Gita Jayanthi - Contemplate on Gita Symbolism

December 9, 2008

Namaste:

As pointed out by our dear Sunderji, today is Gita Jayanthi and a

great day to contemplate on the importance of Gita's message. The

origin of Gita is Vedas – the revealed Truth, God's message to the

universal population. Vedas are the ancient bodies of knowledge

covering almost all subject areas including philosophy, mathematics,

medicine, astronomy, music, etc. The philosophical aspects of Vedas

undoubtedly include the Upanishads and the Brahman Sutras. The

Upanishads are the fundamental basis of Hindu Vedantic Philosophy

outlining the principles of daily life. Gita, the essence of all the

Upanishads serves as a handbook for practical living. Swami

Chinmayananda used to refer Gita as the Manual of Life. He combines

the first and last word of Gita into " Mama Dharma " and declares that

the goal of Gita is to guide us through the right path of life.

I believe that the first and last verses of Gita are quite symbolic

and they provide some profound insights to the purpose of Gita. Let

me explain below the symbolism and this has been pointed out by

others either directly or implicitly.

The first verse of Gita was spoken by Dhritarashtra the blind and

ignorant King:

Dharma kshetre kurukshetre samavetaa yuyutsavah;

Maamakaah paandavaashchaiva kim akurvata Sanjaya.

What did the sons of Pandu and also my people do when they had

assembled together, eager for battle on the holy plain of

Kurukshetra, O Sanjaya?

The last verse of Gita was narrated by Sanjaya the witnessing Jnani:

Yatra yogeshwarah krishno yatra paartho dhanurdharah;

Tatra shreervijayo bhootirdhruvaa neetirmatir mama

Wherever there is Krishna, the Lord of Yoga, wherever there is

Arjuna, the archer, there are prosperity, happiness, victory and firm

policy; such is my conviction.

Dhritarashtra, the king and the father of 100 sons (Kauravas)

represents the negative tendencies (Tamasik Guna) with adharmic

motives (100's of them!). Pandavas represent the divine impulses

(Satvik guna) and their King Yudhistra (also often referred as

Dharmar) is their guiding force. The very first verse illustrates

the war that is being fought within every one of us during our

crucial moments of action. Dhritarashtra the blind king (clouded and

polluted mind) fails to recognize his failure to stop the unnecessary

war and consequent pain and sufferings. This symbolic battle (long

and difficult) between the Divine and the Evil was to reestablish

Dharma by destroying adharma. The last verse provides the assurance

that the victory is guaranteed to all those who have the Grace of the

Lord and their intellect to guide their path of life. Sanjaya the

symbolic JnAni's was of the view that every one will be ever happy

and peaceful when guided by the intellect and directed by the

Divine. The entire Gita starting from the first to the last verse

provides the manual (Yoga Sastra) for mind purification.

On this Gita Jayanthi day let us take this interpretation (this is

one of many potential interpretations for the purpose of Gita) and

look forward to read and learn from Gita.

With my warmest regards,

Ram Chandran

Note: The word dharma is derived from the root word `dhar' which

means to uphold, sustain and support. Dharma also refers to " law of

being. " It not only righteousness or goodness, but also indicates the

essential nature of anything, without which it cannot retain its

independent existence. Examples – dharma of Sun is to shine, fire is

to burn and our dharma is to get the guidance from the Divine Nature

with faith and conviction. We should fully commit to the roles –

child, student, teacher, parent, worker, etc., that we play without

an iota of attachment while playing those roles. Verse 1 essentially

describes the setting of `right' and `wrong' inside the clouded mind.

December 10, 2008

advaitin , " Ram Chandran " <ramvchandran

wrote:

>

> today is Gita Jayanthi and a

> great day to contemplate on the importance of Gita's message.

Namaste,

The symbolism is enhanced by the metaphor of the chariot, from

Katha Upanishad:

http://sanskritdocuments.org/doc_upanishhat/katha.itx

##{Part I}##

##{Canto III}##

aatmaana.N rathitaM viddhi shariira.N rathameva tu .

buddhiM tu saarathiM viddhi manaH pragrahameva cha .. 3..

indriyaaNi hayaanaahurvishhayaa.N steshhu gocharaan.h .

aatmendriyamanoyuktaM bhoktetyaahurmaniishhiNaH .. 4..

yastvaviGYaanavaanbhavatyayuktena manasaa sadaa .

tasyendriyaaNyavashyaani dushhTaashvaa iva saaratheH .. 5..

yastu viGYaanavaanbhavati yuktena manasaa sadaa .

tasyendriyaaNi vashyaani sadashvaa iva saaratheH .. 6..

yastvaviGYaanavaanbhavatyamanaskaH sadaa.ashuchiH .

na sa tatpadamaapnoti sa.nsaaraM chaadhigachchhati .. 7..

yastu viGYaanavaanbhavati samanaskaH sadaa shuchiH .

sa tu tatpadamaapnoti yasmaad.hbhuuyo na jaayate .. 8..

viGYaanasaarathiryastu manaH pragrahavaannaraH .

so.adhvanaH paaramaapnoti tadvishhNoH paramaM padam.h .. 9..

===================================================

http://www.celextel.org/108upanishads/katha.html

1-III-3. Know the Self to be the master of the chariot, and the body

to be the chariot. Know the intellect to be the charioteer, and the

mind to be the reins.

1-III-4. The senses they speak of as the horses; the objects within

their view, the way. When the Self is yoked with the mind and the

senses, the wise call It the enjoyer.

1-III-5. But whoso is devoid of discrimination and is possessed of a

mind ever uncollected – his senses are uncontrollable like the

vicious horses of a driver.

1-III-6. But whoso is discriminative and possessed of a mind ever

collected – his senses are controllable like the good horses of a

driver.

1-III-7. But whoso is devoid of a discriminating intellect, possessed

of an unrestrained mind and is ever impure, does not attain that

goal, but goes to samsara.

1-III-8. But whoso is possessed of a discriminating intellect and a

restrained mind, and is ever pure, attains that goal from which he is

not born again.

1-III-9. But the man who has a discriminating intellect as his

driver, and a controlled-mind as the reins, reaches the end of the

path – that supreme state of Vishnu.

==================================================================

The battle of Kurukshetra (field of action), the Dharmakshetra

(field for the practice of Virtue), is fought within this body,

between the Divine and the Demonic forces. May our footsteps follow

those of Arjuna, and reach the destination of Eternal Bliss!

Regards,

Sunder

December 10, 2008

The word Dharma in SANSKRIT cannot be explained in a single word in English. In a lighter sense MAHAPERIAVA of Kanchi had brought this out amidst a group of elite people.

OM THATSATH.--- On Wed, 12/10/08, Ram Chandran <ramvchandran wrote:

Ram Chandran <ramvchandran Gita Jayanthi - Contemplate on Gita Symbolismadvaitin Date: Wednesday, December 10, 2008, 1:31 AM

Namaste:As pointed out by our dear Sunderji, today is Gita Jayanthi and a great day to contemplate on the importance of Gita's message. The origin of Gita is Vedas – the revealed Truth, God's message to the universal population. Vedas are the ancient bodies of knowledge covering almost all subject areas including philosophy, mathematics, medicine, astronomy, music, etc. The philosophical aspects of Vedas undoubtedly include the Upanishads and the Brahman Sutras. The Upanishads are the fundamental basis of Hindu Vedantic Philosophy outlining the principles of daily life. Gita, the essence of all the Upanishads serves as a handbook for practical living. Swami Chinmayananda used to refer Gita as the Manual of Life. He combines the first and last word of Gita into "Mama Dharma" and declares that the goal of Gita is to guide us through the right path of life.I believe that the first and last

verses of Gita are quite symbolic and they provide some profound insights to the purpose of Gita. Let me explain below the symbolism and this has been pointed out by others either directly or implicitly. The first verse of Gita was spoken by Dhritarashtra the blind and ignorant King:Dharma kshetre kurukshetre samavetaa yuyutsavah; Maamakaah paandavaashchaiva kim akurvata Sanjaya. What did the sons of Pandu and also my people do when they had assembled together, eager for battle on the holy plain of Kurukshetra, O Sanjaya?The last verse of Gita was narrated by Sanjaya the witnessing Jnani: Yatra yogeshwarah krishno yatra paartho dhanurdharah; Tatra shreervijayo bhootirdhruvaa neetirmatir mama Wherever there is Krishna, the Lord of Yoga, wherever there is Arjuna, the archer, there are prosperity, happiness, victory and firm policy; such is my conviction.

Dhritarashtra, the king and the father of 100 sons (Kauravas) represents the negative tendencies (Tamasik Guna) with adharmic motives (100's of them!). Pandavas represent the divine impulses (Satvik guna) and their King Yudhistra (also often referred as Dharmar) is their guiding force. The very first verse illustrates the war that is being fought within every one of us during our crucial moments of action. Dhritarashtra the blind king (clouded and polluted mind) fails to recognize his failure to stop the unnecessary war and consequent pain and sufferings. This symbolic battle (long and difficult) between the Divine and the Evil was to reestablish Dharma by destroying adharma. The last verse provides the assurance that the victory is guaranteed to all those who have the Grace of the Lord and their intellect to guide their path of life. Sanjaya the symbolic JnAni's was of the view that every one

will be ever happy and peaceful when guided by the intellect and directed by the Divine. The entire Gita starting from the first to the last verse provides the manual (Yoga Sastra) for mind purification. On this Gita Jayanthi day let us take this interpretation (this is one of many potential interpretations for the purpose of Gita) and look forward to read and learn from Gita. With my warmest regards,Ram ChandranNote: The word dharma is derived from the root word `dhar' which means to uphold, sustain and support. Dharma also refers to "law of being." It not only righteousness or goodness, but also indicates the essential nature of anything, without which it cannot retain its independent existence. Examples – dharma of Sun is to shine, fire is to burn and our dharma is to get the guidance from the Divine Nature with faith and conviction. We should fully commit to the roles –

child, student, teacher, parent, worker, etc., that we play without an iota of attachment while playing those roles. Verse 1 essentially describes the setting of `right' and `wrong' inside the clouded mind.