment. Arjuna rejected the
offer with reluctance addressing her as mother. He clarified his stand by saying that as she
previously had acted as a beloved wife of the great ancestor Pururawa, he considered her as
mother naturally. Urvashi argued that ladies like her never accepted anybody as husband
for long and enjoyed independently, but her argument produced no effect on him. He did
not move from his earlier stand.
When all the efforts and entreaties of Urvashi became fruitless she lost her temper
and cursed Arjuna by telling that he would be deprived absolutely of his manliness for one
year. The curse afterwards became boon for him as illustrated in Mahabharat. Nevertheless
the incident was indicative of his chastity or extra-ordinary outlook, wisdom or divine
discrimination. As a result of such discrimination and devotion he had chosen, Lord Krishna
as his charioteer and besides in the battlefield of Kurukshetra in the initial stages lost
interest in fighting. By God's grace he ultimately became victorious and overcoming hurdles
experienced peace and bliss.
Krishna explains in the 58th Shloka of Gita's 18th Chapter:
d cd
= -
If you steadify your mind on me, my special grace will be bestowed. By the
availability of my divine grace you will overcome all the misfortunes in life. But if by
arrogance you do not listen to my utterance you will perish."
d and are two poles. They are most important. We have for our
welfare and emancipation to discriminate and choose between them. Our choice will affect
the entire course of life automatically. We have to decide whether we have to follow the
path of Duryodhan or that of Arjuna.
If our domestic wires are connected with the meter and powerhouse, light will flow
automatically. Similarly by associating ourselves with the Almighty all-pervading Lord, we
shall get illumined, experience everlasting perfect peace and pleasure, the clouds of
darkness will vanish altogether. Let us listen to the voice of the divine for our benefit or
benediction and act accordingly.
Lord Krishna has no problems. He is free from worries, ignorance, uneasiness,
imperfection. He is an embodiment of perfection, tranquility. He is liberation incarnated,
ever enthroned on the Supreme blissful self and breathing for the betterment and
emancipation of others. He himself has nothing left to attain. He is an ocean of
enlightenment, liberated from physical, mental, metaphysical clutches. He is superior to all,
has conquered the highest peak of spiritual advancement.
Human life is capable for the attainment of such a supreme spiritual conquest. Man

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has to strive incessantly and eventually by entering into, d divinity and leaving
| d - evil attributes aside, become divine. Gita inspires and encourages for such
advancement. Let us endeavor for it.

*
14. UNDERLYING MESSAGE

Some great scholars like Adya Shankaracharya preach that the fundamental essence
behind Gita is that of self-knowledge. The goal of Gita is just to get an individual establish in
it. That is the central idea. Devotees like Shridhar Swami and Madhusudan Swami proclaim
that Gita mainly preaches devotion. Yogis like the great Gyaneshwar Maharaj clarify that
Gita emphasizes Yoga. Karma yogis like Lokmanya TiIak Maharaj and Mahatma Gandhi
reveal that Gita stresses the need for selfless service or performance of actions without ego
or attachment.
Let us put them together and emphatically declare that man possesses body, mind,
heart, intellect, soul and worldly atmosphere. It does not ignore any of them. It accepts
health, intelligence, knowledge, purification of mind, devotion and Yoga for transcending the
body, mind, intellect and eventually attains self-realization for salvation, peace and bliss.
Moreover it directs everyone towards social service. It does not approve of the negligence of
the social services even after self-realization or perfection. It gives a glimpse of spiritual
progress free from sectarianism, narrow-mindedness, bigotry, religious fanaticism and
bitterness of any kind. Its message is universal, catholic, perfect, all embracing and
extremely advantageous. The human race will certainly be benefited by its contemplation
and materialization.

*
15. GITA AND ITS MESSAGE

A preacher, preceptor or writer emphasizes the thought, idea, principle, doctrine or
opinion which he cherishes in his heart, which is dearest to him, or which is part and parcel
of his entire preaching or writing, which he wants to convey to the reader, frequently and
very interestingly. In the great most sacred Gita also we come across such a thought,
precept or opinion occasionally. That preaching is Gita's heart. Its innermost genuine
preaching, we come across one shloka with a slight alteration or modification with a very
little difference, terminologically at least, thrice or four times. It is because the most
honorable, respectable preacher or author likes the idea most and wants to remind of the
same to his enlightened listeners. The repetition of the above mentioned Shloka is made as
under:
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-

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c @
-
= {
c -
"Therefore at every place, environment or during all times remember me and fight
against your external and internal enemies. By dedicating your mind, intellect and your
entire being to me you will undoubtedly propitiate and attain me."
"Concentrate your mind on me, become my devotee, sacrifice for my sake, offer
obeisance to me everywhere. Then you will become mine, your soul will be united with me,
and you will reach me ultimately."
"Perform actions for my sake, my grace, become exclusively mine my devotee only;
detached from every association and attachment, be away from animosity. For as a
consequence of such divine attributes one attains me."
"Fix your mind all me, let your intellect enter in the superhuman divine form of mine.
Then you will certainly dwell in me. There is no doubt about it."
"Make your mind, engrossed every moment unreservedly and incessantly unto me;
worship me; sacrifice for my sake and offer obeisance to me, Then you will be bestowed by
my divine grace. I tell you the truth as you are my favorite."
The significance of the underlying message is apparent. Gita through the rhythmic
repetition of those favorite venerable shlokas clarifies the essence of self-realization of
God's divine vision by stressing
1. The need for becoming crystal-clear or pure in conscience;
2. Directing the mind, intellect, life from external objects towards God
3. Performing actions for the propitiation without ego or attachment.
It can be rightly described as the centrifugal idea of Gita. It beholds us to translate it
into action for our life's upliftment.

*
16. THE PURPOSE

A pundit used to read and deliver discourses on Gita very interestingly. He was well-
versed and, most proficient in Gita. He had dedicated his life exclusively for the sacred
scripture. His monetary condition was not very sound and he earned his livelihood solely by
lecturing on Gita, his most favorite celestial gospel. Once he decided for delivering
discourses upon Gita before the king of the country and to get as much money as possible
as gift from him.
He after consulting his wife went to the king of the country and requested him for
arranging his discourse on Gita.
The king was very wise. He was endowed with discrimination. So he asked the
honorable Pundit,
"Have you attained perfect proficiency over the great sacred gospel Gita?"
The honorable scholar replied in the affirmative.
"I don't accept your claim for proficiency. Read and study Gita thoroughly, meet me
after a few days and I shall listen to your discourse afterwards'"
"But I have achieved the perfect knowledge of Gita. There is no doubt about it."
"I don't think so. Your statement is unbelievable."
The Pundit despite depression or disappointment remained silent. There was no
scope for arguments and counter-arguments. Entering into arguments was absolutely
purposeless.
He returned home and narrated the incident to his wife. She encouraged and

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consoled him.
The Pundit studied the gospel again, contemplated upon it, and after approaching
the king in his grand royal palace appealed for arranging his discourses on Gita.
The king turned down the appeal saying:
"Your study and contemplation of Gita is still lacking."
Gloom spread over the scholar's countenance. He returned after a couple of days
with the same ambition but the king replied in the same manner.
He became disheartened, discouraged and thought the king lacked in intelligence
and discrimination.
Returning home he, pondered over Gita again. Consequently his conscience got
illumined. He found out his folly. He for the sake of worldly wealth approached the monarch
occasionally and begged before him forgetting the real essence of Gita. Lord Krishna said in
the 18th Chapter concluding his preaching: "Surrender to me whole heartedly, take refuge
unto me only. I shall liberate you from all sins or drawbacks. Don't grieve."'
=c7
c H -
His ignorance disappeared. He began to repent. He forgetting and leaving aside the
emperor of the universe approached an ordinary earthly king desiring for his remuneration
and still believed himself as an ardent follower or proficient scholar of Gita. If he had
worshipped the almighty Lord devotedly, he would have showered divine inexhaustible
grace upon him making his life blessed by all means.
He resolved for the propitiation, divine grace and vision of the Almighty and living
only on water, began to endeavor for it.
After some days the king inquired about him through his minister, got satisfied after
hearing the news of the scholar, and uttered:
"My purpose is served now. I wanted the Pundit to devote his life entirely for God
only. Now he has comprehended the scripture's true significance
Accompanied by his minister he visited the Pundit and presented a bag of coins of
gold to him. The Pundit returned it very respectably and courteously by saying, "I don't
desire for worldly wealth now. I shall be satisfied with the vision and grace of God only. My
learning of Gita will become fruitful then."
After some time he was blessed with the divine vision of Lord Krishna and
subsequently achieved worldly prosperity also.
The knowledge of Gita is not meant for mere discussion. Its purpose is not served by
debating or delivering discourses only. It is not to be utilized for intellectual gymnasium also.
It is for spiritual evolution, for purification, for self-control, for God's grace, vision and for
the eradication of self-ignorance. The scholars of great celestial scripture ought not to forget
it.
The intellectual understanding has its limitations. It cannot experience tranquility,
control of the senses and self-realization. It cannot besides liberate one from bondages of
ignorance. With the assistance of it, an individual has to harmonize his life, establish self-
conquest, realizing the self within, get himself accomplished in the universal Atomic
consciousness and sacrifice his entire life at the altar of the Almighty. The intellectual
understanding or knowledge would become perfect and blessed then. The spiritual know-
ledge and study is not meant for becoming a professor, scholar or Pundit but for behaving
as a devotee. It should be borne in mind always. The above said illustration teaches such
sort of lesson to all the readers and admirers of scriptures like Gita.

*
17. OUTLOOK TOWARDS LIFE


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What is the outlook of Gita towards life?
How it looks upon or thinks about life and the world?
Many preachers or prophets in the name of religion or under pretext of philosophy
have condemned the life and universe, have ridiculed them; despite believing as blessing or
boon have described as a curse; have preached mostly that they are not nectarous but
poisonous; not worth living but to be discarded. A well-known notion prevails among
intellectuals and metaphysical enthusiasts in the country that life is an empty insignificant
dream, the entire universe is transitory, meaningless and so one should not take active
interest in it. Consequently majority of the people breathe but breathe uninterestingly; live
but live charm less; because they cannot escape living; move and work because there is no
other alternative before them; lead their lives sorrowfully because they are compelled to do
so; understand lives as burdens, imprisonment or penalty. They never rejoice but always
ventilate dissatisfaction, vindicate displeasure, experience uneasiness, blame, murmur,
grumble and fall in psychological sickness. In that sequence it will be extremely interesting
to note the teachings of the great authentic gospel Gita.
As I have stressed before, Gita very rightly follows Vedas and Upanishads. Most of its
doctrines, principles and preaching fall in line with them. Vedas say that the creation is an
enchanting epic which never gets old, deteriorates, decays or becomes prey to diseases.
By comparing the creation with an epic, Vedas not only justify its loveliness, melody
or auspiciousness but also describe unambiguously that it is worth tasting.
Vedas never curse or condemn life. Despite its condemnation or grudge we find
frequently and unequivocally In them a soft corner for life, a tenderness, liking or affection.
The Vedic Rishis' declare that life is worth living and should be lived interestingly, judiciously,
rejoicingly, with all the attention and fineness possible. They say or pray:
|
| |

"O the Almighty, we may live for a hundred years, we may see, speak, hear and
breathe with prosperity, without poverty for a hundred years, and may the cycle of hundred
odd years move again and again. We may live in his universe without any fatigue, disgust,
and disinterest; without even a little hurry for vacating the physical transitory frame of
ours."
Nowhere in the religious philosophical literature of the world except Vedas can one
find such sublime inspiring, encouraging aspirations towards life and universe. Judging,
from that viewpoint or barometer Vedas' place is undoubtedly very unique, unrivalled.
Upanishad also declares:
|
H
"The Almighty Lord is charm, deliciousness incarnated. By getting his deliciousness
or Him the entire creation becomes joyful. Who can breathe or live if that delight incarnated
is not here?"
Gita reminds US that the world is transitory and without perfect everlasting
happiness. Nevertheless it does not condemn or hate the world. In the first chapter's first
shloka's first word it has used the most significant word H. It is indicative of aus-
piciousness. Gita introduces human life and world as a farm for righteousness. Human life or
human body is acquired as a result of righteousness and for the sake of righteousness.
Explaining the word Gita's 13th Chapter says:

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| = Hc
d
H7 -
= @
= = -

cH ( -
"Arjun, this body is called a farm. One who knows it is called the knower of the
farm." Elaborating the point it adds:
"Five Maha bhootas or fundamental elements, ego, intellect, Avyakta or the
unmanifested, ten senses and their five respective objects, desire and jealousy, happiness
and unhappiness, life and patience - their combination is briefly called the farm. It is always
changeable, instable."
So according to Gita Life is a great very valuable farm. The farm is not always for all
peasants smooth and fertile. Many times it is awkward, full of pits, pebbles, thorns, etc. The
peasant has to remove them and make the farm useful. He has to strive strenuously.
Similarly a peasant of life has to toil hard for the removal of filthiness and obstacles. Then
only the farm of life becomes fruitful.
Man should keep this life and world H, a field of righteousness and not of
unrighteousness. He should endeavor for making it a playground of good or Gods and not
for perpetuating it as a centre of evil or demons. He should strive ceaselessly for making life
holy.
In the sacred scripture Srimad Bhagwata it is said:
| H |
=
"The human life on this earth although momentary is rare to be achieved. It is
scarcely provided. It is a gateway for liberation. With its help one should get the divine
vision of the Supreme and grace of the blessed saints. It is also very rarely accomplished."
The famous saint Tulsidas in Ramayan writes:

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H
"The human body is a present of great fortune. It is seldom attainable by Gods also.
The scriptures have paid tributes to it. It is a door for liberation and treasure of all spiritual
practices."
Gita compares this life or assuming the physical body with the pious pilgrimage. Lord
Krishna says emphatically to Arjun,
| q |
"If you remain inactive, the pilgrimage of your life or body will not be famous."
Therein the word is most meaningful. Instead of using the ordinary familiar word
, or the popular word or Shri Krishna has chosen the special word in
order to suggest that life on this earth or living in the physical body is most auspicious. It is
not an ordinary event. It is a celestial celebration. Life should be lived with the spirit of
pilgrimage. It should be a pious performance.

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A traveler does not necessarily and always observe ethics or a prescribed
commendable code of conduct. He does not necessarily and always live with purity. But a
pilgrim does so. It is always expected from him. He has besides some determined definite
destination before him for incessant inspiration and endeavor. He chalks out his program
accordingly, and never sits idle till that destination's accomplishment. The pilgrim of human
life also keeps his ever vigilant illumined eye on his individual destination and remaining
detached from other external activities and sensual objects, proceeds resolutely towards its
direction. Eventually he reaches his goal and becomes blessed. The pious pilgrimage
sometimes or mostly continues for lives together but he is never disappointed. His enthu-
siasm of determination never by any means gets exhausted. He cherishes unshakable firm
faith in the life after death and in the logical spontaneous fruit of actions. He remembers
and believes in the philosophy of Gita's rebirth theory and understandably utters like the
famous poet Longfellow:
"Life is real, Life is earnest.
And the grave is not its goal.
Dust thou art, to dust returnest,
Was not spoken of the Soul."

*
18. THE BATTLE

The sacred scripture Gita in its first chapter has provided a glimpse of the proposed
battle of Mahabharat. We get idea, an accurate idea of the belligerent forces participating on
behalf of the Pandavas and Kauravas. That battle of Mahabharat has ended, but the mental,
metaphysical battle of Mahabharat continues. It is prepared and fought in man's mind, heart
or conscience. Every individual irrespective of his class, creed, color, religion, society, nation
and gender is surrounded by its atmosphere internally on the astral plan. Pandavas and
Kauravas reside in him. All the good virtues, sublime qualities, noble thoughts, feelings,
aspirations, tendencies are Pandavas. When our mind is overwhelmed with righteousness,
when it is diverted and focused towards truth, chastity and in the direction of the Almighty
Lord, the Pandavas are predominant or powerful; but on the contrary, when evil thoughts,
feelings, aspirations, tendencies prevail misdeeds overpower US and our conscience gets
diverted towards untruth, unrighteousness, unmanliness, Kauravas reign on us. Both the
belligerent forces combat against one another and the most powerful force becomes
victorious ultimately. Whether an individual breathes in the midst of the society, is
surrounded by various environments, leading lonely life or lives alone, that inner battle
always persists. Unless he becomes liberated from the clutches of self-ignorance, illusion
and attains perfection, that struggle goes on. It never, nowhere even in the sleep ceases.
In the sixteenth chapter of Gita those rival competitive forces have been mentioned
and classified as the divine glorious wealth, temperament, tendency and its contradictory,
the evil devil like wealth, temperament or tendency. They are defined as follows:
@7
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H
= -

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|
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H = |
-
"Fearlessness, purification of heart, harmony between knowledge and yoga, charity,
self-restraint, sacrifice, scriptural study, penance, humbleness, nonviolence, truth, serenity,
renunciation, tranquility, tenderness, compassion towards all, dispassion, softness, shyness,
steadfastness, vigor or brightness, forbearance, patience, chastity, faithfulness, absence of
pride - all these attributes are seen in an individual born with divine quality."
"One born with evil quality possesses hypocrisy, arrogance, ego, anger, bitterness or
harshness and ignorance."
"The divine quality, wealth or d leads towards liberation and the evil is meant for
bondage. O Pandav or Arjun, don't grieve as you are born with divine wealth or quality."
An individual should strive his utmost for deterioration of evil elements or qualities,
its ultimate annihilation and for establishment, nourishment or fulfillment of divine elements
or qualities. It is extremely difficult, absolutely impossible to accomplish the task one -
handed. Human endeavor, however genuine, great or ceaseless, is after all incomplete. It
has its limitations and needs collaboration of the Divine. It requires the grace of the
Supreme. One has to pray and strain every nerve for that also. When there is the
confluence of the individual's endeavor and grace of the Supreme, the fulfillment,
blessedness of the life takes place. Peace pervades. Then the internal battle of Mahabharat
ends automatically.
Therefore one has to endeavor for the eradication of evil elements faithfully,
ceaselessly and pray for the grace of the Supreme simultaneously with faith, patience and
enthusiasm. The earnest, incessant and powerful prayer is itself an endeavor. We have to
guard against the evil antagonistic atmosphere outside, remain detached from it, and watch
ourselves, our thoughts, feelings, aspirations, activities and behavior very strictly. Through
constant practice of self-examination, self-analysis or introspection, we have to keep out of
our filthiness and defects and make every effort for their removal. Consequent upon such a
practice, we shall become crystal clear gradually and establish ourselves in d or the
divine quality of wealth.
For the ultimate victory of this life's Mahabharat or battlefield, personal endeavor
and the grace of God both are necessary. They are indispensable prerequisites of the great
triumph. is an embodiment of endeavor, ceaseless, vigorous efforts and +
represents the Almighty Lord or the Supreme. God inspires guides and man fights or
strives. Their co-operation is an unavoidable necessity. Then comes splendor, grows
grandeur and victory, wealth, prosperity and ideal code of conduct all flourish naturally.
Gita preaches it with the help of the last shloka and sings:
+ |
-
We have to consider that preaching and act in accordance with it. A man possesses
generally two eyes and a bird two wings. If one of these is destroyed, the appearance is not
complete. Similarly, life is incomplete in the absence of the Supreme divine, eternal truth or
Krishna and Arjun or individual endeavor. Man's effort and God's grace should get together.
Both should combine for the betterment, fulfillment and perfection of life. There is nowadays
chaos, catastrophe, uneasiness, worries and depression in life because man has

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disconnected his relationship with the divine dwelling in and around him; he has lost love
and faith of the Almighty. He himself seems responsible for his pitiful melancholy condition.
He ought to associate himself with the Almighty Lord for establishing peace, light, harmony
and bliss in life. There is no other alternative.

*
19. UNIVERSALITY

Gita's message is universal. Its outlook is sympathetic, broadminded and benevolent.
It does not preach, indicate or believe in narrow-mindedness. Hence it has very pleasantly
and understandably kept the temple doors of devotion, spiritual evolution, salvation and
perfection open for every individual irrespective of caste, creed or color or gender.
According to the great gospel Gita, everyone assuming human body is entitled to enter into
Godliness through the pious passage of manliness or gentlemanliness; everybody is capable
for achieving tranquility, self-realization, spiritual perfection and emancipation. Human body
is meant for its accomplishment. It is an authentic, most reliable passport for it. There is no
restriction for anybody only because of outward appearance, position or status. According to
Gita members of scheduled castes, businessmen and ladies also can progress spiritually and
attain peace and bliss. Even a most wicked man, a culprit can repent for his misdeeds,
resolve for an ideal life, realize the supreme self and attain salvation. The gateway for
perfection is open for all. Gita's outlook is extremely catholic. It embraces the entire
mankind. It does not ignore or hate anyone because of the correct comprehension that in
every individual there glitters a spark of divinity. It has no filthiness about it. Every soul is
fundamentally sublime, pure, celestial and divine. Only it is overclouded or enveloped by
ignorance, ego, illusion, attachment etc. That veil of ignorance, illusion is to be removed.
Every individual takes birth with a golden invaluable opportunity for it. It cannot be said
when a wicked man would transform himself and become a saint or prophet and vice versa.
So nobody should be looked at contemptuously. If possible we should offer him occasion for
spiritual advancement and provide assistance.
Gita says in the 9th Chapter:
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"The most wicked man also, by worshipping me wholeheartedly and devotedly
becomes associated with my supreme self. He should be known as a saint, a virtuous man.
He elevates himself, gets transformed into a pious spiritual man without delay and achieves
permanent peace. O Kaunteya, rest assured, my devotee never perishes."
"Those born in sinful inauspicious families, women, businessmen and the illiterate,
uncivilized, downtrodden scheduled caste people too get salvation or reach the highest peak
of metaphysical mountaineering. What then about the pious Brahmins, devotees and kings
leading life of penance? After getting birth on this transitory miserable world worship me."
Lord Krishna tells and conveys the similar message of consolation through the 36th

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and 37th slobs of the fourth chapter previously:
d
7! = -
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"Even if you are most prominent among sinners, you will easily swim over the ocean
of ignorance with the help of the boat of self-knowledge."
"The fire burning fiercely and extensively from woods annihilates them all, so also O
Arjun the fire of knowledge converts all actions into ashes."
The sinner or wicked man remains no more a sinner or wicked man after taking
refuge into the lotus feet of the Almighty Lord and becoming a devotee. If there remains a
fragment of sin, evil or wickedness within him, his devotion or surrender should be
considered incomplete. During interim stage also he should endeavor enormously and
earnestly for the evil's eradication and for self-purification's vindication.
The path of spiritual progress though difficult is not inaccessible or untreadable. The
historical records of spiritual aspirants teach us the same lesson for our inspiration and
enthusiasm and encouragement. Only we have to ponder over them, resolve, chalk out our
programs and commence progressing. Even if we falter we should never get disappointed,
should never become disheartened. With firm informidable determination we should always
strive, proceed forward and in the long run the victory win undoubtedly be ours.

*
20. THE CHARIOTEER

During the great historical battle of Mahabharat, in the religious pious place of
Kurukshetra, Lord Krishna entered as a charioteer of Arjun. The victory thence landed with
the side of Pandavas. Lord Krishna's role as Arjun's charioteer was conspicuous, unique and
significant. There was an interesting and noteworthy story behind it.
Duryodhan and Arjun both according to Mahabharat visited Shri Krishna for help or
his direct active participation in the battle. Lord Krishna told that the battle would take place
between relatives and so he would preferably not participate in it as a warrior. On one side
would assemble his Narayani Sena or army for active participation, whereas on the other
side he would join himself with a steadfast resolve to remain a non-fighter. Anyone was free
to choose him. Duryodhan thereupon chose Krishna's army very willingly, but Arjun was
reluctant to act accordingly. He could comprehend correctly and completely Shri Krishna's
importance. He visualized that the wealth, grandeur, possession of worldly objects were
absolutely of no avail without the pious presence of him. Even if he was to remain as a,
non-fighter, as a non-participant in the battlefield, his mere presence would suffice. It would
become inspiring, encouraging and energetic beyond expectation or imagination. If the
whole belligerent well equipped army was on one side and Shri Krishna as a lonely spectator
on the other, his side would be victorious. He would play havoc. His mere presence would
be miraculous. He would prove unparalleled. His blessings grace or benedictory soul
inspiring sight would be invaluable. So he prayed to Shri Krishna for becoming his
charioteer and Shri Krishna very willingly responded. The task of a charioteer was not
praise-worthy. It was reserved for and entrusted predominantly to those born in scheduled
castes or Sutas. Nevertheless Lord Krishna accepted it on account of his wholeheartedness.
It was indicative of the mutual love's triumph.
The great famous devotee poet Surdas paying tributes to the Lord and to the
celestial love has sung:

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4
;
3
"Becoming Arjun's faithful charioteer, he drove the chariot forgetting or putting aside
his godliness. The highest, most sublime relationship is that of Love".
Consequently in the battlefield, both armies witnessed the unimaginable unique
picturesque scene with bewilderment. The episode is full of significance. It conveys
immortal, meaningful message, casts novel illumination, opens up grand gates of inspiration
and delivers scriptural essence even today. Gita puts questions indirectly before an indi-
vidual: Who is your charioteer? Who is by your side? Whom have you taken sides with?
Have you chosen Shri Krishna, the Almighty Lord of the Universe, as your charioteer, guide
or master? Have you converted yourself into Arjun first? Have you become humble, egoless,
and straightforward? Are you endowed with affection for God? If the answer to those
questions is in the affirmative rest assured, you will be victorious, prosperous; your
battlefield of human life, of the world will be safe. If the answer is unfortunately in the
negative, your safety and victory are not guaranteed; your peace and prosperity are not
secured. You will lose the battle of the life like Duryodhan and will be ruined. You can shape
your destiny deliberately and independently. Nobody is to be blamed afterwards if you
commit mistakes arrogantly or ignorantly falling in the clutches of illusion, pride, lust and
prejudice.
If there is everything in our lives, wealth, prosperity, name, fame, power, worldly
objects or sensual happiness everything, but not the love, faith or relationship with God,
what to do with it? Life without love for God is of no significance, is meaningless, worthless:
just like a corpse without soul. It is obviously charmless. On the contrary, if there exists
God in life or the life is adorned with the Almighty Lord's affection it becomes complete in
itself, and gets transformed into an ambrosial reservoir of tranquility. It radiates with
divinity. Gita therefore sincerely suggests for making life God ward; for preferring God
always, for selecting Him as our eternal celestial charioteer. He is completely competent for
driving our life's chariot successfully and undauntedly in the complicated contradictory
dreadful battlefield of the universe. Only he should be entrusted with the responsibility at
our earliest convenience. The drama of life would change spontaneously by His divine
benediction. Prosperity, peace and bliss would prevail automatically.

*
21. SOURCE OF SELF-KNOWLEDGE

According to the great scripture Gita self knowledge is necessary, indispensably
necessary, for tranquility, perfection, annihilation of ignorance and self-realization. It is
benedictory for spiritual aspirants.
Knowledge is of two kinds: scriptural or intellectual and experienced. Scriptural
knowledge makes a man doubtless, denotes the path of spiritual progress, inspires, whereas
the knowledge experienced, translated into action or realized makes him liberated from the
clutches of ignorance, gives peace and illumination, the conscience secures self-realization.
It is always blissful. Upanishadic Rishis have with reference to that knowledge said
7= i.e., the attainment of liberation is not possible without knowledge.
Gita declares in the 4th Chapter:
77c |
= c= -

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d
7! = -
"With the help of that divine Self-knowledge, you will never become a prey to illusion
or illusory fascination and besides behold the entire universe in your self or dwelling within
me."
"Even if you are the master of sinners, by taking advantage of that Self-knowledge's
supreme steam-boat, you will cross the ocean of ignorance immediately."
"As the fire springing forth from woods burns and annihilates everything, similarly
the fire of Self-knowledge burns into ashes or destroys all actions.
The Upanishad says: | |
"One should possess proficiency over both the knowledge: and .
or knowledge mainly consists of scriptural study or intellectual information, whereas
leads to God-realization. The Upanishad defines it as: H or the
ultimate highest knowledge is one which helps for the attainment of the imperishable
Almighty God.
A spiritual aspirant should enter ultimately in the region of the ultimate highest
knowledge for spiritual perfection. Mere study of scriptures and intellectual informative
knowledge will not suffice.
He shall have to plunge through meditation in the inner-self and experience or
establish harmony with the all-pervading soul. It is called 7 in Gita - the experienced
knowledge or the knowledge derived from self-realization.
Cooking is taught to home science students in the colleges. But it is not complete in
itself. The students have to cook themselves, eat or eschew food. Their appetites are
satisfied then and then only. Similarly an aspirant has to perform spiritual practices for the
revelation of inner abnormal experiences.
He can be well gratified by such practices only. Mere reading, writing, contemplating,
conversing, discussing, arguing, fruitlessly, aimlessly and habitually will not help. Plunging
in the milky ocean of our innermost conscience is inevitably necessary. Contacting directly
the self within is indispensably. We have to strive indefatigably for the realization. Gita
seems in quite concord with these views. It is absolutely in agreement with them.
According to the great gospel Gita one of the sources of Self-knowledge is the
sublime spontaneously achieved pre-birth sanskaras. As their natural consequence, some
individuals are born with extraordinary abilities, spiritual backgrounds, metaphysical-
mindedness, cosmic consciousness, chastity, self-realization in no time. Such souls are al-
ways extra-ordinary, very rare. They are janma-siddhas (siddhas by birth).
Those yogis or spiritual aspirants, who have their physical bodies before self-
realization or perfection, dwell in divine lokas for a specific period and thereafter take birth
in the dwelling places of men with sublime qualities or yogis. As consequence of their pre-
birth celestial sanskaras they achieve self-knowledge automatically right from their
childhood, endeavor for the fulfillment of yogic practices, become desirous for realizing the
divine and transcend the boundaries of body-consciousness very easily, effortlessly for
plunging and getting absorbed into the Supreme. Others after incessant endeavor become
free from filthiness and achieving fruit of their spiritual practices after births together, are
established in perfection.
Lord Krishna expresses similar views in the concluding stanzas of the 6th Chapter:

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! c +
P -

@ = |7 -
@
@ = -
H
7 ( -
H @~
=@ -
Another source of Self-knowledge according to Gita is conventional. There appears
an astonishing coincidence in Gita and Upanishad with regard to that source. It is the source
or medium of a master or spiritual preceptor of scriptures. The Mundak Upanishad directs
definitely or unequivocally:
| ( =c
7 c (8
= =d =
H c (
"After well contemplating the world of action, a Brahmin should get detachment. For
the sake of self-realization he should approach the Master well versed in scriptures and
established in the Supreme."
"To such a peaceful and self-controlled aspirant, the Master should reveal the
significance of self-knowledge, so that he can experience the Truth eternal or the Almighty
Lord."
Gita falls in line with that Upanishadic traditional code of conduct and says:
@
= 7 7 -
"That supreme self-knowledge should be achieved with the help of prostration,
questions and service or devotion. The learned and self-realized one will preach you that
knowledge."
Self-knowledge is derived from within also. The soul is an embodiment, a reservoir of
knowledge. When the conscience becomes crystal-clear or sublime, the curtain of ignorance
is removed and the knowledge of the self springs forth. It is unique in itself. It is not
scriptural knowledge. It is internal. A spiritual aspirant proficient in yoga-practices acquires
that self-knowledge from his soul as a result of self-realization in course of time.
Gita endorsing that viewpoint elaborates:
7 7
c @ c = -
Still one another source of self-knowledge according to Gita is devotion and grace of
God. Lord Krishna tells in Gita's 10th Chapter that the true devotees' minds are always
absorbed in me; their pranas remain attached to my divinity, they when meet together, sing

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the celestial songs of my glory and are enormously satisfied and delightful. To those well-
connected inter-related dear devotees worshipping me very lovingly and faithfully, I provide
yoga of intellect. With the help of it, they realize me. For the sake of showering grace upon
them, I illuminate in their consciences the lustrous lamp of knowledge and annihilate the
darkness born out of ignorance.
d =
= c = = -

@ = -
7
c 7| -
The illustration of Shri Ramakrishna Paramhansa is appropriately remembered and
cited in that sequence. He chanted the name of the holy Mother wholeheartedly and prayed
affectionately, Mother, I possess no knowledge, no power for penance, devotion,
detachment, purification or extra-ordinariness of any kind. I have only your divine
dependence. You are my strength, solace and everything. If you feel there is necessity for
scriptural or intellectual knowledge in my life, if it is indispensable, kindly bestow it upon me.
And the Almighty merciful Mother bestowed the benediction. She showered grace
and provided the essence of self-knowledge. It was the consequence of such divine grace
that the great intellectuals of his age flocked before him, sat at his lotus feet and derived
inspiration through his marvelous utterances. It was an example, a unique testimony of
grace. Saint Tukaram, Narsi Bhagat, the great Mira and others though not endowed with
academic education were adorned with unique intellectual capacities. Their secret was God's
grace only. By God's grace one can achieve perfection, tranquility and self-realization. Then
what to speak of self-knowledge? It can be achieved very easily. By God's grace man can
purify himself, become an ardent devotee, obtain God's vision and make his life blessed.

*
22. MESSAGE OF SACRIFICE

The performance of sacrifice is emphasized and recommended in Vedas and
Upanishads. Sacrifice was considered advantageous. It was utilized for getting rain and for
the prosperity, peace and happiness of an individual and the society. It was instrumental in
the fulfillment of genuine worldly desires also. It was looked at as an efficacious infallible
weapon for divine grace; an extra-ordinary remedy for all times.
The Vedas declare 7| "An individual desirous of heaven should perform
sacrifice."
In another place it is said:
"With the help of sacrifices Gods were propitiated. That religion prevailed from the
very beginning. One could get heaven or heavenly happiness with its assistance."
Gita seems accepting and respecting the above-mentioned conception superficially.
It is, assumed after reading of these shlokas of Chapter 3:
7
cP -

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= =
= ! -
P== = 7
d -
7P = = ~
c =cc -
={= ==
7{ = 7 { -
({ @ (H {
c ( c 7 8 -
"Brahma the creator, after creating the universe in the beginning said, 'You should
propitiate the gods with the help of sacrifices. Gods when pleased will enlighten you in
return, and thus you will achieve supreme benediction. Gods being propitiated by the
sacrifices will offer happiness and prosperity. But those who utilize the objects of happiness
for themselves are certainly thieves. The saints eating the remains of sacrifice are liberated
from all sins, whereas those that cook for themselves or breathe for personal advantage
only eat sins. "
"Creatures are born with the help of food, food is the result of rain, rain is showered
with the help of sacrifice; and the sacrifice is originated by actions. Actions are formed by
Brahma; Brahma gets manifested from the imperishable immortal supreme. Therefore the
all-pervading Brahma is always established in the sacrifice."
In the above said shlokas the words { have their special meaning. Gita by
using those peculiar words wants to convey the significance that the sacrifice is formed of
actions, and consequently an individual aspiring for peace, prosperity, bliss or salvation
ought to perform good deeds, become virtuous, get himself thoroughly liberated from
misdeeds and besides endeavor with all the strength, intelligence and resources at his
disposal for the welfare of others. Individual and collective endeavors are essential for the
upliftment of the society around us. The collective efforts will culminate in the establishment
of heaven and disappearance of hell on the surface of the universe. Such sacrificial
discharging of duties is recommended and described as superior to mere external traditional
customary ceremonies.
Gita elaborating that particular point emphasis:
=7777 =
7 ! -
"The sacrifice of self-knowledge is superior to and benedictory than all the external
sacrifices performed with the help of objects or wealth. All the actions culminate ultimately
in self- knowledge. They become blessed when one acquires Self-knowledge."
So, in accordance with the great gospel Gita's preaching, every individual should
strain every nerve for the betterment of others. Moreover he should achieve self-knowledge
and eventually after self-realization get himself established in the self. In that manner the
entire life will become sacrificial. At the altar of life every individual endowed with
discrimination is expected to offer oblation of evil thoughts, aspirations, arrogance, lust,
anger, misdeed, animal instincts, illusion, hallucination and ignorance. Such an act will be
pious, advantageous and indicative of peace or prosperity. Gita offers initiation for such a

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sacred all-embracing sacrifice.
For social welfare, eradication of social evils, poverty, illiteracy, backwardness, social
service is utterly necessary. Without social service society cannot progress further, cannot
become prosperous. For the sake of the execution of the social service, man has to become
broadminded, tender-hearted, compassionate, unselfish, sympathetic and humble.
Service is also a sort of sacrifice, a pious auspicious act, recommended by Gita. Man
should strive for providing peace and prosperity to others. He should seek opportunities for
wiping the tears of others, for offering consolation to those that grieve; provide shelter to
the shelter less or forlorn, feed the hungry, quench the thirst of the thirsty, wrap the bodies
of the naked, half-naked people shivering with unendurable tremendous cold, offer
remedies to those suffering from incurable diseases, diminish discomforts of the grieved or
sorrow-stricken and perform personally or participate or co-operate collectively in every act
of philanthropy. That will be equal to an act of sacrifice. He can perform such celestial
sacrifice of service with every means at his disposal, with the help of mind, body, speech,
writing, contemplating, praying, wealth, power, position, influence. His purpose and
enjoyment should be to serve others. He should not be satisfied by living himself; he should
breathe for the happiness and welfare of others too. It is extremely essential. If all the
educated civilized human beings perform such sacred sacrifices the surface of the society
would change altogether. The entire human society would be benefited undoubtedly. The
shameful sorrowful shadows of hell would disappear spontaneously from the surface of the
earth and the fragrance of heaven would prevail everywhere. Our world would become more
pleasant and peaceful. People would not dream for heaven or liberation; they would never
prefer for them. The heaven and liberation would land instead on this very earth, in the
innermost of every conscience. Gita presents pious powerful picture for such a sacrificial
performance or demonstration. It is delightful to examine it.

*
23. PICTURE OF PERFECTION

In the sacred scripture Gita, Lord Krishna presents an all abounding colorful
attractive enchanting picture of perfection. He provides in unequivocal terms an absolutely
clear and complete idea of a man of perfection or a self-realized liberated man. It would be
inspiring and delightful to cast a glance at it and to understand it as thoroughly as possible.
Lord Krishna introduces such a man of perfection by nominating him especially as
7 and . These words are especially used in Shrimad Bhagwad Gita's second
and fourteenth chapters. In the twelfth chapter also the qualities of an ideal devotee are
described. They also give us an idea of a man of perfection.
According to Gita's second chapter a man of perfection or sthitapragna's description
is as follows:
He forsakes all the desires from the mind and remains completely satisfied in the
inner self.
He does not become miserable, depressed or perturbed by unhappiness, remains
desire less amidst happiness and is always away from attachment, anger and fear. Getting
anything auspicious or inauspicious he never rejoices nor condemns.
His senses are always and completely controlled. They never get mesmerized and
run towards their objects.
His mind is always absorbed in the Almighty Lord. He is free from attachment,
arrogance and ever established in tranquility.
It is called Brahmi Sthiti (| or the celestial state of perfection. After its
attainment one is not hypnotized. Getting established in it, even at the time of death one
gets merged into Brahma, the Almighty.

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The following are the attributes of an ardent devotee:
He cherishes selfless crystal clear love, compassion and sympathy for everybody and
generates jealousy for none. Remains free from ego and attachments; is always undisturbed
with happiness or unhappiness and is full of forgiveness.
He is satisfied united with the Supreme at every moment, an embodiment of self-
reliant, firm in determination and has surrendered his mind and intellect at the lotus feet of
the Almighty. .
He is neither grieved by the world nor causes the world grieved by him at all. He is
ever liberated from pleasure and pain, fear and depression or sorrow.
He has no expectation, is pure and proficient, unassuming, free from anxiety and
renounces all sorts of beginnings.
He moreover never rejoices nor laments nor grieves, neither anticipates nor
embitters and forsakes both auspicious and inauspicious. He is serene and steady in the
midst of honor and dishonor, friend and foe, cold and heat, pleasure and pain; is always
unattached.
He considers praise and criticism as one, observes silence, remains content in every
environment, has no attachment or proprietorship for home, possesses sound steady
intellect and is endowed with devotion.
His faith is unflinching, he is always engrossed in me and drinks the divine nectar or
spirituality or God's grace.
In the fourteenth chapter the qualities of (Gunatita) are mentioned as under:
One, who transcends the three gunas (), enjoys the nectar or attains the
omnipotent Supreme after being liberated from the pains of birth, death and old age.
He does not ridicule or look with contempt. He does not ignore the activity and never
desires for retirement or inactivity.
He remains indifferent, never moves by the gunas of Prakruti ( ), is steady in
the midst of happiness and unhappiness, favorite and unfavorite, criticism and praise, friend
and foe and is always judicious, discriminative and patient.
He serves or worships me with single devotion, transcends the qualities and realizes
the Supreme.
That threefold description can be summed up in other terms. We can say that a man
of perfection is endowed with purification, self-control, unanimity and self-realization. These
are the four outstanding, most essential, attributes which should be possessed by him.
A man of spiritual perfection is immersed in the self. He has achieved se1f-realization.
He is a master of himself. He has completely conquered his mind and senses. Bathes
incessantly in the milky ocean of enlightenment, peace and bliss; is unruffled by external
events or circumstances; beholds or experiences the self everywhere in the universe, is an
embodiment of sacredness, sublimity, blessedness. He has accomplished the equilibrium of
mind. He never becomes a prey to animal instincts. Notwithstanding unhelpful vociferous
contradictory conditions his mind remains concentrated on the supreme self.
It is difficult to attain such a sublime state of perfection. Nevertheless it is not
impossible. We have to resolve firmly, strive with all the strengths at our disposal for its
attainment, and with the help of self-analysis proceed further enthusiastically. The highest
and most sublime summit of spiritual ascendance can be conquered gradually by God's
grace. There ought not to have any doubt about it. Many illumined great souls in the past
have reached triumphantly the picturesque pious peaks of spiritual elevation and many
others would reach them. The path of perfection is open for all. Let us march upon it at our
earliest convenience utilizing every instant with discretion.
The time at our disposal is very short and flowing rapidly without hindrance like a
stream. The task ahead is great and requires dedication, inspiration, incessant endeavor,

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foresight, enthusiasm. Not a single second should be wasted. We should plan our program
and strive for its materialization in such a way that before the definite moment of departure
from this body, our conscience can experience complete satisfaction.

*
24. THE RENUNCIATION OF RELIGION

In the last 18th Chapter of Gita, Lord Krishna concluding his preaching says:
=c7
c H -
"Take the only refuge of mine after renouncing all sorts of religions. I shall
emancipate you from all sins. Don't grieve."
That concluding counsel is worth reading, noteworthy and important. Arjuna argued
occasionally that the battle would be sinful. Therefore, he wanted to withdraw from it, not
on account of discrimination between right and wrong or real and unreal but as a
consequence of anticipation or fear. His mind was disturbed and indecisive. Hence in order
to liberate him from fear complex he was promised from liberating from all sins. It is
understandable. If one takes refuge unto the Almighty Lord he has no cause for fear, ego,
uneasiness, bondage, grief, hallucination, attachment, at all. He becomes blessed. The
royal gorgeous gateways of gratification are always and completely opened. All the gloom
totally disappears.
Gita's above-mentioned message is universal and immortal. There is no doubt about
it. An individual or spiritual aspirant interested in the blessedness of the life has to act
accordingly. Nevertheless a question arises from the above utterances of Lord Krishna. He
has used the words, =c7 i.e. after renouncing all religions; so were there more
than one religion in the historical period of Mahabharat, and if so what were their names? If
the answer would be in the negative, why the words, all religions are uttered? Is there any
grammatical or linguistic mistake committed?
Let us contemplate upon and comprehend them quietly. The widespread famous
ancient religions of the world are mainly Hinduism or Sanatan Dharma, Christianity, Islam,
Joroism - the religion of Jarthusta. Christianity, Islam and the religion of Jarthusta came
into existence afterwards. In the Mahabharat period there was only one authentic traditional
firmly established religion - the Hinduism, Vedic religion or Sanatan Dharma ( ). The con-
temporary historical scriptural record provides no other existing religions information.
Consequently we', can reach the conclusion that "All religions" is not used for
acknowledging any particular ancient religion.
Let us clarify the point further. Ordinarily and generally speaking there are Deha
Dharmas, Dharmas of mind and heart, those of senses and Lok Dharmas. Eating, drinking,
sleeping are mainly deha dharmas. Contemplating and feeling are the Dharmas of mind and
heart respectively. Experiencing objects externally in various ways is the Dharma of the
Senses and duties towards the family and society are addressed as Lok Dharmas. Besides,
there are some religious ceremonies or duties prescribed by the scriptures. They are called
Shastras Dharmas. The sincere devotee surrendering himself unconditionally, totally and
affectionately at the lotus feet of the Lord renounces all those religions or Dharmas. His
renunciation is natural, automatic or spontaneous. There is no trace of artificiality behind it.
When the leaf of a tree becomes completely ripe it plunges down on its own accord.
It is not compelled to come down by anybody. The renunciation of the hitherto mentioned
dharmas takes place similarly. When the summit of divine love or yearning is surmounted
the external duties disappear automatically. Gita does not blame a real devotee for not

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discharging them. The real devotee wants to execute only one duty, that of Gods
realization and understandably gets exemption from others. Broadly speaking his religion
involves two main issues: God-realization and service of others. He breathes for their
performance and attainment. He very delightedly surrenders to the supreme and he in turn
looks after him, liberates him from all sorts of bondages and showers peace and bliss upon
him. He endeavors indefatigably for God's grace or benediction, which is eventually
experienced by him. Gita vouchsafes every individual with the introduction of Lord Krishna's
auspicious utterances. We are undoubtedly delighted to grasp them.

*
25. GITA IN HOUSE

In the Mahatmya (c) of Gita it is said, "The holy places of pilgrimage like
Prayag () reside regularly and forever where the sacred scripture Gita is kept, read or
contemplated upon."
c |
|
Many people read these utterances superfluously without comprehending their
significance. They believe that in accordance with them mere keeping the sacred book Gita
in house will suffice. They sometimes remember Gita on Gita Jayanti day for the sake of
special celebration and keep it aside for a pretty long time. They ought to understand that
those words convey some more meaning or significance and throw more light or inspiration
than expected.
Many authors sometimes insist that their books should find a place of prestige in
other people's houses. All arguments, counter arguments and complaints fail. They never
desist an inch from their insistence. They request them very politely, patiently and
persistently for keeping their books in house and clarify that if the books have found place
in house they would be read, studied and taken advantage of by anybody, even by out-
siders. But if they are not offered entrance and are prohibited there would be no scope for
their advantage. The words of Gita too are to be understood in that perspective.
Keeping Gita in house is only a preliminary and most important ceremony. If it is
kept in the house, some would have a glance at it, read it, study it, try for its
comprehension and ultimately endeavor for translating its precepts into action. Merely
keeping Gita in house is not its precepts enough. The remaining procedure should follow
after it, and it is anticipated it would follow automatically. Then only one's life, mind and
house would become auspicious and represent the holy places of pilgrimage.

*
26. WORSHIP ME

The world is transitory. It changes day by day, at every moment. All the forms which
we behold on the surface of it are momentary. They appear, assume shapes, deteriorate
and disappear ultimately. Their attachment therefore is meaningless, futile and miserable.
The prudent never affiliated to it.
The worldly happiness is not everlasting. It is not steady and complete in itself also.
It is dependable or conditional and with changes in conditions changes frequently.
In such a worldly environment an individual has to worship and surrender whole-
heartedly to the Almighty Lord for the sake of solace, for the attainment of steadiness and
tranquility. There is no other alternative. Gita emphasizing it says in the ninth chapter:
"After getting birth in this transitory unhappy world, take refuge unto me and

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worship me devotedly."
c ! -
"Worship me" is the clarion-call, the invaluable divine essence of Gita. The preaching
of Gita can be comfortably contained in those two words. If we want to absorb them in a
single word, we can leave the word ME aside and remember the word worship or instead
remembering the word worship, install the word ME in mind. Gita instructs or recommends
for diverting or concentrating our attention on the Almighty for the purification and
sublimation of life; it is the only royal road to peace, bliss and spiritual prosperity. We have
to discharge our duties faithfully, dispassionately simultaneously devoting ourselves entirely
and wholeheartedly to the Almighty for its association and propitiation.
Duties are part and parcel, forms of devotion. They should be performed with that
understanding or spirit. They don't differ substantially. Gita instructs that everyone should
discharge his duties enthusiastically. Even an ascetic, hermit or Sanyasi is not entitled for
their abandonment. Anybody discarding duties under pretext or in the name of yoga,
knowledge, devotion, detachment, disassociation from worldly relations or renunciation is
not worth encouraging. The society is deprived of his service and he is also deprived of
social service, peace and bliss. Such deprivation is not ideal and recommendable. Duties
change occasionally but never cease to exist totally and fundamentally. They ultimately lead
to spiritual supremacy and self-realization. So are laudable.
If we can comprehend Gita's viewpoint in that perspective there would be no
contradiction between duty and devotion. They both would seem advantageous individually
and collectively. What we need is their cohesion, not separation. Separatist tendencies
should cease altogether in the field of spirituality.

*
27. FOR EVERY INDIVIDUAL

A false notion prevails among ordinary and extra-ordinary, most of the literate and
illiterate people of India that Gita has nothing to do with the householders or individuals
sunk in worldly activities; that no purpose would be served by its study or comprehension
by worldly people. It would not benefit them as is solely meant for ascetics, hermits, those
interested in spiritual evolution and endeavoring for it only, for recluses or those who have
renounced the world, who take no interest in it. That spread notion is entirely baseless and
worth discouraging. We would like to deprecate it.
Individuals harboring such whimsical wrong notions should willy-nilly get rid of them.
They ought to acknowledge that the great gospel Gita was addressed to a householder, a
soldier, Arjuna in the midst of tumultuous worldly activities or belligerent disturbing
surroundings on the battlefield. It was preached neither in solitary jungles nor in caves nor
on the peaceful snowy mountain peaks. The preacher or preceptor of Gita also was a
householder Krishna taking interest dispassionately but sincerely and positively in everyday
activities and events of individual life and society. Besides it was taught for the removal of
veil of ignorance from Arjuna's mind and making him ready for dischargement of his duties.
It resulted in the same manner. Arjuna wanted to become an ascetic and behind the
attractive alluring garb of renunciation, desired for renouncing his duty. Lord Krishna
consequently spread light of Gita and his course was clear. The clouds of ignorance were
removed and he got illumination. He surrendered at the lotus feet of the Almighty and
afterwards fought bravely.
Gita creates no specific water-tight compartments. It is not advantageous for a
certain class of society. It is universal and beneficial for the entire mankind. It inspires and
denotes the pious path of perfection, peace, bliss and prosperity to the hermits, recluses or
ascetics also. They have a lot of lessons to learn from the sacred scripture. It would help
them undoubtedly. We never want the ascetics to be excluded from the great gospel of

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Gita's study. What we would like to convey or emphasize is that it is not the property of
ascetics only. Every human being deeply or sincerely interested in life's spiritual
advancement can derive inspiration or necessary illumination from it. .
Worldly people are engrossed in manifold mostly worldly activities; are surrounded
with auspicious and inauspicious environments, are absorbed in arrogance or attachments;
are faced with numerous difficulties or problems; have uncountable opportunities for lust,
passion, prejudice, fear, hallucination, face disappointment, depression, illusion, desire for
light, inspiration, guidance occasionally; contemplate frequently for external renunciation or
for discarding duties; are baffled, mesmerized or grieved. Therefore they require guidance,
peace and light. They are utterly in need of enlightenment. As Gita provides them
unfailingly they should study it thoroughly. It would be most advantageous for them. It
would lighten their loads, relieve them from anxieties, provide new interest, love,
confidence and enthusiasm for light, smoothen their path of progress, and offer strength for
sustenance in the battlefield of life against combating fierceful forces. Its contemplation
would keep them ever vigilant. It would function as an authentic guide leading peacefully
and determinedly towards self-realization, peace and perfection.
We should provide ample opportunities to the children, students, youngsters for its,
study. Its comprehension will serve them by all means. It will revitalize their lives and
become benedictory. The study of Gita's doctrines or precepts and translating them into
action ought not to be postponed for advanced age. It should be taken advantage of, as
early as possible, in the very dawn of life. All the facilities should be provided for its
propagation. Those who propagate it or strive for its disseminations render valuable service
to the society. Their attempts are worth encouraging and praiseworthy. Those who take
their advantage are also fortunate. They benefit themselves basically.

*
28. UNDERLYING IDEA

Scholars have contemplated and written a lot about the underlying idea, message or
essence of Gita. Some of them emphasize that Gita predominantly preaches worship of God.
Some others declare that it basically stresses need for knowledge. There are a few others
who pronounce that its fundamental approach is unequivocally towards Yoga practice. The
remaining thinkers of Gita insist that it directs an individual for selfless service towards
society, for actions or for discharging duties with detachment. We don't wish to contradict
them. Their versions or interpretations are not totally incorrect. Nevertheless it should be
borne in mind or remembered that Gita while painting and presenting the picture of
perfection conveys that life is meant for self-realization - realization of the self within and
simultaneously without in the entire universe.
Self-realization within one's body leads to peace and bliss in life, and realization of
the self without in the universe results in love or compassion for other and selfless service.
The entire Indian civilization, religion or philosophy preach those twofold aspects of life,
subjective and objective, and establish harmony among them. They never contra diet but
on the contrary co-operate with each other. Gita is not an exception. It also mentions that
an ideal human being has a duty towards himself and an obligation for the society. He has
to discharge and fulfill them both. Lord Krishna is an embodiment of the great gospel Gita's
preaching. He is perfect, self-realized, self-illumined, peace and bliss incarnated, and in
addition to it, prepared for service to the society. His character is indescribable. We have to
follow him for personal and social upliftment.
Man has to work but work selflessly without ego or attachment and like river move
steadily and regularly in the direction of the Almighty. The life can be blessed by such a
course only. Gita emphasizes that point frequently. It inspires an individual for spiritual
perfection and action and presents the guidelines for blessedness.

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*
29. PRIVILEGE

Who are privileged for spiritual progress, peace and perfection, salvation or God's
grace? In accordance with the great gospel Gita's teachings, every individual is. Gita
mentions that every human being, irrespective of caste, creed and color is entitled for
spiritual advancement. No specific privilege is essential for it. The gates of the Almighty are
always opened for each and everybody. There are no restrictions. Everyone enjoys divine
privilege. There is no class particularly privileged for it. Every individual should strive
earnestly for spiritual upliftment and for the eradication of evil, ignorance, poverty,
backwardness and for the betterment of others. It is expected from him.
The great gospel Gita stresses the need for spiritual upliftment clearly indicating that
every individual should strive for his utmost for emancipating himself from ignorance and
bandages. He ought to endeavor resolutely for self-realization or for spiritual ascendance.
Nobody should harm himself by becoming prey to evils, ego and attachment. One is capable
of becoming one's genuine friend and becomes one's enemy also. One should not act as an
enemy but as a friend.
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Gita in addition to the above said remarks emphasizes that those become their
friends who conquer themselves - their body, mind, intellect, senses and soul; whereas
those acts as their enemies who become their slaves and lead lives of earthly enjoyment
and accomplishments.
Man has to decide for becoming his friend and not foe. Human life is very valuable. It
is not easily achieved. So it should be utilized for spiritual advancement. The time at our
disposal is considerably very short and fleeting just away. All the indolence should be put
aside for the attainment of peace, bliss and self-realization.

*
30 .CAUSES OF THE BATTLE

Dhritrashtra and Pandu both were brothers. Pandu being elder was emperor of
Hastinapur. He went for penance in seclusion after entrusting with Dhritrashtra all the
responsibilities of running the empire tentatively. He could not return, died during the
penance with his wives and his brother usurped the kingdom depriving the Sons of Pandu,
the Pandavas, from their legitimate royal rights. He had soft corner for his eldest son
Duryodhan who lost not a single opportunity for harassing them. It was the duty of
Dhritrashtra for submitting the kingdom to the legitimate heirs and discouraging Duryodhan.
But the story took an adverse, different turn altogether. The result was evidently clear and
comprehensible. If the elder of the family does not remain neutral, judicious, discriminative
and keeps soft corner for one of the children the family is obviously ruined. He cannot
become impartial. In the absence of his elder brother Pandu, Dhritrashtra was expected to
pay extra-ordinary attention to Pandavas and to consider their case more affectionately and
sympathetically; but he could not act accordingly. On the contrary he cherished particularly
more affection for Duryodhan. It was also one of the principal causes of the fierceful battle
of Mahabharat.
In the first chapter of Gita, Dhritrashtra describes Kauravas and Pandavas as
sons of mine and Pandavas. The word is most meaningful and significant. It
suggests that he does not consider Pandavas as his favorites or belonging to him. The

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historical tragedy took place owing to such selfish temperament, outlook or attitude. His
attachment and sense of indiscrimination also paved way for social conflagration and
ultimate annihilation.
From the great gospel Gita we are able to get a glimpse of the contemporary social
conditions very easily. The melancholy state of moral descendence among intellectuals,
warriors, spiritual stalwarts, particularly among leaders during the days of Mahabharat is
surprising and painful. When virtue vanishes and injustice or unrighteousness prevails all-
round in society, the immediate duty of leaders from all walks of life is to sound their voice
and register their opposition fearlessly. They should not side with injustice or
unrighteousness. But the case during the dreadful battle of Mahabharat is totally different.
Bhishma the great scholar, philosopher or preceptor of those days sided with Duryodhan,
and same was the case with the great master Dronacharya, Shukracharya and others. If
they had oppressed Duryodhan very vigorously, genuinely or selflessly and had not sided
with him for participation on the battlefield, the course of events would have been
transformed altogether. Duryodhan would have become depressed, discouraged and the
massive bloodshed would have been avoided. But they lacked mental strength and courage.
They lost the initiative. Hence the history recorded the catastrophe.
One additional cause for the fierceful battle of Mahabharat was gambling. Yudhishthir
invited, and instigated by Duryodhan and Shakuni, could not resist temptation for gambling.
Despite being defeated once he played for the second time and lost Draupadi too, the most
prudent personality like him faltered repeatedly in that manner and the consequence was
obvious.
Duryodhan ordered Dushasana for capturing Draupadi. She was ridiculed or insulted
on the floor of Duryodhan's royal assembly. Duryodhan endeavored fruitlessly for her
defamation and she consequently determined and took vow for punishment.
Pandavas afterwards were repeatedly reminded by her of the tragedy and for
retaliatory measures. "Consider other's wealth as stone and other's wife as mother" are the
two principal precepts of the scriptures and saints for individual and collective peace,
prosperity, stability and happiness. Duryodhan violated both those moral precepts by
encroaching upon Pandavas' royal right, despite occasional entreaties, refusing to endorse
their legitimate right over their ancestral kingdom and manhandling Draupadi lustfully.
The arrogance and feeling for vengeance within Duryodhan was almost everlasting,
unshakable and acted as one of the causes of Mahabharat. He was extremely jealous of
Pandavas' prosperity and tried his utmost to harass them. The bitterness between Kauravas
and Pandavas instead of decreasing went on increasing gradually and he played the most
prominent role for that. As a consequence of it, Pandavas were compelled for fighting. The
major conflagration broke out and it led to all-round annihilation. The history of Mahabharat
teaches that evil can never become triumphant ultimately. Love and not enmity or hatred
becomes victorious. Mankind has yet to learn that lesson.

*


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About the Author

(Aug 15
th
1921 - Mar 18
th
1984)

Author of more than hundred books, Mahatma Shri Yogeshwarji was a self-realized
saint, an accomplished yogi, an excellent orator and an above par spiritual poet and writer.
In a fascinating life spanning more than six decades, Shri Yogeshwarji trod the path of
spiritual attainments single handedly. He dared to dream of attaining heights of spirituality
without guidance of any embodied spiritual master and thus defied popular myths prevalent
among the seekers of spiritual path. He blazed an illuminating path for others to follow.
Born to a poor Brahmin farmer in a small village near Ahmedabad in Gujarat, Shri
Yogeshwarji lost his father at the tender age of 9. He was taken to a Hindu orphanage in
Mumbai for further studies. However, God's wish was to make him pursue a different
path. He left for Himalayas early in his youth at the age of 20 and thereafter made holy
Himalayas his abode for penance for nearly two decades. During his stay there, he came
across a number of known and unknown saints and sages. He was blessed by divine visions
of many deities and highly illumined souls like Raman Maharshi and Sai Baba of Shirdi
among others.
Yogeshwarji's experiences in spirituality were vivid, unusual and amazing. He
succeeded in scaling the highest peak of self-realization resulting in direct communication
with the Almighty. He was also blessed with extraordinary spiritual powers (siddhis)
illustrated in ancient Yogic scriptures. After achieving full grace of Mother Goddess, he
started to share the nectar for the benefit of mankind. He traveled to various parts of India
as well as abroad on spiritual mission where he received enthusiastic welcome.
He wrote more than 100 books on various subjects and explored all form of
literature. His autobiography 'Prakash Na Panthe' - much sought after by spiritual aspirants
worldwide, is translated in Hindi as well as English. A large collection of his lectures in form
of audio cassettes are also available.
For more than thirty years, Yogeshwarji kept his mother (Mataji Jyotirmayi) with him.
Yogeshwarji was known among saints of his time as Matrubhakta Mahatma. Shri
Yogeshwarji left his physical body on March 18
th
1984, while delivering a lecture at
Laxminarayan Temple, Kandivali in Mumbai.
Shri Yogeshwarji left behind him a spiritual legacy in the form of Maa Sarveshwari. It
has been ages since we have come across a saint of Yogeshwarji's caliber and magnitude.
His manifestation will continue to provide divine inspiration for the generations to come.
*

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*

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INDEX
A
Arjuna, 6, 7, 9, 10, 12, 13, 14, 31, 33
meaning of, 14
Avyakta, 19
B
Bhagawat Geeta. See Geeta
Bhagwad Gita. See Geeta
Bhishma, 36
Bhisma, 6
Brahma, 28, 29
Brahmi Sthiti, 29
Brahmsutra, 5
C
chastity, 14, 20, 21, 25
D
Dharma
as in Deha, 31
as in Lok, 31
as in Shastras, 31
of mind and heart, 31
of senses, 31
Dhritrashtra, 35
Draupadi, 36
Drona, 6
Dronacharya, 36
Duryodhan, 13, 14, 23, 24, 35, 36
Dushasana, 36
G
Gandhi, 8, 9, 15
Geeta, 3, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19,
20, 21, 22, 24, 25, 26, 27, 28, 29, 31, 32, 33, 34, 35, 36
Gyaneshwar, 15
H
Hinduism, 31
I
Indra, 14
J
janma-siddhas, 25
K
Kalidasa, 5
Karma, 4, 10, 15
Kauravas, 6, 7, 20, 35, 36
Krishna, 6, 7, 8, 9, 10, 12, 13, 14, 17, 19, 21, 22, 23, 24,
25, 26, 29, 31, 32, 33, 34
Kurukshetra, 5, 6, 11, 13, 14, 23
L
Lokmanya TiIak, 8, 15
Longfellow, 20
Lord Krishna. See Krishna
M
Madhusudan Swami, 15
Maha bhootas, 19
Mahabharat, 6, 8, 11, 13, 14, 20, 21, 23, 31, 35, 36
Maharshi Aurobindo, 8
Maharshi Vyas. See Vyas
Mars, 12
Mira, 27
N
Narsi Bhagat, 27
P
Pandavas, 6, 13, 20, 23, 35, 36
Pandu, 35
peace, 3, 8, 11, 12, 14, 15, 22, 24, 27, 28, 29, 30, 32, 33,
34, 35, 36
Prayer, 9
Pururawa, 14
R
Raghuvansha, 5
Raman Maharshi, 12
Ramkrishna Paramahansa, 8
renunciation, 4, 7, 11, 21, 31, 33, 34
S
Sanatan Dharma. See Hinduism
Self-realization, 10, 15, 16, 17, 22, 24, 25, 26, 27, 28,
30, 33, 34, 35
Shakuni, 36
Shankaracharya, 15
Shridhar Swami, 15
Shukracharya, 36
sthitapragna, 29

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Subhash Chandra Bose, 8
Surdas, 23
Swami Vivekanand. See Vivekanand
T
Tukaram, 27
Tulsidas, 19
Tyagi, 11
U
Upanishad, 6, 8, 12, 18, 25, 26, 27
Mundak, 26
Mundakopanishad, 8
Urvashi, 14
V
Vedas, 5, 18, 27
Vivekanand, 8
Vyas, 5, 6, 9
W
World Religions, 31
Y
Yoga, 4, 6, 9, 10, 15, 34
of devotion, 10
of Renunciation, 10
of Self-control, 10
of Self-knowledge, 10
Yudhishthir, 36

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