Bhagvad gita chapter 1 , Arjuna-Vishada yoga (The yoga of the dejection of Arjuna(Revised 2021) The flowcharts and overview.

Compiled by
Dr. Medicherla Shyam Sunder Kumar
samc108@gmail.com
GITA Chapter 1 , 47 verses
OM TAT SAT
Based on teachings of
1-Bhagvad gita Study by Bhakti Caitanya Swami
2-Bhagvad_Gita_Notes_Complete_Gauranga_priyarabhu
2-Gita Makarandam by Vidya Prakashananda Giri
3-Other references are listed at the bottom of the each slide.
1

1- The Upanishads, 2- The Bhagavad Gita,
Nyaya prasthana or
Yukti prasthana
(logical text)
Indicating
ultimate goal
of life
VEDIC INSTUCTIONS
Upadesha prasthana
(injunctive texts), and
the Śruti prasthāna
HEARING
(the starting point of
revelation)
Smriti prasthāna
(the starting point of
remembered tradition)
Sadhana prasthana
(practical text)
Logical texts sets forth the
philosophy systematically:
Prasthanatraya
Three divisions of Knowledge
3- Brahma Sutras,
or
Vedanta Sutra as
https://www.slideshare.net/amritanandadas/bhagavad-gita-introduction
2

Entire Gita can be divided in to 5 SECTIONS
A
-Identify
PROBLEM
B - Finding
solution
C -
Implementing
a solution
D
- Understanding
VALUES OF LIFE
E -
Achieving
perfection
1st chapter &
Starting of Ch 2 Major Ch2
reiterated
in
Ch 7,9,13
Ch 3,5,12 &
18
Many places of
Gita
Particularly
Ch 16
Eloborated in
Ch 2,5,&
14
OVER VIEW OF GITA
3

According to the Vedic text Gita Mahatmya, the study of the Bhagavad-Gita
-
(1) frees one from all stress, anxiety, fears & miseries
(2) frees one from karmic reactions
(3) purifies the consciousness & induces a state of pure transcendental
happiness
(4) is all the knowledge required to attain to self realization
(5) prepares one to return to the spiritual world

If one should get the GITA-wisdom, one should go through some important phases in one’s life.
The entire first chapter and
the first part of the second chapter
are devoted to show these developments.)
The problem of SAMSARA
as shown in the first chapter,
can be said to be the problem of
Firstly, one should
discover
the problem of
samsara
Asincere longing
(tivra-mumukshi)
for freedom from
samsara
This problem
cannot solved
independently.
One should
surrender to a
guru seeking his
guidance.
GITA happens to be
a solution
GRIEF (SHOKA or VISHADA)
DELUSION (MOHA)
ATTACHMENT (RAGA)
This alone can lead to
committed and fruitful
pursuit.
Paramathananda’s Bhagavad Gita http://spiritualsathya.blogspot.com
5

You have to periodically renounce and you have to get back in touch with who you are
through knowledge. This is the means by which the soul continues to disassociate from
its habit of identification with matter.
All of these are necessary even after you have become grounded in who you are,
because when you reenter into matter the world tries to coat you again.
Dejection, Chapter 1
Discrimination, Chapter 2
Action, Chapter 3
Knowledge Chapter 4
Renunciation Chapter 5
are the preparatory process which we will cycle through forever
http://www.satshree.org/teachings/gita-study/gita-study-transcriptions/ 1.2
95% of seekers are in this process of becoming stable in the self. Of that 95% there is
probably another 20% that have glimpses of the next stages; they come and they go
6
The first six chapters are a cycle of 5 principles

The first six chapters are a cycle
Dejection is the experience of your bondage,
not knowing that is what you are experiencing.
It is when the being comes forward and
the outer personality doesn't know what is happening.
Let's talk about the outer personality.
7

Dejection,
Chapter 1
causing suffering
Leads to
Discrimination,
Chapter 2
Action,
Chapter 3
we start behaving
differently
knowledge
Chapter 4
renunciation
Chapter 5
Dejection is always
suffering.
There is a path to truth t
is based on suffering
knowledge that comes
when you start behaving
differently .
http://www.satshree.org/teachings/gita-study/gita-study-transcriptions 4.1
we begin to redesign our lives and
redesign our relationship with
The first six chapters
are a cycle.
Then sooner or later another
dejection comes
These first six chapters will
cycle with you
throughout the entire
spiritual journey
until there is no journey.
8

There is a disturbance and you don't know why,
and you don't know how to fix it, and
the old things don't seem to work.
That is the clue.-
shaking your fish bowl (dejection) is an emerging of
consciousness from this complete bodily identification
and it is not known at first.-(Present to many lifetimes)
We don't even know that we are in the
cage because we don't know anything
else. The analogy of a fish in water.-
http://www.satshree.org/teachings/gita-study/gita-study-transcriptions/ 2.1
We have spent so many years training our minds to navigate
through this outer and inner world, trying to come to some happy
sense of self, some harmony, some balance. So it has become a
cage that we were born into.
9

So the Yoga of Dejection is a yoga;
it is a means of union to the truth of who you are
At the end of the first chapter he is still in dejection. The symptoms might quiet: the
burning of his skin, the weakness, the inability to hold the sword and fight, the
tiredness, the fatigue, the inability to be comfortable or to rest or to find some peace.
So he rationalized and justified because what he thought
was stirring was what was before him, this battle.
http://www.satshree.org/teachings/gita-study/gita-study-transcriptions/ .2.1
The end of Chapter 1 we saw
that Arjuna was in a rigorous
process of trying to reestablish
his equilibrium. His fish bowl
had been stirred and he was
trying to make it stop.
10

We are trying to find out what is real, what lasts, what it is that lives this life, what it is
that has a body.
So the yoga of discrimination takes us to a place where we begin to understand the
distinction between who we are as a personality, and
who we are as that which has a personality.
Arjuna felt like
fish that has been taken out of the water,
what it is experiencing when it is out of the water
this outer personality came with an expiration date.
no matter what body you got, it is going to get old and die.
Finding ways of making a distinction between this outer
personality and the inner being.
next stage is in the next chapter of the Gita: the Yoga of
Action. You start applying it, you start practicing it, you start
finding ways of repeating the experience of being out of the
water
11

This is the first surrender in the Bhagavad Gita.
This surrender, just like dejection,
is a constant companion because
it is only through surrender that we come out of dejection.
You just know the old doesn't work any more.
Prior to that we resist, we fight, and
the outer personality still rules.
The critical transition point that takes us out of dejection.
Prior to that we resist, we fight, and the outer personality still rules.
(a) First you don't know
you don't know,
(b the second stage
you think you know but
you don't know—
where Arjuna is
(c) The 3rd
higher stage you
know you don't
know.
“I don't know what to do.”
This is a moment of
awakening. This is a moment
of humility. He is not being
arrogant as he was
This is the critical
transition point that takes
us out of dejection.
discrimination as the moment
of awakening and recognizing
you don't know.
the second key concept
is the principle of the
soul.
12

BODY MIND INTELLECT CHART BY SWAMI CHINMAYA
PHYSICAL personality
MENTAL personality
INTELLECTUAL personality
SPIRITUAL personality
WE HAVE 4 PERSONALITIES
World of s
THOUGHTS ASEMOTIONS & AS IDEAS ORDECISIONS
Carriedin your DNA
fromprevious births
EGOLESS
(NO AHAMKARA)
DESIRELESS
VASANALESS
PURPOSE
SALVATION
MADHAVA (GOD)
MANAVA (HUMAN)
TO PHYSICALpersonality MENTAL personality
INTELLECTUALpersonality
SPIRITUAL personality
! EGO(AHAMKARA
Gunas influence
13

Gita - “who you are”“Tvam” (Soul). in the first six chapters
3-The third chapter takes up Karma-Yoga which deals with duties of
all of us towards our “Tvam” (Soul). Indirectly, they are duties of our
universe and our society.
4-In the fourth chapter, he takes up Jnana-Yoga. By performing right
action how one could get real knowledge and by real knowledge how
one should act, is taken up in this chapter.
1-The first chapter is an introduction to the discourse.
It brings out the state of distress in Arjuna
When one performs
nishkäma karma yoga
on the level of
knowledge of the soul
only, then he tends to
remain impersonal,
6-The sixth chapter is Dhyana-Yoga which gives a detailed
description of how to meditate and realise the “REAL YOU”
inside the “FALSE YOU”.
5-The fifth chapter is Karmasamnyasa-Yoga wherein he talks about
renunciation of fruits of action which will help us to realise
the Atman in us and I am not the doer
there is a higher controller,as seen in the fifth chapter,
then he develops a consciousness of the Supersoul
2 -Chapter a detailed description of the “Real Arjuna”, the Atman (Tvam) and ends up in a
wonderful description of a Sthitaprajna (man of steady wisdom). to do Karma-Yoga,
Jnana-Yoga etc.,
Chapter 5
Chapter 6
http://gitaglobal.com/bhagavad-gita-tat-tvam-asi-2/
14

Chapter 1 :
Visada Yoga
Yoga of the Despondency of Arjuna
{46 Slokas / Verses}
IMPORTANT VERSES FROM CHAPTER 1 AND 2:
1.1, 11, 12, 13, 14, 15, 17, 18, 20, 22, 23, 24, 40, 41, 44, 45, 59, 60, 62, 63, 64. & 2.7,
Particularly: 12, 13, 14, 20, 22, 40, 41, 44, 59, 62, 63.
Bhagvad gita Study by Bhakti Caitanya Swami
15

OUR GOALS
17

WHAT IS THE PURPOSE OF LIFE ?
MANAVA
MADHAVA
BUT HOW ?
Improving on reducing one’s ego,
EGO is the main stumbling block in spiritual progress
spirit of surrender and service to others,
showing more compassion and
ATTITUDE OF GRATITUDE to others.
Bhagavad Gita provided several workable solutions
to enable a person
to grow his or her spiritual quotient.
Total Eliminating one’s ego

Every human being is busy pursuing different types of goals
vary from individual to individual , age to age and from time to time
According to the scriptures, the fundamental human problem is the
misplaced search for something in a place where it is not available.
p80 Swami Paramathananda’s Bhagavad Gita Lectures in Chennai
(a) SHORT TERM GOALS (b) LONG TERM GOALS (c) UNIVERSAL GOALS
vary from individual to individual ,
age to age and from time to time
These are universal, basic goals which
do not change from age to age
(a) SECURITY
(b) PEACE
(c) DESIRE FOR
HAPPINESS
PERSON -spouse
PLACE
AN OBJECT- Gold,position
The Scriptures point us that these three basic needs are within but are
hidden. They are covered or hidden by layers just like bore well water.
But we have different layers covering them.
19

THE HAPPINESS & SORROW
20

JOUNEY FOR HAPPINESS
OUTER INNER
Happiness, to grab happiness
 THROUGH PERSON
 PLACE
 OBJECT
THINKS IT IS OUTSIDE
TEMPORARY
LOT OF ENERGY WASTED
 VIVEKA (DISCRIMINATION)
 VAIRAGYA (DETACHMENT)
 CONTENTMENT (SANTOSHA)
MIND STEADY
PRASADA BUDDHI
Established in the Self
HAPPY
Consciousness (shiva)
INTERNALISED
UNHAPPY
Attitude of gratitude 21

Happiness
Happiness in human life arises
mainly from
In mortal life happiness should not be pursued for happiness sake alone, because mere pursuit of happiness in a
bound state (baddha) leads to attachment (Yogasutras 2.7), and bondage. union with the Self highest goal.
One's own actions,
Past life karma,
Actions of Gods and others,
The grace of God.
http://www.hinduwebsite.com/hinduism/significance-of-happiness-in-
The impediments to peace and
happiness are
Egoism (aham),
Ignorance (avidya),
Impurities (malas),
Delusion (maya),
Past actions (karma),
Desires (kama) and
Attachments (pasas).
22

https://www.slideshare.net/AnandSRao/gita-c22newton-revised
23

KHA means the vacuum,
sky, emptiness, and
nothingness, God.
su+ kha = sukha means happiness
DUH means the
shaking, trembling
SU means beautiful,
good or appreciation.
duh + kha = dukha means
unhappiness.
In Sanskrit happiness is called sukha.
It is a compound word consisting of two
parts:
SU + KHA
Sukha means appreciation of the complete
vacuum, complete emptiness, and complete
nothingness.
kha is common to both, only the prefix changes. kha means akasa or brahman.
If you are far (duh or dura) from kha it causes dukha and if you are near ( su or samipa ) to kha it
causes sukha.
HAPPINESS (SUKHA) AND UNHAPPINESS (DUKHA)
In Sanskrit unhappiness is called dukha.
It is a compound word consisting of two
parts:
DUH + KHA
http://www.prajnanamission.org/pvOct2002.htm
24

GITA CH 1
The Many Faces of Sorrow
Sorrow is a state of mind
born out of despair,
loss of self-confidence,
sense of failure and
sense of loss.
It is a condition in which we lose hope,
fill our heart with vague yearnings and
suffer from fear and
loss of confidence.
It is basically an affliction of the ego
which is accustomed to desire oriented actions,
sense of possessiveness and
its separate identity.
It afflicts us to the extent
we are rooted in egoistic actions and
sensory knowledge.

Sorrow and Suffering
Suffering puts
the ego in its place
in most cases man
becomes interested in
philosophical matters
and begins his spiritual
journey
sorrow is the inseparable companion to man
his eye-opener,
his true teacher of philosophical truths,
forces it to turn to the divine for help, just as
Arjuna, the great warrior turned to Lord Krishna for
divine help and guidance.
Without the intervention of suffering
and the awareness of suffering,
our ordinary consciousness cannot
establish a divine centered life that
prepares us adequately
to seek solutions to the problems of
life
GITA Ch , 1
http://hinduwebsite.com/yogaofsorrow.htm

GITA CH 1
The process of intense suffering and persistent sorrow.
The willingness to set aside our
imperfect knowledge and seek
correct knowledge and wisdom for
a more meaningful existence
Sorrow is thus a divine gift that comes from above.
Its purpose is to cleanse and purify us
physically, mentally and spiritually
It is a seemingly negative but a truly
positive and progressive force, the
precursor of enlightenment
It encourages us to believe in Him, depend upon Him,
surrender to Him and seek His help.
How to live correctly and spiritually,
for freedom

GITA CH 1
In acute cases it perverts the mind and
forces the individual to resort
to extreme acts of insanity and cruelty.
Sorrow does not mean mere crying and shedding tears.
It has many shapes, tones and hues, grades and colours.
Agony,
despair,
anguish,
physical pain,
sense of separation,
sense of loss,
helplessness,
depression,
t.
some of its various forms
Also sense of failure,
self-pity,
dependence,
loss of confidence,
nervous breakdown
, hysteria,
self-deception.
apathy,
indifference,
frustration
and drenches us with its vibrations.

GITA CH 1
Sorrow can also arise in many situations.
Facing uncertainty,
accepting what is not acceptable,
doing things against ones wishes,
feeling helplessness,
facing competition,
unable to chose the correct path,
unable to see the problem,
facing the consequences
can cause deep suffering in our minds
and make us feel depressed.
Then sorrow and suffering become the undercurrents of our lives.
We even forget that they exist at all in our lives.
Like the minor ailment that do not threaten our existence
but keep us busy with the acts of self-pity and self-preservation,
they also keep us busy with our acts of ego defense mechanisms.

GITA CH 1
The Seeds of Sorrow
The true purpose of sorrow is to
teach us lessons, to correct our
mistakes and actions,
accepting it as the fundamental
first step towards purification
and spiritual transformation,
SOME CAUSES OF SUFFERING
Transience and change,
attachment,
desire,
sensory activity,
ignorance and
illusion,
egoism and
absence of faith and
belief in oneself and in the Divine are some of the
causes underlying human suffering.
Rather than a source of
sepulchral darkness and misery.

EGO (AHAMKARA
ATTACHMENT ( Raga)
ACTION (KARMA)
DESIRE ( Kama/Lust))
IGNORANCE (Delusion)
BIRTH (Janma)
PRIMARY CAUSE OF SORROW
Leads to
SORROW (Shoka)
Leads to
Leads to
Leads to
Leads to
Leads to
31

Ignorance -->
confused understanding
sorrow and delusion
(shoka and moha)
feeling of "I" and "Mine"
(ahamkara and mamakara)
overpowering of
discriminative faculty
adopting alien duty
(para dharma),
abandoning one’s own duty
(svadharma)
Endless cycle of birth and
death,samsara,consisting of getting
the experiences of the desirable and
the undesirable, pleasure and pain.
Arjuna syndrome analyzed
even in own duty craving
for reward and egoism
accumulation of merit and
demerit
( dharma and adharma)
http://practicalphilosophy.in/2014/04/26/bhakti-according-to-the-bhagavad-gita/
32

There are two ways of going after things for happiness
One can go after things for happiness One can happily go after things.
Going after things to discover
happiness generally does not work.
If you are happy with yourself as a person,
then you need not go after things.
It does not produce any result for you.
But then, you can do things joyfully.
Wherever there is any ray of glory, anything striking,
that is where Isvara is present for you to recognise.
https://archive.org/details/BhagavadGitaHomeStudyCourse_SwamiDayananda
We are always
trying to obtain
happiness from
A person
A place
An object
HAPPINESS IS WITHIN
33

http://www.hinduwebsite.com/hinduism/significance-of-happiness-in-
HUMANS CAN SECURE HAPPINESS
The best strategy
therefore is to secure
happiness here, and
liberation hereafter.
An intermediary approach is to
prolong happiness by doing
good karmas and going
to the ancestral heaven
where souls can stay for longer
periods than upon earth
Temporarily secure
happiness upon earth by
doing their duties
karma is exhausted souls
have to return to the
earth and take another
birth to continue their
existence.
34

According to Patanjali's Yoga Shastra
http://elmisattva-nonduality.blogspot.com/2014/02/normal-0-false-false-false-el-x-none-x.html
ignorance about one's
true “Self” (avidya).
LEADS TO MISPERCEPTION - lies in the acceptance
of external objects as the true self.
Individuals develop a false
sense of ego by identifying
themselves with things/objects
around them. This ego attachment,
attraction, and repulsion
are termed affliction
(Klesas).
This produces a false view of reality.
The desires, with this ego
attachment, become stronger.
In this sense, suffering/dukha arises from
within and not from the outside world.
35

SAMSARA CYCLE
(Birth & Death cycle)
36

A vicious cycle OF SAMSARA
Paramathananda’s Bhagavad Gita http://spiritualsathya.blogspot.com
BIRTH & DEATH
Transformation
When one is not happy
with oneself,
The adventure
Challenges and
temptations
KNOWN
RETURN.
UNKNOWN
37

After shaking off earthly & sensory attachments
Pure LIVING SOUL
SEEKER
Reach the attributes of DIVINITY (Purity & stillness ).
As “VISHVA KARMA” can destroy all enemies
38

The First chapter of Gita
However much we protect & insure ourselves from problems & difficulties, they still creep in and
exposing our incapacities, ignorance etc shake us up down to the core.
We study, learn and prepare ourself in various ways to prepare for such a life.
But however much we prepare ourself still many a times situations come & shatter our image of
ourself and expose our incapacities & ignorance.
Whether Arjuna should fight or not ? Whether it is dharma if one fights unto death with ones own
teacher or a reverential relative ? Thus was revealed a profound ignorance, and it was followed by
deep grief. Luckily Arjuna had Lord Krishna as his charioteer, and thus began a beautiful dialogue
between an illustrious embodiment of knowledge & a sincere seeker..
http://www.vmission.org.in/vedanta/shastras/gita/sum_1.htm
39

GITA CHAPTERS 1
GITA Counter
CHAPTERS 10
Chapter 1 Arjuna's Grief;
Arjuna Vishada Yoga
sorrow
Chapter 10 Divine Glories;
Vibhuti Yoga
to glories of GOD
40

DEALS WITH GRIEF OF ARJUNA
SINCERE & DEEP INQUISITIVENES
(Comes from within)
DOORWAY TO KNOWLEDGE
TO KNOW TRUTH OF LIFE
“ IF YOU WANT TO GO EAST
DON’T WALK TO WEST ”
Ramakrishna
41

Arjuna fights two wars
https://sampoornagita.wordpress.com/2013/05/14/bhagavad-gita/
CONSCIOUSLY
Having felt that those rivals were his
friends, an external war was difficult.
Also, he had to fight with masters like
Drona, who could shoot arrows to the
exact spot even during midnight’s
darkness
UNCONSCIOUSLY
An internal war for Arjuna
to win over several
aspects within.
43

http://livingthebhagavadgita.blogspot.com/2012/04/anger-management-part-i.html
44
ARJUNAS
CONDITION

Arjuna arguing at this level
https://vedantastudents.com/downloads/class-notes/
45

https://www.slideshare.net/medikumar7/overview-of-chapter-1
46

Why vishada yoga ?
By the name of “ Arjuna vishada Yoga “ which means that it is the chapter
wherein sorrow and sadness may be seen to have overtaken Arjuna.
The attachment one has for one’s relations may be compared to the
clouds that suddenly gather in the sky and disappear in no time.
Dharma, however, is that which sustains this earth.
Thus, Arjuna felt dejected out of his anxiety to protect dharma and
adhere to God’s injunction as indicated in the Sruthis.
Had Arjuna merely felt sorry for his kinsmen, it might
have been only Vishada or dejection; but since he felt
agonised for the sake of the protection of dharma and
obeying the word of God, his mental state is described
as vishada yoga or “the yoga of righteous despair.”
GITA Ch , 1
www.sssbpt.info/summershowers/ss1979/ss1979-04.pdf

why the name ‘Yoga of Dejection’?
There are several reasons for calling Arjuna’s despondency yoga in the
first chapter of Bhagavad Gita, which is appropriately entitled Visada
Yoga, or the ‘Yoga of Dejection’.
GITA CH 1
1-----Krishna says that four types of people surrender to him:
the distressed, those who desire wealth, the inquisitive, and
those who know the Absolute Truth. Of the four types of pious
people who approach the Lord, the largest group belongs to the
category of the distressed. So, in this sense, the distress which
serves to bring one closer to the Lord is also considered yoga.
Here, Arjuna symbolises the distressed and the desperate man.

•Kṛṣṇa divides the entire humanity into 5 groups.
7.16
THE DEVOTEES OF 4 TYPES
of people surrender to him
7.15
-The lowliest of those are those nonbelievers
A.-ārtha is one who
worships the Lord when he
is in distress
Gajendra
B.Arthārthī
•is one who worships the
Lord for
•material prosperity.
•Dhruva Maharaj
C.Jijñāsu, who is
discriminative
enough to discern
the limitation of
everything else,
seeks the Lord
through knowledge.
Saunaka Rsi
D.Jñānī is one who
has reached the
destination of his
life’s journey by
discovering his
identity with the Lord
Sukadeva and the 4 Kumaras
A & B are materialistic
The C class is in between
all he wants is to realize the Absolute.
the A,B,C have to come to the higher level,
otherwise they will eventually fall down 50

3---Yoga also means ‘union with the Supreme Soul’. Because
he approached Krishna when he was in despair, Arjuna received
the Lord’s mercy and attained union with him. This is in
contrast with lesser persons taking to drugs or other diversions
when overpowered by dejection. They only become weaker,
more delusional and degraded, and in this way, waste away
their life.
This chapter is known as "Arjuna-Vishada-Yoga" which means "Yoga
of Despondency of Arjuna." Despondency can also be a Yoga in the instrument
sense of being able to put one on the divine path. When one is disappointed,
frustrated, sick, and tired, he does not wish to do anything. At that moment, if
he meets a spiritual teacher, he will get the right type of guidance. Then he
picks up courage, gets up, and acts according to the directions of his teacher.
Thus he attains peace, bliss, and plenty.
GITA CH 1
2-----The word yoga is defined as, ‘a means’.
Arjuna’s despair acted as a means that led him to the ultimate
solution of the problems of his life and, therefore, it is rightly
termed as ‘yoga’.

why named as
In the Sanskrit, the first chapter is called
"Arjuna-Vishada,“
"The despair and despondency of Arjuna."
Some have called it "The Survey of Army";
but while truly an army is surveyed, that is not the essential meaning intended.
GITA CH 2, v 19
It is the result of the survey we are to consider; and that result
upon Arjuna who is the person most interested -- the one who is
the chief questioner and beneficiary throughout the whole action
of the poem -- is despondency.
GITA Ch , 1

Generally, the ego develops in men as a result of
attachment and desire. Moha (delusion) is the result of
abhimana (egoistic feeling), mamakara, and ahamkara
(conceit). The worldly relationships proceed from these
evil tendencies. Krishna advised Arjuna not to pay
attention to mundane bonds and added that those who
kill and those who are killed are only His instruments.
Arjuna was a medium used by Him to teach a lesson to
all mankind.
GITA CH 1
“I have chosen you as My instrument,” Krishna
said. “You are a representative of mankind. Divine
dispensation is the root cause of all; acts of God are for
the promotion and preservation of dharma.

Bhagavad Gita is the revelation of the Truth by
clarifying all doubts by the super conscious mind.
The Gita conversation lasted only for a short while.
It was elaborated by Vyasa.
Normally ‘Vishada
ends up in
‘Roga’ (disease),
whereas Arjuna’s
‘Vishada’
ends up finally in
‘Yoga’ (supreme path).
54

why it is dignified by the name, Yoga ?
The 'despondency' was very beneficial;
it was no ordinary 'want of courage'.
For it tested his sincerity and
steadfastness; it induced him to take
unquestioning refuge in the Lord.
GITA CH 1
Gitavahini P 5 baba

Ends with the Sanyasa Yoga
Sanyasa, the superstructure.
Sanyasa, the fruit
The Geetha which begins with the Vishada
Vishada is the foundation
Vishada is the seed
GITA CH 1

The first discourse which teaches these truths is named
Arjuna Vishada Yoga, the despondency of Arjuna.
That is the very foundation of the edifice which is the Bhagavad Geetha.
When the foundation is strong, the edifice too is lasting.
The Gita built on that foundation, 5000 years ago, is unshaken and
unshakable. From this you can infer how strong is the foundation on
which it rests and how wise is the person who laid it.

S
Dhritarashtra and Arjuna were blinded by the same condition—
material attachment.
GITA CH 1
King Dhritarashtra Arjuna
Bodily attachment always results in duality.
He was obsessed with the word, mamaka (“mine”), that signified his
mentality. He had divided his sons and the Pandavas into two
opposing groups although they all belonged to one family and grew
up together. Because of strong attachment to his sons, he referred
to his sons as “mine”. Therefore, the attitude of “mine and yours”,
or “friends and enemies”, creates hatred and envy which, in turn,
gives rise to duality.
Bodily attachment always results in duality.
Arjuna’s attachment is less selfish.
Arjuna dropped his bow and arrows and sank in the rear seat of his
chariot, full of sorrow and frustration.
Arjuna uses the word Swa-jana, my people, in connection with his
blood relatives. This term has a deeper meaning which we will discuss
later.
Apparently Dhritarashtra is nervous. He knows in the back of his mind that
the Pandavas are righteous warriors on the path of Dharma. His heart tells
him that his sons are wrong, that they are doing injustice to the Pandavas;
however, he could not override the weakness he had for his own sons. He
was trapped in the mess created by "mine" and "thine." Hence he was
restless and impatient to know what transpired on the battlefield.
Also, Dhritarashtra was hoping against hope that this war, which he was
sure his sons would lose, might be stopped due to some miracle at the
eleventh hour. He was banking upon Kurukshetra being a holy place,
Dharma-Kshetra, where many saints and Yogis had practiced their
penance. Those holy men had left behind their righteous vibrations.
Dhritarashtra hoped that Yudhishthira (one who maintains equipoise in the
battlefield) might receive those vibrations and decide to call off the war,
order his younger brother to stop the bloodshed, and thus his sons would
be saved.
We can clearly see here that as long as Dhritarashtra is bottled up with
the concepts of "mine" and "thine," he will be too anxious to know what is
to come and thus remain restless and frustrated.

Who is the sufferer from this despondency?
Reliance and pressure upon our own inner
nature, in moments of darkness, are sure to
be answered by the voice of Krishna, the
inner guide.
For Arjuna, sinking down upon the seat
of that chariot which is his body, fell
back upon his own nature and found
therein the elements of search and
courage, as well as those previous ones
of gloom which arise first, being nearer
the natural man.
GITA Ch , 1

The first consequences of the despondency
are to make us feel that
CONTINUE
while others like Arjuna listen to the
voice of Krishna, and bravely fight it
out to the end.
Some do give it up,
to begin it again, in a
succeeding life,
GITA Ch , 1

Chapter One is
the setting,
the prelude,
preparation, and
Invocation for illumination,
encouragement, and
progress.
GITA Ch , 1

Slokas 14 – 16 describe the presence of God with us as Jnana.
Madhava means discrimination, given only to humans.
The chariot run by white horses (white for Satwa) show that we should be
driven by purified indriyas with body-mind-intellect.
Krishna tells how to stop journeying through the senses.
This chapter deals with the ‘Vishada’ or despondency of Arjuna. He asks
what provokes sinful actions. This comes from senses. Mind and ‘Prana’ (or,
life-giving force) are connected: when one is upset, words do not come out
clearly. Atma owns the body and ‘Buddhi’ is the driver. In fact, ‘Vidya’
(knowledge) and ‘Avidya’ (ignorance) are two branches of ‘Avidya’ only. End
of all experiences is ‘Paragati’.
Krishna takes the chariot near Bhishma, Drona and others, saying they are to
be conquered, who stood for fear and dual qualities! Krishna calls them
‘Kurus’, who are behind all actions. Arjuna views them as his relations and
not as enemies (‘Sarvaan Bandhoo’). He foresees five generations – past,
present and future. How can a Kshatriya fight with them? He wavers, his
throat dries up, body shivers, “Gandivam” (his bow) slips from his hand…
62

Arjuna fights two wars
CONSCIOUSLY
Having felt that those rivals were
his friends, an external war was
difficult. Also, he had to fight with
masters like Drona, who could
shoot arrows to the exact spot
even during midnight’s darkness
UNCONSCIOUSLY
An internal war for Arjuna
to win over several
aspects within.
63

The Mahabharata speaks of five kinds of cleanliness:
of mind, clan, deed, body and word (mana saucham, kula
saucham, karma saucham, sarira saucham and vaak
saucham).
It is said, a man’s enquiry of Truth also purifies his whole
clan! Arjuna asks, even after knowing about ‘mitra dosha’
(break up of friendship), why don’t men withdraw from
such acts?
Arjuna in the present state knows how to go
beyond certain obstacles but is helpless in
overcoming these.
A war leaves behind a bane, like the ruin of a clan
(kula dosha),
of friendship (mitra dosha) etc.
64

A. Introduction -
preparations for war
(1-26)
B. Arjuna's doubts
(1.27-46)
(Some relate to
Chapter 2 - nos. 2,4,5)
2. Krishna and
Arjuna blow their
conches.(1.12-19)
Duryodhana's
heart is shattered.
3. Arjuna requests
Krishna to draw the
chariot between the
armies. (1.25)
Arjuna sees his
friends and relatives
in the armies.
(1.20-26)
Five main reasons
for not fighting:
Gita - Chapter 1-.Outline
5 ARGUMENTS OF ARJUNA
1.
Compassion
Arjuna's change of
mind leading to
attachment (Raga)
(1.27- 28)
2.
Enjoyment - Arjuna
feels he won't be able
to enjoy if relatives
dead
(1.31-35 & 2.7-8)
Grief (shoka)
3.
Destruction of family
- proper religious
functions will be
stopped
(1.37-43)
4.
Saintliness and fear of
sinful reactions - royal
enjoyment not worth the
karma for killing
(1.36, 44-45 & 2.5)
5.
Indecision -
which is better-
conquering or
being conquered?
(2.6)
1-Introduction Of
The Army
Commanders
(1.7-11)
Attachment (Raga)
Grief (shoka) Delusion (Moha)
65

Arjuna's doubts (1.27-46)
(Some relate to Chapter 2 - nos. 2,4,5)
Bhagvad gita Study by Bhakti Caitanya
1.
Compassion
Arjuna's
change of
mind leading
to attachment
(Raga)
(1.27- 28)
2.
Loss of Enjoyment -
Arjuna feels he
won't be able to
enjoy if relatives
dead
(1.31-35 &
2.7-8)
Grief (shoka)
3.
Destruction of
family - proper
religious functions
will be stopped
(1.37-43)
4.
Saintliness and
fear of sinful
reactions - royal
enjoyment not
worth the karma
for killing
(1.36, 44-45 &
2.5)
5.
Indecision -
which is better-
conquering or
being conquered?
(2.6)
Attachment
(Raga)
Grief
(shoka)
Delusion (Moha) Indecision
Krishna's answers
http://www.theosophical.org/files/resources/selfstudy/Gita.pdf
2.11-2.30 2.31-2.32 2.33 -2.37
2.45-46
3.24
66

SOME OF THE KINGS MENTIONED
67

1.
Compassion
(1.27- 28)
2.
Loss of Enjoyment -
Arjuna feels he won't
be able to enjoy if
relatives dead
(1.31-35 & 2.7-8)
3.
Destruction of
family - proper
religious functions
will be stopped
(1.37-43)
4.
karma for killing
(1.36, 44-45 & 2.5)
5.
Indecision -
which is better-
conquering or
being
conquered?
(2.6)
Varna sankara (all
ksatriyas killed, so
who'll protect women
and society)
All will go to hell
1.29-31. How will
"good" come from it?
1.32 - 35. Clearly
establishes the point
that he feels it won't
be worth fighting
because how can he
enjoy on his own.What
is the use of having a
kindgon if there is no-
one there to enjoy it
with?
What pleasure will he
get out of it all?
Basic idea is that
family unit gives
stability to society.
1. Women protected in
family siutation. (1.40)
2. Good children are
produced by stable
householders, not varna
sankara.(1.40)
3. They get good training
in nice environment.
4. Ancestors helped
through religious
activities. (1.41)
5. Community and
welfare projects develop.
(1.42)
6. Those who destroy
family tradition go to hell.
(1.43)
36. Arjuna very
concerned about
reactions, The
Kauravas were
aggressors.
They had done
all 6 things people can
be killed for as
aggressors:
1. Gave poison cake
to Bhima.
2. Set fire to house of
lac.
3. Were now attacking
with deadly weapons.
4. Were right now
occupying Pandava's
land.
5. Stole wife.
6. Stole wealth by
treacherous means
(cheating at dice).
44-45.
Ch. 2.5. Same idea
Ch. 2.6. He has
seemed to be quite
convinced about
arguments, but
actually he isn't.
2.7 He says he’s
confused, but still he
wants to surrender.
.8 Confused and
overwhelmed again.
.9 Just said (verse 7)
that he was
surrendered, but now
says he won’t fight!
Verse
46. Throws his bow
aside. Same bow he
had said previously
that if anyone tells
him to put it down
he'll kill them.
Ch 2. 7-8.
In 7 Arjuna appears
to surrender, but
then in 2.8 there
appears to be a
switch in mood -
he no longer seems
surrendered
1.27. Arjuna starts to
manifest his distress.
Krpaya paraya - a
high grade of
compassion.
1.28. His feelings of
compassion are
summed up - it's for
his friends and
relatives.
Bhakti Caitanya Swami
Attachment
(Raga)
Grief (shoka) Delusion (Moha) Indecision
68

Conflict of duty (26–37): Cause of despondency
Social consequences (38–44): Meaning of dharma
Dilemma of selfish action vs. nonaction (45–47)
http://www.theosophical.org/files/resources/selfstudy/Gita.pdf
Family duty versus caste duty (28–39): Need for knowledge to choose
Destruction of the social order (40–44): Need for faith in final good
Withdrawal from all action (45–47): Need for skill in action
And so he abandons himself to despair and tries to avoid taking any action (verses 45–47).
Arjuna would rather give up his life (46)
than do the wrong thing from the wrong motive (45).
And so he abandons all action (47).
69

http://slideplayer.com/slide/8055214/
Arjuna being saintly is conscious of moral principles –
How he can kill one’s relatives based on selfish motives (1.44)
Does not want to retaliate (1.45)
Custom according to Ksatriya fighting principles – unarmed
and unwilling foe not be attacked .These symptoms are due to
softheartedness resulting from being a great devotee Kept his
bow down (even broke his vow of not keeping the bow once
lifted) (1.46)
Conclusion: Such a kind and softhearted person is fit to receive self-knowledge (1.46
70

http://www.theosophical.org/files/resources/selfstudy/Gita.
Consider the role played in all of our lives (not just in a
state of clinical despondency but in everyday experience) of
1-the path of
knowledge of who we
are and hence how to
choose
(jñāna marga),
2-the path of devotion to
the governing
intelligence of the
universe
(bhakti marga),
1. sense of self-identity
and purpose,
2. faith in
providence-
a beneficent guiding
intelligence in the
world, and
The first discourse is “The Despondency of Arjuna.”
That is where Arjuna begins the process of learning.
That is where we begin our upward journey.
He and we will take that journey on the three paths (or margas):
3-the path of acting
skillfully without being
trapped by the
consequences of our
action
(karma marga). s
3.The ability to act confidently
without being paralyzed by an
ambitious or neurotic concern
over results.
71

The Stress syndrome
ARJUN'S SYNDROME
72

EGO (AHAMKARA
ATTACHMENT ( Raga)
ACTION (KARMA)
DESIRE ( Kama/Lust))
IGNORANCE (Delusion)
BIRTH (Janma)
PRIMARY CAUSE OF SORROW
Leads to
SORROW (Shoka)
Leads to
Leads to
Leads to
Leads to
Leads to
73

1.
Compassion
(1.27- 28)
2.
Loss of Enjoyment -
Arjuna feels he won't
be able to enjoy if
relatives dead
(1.31-35 & 2.7-8)
3.
Destruction of family
- proper religious
functions will be
stopped
(1.37-43)
4.
karma for killing
(1.36, 44-45 & 2.5)
5.
Indecision -
which is better-
conquering or
being
conquered?
(2.6)
Varna sankara (all
ksatriyas killed, so who'll
protect women and
society)
All
will go to hell
1.29-31. How will
"good" come from it?
1.32 - 35. Clearly
establishes the point
that he feels it won't be
worth fighting because
how can he enjoy on
his own.What is the use
of having a kindgon if
there is no-one there to
enjoy it with?
What pleasure will he
get out of it all?
Basic idea is that
family unit gives
stability to society.
1. Women protected in
family siutation. (1.40)
2. Good children are
produced by stable
householders, not varna
sankara.(1.40)
3. They get good training
in nice environment.
4. Ancestors helped
through religious
activities. (1.41)
5. Community and welfare
projects develop. (1.42)
6. Those who destroy
family tradition go to hell.
(1.43)
36. Arjuna very
concerned about
reactions, The
Kauravas were
aggressors.
They had done
all 6 things people can
be killed for as
aggressors:
1. Gave poison cake
to Bhima.
2. Set fire to house of
lac.
3. Were now attacking
with deadly weapons.
4. Were right now
occupying Pandava's
land.
5. Stole wife.
6. Stole wealth by
treacherous means
(cheating at dice).
44-45.
Ch. 2.5. Same idea
Ch. 2.6. He has seemed
to be quite convinced
about arguments, but
actually he isn't.
2.7
He says he’s confused,
but still he wants to
surrender.
.8 Confused and
overwhelmed again.
.9 Just said (verse 7)
that he was
surrendered, but now
says he won’t fight!
Verse
46. Throws his bow
aside. Same bow he
had said previously
that if anyone tells
him to put it down he'll
kill them.
Ch 2. 7-8.
In 7 Arjuna appears
to surrender, but
then in 2.8 there
appears to be a
switch in mood -
he no longer seems
surrendered
1.27. Arjuna starts to
manifest his distress.
Krpaya paraya - a
high grade of
compassion.
1.28. His feelings of
compassion are
summed up - it's for
his friends and
relatives.
Bhakti Caitanya Swami
Attachment
(Raga)
Grief (shoka) Delusion (Moha) Indecision
All this bondage and
attachment is of
your own making.
No one made it for
you.
74

Bhagavad Gita 1.29-31
PHYSICAL
My whole body shudders;
my hair is stand
My whole body shudders;
my hair is standing on end.
My bow, the Gāṇḍīv, is slipping from
my hand, and
my skin is burning all over.
MENTAL
My mind is in quandary and whirling
in confusion;
I am unable to hold myself steady any
longer.
I only see omens of misfortune. I do
not foresee how any good can come
from killing my own kinsmen in this
battle.
The remedy prescribed by Krishna is Self-
Knowledge (atma jnana) which He starts
unfolding from the verse 11 of the 2nd
chapter.
ARJUN'S SYNDROME--It was of the nature
of a Fever of Unknown Origin (F.U.O.) or a
Bhava-roga in Sanskrit. This disease is the
oldest known to human kind.
intranet.tdmu.edu.ua
75

https://amargaurdas.wordpress.com/2013/01/16/bhagavad-gita-chapter-1-summary/
Bhagavad Gita / Chapter 1 / Summary by Amar Gaur Das
76

The
‘a
https://bgft.wordpress.com/tag/kleshas/
5 KLESHAS
‘Aklista vrttis’, are borne out of discrimination. These vrttis are more
contemplative by nature, and are focused on a higher goal, on nobler causes and
therefore the mind is not disturbed or neither does it have interest in the
mundane.
Our scriptures say, that the Rajasic and Tamasic nature within each of us promote the
Kleshas vrittis/Klistas, and the Sattvic nature within each of us promote aklista vrttis.
77

https://bgft.wordpress.com/2013/08/29/abhyasa-vairagyam-and-overcoming-the-gunas-part-1/
79

https://gitajourney.com/category/prajna/
Worldly happiness and unhappiness, yet man
experiences them with his mind.
Happiness or unhappiness is
dependent solely on the mind
All that which is in the
control of external objects is
unhappiness
That which is in the control
of one’s mind is happiness.
Spiritual (adhyatmika) happiness,
or Atmanandam,
Mental (manasika) happiness,
or Anandam,
Physical (bhautika) happiness or Sukham
80

STRESS
Why do we suffer? The 5 Kleshas
Aranya Yoga Ashram
81

STRESS
According to Maharishi Patanjali, most of our problems stem from the five
psycho-physiological afflictions (Pancha Kleshas) that are inborn in each and
every human being.
These Pancha Kleshas are
1- ignorance (Avidya),
2-egoism (Asmita) and
3-the attraction (Raaga) to external objects
4-and the repulsion (Dwesha) to them.
5-our sense of needing to survive at any cost (Abhinivesha)
Ignorance (Avidya) is usually the start of most problems along with the
ego (Asmita). Then, our sense of needing to survive at any cost (Abhinivesha)
compounds it further. Both attraction (Raaga) to external objects and the
repulsion (Dwesha) to them need to be destroyed in order to attain tranquility as
well as equanimity of emotions and the mind.
Maharishi Patanjali further states that the practice of Kriya Yoga (Yoga of mental
purification) consisting of Tapas (disciplined effort), Swadhyaya (self analysis) and
Ishwara Pranidhana (surrender to the divine will) is the means to destroy these five
mental afflictions and attain to the state of Samadhi or oneness with the
supreme self or the divine.
usually the start of most problems
http://icyer.com/documents/8.pdf
82

STRESS
Swami Gitananda’s FOUR-FOLD RELAXATION, an adoption of four attitudes for
producing relaxation is explained for the benefit of the reader.
This FOUR-FOLD RELAXATION method includes
1-The LETTING DOWN of one’s barriers,
2-The GIVING UP of our stresses and strains,
3- The GIVING IN to the dictates of the Inner Mind, the Higher Consciousness and,
4-The GIVING OVER of the control of the Higher Mind to the Higher Self as the highest
and last stage of Four – Fold Relaxation.
The most common causes of stress are
the Shat Ripus or the six enemies of the
spirit and Kleshas as per Patanjali.
These are Kama (Uncontrolled passion),
Krodha (Senseless Anger),
Lobha (Greed),
Moha (Blind infatuation),
Mada (Massive Ego) and
Maatsarya (Malice / envy).
The Acronym for Kleshas (psycho-physiological afflictions)
F.I.E.L.D
83

STRESS RELIEF
1. Keep a nice big paper calendar and sync it with your calendar on your
phone/computer.
2. Fill your calendar out in advance.
3. The week of your training or big commitment do not make any unnecessary
appointments.
4. If something comes up that you must do, such as a child's school event, then
go but plan so that it's not to exhausting. Go right home after. Have an easy meal
prepared that evening before you go.
5. Avoid alcohol the week of the event or training. Also avoid artificial sweeteners
6. Eat a healthy diet.
7. Take your vitamins.
8. Have a regular sleep pattern.
9. Avoid negative media.
10. Plan time off.. It is imperative that I "KNOW" I have some time off so that I
don't get exhausted.
11. Take mini breaks during the week
12. Do mini exercise sessions. I do 7 minute workouts, 10 minutes on the
treadmill, 5 min meditations.
13. Do not take on many commitments at once. Stay focused on one goal at a
time.
14. You can not do many things well. Take extra help to give you a break. Hire a
sitter, a house cleaner, a yard service, or someone to give you a break.
85

STRESS
How to improve?
https://moayush.wordpress.com/
86

"I" AND "MINE"
IS THE REASON
FOR DELUSION.

The philosophy of the Gita
is a philosophy of
shaking away weakness
and bondage
to darkness and ignorance,
a philosophy of liberating yourself from
"I and mine" and attachments,
"I and mine" and attachments,
bold and brave enough to see the truth as it is,
commencing once again the journey toward
s the ultimate state of a liberated consciousness.

MANO NASHANA
3rdDEFECT OF THE MIND
" I"and "MINE"
Gita 3.27
The human being with his
two fangs of
ahamkara (ego) and
mamakara (attachment)
is roaming about
which is the root cause of
Ranga and Dwesha
The three gunas are born
out of Ahankara Tattva
which itself is born out of
MAHAAT (Universal Mind)
https://vaishnavismsatsang.wordpress.com/2011/10/19/creation-what-do-our-scriptures-say/
"I" AND "MINE"
IS THE REASON
FOR DELUSION.
89

Itis a special featurein Hindutraditionthateveryactionshould be donewiththeDharmain forefront.This is why eventheactionsuch as a
terriblewarwasarrangedin aholy placeso thatallwho diein thewarwillgetthemeritof doinga gooddeed.
1.1 Dhrtarashtrauvaca
dharma-ksetrekuru-ksetre,samavetayuyutsavah
mamakahpandavascaiva, kimakurvatasanjaya (Gita 1:1)
O' Sanjay, assembled onthesacred plainof Kurukshetra,eagertofight,whatdid mysons andthoseofPandavas do?
FromGod's viewpointthereis no distinction ofmine and your. The wholeuniverseis madeof five greatelements.Everyoneis given thesame
freedomtouse space, wind,fire,waterandtheearth.Butthehumanbeing compelled by ignorancemakesdivisions such as thesepeople,
village,province,country,space, wateretc.aremine andthoseareyours. Allquarrelsand fightsarecreateddue totheideaof mineand your.
Sois thecase withMahabhartawarthatwas startedby Dhritrashtrawiththis sense of “mine”(my sons) and Pandu's sons.
http://www.swamiramsukhdasji.net/eBooks/Gita/Gita_Prabodhani/Gita_Prabodhani.htm
90

calling bhagvan at this stage
treating him lika a driver & depend on
the tone of voice
“I’ Symbolic of EGO (Ahamkara)
GITA CH 1 v 21
Symbolically
O Acyuta! place my chariot between the two armies
my chariot
“MINE’
Symbolic of attachment
As long as we have this notion of
“I’ &“MINE’
we don’t recognize God even if he is
right next to us. 91

Thereare two factors that bind everyone
Thereis no kartRRitvam(sense of doership)in theAtman.
Wronglysuperimposing thesetwoon theSelf,one getsbound.
theegoinvolvestwoaspects.Weareimprisonedby twoguards
AHAMKARA(outer image)
The “I”
The sense of doership
the identification or attachment of
one's ego
MAMAKARA (Inner image)
The “MINE.”
The sense of ownership,
https://en.wikipedia.org/wiki/Ahamkara
Verses 28-46 of the 1st Chapter, if properly
analyzed word for word, give us the clue. Arjuna
saw in the huge armies his own people, (svajana)-
fathers, grandfathers, brothers, teachers, friends
etc., and was overcome with pity. The key word
here is svajana, people who are one’s very own. It
may be noted that Arjuna uses the word ‘svajana’
four times in these verses. Arjuna’s lament and
depression are rooted in this feeling of svajanatva
- one’s own-ness. Arjuna’s ego that strongly felt
this attachment engendered by possessiveness -
own ness or svajanatva- plunged him into the
abyss of sorrow and delusion (shoka and moha)
In ahaṃkāra, a state of rajas guna (agitation)
predominates. This is because it identifies only
with a small part of the creation (the body) and
rejects everything else as "not me"; it becomes
subject to a series of afflictions such as:
pride,
egoism,
competitiveness,
hate and jealousy.
ahaṃkāra is thus only able to be in a superior
position to buddhi from a functional point of view.
From an absolute point of view, ahaṃkāra is
created by buddhi and thus subordinate to it 92

Killing PUTANA - Removing " I" AND " MINE "
Putana, a female demon,
Her breasts symbolic of " I" AND " MINE"
When you remove " I" AND " MINE "
"Jivatma " merges with "Paramatma"
Putana, merged in to "Paramatma"
PUTANA'S story symbolic of
removing Vasana's = tendencies
& 3rd defect of MIND
93

The inner chamber have two doors
symbolic of " I" AND " MINE"
When you remove " I" AND " MINE "
you have Darshan of the GOD.
94

Its origin is traced to ajnana or avidya or
ignorance in the Vedanta of Hinduism. The
divine potion or elixir (amrita)
that cures this disease is Jnana or Knowledge,
grace of God,
issuing from self-surrender,
prayer and
freedom from desire
(bhakti, sharnagati, prapatti, nirvasana)
and so on.
Adi Shankaracharya’s description of the Arjuna syndrome is simple and
remarkable. It is not that Arjuna was unwilling to do his duty as the Army
General when he came for war. Arjuna is a picture of courage and self-
confidence before the war. In 1.21-22 he roars like an impatient lion waiting
to pounce on its prey.
www.esamskriti.com
95

At what point of time and for what reasons Arjuna become a victim of the
Arjuna syndrome? MINE - SVAJANA
Verses 28-46 of the 1st Chapter, if properly analyzed word for word, give us
the clue. Arjuna saw in the huge armies his own people, (svajana)-fathers,
grandfathers, brothers, teachers, friends etc., and was overcome with pity.
The key word here is svajana, people who are one’s very own. It may be
noted that Arjuna uses the word ‘svajana’ four times in these verses. Arjuna’s
lament and depression are rooted in this feeling of svajanatva - one’s own-
ness.
all these arising from the notion that ‘I am theirs and they are mine’.
It was when discriminative faculty (knowledge) was thus over
powered by grief and delusion that Arjuna, who had of himself
naturally and spontaneously been engaged in battle as warrior’s
duty, abstained from fighting and prepared to lead a mendicant’s life
which was a duty alien to him.
Arjuna’s ego that strongly felt this attachment engendered by possessiveness - own
ness or svajanatva- plunged him into the abyss of sorrow and delusion (shoka and
moha).
"I" AND "MINE" IS THE REASON FOR DELUSION.
http://www.esamskriti.com/essay-chapters/Bhagavad-Gita-~-Chapter-1-%28Part~2%29-~--Yoga-of-the-Despondency-of-Arjuna-2.aspx
96

Overcoming Attachment
In order to remove the material attachment that impedes the
living being’s spiritual understanding, Bhagavad Gita says that
matter and spirit are different. From the very beginning, Krishna
told Arjuna that he was not the body, but Arjuna failed to see the
relevance of that knowledge to his predicament. He thought,
“Why is Krishna stressing that I am not this body? I am pointing
out the impropriety of killing my kinsmen, and he responds by
saying, “The soul never dies…?”
Arjuna did not understand the connection between his question
and Krishna’s response. Therefore, Krishna had to speak on a
level that Arjuna could grasp. Only after the fifty-third verse of
the second chapter, did Arjuna realise, what Krishna was
actually saying.
S
GITA CH 1

"Mama dharma"
Bhagvad gita Study by Bhakti Caitanya
98

1.1---Dhrtarastra uvaca:
dharmaksetre kuruksetre
samaveta yuyutsavah mamakah pandavas
cai'va kim akurvata sanjaya
18.78
yatra yogesvarah krsno yatra partho
dhanurdharahtatra srir vijayo bhutir dhruva
nitir mama
The very first word in Bhagavad
Gita is “Dharma” and
the last word is “Mama”.
“Mama Dharma” –
My duties,
responsibilities,
rights,
ethics,
morals,
attitude,
action,
activities and so on.
Some commentators recommend Gita as an
elaborate detailing of MAMA DHARMA.
“What is the essence of the Gita?”
“What is the first stanza of the Gita?”
“What is the last stanza of the Gita?”
“What do you get when you combine the last
word of the last stanza with the first word of
the first stanza?”
"Mama dharma"
99

Leading one’s life according to
the principle of Dharma
is what the Gita is all about.
The entire Bhagavad Gita explains ‘mama dharma’ – my essential
being. You are not the body, mind or intellect.
You are Atman (SOUL). Atman is unknown.
You only know the body, mind and intellect.
The Gita introduces you to your very own Self, Atman.
100

sorrow and delusion are the sources
of the cycles of births and deaths.
sorrow and delusion cessation comes from
nothing other than the knowledge of the Self
Atma jnana is the source of strength, infinite power,
eternal knowledge and wisdom.
from the verse 11 of the 2nd chapter
We too require a shock treatment.
Hence, wishing to impart that (knowledge of the Self) for
the welfare of the whole world, Lord Vasudeva, making
Arjuna the medium, said,
'You grieve for those who are
not to be grieved for,' etc. (Chapter 2)
which is preceded by the renunciation of all attachment to duties.
www.esamskriti.com
Arjuna is the focus and not Krishna. 101

Probable diagnosis
We can only make a diagnosis of
Acute, transient, situational adjustment disorder with symptoms of
anxiety (? single Panic attack),
depression with predominant guilt
(core symptom - stain my hands with the blood of gurus and
cousins).
The available information does not satisfy criteria for Psychosis,
Bipolar disorder, MDD or Anxiety disorder.
http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3361835/
102

103

104

105

106

107

Emphasis was equal on all – Logic, Action, Renunciation, Power
of Self, Knowledge, Wisdom, Trust, Universality and
immortality of human spirit.
Lord Krishna seem to have succeeded in making Arjuna rediscover
his emotional balance and power as described in the last sloka of
Bhagavad Gita.
Yathra Yougeeswarah krishno Yatra Partho Dhanurdharah Thathra
Sri Vijayo bhuthi dhruva neethirmathirmama. XVIII……. 78
(……Where Arjuna stands with his Gandiva [Bow] there certainly will
be wealth, victory and justice –)
“It is not this approach gives power to the person; it never takes it
away”[18]
108

http://vedantavision.org/bhagavad-gita/bhagavad-gita.html
The Gita zeroes in on desire which stands
between you and your Godhood.
The formula is
Man – desires = God
Women – desires = Goddess
God + desires = Man
Goddess+ desires = Women
The Gita helps deal with desires.
The Gita introduces you to yourself and your divine nature.
With this knowledge all sorrows come to an end.
You revel in the bliss of your new-found Self.
109

http://epubbookonline.com/b/5792/devdutt-pattanaik/my-gita/2
The Gita demonstrates many modern techniques of communication.
First, Arjuna’s problem is presented , and then Krishna’s solution ( to ) is
offered. Krishna begins by telling Arjuna what he will reveal ; he then
elaborates on what he promised to tell ( to ); and finally, he repeats what he
has told
Krishna’s solution involves analysis (sankhya) and synthesis (yoga)—slicing
the whole into parts and then binding the parts into a whole. The solution
itself is comprehensive, involving
the behavioural (karma yoga),
the emotional (bhakti yoga) and
the intellectual (gyana yoga).
110

http://vedantavision.org/bhagavad-gita/bhagavad-gita.html
Desire to realise the Self,
Serve the guru
Engage in the service of humanity.
1- The first step is to
manage desires
with the intellect
2-The next stage is
the three pathways
Karma Yoga,
Path of Action
Reduce desires
Bhakti Yoga,
Path of Devotion
Refine desires
Jnana Yoga,
Path of Knowledge.
re-direct them
How to manage desires
Only a handful of
desires then remain –
These get eliminated through meditation which is single pointed focus on a
mantra or word-symbol under the supervision of the intellect, not allowing the
mind to divert to any other thought.
When the last trace of thought vanishes the individual merges with the totality.
You become God.
111

http://btg.krishna.com/looking-structure-bhagavad-gita
Bhagavad Gita Three levels of Discussion
112

3RD MOKSHA
(SALVATION) LEVEL
2ND YOGA
(INTERMEDIATE LEVEL)
1ST DHARMIC LEVEL
(FINITE LEVEL}
On this ladder of motives, the higher one’s motive for action is, the higher one
is situated in the Bhagavad-gita’s metaphysical structure.
The three levels represent internal mental states or attitudes
Bhagavad Gita Three levels of Discussion
113

3RD MOKSHA
(SALVATION) LEVEL
2ND YOGA
1ST DHARMIC LEVEL
(FINITE LEVEL}
VALUES BEING
In terms of being, one see
the living entity as the body,
whether as a human being or
as some other species.
For dharma, the general rule
in terms of value is to
prosper. At this level, one
desires worldly happiness
and prosperity, seeing these
as good.
Three levels of Discussion
114

3RD MOKSHA
(SALVATION) LEVEL
2ND YOGA
1ST DHARMIC LEVEL
(FINITE LEVEL}
VALUES BEING
In terms of being, one no longer
perceives of oneself or others as the
body but as eternal spirit souls
bound by the laws of samsara.
One rejects
worldly
prosperity,
valuing instead
detachment from
the world
Three levels of Discussion
On this level,
indifference to
both worldly
happiness and
worldly
distress.
(PAIN &
PLEASURE)
In yoga, one values the superiority of being equal-
minded towards both happiness and distress and
seeking absorption in Brahman
On this level, one also yokes oneself to a
higher reality, that of moksha.
115

DHARMIC LEVEL
(FINITE LEVEL}
YOGA
MOKSHA
(INFINITE LEVEL)
Dharma refers to a set of values representing
duty, religion, morality, law, order, and justice,
which together sustain civilized human life.
Yoga refers to the attempt to detach oneself from worldly
life while trying to yoke oneself to the liberated state.
Moksha refers to the liberated state
of perfection and eternal existence
in pure state.
The level of dharma represents the human or
worldly condition,
the level of yoga is intermediate the level of moksha represents the real
or absolute condition (liberation),
For dharma, the general rule in terms of value
is to prosper. At this level, one desires worldly
happiness and prosperity, seeing these as
good.
In terms of being, one see the living entity as
the body, whether as a human being or as
some other species.
On the second level (yoga), one rejects worldly prosperity,
valuing instead detachment from the world and
indifference to both worldly happiness and worldly
distress. On this level, one also yokes oneself to a higher
reality, that of moksha.
In yoga, one values the superiority of being equal-minded
towards both happiness and distress and seeking
absorption in Brahman. In terms of being, one no longer
perceives of oneself or others as the body but as eternal
spirit souls bound by the laws of samsara.
On the third level (moksha), one
replaces the indifference and
detachment of the second level with
deep love and attachment for the
Supreme Person.
As for being, the awakened spirit
soul of the second level now
becomes a pure servant and a lover
of the Supreme Person.
Thus, one who sees the world from the point of
view of the first level is convinced that he is a
human being and that his aim is to prosper.
On the second level, one is convinced that he is an
embodied spiritual self and that his aim is to get released
from that condition
On the third level, one sees the
Supreme Lord everywhere and tries
to love and serve Him.
When Arjuna argues against
fighting the war,
he does so from the first level.
Krishna doesn’t answer Arjuna directly, but raises the
conversation to the second level. By not directly
answering Arjuna’s doubts about fighting, Krishna
performs a kind of a “Copernican revolution,” changing
the underlying assumptions of the conversation.
Arjuna argues that killing his relatives is bad,
an obvious first-story statement that assumes
that people are subjected to death and that
death is to be avoided as far as possible for the
sake of a prosperous life.
Krishna doesn’t answer Arjuna’s arguments, but shifts the
conversation to a different level altogether and speaks out of
different assumptions. Basically He says that death doesn’t
exist at all (a second-story assumption) and therefore He
doesn’t see much logic in Arjuna’s arguments.
Also, Krishna challenges Arjuna’s idea that
worldly prosperity and happiness are good and
to be desired.
He propounds the idea that indifference to both
happiness and distress is good and desirable. As such, He
speaks from a second-story position.
116

When Arjuna argues against
fighting the war,
he does so from the first level.
(Dharmic level)
Human level
In terms o Krishna doesn’t
answer Arjuna’s arguments, but
shifts the conversation to a
different level altogether and
speaks out of different
assumptions. Basically He says
that death doesn’t exist at all (a
second-story assumption) and
therefore He doesn’t see much
logic in Arjuna’s arguments.
Arjuna thinks of himself and the
others there as human beings.
Arjuna argues that killing his
relatives is bad, an obvious
first-story statement that
assumes that people are
subjected to death and that
death is to be avoided as far
as possible for the sake of a
prosperous life.
KRISHNA –Answering at
second story Yogic level
117

119

CORE BELIEFS
I will be the cause of
destruction of the family &
even causes sufferingto the
spirits of the dead.
I can not be at Peace.
BG 1.40: When a dynasty is destroyed, its traditions get
vanquished, and the rest of the family becomes involved in
irreligion
BG 1.42: An increase in unwanted children results in hellish life
both for the family and for those who destroy the family.
Deprived of the sacrificial offerings, the ancestors of such
corrupt families also fall.
BG 2.8: I can find no means of driving away this anguish that is
drying up my senses. Even if I win a prosperous and unrivalled
kingdom on the earth, or gain sovereignty like the celestial gods,
I will be unable to dispel this grief.
Technique; Examining the disadvantages of non participation
BG 2.33: If, however, you refuse to fight this righteous war, abandoning your
social duty and reputation, you will certainly incur sin.
BG 2.37: If you fight, you will either be slain on the battlefield and go to the
celestial abodes, or you will gain victory and enjoy the kingdom on earth.
Therefore arise with determination, O son of Kunti, and be prepared to fight.
120

•Arjuna said : 0 Krishna! Seeing these my own kinsmen gathered here for battle,
•my limbs lose their hold,
my tongue is dried up,
• my body trembles,
•my skin is burning all over,
•my hair stands on end,
•my Gandiva slips from my hand, and
•I am not able to stand even, and
• my mind is whirling (spinning).
TRIGGER;
Thoughts of fighting with his kinsmen
1.36-37 -If we kill evil men, evil will fall on us.....pleasure will we derive from killing the
sons of Dhritarasthra? Even though they may be aggressors, sin will certainly come
upon us if we slay them. Hence, it does not behoove us to kill our own cousins, the sons
of Dhritarashtra, and friends. O Madhav (Krishna), how can we hope to be happy by
killing our own kinsmen?
Negative automatic thoughts
Technique; using adaptive response
BG 2.31: Besides, considering your duty as a warrior, you
should not waver. Indeed, for a warrior, there is no better
engagement than fighting for upholding of righteousness.
BG 2.32: O Parth, happy are the warriors to whom such
opportunities to defend righteousness come unsought, opening for
them the stairway to the celestial abodes.
BG 2.47: You have a right to perform your prescribed duties, but you are not entitled to
the fruits of your actions. Never consider yourself to be the cause of the results of your
activities, nor be attached to inaction.
121

Cognitive distortions
Catastophy
Personalisation
I1.36-37 -If we kill evil men, evil will fall on us....., what pleasure will we derive from
killing the sons of Dhritarasthra? Even though they may be aggressors, sin will certainly
come upon us if we slay them. Hence, it does not behoove us to kill our own cousins,
the sons of Dhritarashtra, and friends. O Madhav (Krishna), how can we hope to be
happy by killing our own kinsmen?
Consequences
Physical symptoms of
anxiety,
feeling guilt,Avoidence
Technique; Belief modification with education about karma & eternity of Soul
BG 2.21: O Parth, how can one who knows the soul to be imperishable,
eternal, unborn, and immutable kill anyone or cause anyone to kill?
BG 18.17: Those who are free from the ego of being the doer, and whose
intellect is unattached, though they may slay living beings, they neither kill
nor are they bound by actions.
BG 1.29–1.31: My whole body shudders; my hair is standing on end. My bow, the Gāṇḍīv, is
slipping from my hand, and my skin is burning all over. My mind is in quandary and whirling in
confusion; I am unable to hold myself steady any longer. O Krishna, killer of the Keshi demon, I
only see omens of misfortune. I do not foresee how any good can come from killing my own
kinsmen in this battle.
BG 1.36–1.37: O Maintainer of all living entities, what pleasure will we
derive from killing the sons of Dhritarasthra? Even though they may be aggressors, sin
will certainly come upon us if we slay them. Hence, it does not behoove us to kill our
own cousins, the sons of Dhritarashtra, and friends. O Madhav (Krishna), how can we
hope to be happy by killing our own kinsmen?
122

C
BG 6.12–6.13: Seated firmly on it, the yogi should strive to purify the mind
C
BG 6.14: Thus, with a serene, fearless, and unwavering mind, and staunch in the vow of celibacy, the vigilant yogi the supreme goal.
BG 18.17: Those who are free from the ego of being the doer, and whose intellect is unattached, though they may slay living beings, they
neither kill nor are they bound by actions.
BG 14.13:O Arjun, nescience, inertia, negligence, and delusion—these are the dominant signs of the mode of ignorance.
Technique;Ralaxation - Meditation, Overcoming feelings of guilt using the karma YOGA priciple.
123

124

The Gita has18 chapters; it is a small book that describes the last leg of the
journey of consciousness. The book of which the Bhagavad Gita is a part is called
the Mahabharata. It describes the whole journey of consciousness.
We are all consciousness. That is what we are. We are not our personalities.
We are not who we think we are. We are not our story. We are not our
memory. We are not our body. We are not our moods or our feelings or our
thoughts. Those are only a byproduct of you as consciousness getting tangled
up with matter. When you come on the return journey this entanglement of you
as consciousness becomes disentangled over time and you recover who you
actually always were
http://www.satshree.org/teachings/gita-study/gita-study-transcriptions/
126

The Gita describes stages of the journey, including the return to the original state.
It even goes further and describes the state of consciousness where we return
back into the evolutionary process to assist other human beings to evolve out of i.
Consciousness emerged from a quiescent state I call the Sat. It was expressed as a radiance, as a
seeking, that arose from that quiescent state in order to know itself, to experience itself, to wake up
This caused it to descend into matter, into the dimension of existence and become
identified with itour
Man in his self-awareness is basically an intelligent
animal, but still an animal run by instincts and needs,
cravings, wants, and fears, and the urge to survive and
succeed.
We are all a product of a current of which we are an individual expression of consciousness getting
entangled with matter and becoming less and less entangled until who we are as consciousness
wakes up. with self-awareness, with the ability to know, choose, think, and act. This last stage of the
journey is what the Gita describes.
the Yoga of Dejection. It is when consciousness begins to shift from its
investment in its identification with matter to its investment with identification
with itself.
127

The second state is when We step out of our individual identity into our
universal identity. That is what becomes real for us. Vedic tradition it is the “I am
That” state
the Yoga of Dejection. It is when consciousness begins to shift from its
investment in its identification with matter to its investment with identification
with itself.
Eventually this state completes in a process where the consciousness
merges with its origin. This is a complete, utterly indescribable state. In the
Gita it is the fifteenth chapter and in this state most souls end their journey.
Out of this state a few souls will come back into the world to manifest , and
become a vehicle for this universal force to work through the person’s
individual form. These are the great teachers.
Satchitananda. This is the current. As it disengages from its identification with
matter, it flows freely and powerfully through each individual person. This is the
source of all spiritual experiences that occur as it moves to the place that is
beyond all experience.
128

When we wake up in a body we are
still very much affected and
identified with ourselves as our
body, our emotions and our
thoughts, memories, experiences,
preferences, attractions, and
repulsions
The Bhagavad Gita is a story, but the story is an analogy of the journey.
The awakening process, which the
first chapter points to, is not just
occurring in the mental plane, the
emotional plane, nor even the
physical plane. It is occurring at the
level of consciousness. .
Dejection is when the soul of us, the consciousness of us, the core quality that
we are, wakes up to its bondage. It becomes aware of its suffering, its inability
to find fulfillment in its usual forms of fulfillment of our human life and it has a
longing for something greater, something higher.
the Bhagavad Gita is about this initial
emerging. The cocoon. Waking up from
ignorance is the beginning of learning you
don’t know
129

1.1-12 ) The first twelve verses of the Gita set the circumstances of the Gita. It
lets you know that this is not just about happiness and harmony and cooperation,
how to get along with people and feel good. , . It is about a struggle to move into
the correct relationship to what is actually true
As the awareness expands you become more responsible. the true transition
where consciousness begins to take its attention away from identification with
everything around it and begins to turn its attention on its own nature
Dejection is that point of transition from the vantage point of what it feels like
the nature of dejection is that you experience your vulnerability, you experience
being outside your comfort zone. You experience being overtaken but you don’t
know why.
130

You begin to see what binds you and what doesn’t bind you, what frees you and
what pulls you back. This is the beginning of knowledge, true knowledge, the
knowledge of the truth of your self, the knowledge of God as directly experienced
knowledge, not just information.
Yoga are the actions that take us to union; a stage in taking us to union to the
truth of who we are. When you begin to wake up from your dejection, the
second chapter calls that waking up, the Yoga of Discrimination.
The second chapter is pointing to developing the ability to understand the
nature of your dejection, to understand the nature of your condition, and to
begin to take actions that take you out of it.
That lead into the third chapter, the Yoga of Action. What action takes me away
from my identification with the bondage that I have been suffering? And what
action takes me towards what I am? The more one takes action, the more the
discrimination becomes strong and the less dejection one has to go through.
The more you take action with this discrimination the more knowledge is
revealed, the more recognition of what is real or not real becomes available to
you, and the more revealing of what it is that binds you and what it is that frees
you.
131

What happens is that you lose the pull to the world: the habits, the addictions, the
negativities, the patterns of behavior that have formed your individual identity.
These begin to lose their hold to pull you back. This is the Yoga of Renunciation
in Chapter
5. This is when we start naturally losing interest in the toys of our childhood. We
begin to grow up, to rise up out of our childhood mush and soup and stew and
begin to get a sense of who or what we are.
The revealing process that follows the Yoga of Action is called the Yoga of
Knowledge. When you have enough knowledge you are beginning to taste and
drink your freedom, to separate yourself from this pit of bondage.
You have to periodically renounce and you have to get back in touch with who
you are through knowledge. This is the means by which the soul continues to
disassociate from its habit of identification with matter..
five principles— dejection, discrimination, action, knowledge and
renunciation—are the preparatory process which we will cycle through forever.
132

So the journey of kundalini is from the first chakra to the fourth chakra. The sixth
chapter is the fourth chakra, when you reside in the heart, when you reside in the
being. When that resonance in the being comes to you, you spontaneously feel
the connection and go into awareness.
—to the state where your identity as your self as matter has switched to your
identity as your self as spirit. That is the key.
133

. This is the beginning of you waking up as the authority of your own life. It is the
beginning of the struggle of the truth of you to separate itself from the untruth
1.12-19 This part of Chapter 1 is addressing the awakening of consciousness
within matter. the whole system is becoming activated, becoming in crisis. This
is the awakening of the kundalini, usually in the first and second chakras. This
is a call to action
This awakening of consciousness is the beginning of an internal transformation
process, but at this stage we have no discrimination, The ego will take it over and
convert it into its own thing and you will fall back into a diminished state of
consciousness and the dejection will even be more poignant.
134

The Kuruvas represent all of our human addictions, all our human ideas of
ourselves from the lowest to the highest. It is all our various qualities of human
nature: our envy, our jealousy, our pride, our need to control and dominate and be
right. It is our sense of worth and power, our diminished sense of worth, our
powerlessness, our meaninglessness, our hopelessness.
1.20-28 Krishna is the one who drove the chariot between the two armies.
The divine in Arjuna was the one who allowed him to see Arjuna had a glimpse
of his ego. He had the first glimpse of how vested he was because of his
attachments.
So in this moment for a brief instant, Arjuna saw the problem.
135

Unlike early dejection where we don’t know what is happening, what is happening
at this point is because of the activation of the kundalini. It is starting to push up
issues to the surface consciousness. Arjuna is beginning to experience, as the
seeker, the nature of what it is that is before him even before his mind has
discrimination and the mental clarity.
1.29-31 the symptoms that Arjuna is experiencing
What do people do with this wrong feeling? They take medication for it, they get
treatment, or get drunk . anything but to be with this. But in this case Arjuna
rationalizes and justifies why he shouldn’t continue.
What
136

A-mind does when the awakening happens. It tries to find a rationalization or
justification to make it stop so you can feel better. It is total ignorance
B-, What is making it impossible for Arjuna to go forward is his attachment, his
affection, his sense of identity
1.32-38 There are multiple aspects to this allegory.
We are attached to things that bind us.
What hooks us in? Happiness hooks us in. Love hooks us in. Attention hooks us
in. Recognition hooks us in, as well as rejection, judgment, complaint,
dissatisfaction, or criticism
We are not talking about being a better human.
137

The Gita is talking about Arjuna getting a glimpse of the nature of what he is
doing from the point of view of his ego, his attachments, his ethics and morality
and from the point of view of his good traditions, of society and the harmony of
the cultural order
1.41-47
It is a paralyzing moment in the journey of consciousness when it has come along
enough in the journey to where it gets a glimpse of where it is headed. It is never
as horrific as the ego sees it. It is actually wonderful.
It is this unwillingness to change, this unwillingness to let go of what you know,
this resistance. He wants to go back to denial. He doesn’t want to know that
this even exists
So this struggle between existence and non-existence is not real but from the
point of view of the ego it is real. What Arjuna had was a glimpse of the end of
ego, but truth always looks like your worst nightmare at first.
138

OM SHANTI
OM SHANTI
OM SHANTI
Om- let all the deficiencies of this PPT go away
Tat- let this give Bhagavan great happiness
Sat- let this give true lasting benefits
139

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