SOME NOTABLE FACTS ON :

It is one of India's most popular texts, as a world stage scripture, perhaps one of the most widely translated, next to the Holy Bible, in several languages (both Indian and foreign, counted in dozens).

Its general appeal was voiced in the prophetic words of no less a person than the first British Governor General of India, Warren Hastings (1773-85), a person one would be least expected to deal with such a subject. He remarked in his first-ever english translation of the scripture that Bhagavad Gita would live long after the British Dominion in India ceased to exist and that it contains passages elevated to such a level of sublimity which our everyday judgment will find it difficult to pursue!

Bhagavad Gita attracted the attention of many Acharyas of Vedanta, both Indian and foreign. Most of you will recall the great Adi Shankaracharya (of 8th century A.D.) and others of that historical era like Ramanujacharya, Madhwacharya, Vallabhacharya; in more modern times, it includes Bal Gangadhara Tilak (Maharashtra), Aurobindo (Essays on Gita), Vivekananda/Ramakrishna, Mahatma Gandhi (Anasakti Yoga), Annie Besant, and Sarvepalli RadhaKrishnan among others. Of course, we all know our Gurudev Swami Chinmayananda whose Gita Gnana Yagnas and Bala Vihars for children all over the world are nothing short of legendary.

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THE FIRST CHAPTER OF BHAGAVAD GITA

The first chapter intends to show us the conditions under which we humans open ourselves to the voice of the spirit; it is generally a crisis to turn our eyes to spiritual reality, or the impact of death or disease, loss etc.

In 's case, it is not any of these but the display of heartlessness of the Kauravas which strangely includes his martial arts teacher Dronacharya and the grand sire, Bhishma Pitamaha!

Till this moment, Arjuna led the life of a respectable man of his times doing his ordained religious duties. Now, when he is called upon for this historic duty to lead his side army, (who are on the side of Dharma), against the Adharmic and usurping cousins, the Kauravas. Arjuna is possessed by a strange disillusionment about the consequences of this war and its blood-stained results. He seeks shelter under his cousin/ divine teacher/ friend/ counselor Lord !

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Now to the slokas 1 to 47:

1. Place: The battlefield Kurukshetra, also called Dharma Kshetra: apparently in prior times has been the site of many Dharmic activities.

2. What: Here the armies of the cousins Kauravas and were arrayed in battle formation

3. Why (Purpose): To settle by the might of arms their respective claims to their ancestral Kingdom

4. First Step: Brief review of leaders on both sides.

5, Arjuna: Appears on a chariot driven by his counsellor Lord Krishna

6, Preliminaries: Conches, kettle drums, tabors, military drums, cow horns all suddenly blared (Sl.12- 18) tumultuously resounding between the sky & earth; it shook and pierced the hearts of Dhrtarashtra's followers and side of the battle array formation.

7. Arjuna: Comments (to Krishna) Slokas 20-23, lifting his bow Arjuna addressed Lord Krishna thus: "Achyuta! park my chariot between the two armies so I may view all that stand ready to fight in favor of the evil-minded son of Dhrtarashtra

8. Sanjaya says: (Slokas 24-31) Lord Krishna told Arjuna pointing to Bhishma, Drona and all other chiefs on their side to look at the Kuru hordes men assembled for battle.

9. Arjuna's grief: (Slokas 31-32) There, Arjuna saw standing (28-30) on both sides, fathers, grandfathers, uncles, brothers. sons, grandsons, comrades, bosom buddies. Seeing all these close kith and kin arrayed Arjuna was overcome with great pity (33-38). He said his limbs were giving way body was trembling mouth was parched, His bow Gandiva was slipping from his hand. skin was burning his mind was reeling, he was not able to stand firm. He saw adverse omens and did not see any good coming from killing all his kinfolk in battle.

(36-40) He feels no good will come from killing them. Only sin will accrue to him.

(41-45) From sin and lawlessness, ruining of traditions, entire clan will become lawless, revolt of ladies’ promiscuity; total lawlessness will prevail; spirits of their ancestors fall deprived of their offerings (rice balls and water) from progeny; family and community traditions destroyed and they fall into hell.

(46-47) Far better, if Dhrtarashtra's sons kill me in battle with their weapons unarmed and unresisting.

So, saying with sorrow overwhelming his mind, Arjuna threw down his bow and arrows down in his chariot.

OM TAT SAT!

Thus, ends in the first discourse called Arjuna's Grief in the Bhagavat Gita Upanishad