The First Lessons
by T.N.
Dhar ‘Kundan’
Millions and millions of people the world over
read Shrimad Bhagavad Gita, the song celestial.
Different people derive different meaning and
different lessons from the verses contained
therein. Those who seek solutions to their mundane
problems get guidance and those who seek spiritual
knowledge get enlightenment from this compendium
of the Upanishads. From the second to the last
eighteenth chapter there are discourses on action,
‘Karma’, knowledge, ‘Jnana’,
devotion, ‘Bhakti’ and contemplation, ‘Dhyana’.
Although the first chapter is generally skipped
over by those desirous of profound knowledge, for
a beginner like me the first chapter also conveys
a lot. For me it contains the first lessons of
life, both exoteric and esoteric.
The
first verse talks about ‘Dharma-kshetra’
and ‘Kuru-kshetra’. This tells me that
whatever is stated in the Gita relates to our
life, which is a vast field of action and a
theatre of righteousness. I am convinced that the
Gita tells me to live a life of committed action
and sustained virtues. The same verse refers to
the two armies arrayed in the field as ‘yuyutsavah’
or inclined to fight. This tells me that the
life is a continuous struggle between right and
wrong, true and false and virtue and vice and the
Gita describes this struggle and shows us the ways
and means to fight and be victorious.
For
me again the verse nos.21 and 22 are very
significant. Arjuna asks the Lord to place his
chariot between the two armies so that he could
see whom he is to fight against. Arjuna represents
the ‘Jeevatma’ or a human being, the Lord
is his consciousness, the chariot is his self and
the two armies are the forces of virtue and evil.
Now this human being wants to identify the forces
of evil and virtue and then determine how to
overcome the evil and live a life of
righteousness. We are so deeply immersed in the
waters of delusion that the forces of evil appear
to us as our near and dear ones and, therefore, we
are reluctant to fight them. These forces are ‘Lobha,
moha, kama, krodha, mada, ahankara’ greed,
delusion, lust, anger, pride and arrogance. They
thrive under the patronage of our blind intellect,
Dritrashtra. They are so dear to us that we are
deeply attached to them. That is why we, the
beings refuse to fight them and drop our weapons.
In a later verse of this chapter Arjuna refers to
them as his kinsmen, ‘Swajana’ and refuses
to take up arms against them.
We
experience this situation in our every day life.
We have greed for wealth and lust for enjoyment.
Unmindful of the momentary pleasure that we derive
from these things we are mad after them.
Obviously, therefore, we are reluctant to combat
them. We are proud of our position and power. We
are arrogant about our possessions because we are
in a delusion that whatever we have is the result
of our own actions and that we are the rightful
enjoyers of all these material luxuries. If
through us somebody is benefited, we unashamedly
boast about it and make a show of it, but if we
are benefited due to someone’s actions we take it
to be our right and well-deserved reward and thus
refuse to give credit to him. We make a pomp and
show of our riches and wealth, strength and power,
wisdom and knowledge, possessions and belongings.
Some thinker has rightly observed that ‘these days
people are respected for what they have and not
for what they are’. That being so we are so
attached to all these evil attributes that we
treat them as our near and dear ones against whom
we should not raise our head. In his ignorance a
being says that even if these forces of evil
become the cause of his death, he should not fight
them. This is the real paradox of our life.
On
the other side are the forces of virtue, love,
compassion, kindness, harmony, poise, honesty,
truth, purity, piety and straightforwardness.
These attributes are constantly fighting the
forces of evil and vice. This is the real fight
between Kauravas and Pandavas, indefinitely going
on in our mind. Once we keep the chariot of the
self in the middle we are able to have a full and
complete view of these forces arrayed on both
sides of the mind. Once we are aware of these
forces and are able to identify them, we begin to
overpower the evil forces and triumph on vices.
This enables us to rise from animality to divinity
and live a life full of virtues. In all this
exercise Shri Krishna in the garb of our own
consciousness guides us on the path of
righteousness. The being addresses the Lord seated
in his heart in these words, ‘Shishyaste-aham
shadi mam tvam prapanam – I am your disciple,
I bow before you and seek instructions from you.’
For
a common man of ordinary prudence this first
chapter is, therefore, of a great significance. It
tells me that I must be aware that there are two
forces of vice and virtue in me. I must realize
that if I am intellectually blind, the evil will
entice me and appear to me as my dear one. I must,
therefore, seek guidance from my consciousness and
learn to overpower the evil with the help of the
forces of righteousness, which are also there
within me. I must keep this struggle continuously
on throughout my life and create a balanced and
harmonious attitude in all my actions. I must not
harbour despondence and defeatist thoughts I must
be a person of action, focused and committed all
the time. This is the greatest lesson I learn from
this chapter.
Once
these forces are identified, once the evil
elements are overpowered and once the path of
righteousness is chosen, we have not to go on
fighting this battle lifelong. If these first
lessons are learnt well, we will have a sound and
firm base of awareness on which can be built the
edifice of spirituality. These first lessons help
us remove our delusion with the result our vision
is cleared and we regain our consciousness and
steer clear of all evil. We will shun all
lust-oriented actions and shall become ‘Sanyasi’
or ascetics in real sense of the term. We
shall regulate all our actions relating to desire
and wealth, ‘Kama and Artha’ with
due regard to ‘Dharma’ or righteousness and
focus on attaining ‘Moksha’ or liberation.
This liberation will be from all types of
bondages, ignorance and darkness.
If
we ignore these first lessons we shall feel the
same way as Arjuna and say, ‘my limbs fail me, my
mouth is parched up, my body quivers, my hair
stand on end, my skin burns all over and my bow
slips from my hand’. Like Arjuna we shall lose the
power of discrimination and our judgment of good
and bad, vice and virtue, right and wrong and
righteousness and non-righteousness will get
blurred. If these lessons are learnt well in time,
we shall know what is our duty and what is not. We
shall be able to identify sin and virtue,
transient and eternal and also learn to live a
life of purity and piety and know the essence of
everything around.
These two armies of vice and virtue are all the
time present in my mind. They are ever ready to
overpower each other. Once I am conscious of this
fact I will see to it that the elements of vice do
not get an upper hand. I need not kill them. Even
a change of direction will serve the purpose.
Instead of having lust for power I can have lust
for knowledge. Instead of greed for wealth I
should have greed for knowing the truth. If I have
to be angry I must be angry on my ignorance. Pride
and arrogance do not go with wisdom and knowledge.
These have to be changed into humility, compassion
and love. This can be done by having devotion and
dedication. Faith, commitment and dogged
perseverance in effort together form a ‘Mantra’
for winning this battle of the inner world.
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