Geeta- A template for model Class Room interaction- Part I

Introduction- Geeta,  by which the Arjuna a dejected and bewildered person’s morale gets restored and  becomes ready for war, is an unparallel book (Grantha) in Indian culture and philosophy. Labeling it as religious Grantha, is limiting its all pervasive usefulness. Sages and thinkers alike have written many commentaries on it. It has been also described as Psychological book (Better than Carl Jung’s) or a unique mental treatment process itself. In fact out of ignorance, in young age we feel it can be read in old age and in old age we feel had we read it in young age life would have been different and better. So here in Part I, an attempt has been made to use it as model for class room interaction (useful for young ones). Being in very condensed form, continuity has been sacrificed and so while reading meaning of content may be ignored; concentration be made on process of teaching and learning. (Uniting with Parmatama =Uniting the individual consciousness with the Ultimate Consciousness)(The scene- the sacred plain of Kurukshetra. The setting, a battlefield. Circumstance, war.) Arjun said: O Krishna please place my chariot between both of the armies so that I may look upon those waririors arrayed for battle with me, whom I have to fight in preparation for combat (21/1) ( It is like a student who wish to first understand pattern or level of Exam; and having seen all relatives and gurus). O Krishna, I do not see any good in slaying kinsmen in this battle, nor do I desire victory nor a Kingdom or even (see) happiness.(31/1) By killing these aggressors, sin will surely come upon us; therefore it is not proper of us to slay the sons of Dhrtarashtra along with our family members; since how by slaying our own kinsmen will we be happy.(37/1) Although these men, their heart afflicted by greed do not see the sinfule reaction in quaralling with friends and the crime of destroying family members ; why should we not refrain from this sinful act understating this grevious crime of destroying family members.(38,39/1)(Underlined are the main thoughts in his mind and he sits down in Chariot, imlying decision of not to fight. Krishna observing his state of mind and knowing well that under this state of mind he can not win the battle, do not order him to fight but just cross him and puts another point of view) Lord Krishna said : O Arjuna from where has this illusion of yours appeared in this moment of crisis ? This is not befiiting  honorable men nor conducive to heavenly spheres and is the cause of infamy.(2/2) Do not yield to unmanliness , this is not worthy of you . Give up this base weakness of heart and rise up( for battle).(3/2) (Now, Arjuna’s mind becomes confused and he accepts that he may not be correct and request guidence) Arjuna said: We do not know what is better for us whether we conquer or they conquer us;(6/2). Now my natural qualities are besieged by weakness and apprehension and my thinking bewildered regarding rightousness. I am asking you to please state what is definitely good for me. I am your disciple, surrendered to you, kindly instruct me. (7/2) Lord Krishna said: You are mourning for those not worthy of sorrows; yet speaking like one knowledgeable. The learned neither laments for the dead or the living. ( Soul, not the body is main thing and)(11/2) Any One who thinks the soul is the slayer and anyone who thinks the soul is slain both of them are in ignorance; the soul never slays nor is slain (19/2) (Example )Just as a man giving up worn out garment accepts other new apparel, in the same way the embodied soul giving up old and worn out bodies verily accepts new bodies.(22/2) ( But even if you think otherwise) For one who has taken birth, death is certain and one who is dead, birth is certain; therefore you ought not to lament for an inevitable situation(27/2). (Now emphasizing practical aspect) Moreover considering your righteousness you should not falter; indeed for up holders of justice their does not exist a more appropriate endeavor than a battle for righteousness. (31/2) ( social pressure, if you do not take up war) Your enemies will speak many malicious and insulting words discrediting your prowess. Alas what could be more painful than that? Either being slain you will attain the heavenly worlds or by gaining victory you will enjoy the earth; therefore O Arjun, confident of success rise up and fight. (37/2). (In both situations you will be profited; Arjuna was seeing war as sin, and worrying about uncertainty of result of war Krishna crossed these points) (Further, Krishna explains,  how to  become steady-self to avoid perceived sin) Being equipoised in happiness and unhappiness, profit and loss, victory and defeat; thereafter prepare for battle and in this way you will not incur sinful reactions. (38/2) You certainly have the right for prescribed activities but never at any time in their results. You should never be motivated by the results of action, nor there any attachment in doing your prescribed activities. (47/2)(Be in present, study well do not worry about result of exam). When  your spiritual intelligence, unaffected and uninfluenced  by karmic interpretations of the Vedas remains steady; at that time you will achieve the pure spiritual state by science of  uniting with Parmatma.(53/2).( Now Arjuna ask how that self would be) Arjuna said: O Krishna what are the signs of one properly situated in perfect knowledge? Of one absorbed in pure spiritual consciousness? How does one steadfast in this consciousness talk? How does he sit? How does he walk? (54/2) (Krishna answers all the questions and further on own says  why someone is not equipoised and its consequences) Krishna said: While concentrating on objects of the senses a person develops attachment to the sense objects; from attachment desires are born, from desire (if not fulfilled) anger arises. From anger delusion occurs, from delusion bewilderment of memory, after forgetfulness of memory the loss of spiritual intelligence and losing spiritual intelligence one perishes.(62,63/2) Whichever among the various senses the wandering mind becomes engrossed in that sense certainly leads astray his intelligence like the wind snatches away boat on the water.( Metaphor)(67/2)( Krishna have said become equipoise and fight while Arjuna still having mind decided not to fight, wrongly  understand this as become equipoise and  become indifferent to battle  and asks) Arjuna said: O Krishna if spiritual intelligence is considered better by you than fruitive activities; then why O Krishna are you engaging me in such horrendous activities? My spiritual intelligence is certainly becoming confused by your words of conflicting conclusions; therefore ascertaining one of them, please reveal definitely that by which I may obtain the greatest benefit.(1,2/3) Lord Krishna said: O sinless one, in this world two kinds of faith were just previously declared by me; the science of Uniting with Parmatama by the path of knowledge for the empiric philosophers and the science of Uniting with Parmatama by the path of action for the yogis.(3/3) You should perform your prescribed Vedic activities since action are better than renouncing actions; by ceasing activity even your maintenance will not be possible.(8/3) ( In fact) All activities are being enacted by the senses of the material nature ( Maya/Gunas) without exception; but the unrealized, deluded by false identification of being the body, thinks: “I am the doer”.(27/3) (lastly) Performing one’s natural duty tinged with faults is far better than performing another’s prescribed duty perfectly; even death in performing one’s natural prescribed duty is better, for performing prescribed duties of others is fraught with danger.(35/3) ( It is like working based on our own aptitude rather imitating others; Now Arjun ask why someone engages in activity other than prescribed one.) Arjuna said: What is it that incites one to commit sinful acts even against one’s will as if compelled by force. (36/3). Lord Krishna said: It is (because of) lust which becomes anger arising from the mode of passion; know this lust to be insatiable, extremely sinful and greatest enemy in the world. (37/3) (Now who is superior to which and thus how to control mind). Thus knowing the individual consciousness to be superior to the intelligence, O mighty armed one, steady the mind by self realization and conquer this insatiable enemy in the form of lust. (43/3).(Now on his own Krishna starts explaining the paths of action and knowledge as well as the wisdom regarding the supreme knowledge).Lord Krishna said: I instructed the imperishable science of uniting with Parmatama unto the Sun God Surya, who taught it unto his son Vaisvastu Manu, who related it unto his son King Iksvaku (1/4) This very same ancient science of uniting with Parmatama and which the supreme secret; therefore is being described by Me unto you today because you are My devotee and friend. (3/4)(But Arjuna doubts this). Arjuna said: Your birth is recent the sun-god’s birth is previous; therefore you instructing in ancient times, how am I to understand this? (4/4) Lord Krishna said: Many births of Mine and also of yours have passed O Arjuna; I am knowledgeable of all of them; but you do not know.(5/4) ( and continue to explain). Krishna said: Bereft of desire, controlled in mind and body, relinquishing all conceptions of proprietorship, that never incurs sinful reaction performing only actions to maintain body sustenance.(21/4) O Arjuna, just as a blazing fire turns wood to ashes, similarly the fire of knowledge turns all reactions from furtive activities to ashes.( Metaphor) (37/4)Therefore O Arjuna, by the sword of transcendental knowledge destroy these doubts of the self, born of ignorance, situated in the heart and taking shelter of science of uniting  with Parmatama arise for the battle.(42/4) ( still Arjuna confusion is not over) Arjuna Said: O Krishna from renunciation of activities again you are also praising activities in the science of uniting with Parmatma to arise for the battle.  Please tell me definitely which one of the two is more beneficial? (1/5) Lord Krishna said: Both renunciation of actions and prescribed actions in the science of uniting with Parmatma lead to the path of liberation; but of the two prescribed actions in the science of uniting with Parmatma is superior to renunciation of fruitive activities.(2/5) ( and continue to explain importance of controlling the mind)Krishna said: For the being that has conquered the mind; that being is the best of friends; but for one those whose mind is uncontrolled, that very mind acts as the worst of enemies.(6/6). Arjuna said: O Krishna in this science of uniting with Parmatma by equality of vision as described by you; I do not perceive a permanent situation due to flickering nature. The flickering mind is certainly turbulent, strong and obstinate; I think that subduing the mind is more difficult than the wind. (33, 34/6). Lord Krishna said: O mighty armed one, undoubtedly the mind is fickle and difficult to master; but it can be controlled by diligent practice and detachment from sense enjoyment.(35/6). ( Now Arjuna ask what if practice etc is not taken to logical end) Arjuna said: O Krishna what is the fate of the unsuccessful transcendentalist engaged with faith in the science of uniting with Parmatma; but whose mind deviates failing to achieve perfection in the science of uniting with Parmatma.(37/6). Lord Krishna said: O Arjuna there never exist destruction for one in this life nor in the next life; since dear friend anyone who is engaged in virtuous acts never comes to evil.(40/6)( Practice /study never go waste. Further he describes his own majestic transcendental opulence and says). Those who endeavor for liberation from old age and death take shelter of Me; such persons learn the Ultimate Truth, the embodied self and the entire subject of action and reaction (29/7).Those who know Me, the Ultimate Personality as the governing principle, as the underlying foundation of all the demigods and as unmitigated sustainer of the performance of all sacrifices; they with their minds absorbed in Me can know Me even at the moment of death. (30/7) ( Krishna has used above words without explaining meaning, so Arjuna asked its meaning) Arjuna said: O Krishna, what is the ultimate truth? What is the embodied self? What is the fruitive action? What is the governing principle of the phenomenal existence and what is the declared the underlying foundation of all the demigods? O Krishna who is the lord of sacrifice within the body? How is it situated and how can this be known at the moment of death by the self controlled. 1,2/8)( Krishna Answers all these) ( Later) Krishna Said: Therefore constantly remember Me at all times and fight, offering your mind and spiritual intelligence unto Me and certainly you shall attain Me without doubt.(7/8) Arjuna said: O Krishna, how shall I perfecting the science of uniting with Parmatama know; always mediating on You in every way and in which various manifestations are You to be contemplated by me. Please describe again, elaborately the process of devotion to you by perfecting the science of uniting with Parmatama ; also of your majestic transcendental opulence; since there is no satiation for me hearing this nectar.(17,18/10)( Wish to know way of devotion and Krishna’s power once again) Lord Krishna said: O Arjuna, I shall explain to you only the divine personal majestic opulence which are prominent since there is no end to My extensive glories.(19/10) O Arjuna, I alone is the creator, maintainer and destroyer of all creations, of knowledge I am spiritual knowledge and of arguments I am the logical conclusion.(32/10) ( Continue to describe all, but at the end) What necessity is there for you, O Arjuna of such detailed knowledge and so many examples? ( As) I support this entire universal manifestation situated in but a fraction of Myself.(42/10) Arjuna said: By these supremely confidential instructions regarding the wisdom of self, which merciful unto me, was spoken by You; this illusion of Mine has been dispelled.(1/11) ( Here Geeta should have ended, but out of curiosity or doubt he says). As we see here, Arjun from a bewildered person, doubting teachers word, is able to remove all his doubts due to teachers explanations. Now, in second part, we will see Arjuna a curious, eager to learn more and more. Cont-2