CH 1. “YOGA OF ARJUNA GRIEF” VERSE 1

Bhagavad Gita is a part of Great epic Mahabharata. It is a conversation between a common man Arjuna and lord of yoga Krishna and this conversation takes place right in the middle of the battlefield where two army’s standing in front of each other ready to fight. Although Arjuna is a prince he is a common man because he has the same problem as we have, he also has desires and aspirations as we have. The moment of origin of Gita was very dramatic moment when, right at the beginning of war Arjuna fall into grief. So, he looks towards Krishna for help, Krishna instead of giving a solution to that particular problem in Arjuna’s life. He is giving him the solution to all of his problems in life, So no problem trouble him at all.

The war was unavoidable because Pandav’s and Krishna exhausted all means of peaceful settlement. Pandav’s came back from 13 year’s of exilement, 12 year’s in the forest and one year in hiding as per conditions of the dice game that Yudhishthira has lost. So now as per Dhritarashtra promise they are supposed to walk back to their kingdom, Duryodhana was just a care taker of their kingdom during that period. But Duryodhana was so much comfortable with so much power without any competition that he is not ready not ready give land worth of needle point. Krishna exhausted all the means of peaceful settlement. He demanded kingdom back not acceptable, Half the kingdom back not acceptable, Five villages for five brothers not acceptable, Or give five places where they live not acceptable. So the war was unavoidable. And two armies are facing each other on the battlefield.

In his last effort to avoid this war, Maharishi Ved Vyasa came to Dhritarashtra palace and try to give him Diviya Drishti. So he can see what happens on the battlefield. But Dhritarashtra does not want to come out of his ignorance. He just wants his son  Duryodhana some how to win this battle. So he requested that give it to Sanjaya. After getting that vision Sanjaya becomes the first war correspondent. Sitting in the palace and reporting what happens on the battlefield.

So, When these two armies facing each other on the battlefield. The first person who gets uncomfortable is Dhritarashtra, he wants to know what happens on the battlefield, who have started the war.

So the first verse and only verse attributed to Dhritarashtra is:

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Here Kurukshetra is also called as land of dharma because King Kuru who is the ancestor of both Kauravas and Pandavas was a very pious king and did everything according to dharma. So his Descendents are also supposed to follow the same and establish the kingdom of Dharma. Dhritarashtra also feels that he follow the Dharma that’s why he called Kurukshetra a dharma kshetra.

Where these two armies facing each other and ready to kill each other. My sons and Pandu sons what are they doing. The first thing on which we have to pay attention that he clearly distinguishes between his sons and Pandu sons.

Kauravas and Pandavas both are descendants of King kuru but in whole Mahabharata, only Dhritarashtra sons are known as Kauravas, not Pandu sons because Pandu set an even higher example of dharma than his ancestor kuru, he killed Brahman by mistake and in penance for his mistake he left his kingdom. That why pandu sons are known as Pandavas because their father sets an even higher example of sacrifice and dharma than kuru and his lineage.

Dhritarashtra says my sons first, we all are the center of our own universes every thought that appear in our mind is associated with our own self although it may be completely not associated with us. He is very anxious while asking this question from Sanjaya because he is not sure that his actions are accordance with dharma or not. When ever we are doing something against our Dharma but we are doing it because it seems right from other people perspective then we got anxious, otherwise, if we know our actions are accordance with dharma than we never get worried about fruits of our actions.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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INTRODUCTION

The Bhagavad Gita, or the Gita as it is popularly known, is part of epic mahabharata. This epic describes the war between the pandavas and kauravas on the battlefield of kuru-kshetra. The gita is a discourse given by krishna to arjuna just before the war is about to begin. Krishna is identified as god. His words contain the essence of vedic wisdom.

In its final form, the bhagavad gita had 700 verses, split into 18 chapters, of which 574 are spoken by krishna, 84 by arjuna 41 by sanjaya and 1 by dhritarashtra. It is a conversation, though it does seem like a discourse, which takes place over ninety minutes,while fully armed solders on either side waiting impatiently for battle.

Krishna describes the human body as a city with nine gates (nava-duara-pura); two eyes, two ears, two nostrils, one mouth, one anus and one genital. A relationship involves two people eighteen gates at all. That the gita has eighteen sections; it make sense of eighteen books of mahabharat– which tell the story of a war between family and friends, fought over eighteen days, involving eighteen armies – indicates that core teaching of the gita has much to do with relationships. It serves needs of householder rather than the hermit.

The Gita demonstrates many modern techniques of communication. First, Arjuna’s problem is presented (Chapter 1), and then krishna’s solution (chapters 2 to 18) is offered. Krishna begins by telling Arjuna what he will reveal (Chapters 2); he then elaborates on what he promised to tell (Chapters 3 to 17); and finally, he repeats what he has told (Chapter 18). Krishna’s solution involves analysis (sankhya) and synthesis (yoga) – slicing the whole into parts and then binding the parts into a whole. The solution itself is comprehensive, involving the behavioural (karma yoga), the emotional (bhakti yoga) and the intellectual (gyana yoga).

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We never actually hear what krishna told Arjuna. We simply overhear what sanjaya transmitted faithfully to the blind king Dhritarashtra in the comforts of his palace, having witnessed all that occurrred on the distance battlefield, thanks to his telepathic sight. The Gita we overhear is essentially that which is narrated by a man with no authority but infinite sight (Sanjaya) to a man with no sight but full authority (Dhritarashtra). This peculiar structure of the narrative draws attention to the vast gap between what is told (gyana) and what is heard (vi-gyana).

krishna and sanjaya may speak exactly the same words, but while krishna knows what he is talking about sanjaya does not. Krishna is source, Snajaya is merely a transmitter. Likewise, what sanjaya hears is different from what arjuna hears and what Dhritarashtra hears. Sanjaya hears the words, but does not bother with meaning. Arjuna is a seeker and so he decodes what he hears to find a solution to his problem. Dhritarashtra is not interested in what krishna has to say.

I am not the source of The Gita. But I do not want to be merely its transmitter, like Sanjaya. I want to understand like Arjuna.

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