Overview of chapter 1 Bhagvad Gita

Compiled by
Dr. Medicherla s Kumar
samc108@gmail.com
GITA Chapter 1

1-Based on teachings of Bhagvad gita Study by Bhakti
Caitanya Swami.
2-Gita Makarandam by Vidya Prakashananda Giri
3-Other references are listed at the bottom of the each
slide.

1- The UpanishadsUpanishads, 2- The Bhagavad Gita,
Nyaya prasthanaNyaya prasthana or
Yukti prasthana
(logical text)
Indicating
ultimate goal
of life
VEDIC INSTUCTIONS
Upadesha prasthana
(injunctive texts), and
the Śruti prasthāna
HEARING
(the starting point of
revelation)
Smriti prasthāna
(the starting point of
remembered tradition)
Sadhana prasthana
(practical text)
Logical texts sets forth the
philosophy systematically:
PrasthanatrayaPrasthanatraya
Three divisions of KnowledgeThree divisions of Knowledge
3- Brahma SutrasBrahma Sutras,
or
Vedanta Sutra as
https://www.slideshare.net/amritanandadas/bhagavad-gita-introduction

Gita -
There is an increase of knowledge.
with knowledge of the soul as distinct from matter,.
Fifth chapter how it should increase up to the level of the Supersoul,
as the person advances in
working in the detached spirit, for liberation,
with good association.
Selfish karma
When one performs
nishkäma karma
yoga on the level of
knowledge of the
soul only, then he
tends to remain
impersonal,
In the sixth chapter the idea that the Supersoul is an expansion of
Krishna will be introduced, and then finally that one should relate
with Krishna through bhakti.
Chapter 2-4
but when his knowledge increases and
he understands how the material world is running,
and that there is a higher controller,as seen in the fifth chapter,
then he develops a consciousness of the Supersoul
Through the practice of nishkäma karma yoga
(Unselfish)
Chapter 5
Chapter 6
Chapter 1
Kauravas
Bhagvad gita Study by Bhakti Caitanya
Swami

https://www.slideshare.net/amritanandadas/bhagavad-gita-introduction

Chapter 1 :
Vishada Yoga
{46 Slokas / Verses}
IMPORTANT VERSES FROM CHAPTER 1 AND 2:
1.1, 2.7, 11, 12, 13, 14, 15, 17, 18, 20, 22, 23, 24, 40, 41,
44, 45, 59, 60, 62, 63, 64.
Particularly: 12, 13, 14, 20, 22, 40, 41, 44, 59, 62, 63.
Bhagvad gita Study by Bhakti Caitanya Swami

The First chapter of Gita
However much we protect & insure ourselves from problems & difficulties, they still creep in and
exposing our incapacities, ignorance etc shake us up down to the core.
We study, learn and prepare ourself in various ways to prepare for such a life. But however much
we prepare ourself still many a times situations come & shatter our image of ourself and expose
our incapacities & ignorance.
Whether Arjuna should fight or not ? Whether it is dharma if one fights unto death with ones own
teacher or a reverential relative ? Thus was revealed a profound ignorance, and it was followed by
deep grief. Luckily the fellow had Lord Krishna as his charioteer, and thus began a beautiful
dialogue between an illustrious embodiment of knowledge & a sincere seeker..
http://www.vmission.org.in/vedanta/shastras/gita/sum_2.htm

DEALS WITH GRIEF OF ARJUNA
SINCERE & DEEP INQUISITIVENES
(Comes from within)
DOORWAY TO KNOWLEDGE
TO KNOW TRUTH OF LIFE
“ IF YOU WANT TO GO EAST
DON’T WALK TO WEST ”
Ramakrishna

Integration of action and spirituality is essential
Sri Krishana is the Lord of
all yogas (yogeswara)
He personifies
spirituality.
When these two are in harmony,
prosperity, victory, affluence and
appropriate justice will result.
The warrior with the bow
and arrows exemplifies the
action.
Arjuna declares that his inner self has got awaken by the wisdom
of discrimination. He already had that light in him; the Lord
facilitated the process, that’s all. Arjuna assures the Lord that he
will follow His advice; that is to live life in accordance with nature.
Arjuna, (Partha)
When the action is not well
connected with spirituality,
world will be chaotic.
ACTION
108 day http://gita108days.blogspot.com/

Arjuna's delusion is two types
To confuse the body with oneself
(ATMA) and worry for the body as if something
has happened to one is Ordinary-Delusion.
Out-of-the-ordinary delusion
To discard one's own Dharma
- in this case the Dharma or duty of a Kshatriya
(warrior) -
as Adharma (unrighteousness)
is a delusion Out-of-the-Ordinary
Ordinary delusion
Krishna DESTROYS
Ordinary delusion
Because jnani being able to clearly distinguish
between the body and its Indweller, will never
grieve for the dead.
The body is but a mere inert vehicle for the
Indweller or the Atma. It is transient whereas the
Atma is eternal.
Krishna REMOVES
Out-of-the-ordinary delusion

Gita originates with the lines that say about our state of being.
“talking like learned men, but keep lamenting about that which is not
worthy of concern” This is the root cause of all our problems.
Men of wisdom do not mourn.
Real strength is in discarding dharma as well as adharma,
surrendering unto ‘that’ ultimate reality.)
This doesn’t mean that we should discard work, family and the
house to pursue the higher truth. We should not take the momentary
things to be real and eternal.
Gita has given us the foundation peg, the assurance that the Lord
will rescue us from all transgressions. Let us tie down ourselves to
this peg of assurance..
99 day http://gita108days.blogspot.com/

Bhagavad Gita is the revelation of the Truth by
clarifying all doubts by the super conscious mind.
The Gita conversation lasted only for a short while.
It was elaborated by Vyasa.
Normally ‘Vishada
ends up in
‘Roga’ (disease),
whereas Arjuna’s
‘Vishada’
ends up finally in
‘Yoga’ (supreme path).
https://sampoornagita.wordpress.com/2013/05/14/bhagavad-gita/

Arjuna fights two wars
https://sampoornagita.wordpress.com/2013/05/14/bhagavad-gita/
CONSCIOUSLY
Having felt that those rivals were
his friends, an external war was
difficult. Also, he had to fight
with masters like Drona, whoDrona, who
could shoot arrows to the exactcould shoot arrows to the exact
spot even during midnightspot even during midnight’’ss
darknessdarkness
UNCONSCIOUSLY
An internal warinternal war for
Arjuna to win over
several aspects within.

http://www.onlinewithananda.org/avc/bookstudy/gita-genealogy.pdf

A. Introduction -
preparations for war
(1-26)
B. Arjuna's doubts
(1.27-46)
(Some relate to
Chapter 2 - nos. 2,4,5)
2. Krishna and
Arjuna blow their
conches.(1.12-19)
Duryodhana's
heart is shattered.
3. Arjuna requests
Krishna to draw the
chariot between the
armies. (1.25)
Arjuna sees his
friends and relatives
in the armies.
(1.20-26)
Five main reasons
for not fighting:
Gita - Chapter 1-.Outline
5 ARGUMENTS OF ARJUNA
1.
Compassion
Arjuna's change
of mind leading
to attachmentattachment
(Raga)(Raga)
(1.27- 28)
2.
Enjoyment - Arjuna
feels he won't be
able to enjoy if
relatives dead
(1.31-35 & 2.7-8)
Grief (shoka)
3.
Destruction of
family - proper
religious functions
will be stopped
(1.37-43)
4.
Saintliness and fear of
sinful reactions - royal
enjoyment not worth
the karma for killing
(1.36, 44-45 & 2.5)
5.
Indecision -
which is better-
conquering or
being conquered?
(2.6)(2.6)
Swami
1-Introduction Of
The Army
Commanders
(1.7-11)
Attachment (Raga)Attachment (Raga) Grief (shoka)Grief (shoka) Delusion (Moha)Delusion (Moha)

EGO (AHAMKARA
ATTACHMENT ( Raga)
ACTION (KARMA)
DESIRE ( Kama/Lust))
IGNORANCE (Delusion)
BIRTH (Janma)
PRIMARY CAUSE OF SORROW
Leads to
SORROW (Shoka)
Leads to
Leads to
Leads to
Leads to
Leads to

Ignorance -->
confused understanding
sorrow and delusion
(shoka and moha)
feeling of "I" and "Mine"
(ahamkara and mamakara)
overpowering of
discriminative faculty
adopting alien duty
(para dharma),
abandoning one’s own duty
(svadharma)
Endless cycle of birth and
death,samsara,consisting of
getting the experiences of the
desirable and the undesirable,
pleasure and pain.
Arjuna syndrome analyzed
even in own duty craving
for reward and egoism
accumulation of merit and
demerit
( dharma and adharma)
http://practicalphilosophy.in/2014/04/26/bhakti-according-to-the-bhagavad-gita/

Arjuna's doubts (1.27-46)
(Some relate to Chapter 2 - nos. 2,4,5)
Swami
1.
Compassion
Arjuna's change
of mind leading
to attachmentattachment
(Raga)(Raga)
(1.27- 28)
2.
Loss of Enjoyment -
Arjuna feels he won't
be able to enjoy if
relatives dead
(1.31-35 & 2.7-8)
Grief (shoka)
3.
Destruction of
family - proper
religious functions
will be stopped
(1.37-43)
4.
enjoyment not worth
(1.36, 44-45 & 2.5)
5.
Indecision -
which is better-
conquering or
being conquered?
(2.6)(2.6)
AttachmentAttachment
(Raga)(Raga)
GriefGrief
(shoka)(shoka)
Delusion (Moha)Delusion (Moha) IndecisionIndecision
Krishna's answers
http://www.theosophical.org/files/resources/selfstudy/Gita.pdf
2.11-2.30 2.31-2.32 2.33 -2.37
2.45-46
3.24

1.
Compassion
(1.27- 28)
2.
Loss of Enjoyment -
Arjuna feels he won't
be able to enjoy if
relatives dead
(1.31-35 & 2.7-8)
3.
Destruction of
family - proper
religious functions
will be stopped
(1.37-43)
4.
enjoyment not worth
(1.36, 44-45 & 2.5)
5.
Indecision -
which is better-
conquering or
being
conquered?
(2.6)
Varna sankara (all
ksatriyas killed, so who'll
protect women and
society)
All
will go to hell
1.29-31. How will
"good" come from it?
1.32 - 35. Clearly
establishes the point
that he feels it won't
be worth fighting
because how can he
enjoy on his
own.What is the use
of having a kindgon if
there is no-one there
to enjoy it with?
What pleasure will he
get out of it all?
Basic idea is that
family unit gives
stability to society.
1. Women protected in
family siutation. (1.40)
2. Good children are
produced by stable
householders, not varna
sankara.(1.40)
3. They get good training
in nice environment.
4. Ancestors helped
through religious
activities. (1.41)
5. Community and
welfare projects develop.
(1.42)
6. Those who destroy
family tradition go to hell.
(1.43)
36. Arjuna very
concerned about
reactions, The
Kauravas were
aggressors.
They had done
all 6 things people
can be killed for as
aggressors:
1. Gave poison cake
to Bhima.
2. Set fire to house of
lac.
3. Were now
attacking with deadly
weapons.
4. Were right now
occupying Pandava's
land.
5. Stole wife.
6. Stole wealth by
treacherous means
(cheating at dice).
44-45.
Ch. 2.5. Same idea
Ch. 2.6. He has
seemed to be quite
convinced about
arguments, but
actually he isn't.
2.7 He says he’s
confused, but still he
wants to surrender.
.8 Confused and
overwhelmed again.
.9 Just said (verse 7)
that he was
surrendered, but now
says he won’t fight!
Verse
46. Throws his bow
aside. Same bow he
had said previously
that if anyone tells
him to put it down
he'll kill them.
Ch 2. 7-8.
In 7 Arjuna appears
to surrender, but
then in 2.8 there
appears to be a
switch in mood -
he no longer seems
surrendered
1.27. Arjuna starts
to manifest his
distress.
Krpaya paraya - a
high grade of
compassion.
1.28. His feelings of
compassion are
summed up - it's for
his friends and
relatives.
Bhakti Caitanya Swami
AttachmentAttachment
(Raga)(Raga) Grief (shoka)Grief (shoka) Delusion (Moha)Delusion (Moha) IndecisionIndecision

http://slideplayer.com/slide/8055214/
Arjuna being saintly is conscious of moral principlesArjuna being saintly is conscious of moral principles –
How he can kill one’s relatives based on selfish motives (1.44)(1.44)
Does not want to retaliate (1.45)(1.45)
Custom according to Ksatriya fighting principles – unarmed
and unwilling foe not be attacked These symptoms are due to
softheartedness resulting from being a great devotee Kept his
bow down (even broke his vow of not keeping the bow once
lifted) (1.46)(1.46)
Conclusion: Such a kind and softhearted person is fit to
receive self-knowledge (1.46 purport)(1.46 purport)

https://amargaurdas.wordpress.com/2013/01/16/bhagavad-gita-chapter-1-summary/
Bhagavad Gita / Chapter 1 / Summary by Amar Gaur Das

Bhagavad Gita 1.29-31
PHYSICAL
My whole body shudders;
my hair is stand
My whole body shudders;
my hair is standing on end.
My bow, the Gāṇḍīv, is slipping from
my hand, and
my skin is burning all over.
MENTAL
My mind is in quandary and whirling
in confusion;
I am unable to hold myself steady
any longer.
I only see omens of misfortune. I do
not foresee how any good can come
from killing my own kinsmen in this
battle.
The remedy prescribed by Krishna is
Self-Knowledge (atma jnana) which He
starts unfolding from the verse 11 of the
2nd chapter.
ARJUN'S SYNDROME--It was of the nature
of a Fever of Unknown Origin (F.U.O.) or a
Bhava-roga in Sanskrit. This disease is the
oldest known to human kind.
intranet.tdmu.edu.ua

STRESS
Why do we suffer? The 5 Kleshas
http://icyer.com/documents/8.pdf

STRESS
According to Maharishi Patanjali, most of our problems stem from the five
psycho-physiological afflictions (Pancha Kleshas) that are inborn in each and
every human being.
These Pancha Kleshas areThese Pancha Kleshas are
1-1- ignorance (Avidya)ignorance (Avidya),
2-2-egoism (Asmita)egoism (Asmita) and
3-the attraction (Raaga) to external objects(Raaga) to external objects
4--and the repulsion (Dwesha) to them.and the repulsion (Dwesha) to them.
5-our sense of needing to survive at any cost (Abhiniveshaneeding to survive at any cost (Abhinivesha)
Ignorance (Avidya) is usually the start of most problems along with the
ego (Asmita). Then, our sense of needing to survive at any cost (Abhinivesha)
compounds it further. Both attraction (Raaga) to external objects and the
repulsion (Dwesha) to them need to be destroyed in order to attain tranquility as
well as equanimity of emotions and the mind.
Maharishi Patanjali further states that the practice of Kriya Yoga (Yoga of mentalpractice of Kriya Yoga (Yoga of mental
purification) consisting of Tapas (disciplined effort), Swadhyaya (self analysis) andpurification) consisting of Tapas (disciplined effort), Swadhyaya (self analysis) and
Ishwara Pranidhana (surrender to the divine will)Ishwara Pranidhana (surrender to the divine will) is the means to destroy these five
mental afflictions and attain to the state of Samadhi or oneness with the
supreme self or the divine.
usually the start of most problems

STRESS
Swami Gitananda’s FOUR-FOLD RELAXATION, an adoption of four attitudes for
producing relaxation is explained for the benefit of the reader.
This FOUR-FOLD RELAXATION method includes
1-The LETTING DOWN of one’s barriers,
2-The GIVING UP of our stresses and strains,
3- The GIVING IN to the dictates of the Inner Mind, the Higher Consciousness and,
4-The GIVING OVER of the control of the Higher Mind to the Higher Self as the highest
and last stage of Four – Fold Relaxation.
The most common causes of stress are
the Shat Ripus or the six enemies of the
spirit and Kleshas as per Patanjali.
These are Kama (Uncontrolled passion),
Krodha (Senseless Anger),
Lobha (Greed),
Moha (Blind infatuation),
Mada (Massive Ego) and
Maatsarya (Malice / envy).
The Acronym for Kleshas (psycho-physiological afflictions)
F.I.E.L.D

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3361835/

Its origin is traced to ajnana or avidyaor ignorance in the Vedanta of
Hinduism. The divine potion or elixir (amrita)
that cures this disease is Jnana or Knowledgethat cures this disease is Jnana or Knowledge,
grace of God,grace of God,
issuing from self-surrender,issuing from self-surrender,
prayer andprayer and
freedom from desirefreedom from desire
(bhakti, sharnagati, prapatti, nirvasana)(bhakti, sharnagati, prapatti, nirvasana)
and so on.and so on.
Adi Shankaracharya’s description of the Arjuna syndrome is simple and
remarkable. It is not that Arjuna was unwilling to do his duty as the Army
General when he came for war. Arjuna is a picture of courage and self-
confidence before the war. In the verses 21 and 22 of the 1st chapter he
roars like an impatient lion waiting to pounce on its prey.
http://www.esamskriti.com/essay-chapters/Bhagavad-Gita-~-Chapter-1-%28Part~2%29-~--Yoga-of-the-Despondency-of-Arjuna-2.aspx

"I" AND "MINE"
IS THE REASON
FOR DELUSION.
Swami

MANO NASHANA
3 rd DEFECT OF THE MIND
" I" and "MINE"
Gita 3.27
The human being with his
two fangs of
ahamkara (ego) and
mamakara (attachment)
is roaming aboutis roaming about
which is the root cause ofwhich is the root cause of
Ranga and DweshaRanga and Dwesha
The three gunas are born
out of Ahankara Tattva
which itself is born out of
MAHAAT (Universal Mind)
https://vaishnavismsatsang.wordpress.com/2011/10/19/creation-what-do-our-scriptures-say/

Afterwards, Arjuna’s mood suddenly changes. At what point of time and for what
reasons did he become a victim of the Arjuna syndrome?
Verses 28-46 of the 1st ChapterVerses 28-46 of the 1st Chapter, if properly analyzed word for word, give us the clue.
Arjuna saw in the huge armies his own people, (svajana)-fathers, grandfathers,
brothers, teachers, friends etc., and was overcome with pity. The key word here is
svajana, people who are one’s very own. It may be noted that Arjuna uses the word
‘svajana’ four times in these verses. Arjuna’s lament and depression are rooted in this
feeling of svajanatva - one’s own-ness.
all these arising from the notion that ‘‘I am theirs and they are mineI am theirs and they are mine’’.. It was
when discriminative faculty (knowledge) was thus over powered by grief
and delusion that Arjuna, who had of himself naturally and spontaneously
been engaged in battle as warrior’s duty, abstained from fighting and
prepared to lead a mendicant’s life which was a duty alien to him.
Arjuna’s ego that strongly felt this attachment engendered by possessiveness - own
ness or svajanatva- plunged him into the abyss of sorrow and delusion (shokaand
moha).
"I" AND "MINE" IS THE REASON FOR DELUSION.
http://www.esamskriti.com/essay-chapters/Bhagavad-Gita-~-Chapter-1-%28Part~2%29-~--Yoga-of-the-Despondency-of-Arjuna-2.aspx

It is a special feature in Hindu tradition that every action should be done with the Dharma in fore
front. This is why even the action such as a terrible war was arranged in a holy place so that all
who die in the war will get the merit of doing a good deed.
1.1 Dhrtarashtra uvaca
dharma-ksetre kuru-ksetre, samaveta yuyutsavah
mamakah pandavas caiva, kim akurvata sanjaya (Gita 1:1)
O' Sanjay, assembled on the sacred plain of Kurukshetra, eager to fight, what did my sons and
those of Pandavas do?
From God's viewpoint there is no distinction of mine and your.From God's viewpoint there is no distinction of mine and your. The whole universe is made of
five great elements. Everyone is given the same freedom to use space, wind, fire, water and the
earth. But the human being compelled by ignorance makes divisions such as these people,
village, province, country, space, water etc. are mine and those are yours. All quarrels and
fights are created due to the idea of mine and your. So is the case with Mahabharta war that was
started by Dhritrashtra with this sense of “mine” (my sons) and Pandu's sons.
http://www.swamiramsukhdasji.net/eBooks/Gita/Gita_Prabodhani/Gita_Prabodhani.htm

calling bhagvan at this stage
treating him lika a driver & depend
on the tone of voice
“I’ Symbolic of EGO (Ahamkara)
GITA CH 1 v 21
Symbolically
O Acyuta! place my chariot between the two armies
my chariot
“MINE’
Symbolic of attachment
As long as we have this notion of
“I’ &“MINE’
we don’t recognize God even if he is
right next to us.

There are two factors that bind everyone
There is no kartRRitvam (sense of doership) in the Atman.
Wrongly superimposing these two on the Self, one gets bound.
the ego involves two aspects.We are imprisoned by two guards
AHAMKARA(outer image)
The “I”
The sense of doership
the identification or attachment of
one's ego
MAMAKARA (Inner image)
The “MINE.”
The sense of ownership,
https://en.wikipedia.org/wiki/Ahamkara
Verses 28-46 of the 1st Chapter, if properly
analyzed word for word, give us the clue. Arjuna
saw in the huge armies his own people,
(svajana)-fathers, grandfathers, brothers,(svajana)-fathers, grandfathers, brothers,
teachers, friends etc.teachers, friends etc., and was overcome with
pity. The key word here is svajana, people who
are one’s very own. It may be noted that Arjuna
uses the word ‘‘svajanasvajana’’ four timesfour times in these
verses. Arjuna’s lament and depression are
rooted in this feeling of svajanatva - one’s own-
ness. Arjuna’s ego that strongly felt this
attachment engendered by possessiveness -
own ness or svajanatva- plunged him into theown ness or svajanatva- plunged him into the
abyss of sorrow and delusion (shoka and moha)abyss of sorrow and delusion (shoka and moha)
In ahaṃkāra, a state of rajas guna (agitation)
predominates. This is because it identifies onlyThis is because it identifies only
with a small part of the creation (the bodywith a small part of the creation (the body) and
rejects everything else as "not me"; it becomes
subject to a series of afflictions such as:
pride,
egoism,
competitiveness,
hate and jealousy.
ahaṃkāra is thus only able to be in a superior
position to buddhi from a functional point of view.
From an absolute point of view, ahaṃkāra is
created by buddhi and thus subordinate to it

Killing PUTANA - Removing " I" AND " MINE "
Putana, a female demon,
Her breasts symbolic of " I" AND " MINE"Her breasts symbolic of " I" AND " MINE"
When you remove " I" AND " MINE "
"Jivatma " merges with "Paramatma"
Putana, merged in to "Paramatma"
PUTANA'S story symbolic of
removing Vasana's = tendencies
& 3rd defect of MIND

The inner chamber have two doors
symbolic of " I" AND " MINE"symbolic of " I" AND " MINE"
When you remove " I" AND " MINE "
you have Darshan of the GOD.

"Mama dharma"
Swami

1.1---Dhrtarastra uvaca:
dharmaksetre kuruksetre
samaveta yuyutsavah mamakah pandavas
cai'va kim akurvata sanjaya
18.78
yatra yogesvarah krsno yatra partho
dhanurdharahtatra srir vijayo bhutir dhruva
nitir mama
.“Mama Dharma”
The very first word in Bhagavad
Gita is “Dharma” and
the last word is “Mama”.
“Mama Dharma” –
My duties,
responsibilities,
rights,
ethics,
morals,
attitude,
action,
activities and so on.
Some commentators recommend Gita as an
elaborate detailing of MAMA DHARMA.
“What is the essence of the Gita?”
“What is the first stanza of the Gita?”
“What is the last stanza of the Gita?”
“What do you get when you combine the last
word of the last stanza with the first word of
the first stanza?”

Leading one ’ s life according
to the principle of Dharma
is what the Gita is all about.
The entire Bhagavad Gita explains ‘mama dharma’ – my essential
being. You are not the body, mind or intellect.
You are Atman (SOUL). Atman is unknown.
You only know the body, mind and intellect.
The Gita introduces you to your very own Self, Atman.

His only option is to
follow the ATMA
He needs constant
reminder to stay tuned to
ATMA.
The message of GITA
The man is the conglomerate of BODY( Including senses) + Mind + ATMA (SOUL)
MAN
He will descend
to the level of an
ANIMAL
IF HE FOLLOWS ONLY THE
BODY
He is in danger of
being transformed
in to a DEMON
BODY + MIND
ATMA
DEHATMA BUDDHI DAIVATMA BUDDHI
The message of the lord, the practical philosophy

REMOVAL OF IGNORANCE / AVIDYA
When we wake up from Dream state, we instantly know that it was a dream; the characters in it, the actions in it,
the emotions in it and the entire sequences in it – are all created by us and none of them are real. It is similar with
this life, till we attain Self Knowledge. When Self knowledge dawns, the real nature of this worldly life becomes
evident.
As part of self knowledge, our foremost task is to dis-identify from Sareera thrayam and identify with the real self,
the Atma, the ever existing consciousness-bliss principle.
Can any action like worship, Meditation or
Sathkarma (Good Deeds) remove
Ignorance or Avidya and lead to Moksha?
NONO
A purified Buddhi gives a better reflection
of Atma. The identification continues with
the purified, reflection in the Buddhi and
not with the original consciousness, the
Atma, as long as avidya persists in us.
Their role is to purify the mind and Buddhi.
Total removal of Ignorance can be
accomplished only by acquiring of Self
Knowledge. Till we achieve self Knowledge,
our worldly life goes on without awareness,
very much like Swapnavastha or Dream
state.
http://wisespiritualideas.blogspot.com/2010/09/

WHY FEAR ? REMOVAL OF IGNORANCE / AVIDYA
ATMA
When we wrongly identify our Self with the
Jeeva (the Anaatma portion of it), all of its
actions, transactions, changes etc are
bound to create fear in us.
when the identification is with the higher Atma
(Param- aatma, the Brahman, or, the original
consciousness), which is our true Self, none ofnone of
these modifications and dualities can touch us.these modifications and dualities can touch us.
Aatma is changeless and unaffected by allAatma is changeless and unaffected by all
changes occurring in the Anaatma around it.changes occurring in the Anaatma around it.
The Anaatma is subject to (i) birth, growth, decay,
disease and death cycle and to (ii) all the dualities of
Raaga-Dvesha (likes and dislikes), Sukha-DuhkhaSukha-Duhkha
(comforts & sorrows) etc(comforts & sorrows) etc
ANAATMA
the para-Atma (the higher self), which is free
from all Gunas,Sanchita, aagami and prarabdha
Karmas, Karma Phalam and all dualities.
So, automatically we are freed from all Fears. As
Atma, we are eternal and pure consciousness and
Bliss and there is no cause for any fear for us.
These are bound to create fear – as our
identification is with this Chidaabhasa (Reflected
Consciousness) in the Anaatma portion of Jeeva
and this is subject to quick changes.
Also, the Ahankaara in the Anaatma feels as the
Kartha and Bhoktha (Doer-enjoyer) and this doer-Kartha and Bhoktha (Doer-enjoyer) and this doer-
enjoyership is bound to take us through allenjoyership is bound to take us through all
dualities.dualities.
http://wisespiritualideas.blogspot.com/2010/09/

http://www.theosophical.org/files/resources/selfstudy/Gita.
pd/
Consider the role played in all of our lives (not just in a
state of clinical despondency but in everyday experience) of
1-the path of knowledge
of who we are and hence
how to choose
(j(jñāñāna marga),na marga),
2-the path of devotion to
the governing intelligence
of the universe
(bhakti marga),(bhakti marga),
1. sense of self-identity
and purpose,
2. faith in providence-
a beneficent guiding
intelligence in the
world, and
The first discourse isThe first discourse is ““The Despondency of Arjuna.The Despondency of Arjuna.””
That is where Arjuna begins the process of learning.That is where Arjuna begins the process of learning.
That is where we begin our upward journey.That is where we begin our upward journey.
He and we will take that journey on the three paths (or margas):He and we will take that journey on the three paths (or margas):
3-the path of acting
skillfully without being
trapped by the
consequences of our
action
(karma marga).(karma marga). s
3.The ability to act confidently
without being paralyzed by an
ambitious or neurotic concern
over results.

OM SHANTI
OM SHANTI
OM SHANTI
Om- let all the deficiencies of this book go away
Tat- let this give Bhagavan great happiness
Sat- let this give true lasting benefits

Overview of chapter 1 Bhagvad Gita

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