OVERVIEW OF CHAPTERS OF BHAGAVAD GEETA

MESSAGE OF GEETA
There are 6 arishadvargas, or evils that the Gita says one should avoid: kama (lust), krodha (anger), lobh (greed), moha (deep emotional attachment), mada or ahankar (arrogance) and matsarya (jealousy). These are the negative characteristics which prevent man from attaining moksha (liberation from the birth and death cycle).
The Gita states that the man should not keep his interests on the fruition of deeds but rather on the tranquility produced in the mind by pusuing the deed itself.

“

On action alone be thy interest, Never on its fruits. Let not the fruits of action be thy motive, Nor be thy attachment to inaction.

”

The Gita also states that one should not needlessly grieve over entities whose doom is already predetermined.

“

For certain is death for the born And certain is birth for the dead; Therefore over the inevitable Thou shouldst not grieve.

”

The Gita centers on the revelation of Vaishna monotheism, offering the alternative of just war, even against relatives, provided the aggression is in the "active and selfless defence of dharma", to the pacifist Hindu concept of non-violence.^[76]
Some commentators have attempted to resolve the apparent conflict between the proscription of violence and ahimsa by allegorical readings. Gandhi, for example, took the position that the text is not concerned with actual warfare so much as with the "battle that goes on within each individual heart". Such allegorical or metaphorical readings are derived from the Theosophical interpretations of Subba Row, William Q. Judge and Annie Besant. Stephen Mitchell has attempted to refute such allegorical readings.^[77]
Scholar Radhakrishnan writes that the verse 11.55 is "the essence of bhakti" and the "substance of the whole teaching of the Gita":^[78]

“

He who does work for Me, he who looks upon Me as his goal, he who worships Me, free from attachment, who is free from enmity to all creatures, he goes to Me, O Pandava.

”

Scholar Steven Rosen summarizes the Gita in four basic, concise verses:^[79]

“

"I am the source of all spiritual and material worlds. Everything emanates from me. The Wise who fully realize this engage in my devotional service and worship me with all their hearts." (10.8) "My pure devotees are absorbed in thoughts of me, and they experience fulfillment and bliss by enlightening one another and conversing about me." (10.9) "To those who are continually devoted and worship me with love, I give the understanding by which they can come to me." (10.10) "Out of compassion for them, I, residing in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance." (10.11)

”

Ramakrishna said that the essential message of the Gita can be obtained by repeating the word several times,^[80] "'Gita, Gita, Gita', you begin, but then find yourself saying 'ta-Gi, ta-Gi, ta-Gi'. Tagi means one who has renounced everything for God."^{[citation needed]}
According to Swami Vivekananda, "If one reads this one Shloka — क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप॥ — one gets all the merits of reading the entire Gita; for in this one Shloka lies imbedded the whole Message of the Gita.^[81]

“

Do not yield to unmanliness, O son of Prithâ. It does not become you. Shake off this base faint-heartnedness and arise, O scorcher of enemies! (2.3)

”

Mahatma Gandhi writes, "The object of the Gita appears to me to be that of showing the most excellent way to attain self-realization" and this can be achieved by selfless action, "By desireless action; by renouncing fruits of action; by dedicating all activities to God, i.e., by surrendering oneself to Him body and soul." Gandhi called Gita, The Gospel of Selfless Action.^[82]
Eknath Easwaran writes that the Gita's subject is "the war within, the struggle for self-mastery that every human being must wage if he or she is to emerge from life victorious",^[83] and "The language of battle is often found in the scriptures, for it conveys the strenuous, long, drawn-out campaign we must wage to free ourselves from the tyranny of the ego, the cause of all our suffering and sorrow".^[84]

BAGAVAD GEETA GYAAN

The Bhagavad Gītā (Sanskrit: भगवद्गीता, IPA: [ˈbʱəɡəʋəd̪ ɡiːˈt̪aː], Song of God), also more simply known as Gita, is a 700-verse Hindu scripture that is part of the ancient Hindu epic, the Mahabharata, but is frequently treated as a freestanding text, and in particular, as an Upanishad in its own right, one of the several books that comprise the more general Vedic tradition. It is a very comprehensive compendium of the whole Vedic tradition, and an introduction to the text states that the book is considered among the most important texts in the history of literature and philosophy.^[1] The teacher of the Bhagavad Gita is Lord Krishna, who is revered by Hindus as a manifestation of God (Parabrahman) Himself,^[1] and is referred to within as Bhagavan, the Divine One.^[2]
The context of the Gita is a conversation between Lord Krishna and the Pandava prince Arjuna taking place on the battlefield before the start of the Kurukshetra War. Responding to Arjuna's confusion and moral dilemma about fighting his own cousins who command a tyranny imposed on a captured State, Lord Krishna explains to Arjuna his duties as a warrior and prince, and elaborates on different Yogic^[3] and Vedantic philosophies, with examples and analogies. This has led to the Gita often being described as a concise guide to Hindu theology and also as a practical, self-contained guide to life. During the discourse, Lord Krishna reveals His identity as the Supreme Being Himself (Svayam Bhagavan), blessing Arjuna with an awe-inspiring vision of His divine universal form.
The direct audience to Lord Krishna’s discourse of the Bhagavad Gita included Arjuna (addressee), Sanjaya (using Divya Drishti (or divine vision) gifted by the sage Veda Vyasa to watch the war and narrate the events to Dhritarashtra), Lord Hanuman (perched atop Arjuna’s chariot) and Barbarika, son of Ghatotkacha, who also witnessed the complete 18 days of action at Kurukshetra.
The Bhagavad Gita is also called Gītopaniṣad, implying its having the status of an Upanishad, i.e. a Vedantic scripture.^[4] Since the Gita is drawn from the Mahabharata, it is classified as a Smṛiti text. However, those branches of Hinduism that give it the status of an Upanishad also consider it a śruti or "revealed" text.^[5][6] As it is taken to represent a summary of the Upanishadic teachings, it is also called "the Upanishad of the Upanishads".^[7] Another title is mokṣaśāstra, or "Scripture of Liberation".^[8]
It has been highly praised by not only prominent Indians such as Mohandas Karamchand Gandhi but also Aldous Huxley, Albert Einstein, J. Robert Oppenheimer,^[9] Ralph Waldo Emerson, Carl Jung and Herman Hesse.^[7][10]

^{DATE AND TEXT}

The Bhagavad Gita occurs in the Bhishma Parva of the Mahabharata and comprises 18 chapters from the 25th through 42nd and consists of 700 verses.^[11] Its authorship is traditionally ascribed to Vyasa, the compiler of the Mahabharata.^[12][13] Because of differences in recensions, the verses of the Gita may be numbered in the full text of the Mahabharata as chapters 6.25–42 or as chapters 6.23–40.^[14] According to the recension of the Gita commented on by Shankaracharya, the number of verses is 700, but there is evidence to show that old manuscripts had 745 verses.^[15] The verses themselves, using the range and style of Sanskrit meter (chhandas) with similes and metaphors, are written in a poetic form that is traditionally chanted.^{[citation needed]}
As with all of the Mahabharata, the text of the Gītā cannot be dated with certainty. Astrologers calculate the Bhagavad Gita traditionally being given circa 3000 BCE based purely on Sri Krishna's horoscope .^[16][17][18] The entire epic went through a lengthy process of accumulation and redaction during roughly the 5th century BCE to the 5th century CE. Some scholars have placed the composition of the Gītā in the earlier phase of this period, between roughly the 5th and the 2nd century BCE.^[12][19][20] The mainstream assumption of a pre-Christian date has been widely repeated, e.g. by Indian President Radhakrishnan.^[12] Recently it has been speculated to date around early centuries of the Common Era instead. Thius, John Brockington (1998) argues that the Gītā can be placed in the first century CE.^[21] Based on claims of differences in the poetic styles, some scholars like Jinarajadasa have argued that the Bhagavad Gītā was added to the Mahābhārata at a later date.^[22][23]
Within the text of the Bhagavad Gītā itself, Lord Krishna states that the knowledge of Yoga contained in the Gītā was first instructed to mankind at the very beginning of their existence.^[24] Therefore, the history and choronology of Bhagavad Gita may be taken to be clear from the text itself, by its adherents. Although it may seem to some that the original date of composition of the Bhagavad Gita is not clear, its teachings are considered timeless and the exact time of revelation of the scripture is considered of little spiritual significance by religiously-motivated scholars such as Bansi Pandit, and Juan Mascaro.^[7][25] Swami Vivekananda dismisses concerns about differences of opinion regarding the historical events as unimportant for study of the Gita from the point of acquirement of Dharma.^[26]

 PRELUDE

The Mahabharata centers on the exploits of the Pandavas and the Kauravas, two families of royal cousins descended from two brothers, Pandu and Dhritarashtra, respectively. Because Dhritarashtra was born blind, Pandu inherited the ancestral kingdom, comprising a part of northern India around modern Delhi. The Pandava brothers were Yudhishthira the eldest, Bhima, Arjuna, Nakula, and Sahadeva. The Kaurava brothers were one hundred in number, Duryodhana being the eldest. When Pandu died at an early age, his young children were placed under the care of their uncle Dhritarashtra who ascended the throne since the Pandavas were minors.^[27][28]
The Pandavas and the Kauravas were brought up together in the same household and had the same teachers, the most notable of whom were Bhishma and Dronacharya.^[28] Bhishma, the wise grandsire, acted as their chief guardian, and the Brahmin Drona was their military instructor. The Pandavas were endowed with righteousness, self-control, nobility, and many other knightly traits. On the other hand, the hundred sons of Dhritarashtra, especially Duryodhana, were endowed with negative qualities and were cruel, unrighteous, unscrupulous, greedy, and lustful. Duryodhana, jealous of his five cousins, contrived various means to destroy them.^[29]
When the time came to crown Yudhisthira, eldest of the Pandavas, as prince, Duryodhana, through a fixed game of dice, exiled the Pandavas into the forest.^[28] On their return from banishment the Pandavas demanded the return of their legitimate kingdom. Duryodhana, who had consolidated his power by many alliances, refused to restore their legal and moral rights. Attempts by elders and Krishna, who was a friend of the Pandavas and also a well wisher of the Kauravas, to resolve the issue failed. Nothing would satisfy Duryodhana's inordinate greed.^[30][31]
War became inevitable. Both Duryodhana and Arjuna requested Krishna to support them in the war, since he possessed the strongest army, and was revered as the wisest teacher and the greatest yogi. Krishna offered to give his vast army to one of them and to become a charioteer and counselor for the other, but he would not touch any weapon nor participate in the battle in any manner.^[30] While Duryodhana chose Krishna's vast army, Arjuna preferred to have Krishna as his charioteer.^[32] The whole realm responded to the call of the Pandavas and the Kauravas. The kings, princes, and knights of India with their armies assembled on the sacred plain of Kurukshetra.^[30] The blind king Dhritarashtra wished to follow the progress of the battle. The sage Vyasa offered to endow him with supernatural sight, but the king refused the boon, for he felt that the sight of the destruction of those near and dear to him would be too much to bear. Thereupon, Vyasa bestowed supernatural sight on Sanjaya, who was to act as reporter to Dhritarashtra. The Gita opens with the question of the blind king to Sanjaya regarding what happened on the battlefield when the two armies faced each other in battle array.^[33]

^BACKGROUND

War as allegory

There are many who regard the story of the Gita as an allegory; Swami Nikhilananda, for example, takes Arjuna as an allegory of Ātman, Krishna as an allegory of Brahman, Arjuna's chariot as the body, etc.^[43]
Mahatma Gandhi, in his commentary on the Gita,^[44] interpreted the battle as "an allegory in which the battlefield is the soul and Arjuna, man's higher impulses struggling against evil."^[45] Swami Vivekananda also said that the first discourse in the Gita related to war can be taken allegorically.^[46] Vivekananda further remarks, "this Kurukshetra War is only an allegory. When we sum up its esoteric significance, it means the war which is constantly going on within man between the tendencies of good and evil."^[13]
In Sri Aurobindo's view, Krishna was a historical figure, but his significance in the Gita is as a "symbol of the divine dealings with humanity",^[47] while Arjuna typifies a "struggling human soul."^[48] However, Aurobindo rejects the interpretation that the Gita, and the Mahabharata by extension, is "an allegory of the inner life, and has nothing to do with our outward human life and actions":^[48]

“

...That is a view which the general character and the actual language of the epic does not justify and, if pressed, would turn the straightforward philosophical language of the Gita into a constant, laborious and somewhat puerile mystification....the Gita is written in plain terms and professes to solve the great ethical and spiritual difficulties which the life of man raises, and it will not do to go behind this plain language and thought and wrest them to the service of our fancy. But there is this much of truth in the view, that the setting of the doctrine though not symbolical, is certainly typical...

The Bhagavad Gita begins before the start of the climactic battle at Kurukshetra, with the Pandava prince Arjuna becoming filled with doubt on the battlefield. Realizing that his enemies are his own relatives, beloved friends, and revered teachers, he turns to his charioteer and guide, Krishna, for advice.
In summary the main philosophical subject matter of the Bhagavad Gita is the explanation of five basic concepts or "truths":^[34]

• Ishvara (The Supreme Controller)
• Jiva (Living beings/the individualized soul)
• Prakrti (Nature/Matter)
• Dharma (Duty in accordance with Divine law)
• Kaala (Time)

Krishna counsels Arjuna on the greater idea of dharma, or universal harmony and duty. He begins with the tenet that the soul (Atman) is eternal and immortal.^[35] Any 'death' on the battlefield would involve only the shedding of the body, whereas the soul is permanent. Arjuna's hesitation stems from a lack of accurate understanding of the 'nature of things,' the privileging of the unreal over the real. His fear and hesitance become impediments to the proper balancing of the universal dharmic order. Essentially, Arjuna wishes to abandon the battle, to abstain from action; Krishna warns, however, that without action, the cosmos would fall out of order and truth would be obscured.
In order to clarify his point, Krishna expounds the various Yoga processes and understanding of the true nature of the universe. Krishna describes the yogic paths of devotional service,^[36] action,^[37] meditation^[38] and knowledge.^[39] Fundamentally, the Bhagavad Gita proposes that true enlightenment comes from growing beyond identification with the temporal ego, the 'False Self', the ephemeral world, so that one identifies with the truth of the immortal self, the absolute soul or Atman. Through detachment from the material sense of ego, the Yogi, or follower of a particular path of Yoga, is able to transcend his/her illusory mortality and attachment to the material world and enter the realm of the Supreme.^[40]
Krishna does not propose that the physical world must be forgotten or neglected. Rather, one's life on Earth must be lived in accordance with greater laws and truths, one must embrace one's temporal duties whilst remaining mindful of timeless reality, acting for the sake of service without consideration for the results thereof. Such a life would naturally lead towards stability, happiness and, ultimately, enlightenment.
To demonstrate his divine nature, Krishna grants Arjuna the boon of cosmic vision (albeit temporary) and allows the prince to see his 'Universal Form' (this occurs in the eleventh chapter).^[41] He reveals that he is fundamentally both the ultimate essence of Being in the universe and also its material body, called the Vishvarupa ('Universal Form').

In the Bhagavad Gita, Krishna refers to the war about to take place as 'Dharma Yuddha', meaning a righteous war for the purpose of justice. In Chapter 4, Krishna states that he incarnates in each age (yuga) to establish righteousness in the world.^[42]

Radhe Krishna

Radhe Krishna to all