Chapter 2,Verse 45

trai-guṇya-viṣayā vedā nistrai-guṇyo bhavārjuna nirdvandvo nitya-sattva-stho niryoga-kṣema ātmavān Krishna advices a karma yogi who wants to use rleigious rituals in a beneficial manner. Veda purva bhaga deals with finite results and worldly benefits.May you transcend them.Hey Arjuna!,the pairs of opposites that are ever prevailant in the world(nirdvandvo bhava),develop tolerance towards them.May you abide by sattva guna in pursuing spiritual goals(nitya sattvastho bhava).For our survival,we need to acquire basic amenities like food,clothing and shelter.But then,out necessities are not satisfied with these three.Once we have clothes,we need a place to keep them(we go in for a cupboard),facilities to wash and dry them(we buy a washing machine).Likewise,we buy a refridgerator for our food.Thus,the tendency to gradually acquire things increases.If you keep increasing your acquistions and thereby maintenance,they will occupy all our time and mental energy.If you need time for spirituality,save your acquisions.A karma yogi is one who wants to lead a simple life.This value is called aparigraha.We accumulate more & more in a hope that they will give us security,but in reality it has nothing to do with possessions.You need possessions,but you must also know where to draw the line. Be mindful of your priorities in life.

Chapter 2,Verse 44

bhogaiśvarya-prasaktānāḿ tayāpahṛta-cetasām vyavasāyātmikā buddhih samādhau na vidhīyate These religious materialistic people are very unfortunate because they are obsessed with worldly pleasures(bhoga aiswarya prasakthanam) and their discriminatory powers are taken away by the same materialism(taya apahritachetasam). For them, a firm spiritual resolve(vyavasayatmika buddhi) for attaining moksha is unattainable(na vidhiyate) in the intellect(samadhi). These people are to be condemned.

Chapter 2,Verse 43

kamatmanah svarga parah janma karma phalapradham kriya visesha bahulam bhogaisyarya gatimprati Materialistic people who do not know the existence of religious spirituality are full of worldly desires(kama atmanah) such as sense pleasures(bhoga) and material prosperity(aiswarya) even though materialistic pursuit is filled with loopholes. Materialistic accomplishments are subject to three types of limitations- 1.dhukha misrutatvam-Apart from being a source of plasure,they come along with a lot of pain too.The poor know the pain of poverty and think that wealth will rid them of the pain.Ask the rich,and they will say that wealth itself is a source of a different kind of pain. 2.athrupthikaratvam-Any amount of material poccession will not give complete satisfaction.Like the sacrificial fire that grows with every offering,desire grows with accumulation of materials. 3.bandhakatvam-The more a person possesses,the more he becomes dependent on them for his comfort and cannot extricate himself from them. Not only are these people interested in worldly pleasures,but also in the heavenly pleasures(svargaparah) described in the vedas and hemce want to involve in a variety of rituals,which have an even greater number of subsidary rituals attached to them(kriyaviseshabahulam).Little do they know that none of the benefits we enjoy in heaven are free,but are paid for by our repository of punyam(janma karma phalapradam).All this karma & karma-phalan will only lead to an unending cycle of birth & death(punarapi jananam,punarapi maranam).They only see the short term benefits and not the long term disadvantages.

Chapter 2,Verse 42

Yaam imam pushpitam vaacham pravadanti avipashchitaha veda-vada-ratah parthah nanyad astithi vadinaha Veda purva deals with a variety of religious practices(yagnas or pujas),which can be classified into 2-skama puja(focused towards worldly benefits) and niskhama puja(focussed towards spiritual wisdom).The former is filled with ahankara & mamakara(an ego of 'I' and 'Me') whreas the latter is devoid of both. People who cannot discriminate between material & spiritual success(avipashchitaha),who are drawn to special religious practices for special purposes(sakama karmani) which have flowery words(pushpitam vacham),have no knowledge of nishkama bakthi,atma jnana or moksha(nanyad astithi vadinaha).Vedas offer us this,to draw the attention of the materialistic human brain,but on geting to know them better,reveal their true purpose of spiritual enlightenment.Just like how prasadam is offerd at the end of a bhajan,an act which might draw a crowd,but is not the purpose of the bhajan,vedas do this to ensure that we take to them. Please understand this.

Chapter 2,Verse 41

Vyavasayatmika buddhihi ekeha kurunandana Bahushaka hyanantashcha buddhayo vyavasayinam A karma yogi must have a clear idea of the spiritual path he is taking to,its means & its end.Karma yoga is not directly meant for moksha.It is an important spiritual sadhana.It prepares a person for jnana yoga,which leads to liberation.He should have the clarity that he is in karma yoga now,and in future,he must enter into jnana yoga seriously,which will give him moksha.This clear & non-wavering mindset is called ‘vyavasatmika buddhi’.He must also realize that he is giving karma & jnana yoga equal importance,which will give him spiritual success in life.This he can do only if he is convinced that spiritual success is far superior than any material success. Why? Material successes depend on too many external factors,many of which are not known to us or are not under our control.There are people who are ready to do anything(moral or immoral) to achieve success,something which we may not be able to.We will have to face faliure as an integral part of our lives.Whereas,in the case of spiritual life,the number of external factors are far less.Spiritual success by itself can give great fultiment & we will know how to handle inevitable worldly failures.Therefore,Arjuna,vote for spiritual success. This informed karma yogi has got a clear knowledge of the primary goal of his life.Unless spiritual success is attained,old age will become miserable.A mind which does not have clarity(Avyavasayinam buddayaha) has many misunderstandings which are multipronged(bahushakha).

The stages one has to go through to cure himself of samsara

What is samsara?Where is it prevalent?
I would say,everywhere.You and I experience samsara from time to time,in various degrees of intensity and frequency.
Samsara consists of 3 components-'Raga','Shoka',and 'Moha'.

'Raga' is the problem of attachment or bondage to external objects.By external,I mean anything that is outside our real self,the atma.Be it attachement to money,women,fame,fortune,or even your life,it is called 'raga'.

'Shoka' is the result of losing something that you have attached yourself to.When such a dear possession is lost,it leads to intense grief and a sense on lonliness.It could also manifest as anger against the cause of the loss.

'Moha' refers to a state of foolishness or delusion when one is unenlightened,where one perceives the false to be true.It is the most common characteristic of all humanity.We tend to believe that we are this body.Gita teaches us otherwise.

Hence,'samsara roga' ,or samsara as a disease refers to being emotionally attached to material things we perceive to be real,but in fact are not & the consequences of such attachment on our body and mind.

Samsara,is prevalent everywhere.But not everyone is able to find a solution to it.Depression can be put away temporarily by futile human efforts , but only self realization gives complete solution to samsara.And for that to happen,one has to go through the folowing 4 stages-

1.One should first realize that he has samsara roga.This is very difficult as we never never accept our mistakes.It is always someone else who caused our problems.'I AM THE PROBLEM.HENCE,I AM THE SOLUTION'.Once we realize that we are a victim of samsara,we begin our journey towards its cure.

2.But then,we try to cure it by ourselves.We deploy various techniques to rid ourselves of our depression,be it watching a movie,having a ball at the beach,or even having sex.But then,these are only temporary solutions.We need to realize that we are helpless & cannot cure our problem of samsara ourselves.We need some external help.

3.The decision to seek the help of someone else is very vital & forms the third stage of ridding ourselves from samsara.Only one who is free from samsara himself,can help me cure my samsara.I need to pray to God that I am helpless & therefore need the help of someone else and also that I do not know whom to seek help from.
When the realization and prayer are sincere,the universal law is that Bhagavan will send me a guide,to help me,to teach me & red me of my troubles.
However,if there is no attempt to seek help,even if God has sent me a guide,I shall not be able to use his help.A classic example of this is Arjuna.Lord Krishna had been known to him practically all his life,and yet was able to help him only at the battlefield,when he realized that he was helpless.Till then,he had never sought help for his problems.

4.Once the guide appears before me,I must consider him my Guru,and surrender to him without any reservations.This is called 'Guru Saranagathi'.Then on,it is only a question of time.It will be a long drawn process,but the result is definite.

In the entire 1st chapter of the Gita,Arjuna had only discovered samsara.He wanted to solve the problem himself & was not ready to receive help.He thought that,by dropping his bow & eunning away,he could find relief from his samsara.This clearly showed his imbalance of mind.When he was in exile for 14 years,all he wanted to do was destroy the Kauravas,and that having the Kingdom was the solution,but on seeing them in the battlefield,he felt that the forest was better off.He was clearly flummoxed & needed external help.Only when he wept & pleaded for a solution,was Lord Krishna able to give him the knowledge of the Gita.

Chapter 1-A summary

Since it's been quite some time since my last post & will be a while till I get back to the slokas from chapter 2,I thought of posting a lighter topic.A summary of the 1st chapter of the Gita.

Before beginning,I would like to pay obeisance to my guru H.H.Swami Paramarthananda Saraswathi,without whom my knowledge of the Gita would be nil.All my posts have been what I have learnt from him.

Now,on with the post.

The main substance of the Bahgavad Gita is self knowledge & spiritual wisdom.It does not tell you anything new.It merely re-iterates what has been said in the vedas,particularly in their final portions,the 'Veda-anta'.Vedanta or veda-anta is formed from two words veda and anta(meaning,the end).The vedas consists of two parts,the 'Veda-purva' and the 'Veda-anta'

The main objective of the Gita is to guide us on how to handle 'samsara',in other words,attachment.Attachment is the root cause of all our anxiety.
Samsara = helplessness -> anger -> frustration -> depression.

Not once,but many a time in life,we come across samsara.Spiritual wisdom is the only permanent solution to it.

Before moving on,I would like to point out a couple of things that my guru told us.
1.The Gita-upanishad must always be administered by a competent guru.It must never be self-learnt.Not only will it be futile in solving problems,but it will be counter-productive,if done so.
2.Once we have understood the lessons the Gita teaches us,we must throw away our misplaced curiosity(Artha vadha).The purpose of the Gita is to enlighten us.And after haveing been enlightened,we must not got back and ask unnecessary questions like 'What were the armies of the Pandavas & the Kauravas doing while Krishna was preaching 18 long chapters of the Gita to Arjuna' or 'Was there enough time for Krishna to administer the Gitopanishad at the battlefield'.
We have understood the Gita.Purpose fulfilled.End of story.We shall she more into the real purpose of the Gita & when it comes into our life a little later in this post.

For those who dont know,the setting of the Gita is the battlefront of the 'Mahabaratha' ,fought between the Pandavas,who were the embodiment of Dharma & the Kauravas,who portrayed adharma & took away the kingdom that rightfully belonged to the Pandavas.
While entering the battlefield,Arjuna gets cold feet,to an extent that he is ready to give up his own life rather than raise weapons against his own cousins.

Enter Lord Krishna,Mahavishnu's incarnation and ,at the battlefield,Arjuna's charioteer.

The 1st chapter is divided into 5 parts-
1.Verses 1 to 20:Description of Kurukshetra
The Kauravas,led by Dhuryodhana,had refused the Pandavas,even a square inch of land,after they had reurned from their exile.Hence,they are forced to fight for their kingdom.Though he has a large army at his disposal,Dhuryodhana feels diffident.He realizes that dharma is not on his side.He approaches his guru Dronacharya & suggests that they seek the blessings of Bhishma,considered to be an embodiment of Dharma himself(who,later on refuses to fight Shikandi,a woman in his previous birth,insulted by Bhishma & reborn to avenge his humiliation.The Pandavas,using him as a shield attack and greviously wound Bhishma).Bhishma then lifts up the spirit of the Kaurava army.

2.Verses 21 to 25:Positioning Arjuna's chariot between the two armies
Arjuna was convinced that the Kauravas were adharmic people,and had committed grievous sins,and deserved nothing less than capital punishment.He instructs Krishna to position his chariot between the two armies so that he could survey them.

3.Verses 26 to 28:Beginning of Arjuna's samsara
After seeing the Kaurava camp,ridden his own relatives,he loses heart.He begins to feel for those numerous lives which would be lost during the course of the battle.He becomes ready to die,rather than fight his own family.He drops his 'Gandiva',amd with it,his courage.Here,he represents the entire human race,which too experiences samsara from time to time.Hence,the Gita was not meant for Arjuna,but is for all of us.Gita transcends time.

4.Verses 29 to 34:What does samsara(attachement) do to us?
Attachment leads to grief.There are no exceptions to this.People,objects & situations change continuously.We have no control over them.While we may have the power over our actions,the result,however is influenced by the factors mentioned above,and hence we have little control over it.While we can give our best,we must be ready to accept the worst.When these external factors(situations,objects and people) cause unfaourable changes,we experience sorrow.

Vedanta says that,through attachment to the world,we are only empowering it to emotionally disturb us.This attachment makes us vulnerable to sorrow.
Though the nature & form of attahment varies,the problem of attachment is universal.

5.Verses 35 to 47
When a person is emotionally disturbed,his rational intellect is supressed.We have been given the gift of intellect,which other life forms have not been endowed with.
When we let emotions rule our mind,our intellect cannot function.Qorrying abuot any problem only prevents the intellect from finding a solution for it.
Arjuna experiences a conflict of emotions,as to whether he must fight the Mahabaratha or merely flee from the scene.All along,when the Pandavas were in exile,Arjuna was convinced that the Kauravas were evil.Now,at the battlefield,he considers fighting them a sin.He is clearly unbalanced.Once emotions overpower intellect,the intellect starts justifying the emotion.Arjuna,starts justifying that by fighting,he would only be killing lives,& hence it would be better for him to either go back to the forest or to die rather than kill.