LOTUS GITA- A PATH TO SAVATION CHAPTER-1

LOTUS GEETA - A PATH TO SALVATION

BY DAMODAR MISHRA

A man can do nothing if he has lost his sight. He need not contemplate of what is going on in the world and he need not destroy the peace of his mind for that which can not be had. But where there is end of Western theories is the start of Eastern Philosophy. As a matter of fact the real attainment of peace and the real attainment of salvation have only been the result of what is called successful attempt of sight less figures. Bhakta Surdasa can never be turned out of mind so far as the experience of this world is the material sight of a man is an obstacle in the sight of knowledge has been a principle of our Eastern Philosophy.
Dhritarashtra was blind. Then, what for the was anxious to hear the happenings of the war is a matter worth consideration, while that he was at a distance of some 24 miles from the battle field, where Sanjaya was explaining him all about the war is another point which should arrest our immediate attention.
The former is a point wherein lies all the Philosophy of this world. So far as a man is in the world it is his duty to take interest in the worldly affairs thinking that what is going on is in the interest of his Master and that he has only to perform his own duties. Either success or defeat, either good or bad, and either profit or loss all these are the properties of Master - The Supernatural Power what is called God - and a man can only be regarded as a member of His worldly office. But he entangles himself in the worldly affairs so much that he forgets the existence of his Master and whatever enjoyed is enjoyed by him as his own property. This mars his future prospect and interfere him in his duties with a result that he proves to be unsuccessful in the organization of his office. How to act and how to enjoy their results in the world is all the subject matter with which the valuable principles of Lord Krishna deal and which is called Philosophy.
Why one should follow the principles of Lord Krishna why they have been so popular, Why the world regards him as Greatest Philosopher and Yogiraj and of what use his Yog c principles can prove to the world is a reference better to be disposed of by the next point, He gave a telescopic sight to Sanjaya by the help of Yoga Science by which he could easily see the events of war from a distance of some 24 miles The topic is really of interest if references on Yoga be consulted here but I am afraid it would be out of reference and therefore it should be adequate to say that the exceptional or telescopical sight what is called Divya Drishti is a child's play in Yoga Vidya.
Now we turn to the subject matter of which the introduction is not so long. The blind Dhritarashra enquires from Sanjaya about the happening of war and Sanjaya is explaining him the account thereof. From this point the Gita starts.
Chapter-I-Despondency shown by Arjun (1-47)
1-11. Principal warriors of Mahabharat Battle and their Qualities
Dhritarashra Said:-
Oh Sanjaya! What has been done by my sons and the sons of Pandu who gathered together for war in the battle-field of Kurukshetra-a Dharma Kshetra (Religious territory).
Sanjaya Said:-
Duryodhana having seen the arrangement of the army went to the Acharya (the preceptor) and told him to see the army arrayed by the sons of Pandu. He also requested him to see the arrangement conducted by the son of Drupad.
(1) The leaders of the Pandava's army:-
Bhim, Arjun, Yuyudhan, Virat, Drupad, Dhrishtaketu, Chekitan, King of Kashi, Purujit, Kuntibhoj Shaivya, Yudhamanyu, Uttamauja, Saubhadreya, and the Draupadeya.
(2) The Leaders of the Kaurava's army:-
Bhishma, Karan, Kripa, Ashwatthama, Vikarna and Somdutta
He said that in addition to the above warriors there are several other heroes who are ready to sacrifice their life for the sake of their King. Their arms are dreadful and they are expert in the art of battlefield.
Our army marshalled by Bhishma is insufficient in view of the army marshalled by Bhim and therefore all standing in their respective divisions might be guarded by Bhishma.
12-19 Conches blowing description
At this time to encourage Bhishma the glorious warrior blew his conch just according to the roaring of lion. Other conches, kettledrums, tabours and cow horns were blared which made the tumultuous sound, Then Arjun and Krishna in white chariot blew their unequal conches, The conch Panchjanya was with Lord Krishna and Devdutta was with Dhananjaya and the conch named Paundra was with Bhim the Vrikodara having unusual belly.
Similarly Yudhishthir son of Kunti, Nakul, Sahadev, King of Kashi Shikhandi, Dhristdyumna, Virat, Satyaki, Drupad and his sons and Saubhadreyas all blew their mightly conches. That sounds of conches from land to the sky penetrated the heart of sons of Dhritrashtra.
20-27 Inspection of army by Arjun
After this when Arjun saw the sons of Dhritrashtra standing in wait of using their weapons he also took up his bow and spoke out to Lord Krishna that chariot should be brought in the middle of both the armies that he might be able to see the warriors of the opposite army with whom he had to fight in that war. He wanted to see them who came with an ardent desire to please the evil minded sons of Dhritrashtra.
Krishna on having heard these words brought the chariot in the middle of both the armies and pointing the warriors told him to see them, Arjun saw that among the warriors there were his father-in-law, friends, brotheren, preceptors, maternal-uncles, cousins his sons and grandsons, He was deeply moved in pity and to Lord Krishna he said:-
28-48 Despondency Of Arjun

When I see those all my relatives who has come for war and who are in wait of using their weapons my bodies trembles, limbs and mouth feel dryness and hair become sensible.
Gandiva (the bow of Arjun) seems to be slipping from hands, body feels some temperature and mind is out of order, and I need not wish to stand in the battlefield,
There seems to be some adverse omens and do not think any good in killing my own kinsmen in the battle.
Oh! Krishna! I have no wish for victory nor for any kingdom nor for seeking pleasure or enjoyment which if I gain would be of no use because, the object to win the kingdom, victory and pleasure was only for the sake and show of all those kinsmen who are standing before me to sacrifice their lives.
I should not wish to kill those teachers, fathers, sons, grandfathers, maternal-uncles, fathers-in-law grandsons, brothers-in-law and other relatives even for the kingdom of all the three spheres. The question is merely for this small earth.
Oh ! Janardana ! What pleasure! would be able to seek if I kill these sons of Dhritrashtra, the death of whose, can only make me a red handera sinner-and therefore, we need not enable ourselves to commit this sin by destroying the lives of our relatives. Oh Madhava ! Will it - the death of our kinsmen-be the source of our happiness though the evil to be created by the murder of friend and the destruction of families is not realised by them owing to their being over influenced by greed.
Oh! Janardana ! Why we should not try to be aside from the sin and evil which is clear like a sun in the curel deeds such as the destruction of family.
When a man commits murder, his conscience is also killed, snatching every power from his body, to judge for him right and wrong, and in his every activity, he is far from the righteousness which perishes the traditions of his family and deprives him of his manly duties his religion.
This also affects the housewives and deprives them of their morality, as a result of which, their issues are of impure blood and their activities being quite different, and hatred, create confusion the caste proving their ungenuinenity.
Their impurity of blood, besides, caste confusions, leads them to lifelong hatred, which puts obstacle before them in establishing their connexions, which they can only gain in the families of their own type and thus all elements of their ancestors disappear from among them and impurity exceeds to such an extent that they become totally different from their ancestors, The everlasting misdeeds abolish the established customs of their community which speaks also upon their relatives, companions and society thus making whole of the community victim of impurity, irregularity and unlaw ulness. These evils grow like a contagious disease and cause uneasiness in their own minds and speak ill upon the mode of their life. Oh ! Janardana ! It becomes wholly and soley dirty, full of uneasiness and anxiety-a heli life-which they have to lead for a long long time time, it is gathered.
The sin, alas ? which we are ready to commit might be very big. as we are endeavoring such a barbarous act as to destroy the numerous human lives-the lives of our own kinsmen-for the sake of our own pleasure and kingdom, and therefore, I am inclined to consider, that the best course will be, if I offer myself without any resistance and without any arms before the weapons of my enemy the sons of Dhritrashtra and the good, it will be if they kill me all alone in this battle for the sake of consolation.
With these words, Arjuna turned back to his seat in the chariot, quite sad and sober casting his bow and arrow in a quit disgusted state of his mind.
The first chapter of the despondency of Arjuna in the glorious Upnishad of Shree Mad Bhagvat Gita - A dialogue between Shri Krishna and Arjuna finishes here.