BHAGWAD GITA CHAPTER 1

Bhagwad Gita. Guruji - BHAGWAD GITA :-

CHAPTER 1

ARJUNA VISHADA YOGA

Sri Sri :

The universe is a brilliant expression of consciousness. Everything you see here is nothing but an expression of consciousness, in its brilliance. The purpose of every created object is to remind you that the consciousness which has created this, which is the basis of this existence is the most brilliant one. Bharata means brilliance. Mahabharata means the great brilliance. The great brilliance has a song to it, has a rhythm to it, and that is Gita. Bhagwad Gita means 'Divine song: When there is a war, you cannot sing. War simply means disharmony. Music means harmony. On a battlefield, knowledge is so far away, yet that is what is most necessary there. When there is a war, wisdom is most essential. Bringing wisdom, not in a palace, but amidst war is the brilliance of the Divinity. Bringing harmony where it is most needed is the brilliance of the Divinity. Music is harmony. See the dichotomy in this. In the battlefield, can someone sing and talk to you about the Self? When someone does it, it is little short of a miracle! And one who does so is an expression of Divinity. One who did that in the battlefield, bringing out the wisdom of life, the truth of life, indicates an eternal phenomenon.

Life is a struggle when you don't know harmony. Everything here appears to be in conflict. The four elements are in conflict with each other. Fire does not like water, water does not like fire. Air does not like fire and vice versa. All the four elements in creation - the fifth one is just a witness - are in conflict. In the same way, in your body there is conflict, in the world there is conflict, in society there is conflict, in family there is conflict. There is conflict between the young and old, between the wise and the foolish, because the universe is made up of opposites. When it is made up of opposites, conflicts are bound to arise, then war is inevitable there. However, intervention of the Divinity can change this whole scenario. It's the Divinity which can raise your eyes to the fact that there is harmony, there is beauty, there are all these beautiful things on the planet. It's your spirit which appreciates a thorn, makes it something decorative, an Ikebana 3 , or throws it in the bush. When your perception changes, everything changes in the world.

When you are blind, there is disharmony, and that's exactly what happened in the Gita. The king Dhritarashtra was blind. When the king is blind, there will be war. It is inevitable. When the head of the family is adamant, arrogant, and blind, everybody in the family suffers. When a professor, who is head of a department at a college or university, is foolish then he cannot recognise real talents and then thus frustration filters through the whole setup. The same is true with any business setup. Take any example, if the head is blind, then there is suffering throughout. But the suffering does not just remain down the line, it comes back to'the head, and that's exactly what happened in the Mahabharata, of which Bhagwad Gita is the central core. The king, who was blind didn't know what was happening. Often,

people who are adamant, who are arrogant, who are blind, do not ask questions (the Gita begins with a question. There is no spirit of enquiry in them, they think they know all. When you think you know, without knowing, then you are in big trouble, then nobody can help you. However, that state doesn't last too long, because when there is a problem, it doesn't stay away from you. Whatever problem you create for others, comes back to you, and so the problem came back to the king. He wanted to know, "What is happening?" There is a good end to everything; every conflict has a good end. The moment you want to get out of a problem, it means you have climbed one step towards victory. Realization of a problem means we are out of the problem. So Dhritarashtra, the king, called Sanjay -Sanjay means `the right victory' -and asked him:

dharma-ksetre kuru-ksetre samavetet yuyutsavah mamakab pändavai caiva kim akurvata sanjaya (1.1)