Summary or A Brief Restatement: Arjuna's recoil from the war field is observed in this first chapter. Whatever emotional feeling and attachment towards kith and kin he expressed to the Lord is identified here as Soul-slaying truth.  

 

Our understanding of the Creator of the World: "We have to see that God the bountiful and prodigal creator, God the helpful, strong and benignant preserver is also God the devourer and destroyer." 382

​

Our understanding of the Creation: "The discords of the worlds are God’s discords and it is only by accepting and proceeding through them that we can arrive at the greater concords of his supreme harmony, the summits and thrilled vastnesses of his transcendent and his cosmic Ananda." 382

​

Our understanding of the First Law of the Creator: “Thou shalt not conquer except by battle with thy fellows and thy surroundings; thou shalt not even live except by battle and struggle and by absorbing into thyself other life. The first law of this world that I have made is creation and preservation by destruction.” 40

​

The Message of this First Chapter for a Sadhak of Integral Yoga: "He (the Lord) discourages the tamasic recoil and the tendency to renunciation and enjoins the continuance of action and even of the same fierce and terrible action, but he points the disciple towards another and inner renunciation which is the real issue from his crisis and the way towards the soul’s superiority to the world-Nature and yet its calm and self-possessed action in the world. Not a physical asceticism, but an inner askesis is the teaching of the Gita." 55-56

​​​

ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: ଏହି ପ୍ରଥମ ଅଧ୍ୟାୟରେ ଯୁଦ୍ଧ କ୍ଷେତ୍ରରୁ ଅର୍ଜୁନଙ୍କ ଭୟାଳୁ ପ୍ରତ୍ୟାବର୍ତ୍ତନ ଦେଖିବାକୁ ମିଳିଛି। ପ୍ରଭୁଙ୍କ ପ୍ରତି ସେ ଯେଉଁ ଭାବନାତ୍ମକ ଭାବନା ଓ ପ୍ରିୟଜନଙ୍କ ପ୍ରତି ଆସକ୍ତିକୁ ଶବ୍ଦରେ ପ୍ରକାଶ କରିଥିଲେ, ତାହାକୁ ଏଠାରେ ଆତ୍ମାକୁ ହତ୍ୟାକାରୀ ସତ୍ୟ ଭାବେ ଚିହ୍ନଟ କରାଯାଇଛି। 

ଜଗତର ସୃଷ୍ଟିକର୍ତ୍ତାଙ୍କ ସମ୍ବନ୍ଧରେ ଆମର ଦୂରଦୃଷ୍ଟି: "ଆମକୁ ଦେଖିବାକୁ ହେବ ଯେ ଭଗବାନ ଏକାଧାରରେ ଜଣେ (୧) ଦୟାଳୁ ଏବଂ ଉଜ୍ଜ୍ୱଳ ସୃଷ୍ଟିକର୍ତ୍ତା, (୨) ସାହାଯ୍ୟକାରୀ, ଶକ୍ତିଶାଳୀ ଏବଂ ମଧୁର ସଂରକ୍ଷକ ଏବଂ (୩)  ଭକ୍ଷଣକାରୀ ଏବଂ ବିନାଶକାରୀ ରୁଦ୍ର ଶକ୍ତି ଅଟନ୍ତି।" 382

 

ସୃଷ୍ଟି ସମ୍ବନ୍ଧରେ ଆମର ଦୂରଦୃଷ୍ଟି : "ଜଗତର ଅସଙ୍ଗତି ହେଉଛି ପରମେଶ୍ୱରଙ୍କର ଅସଙ୍ଗତି ଏବଂ ସେଗୁଡ଼ିକୁ ଗ୍ରହଣ କରି ଏବଂ ସେମାନଙ୍କ ମାଧ୍ୟମରେ ଆଗକୁ ବଢିବା ଦ୍ୱାରା ହିଁ ଆମେ ତାଙ୍କ ପରମ ସୌହାର୍ଦ୍ଦ୍ୟ, ଶିଖର ଏବଂ ତାଙ୍କର ମହାଜାଗତିକ ଆନନ୍ଦଙ୍କ ରୋମାଞ୍ଚିତ ବିଶାଳତାର ବୃହତ୍ତର ସମନ୍ୱୟରେ ପହଞ୍ଚିପାରିବା । 382

​

ସୃଷ୍ଟିକର୍ତ୍ତାଙ୍କର ପ୍ରଥମ ନିୟମ ସମ୍ବନ୍ଧରେ ଆମର ଦୂରଦୃଷ୍ଟି: "ତୁମ୍ଭେ ତୁମ୍ଭର ସାଥୀ ମାନଙ୍କ ସହିତ ଏବଂ ତୁମ୍ଭର ପରିବେଶ ସହିତ ଯୁଦ୍ଧ ବ୍ୟତୀତ ଜୀବନ ସଂଗ୍ରାମରେ ଜିତିପାରିବ ନାହିଁ; ତୁମ୍ଭେ ଏପରିକି ଯୁଦ୍ଧ ଓ ସଂଘର୍ଷରେ ଅନ୍ୟ ଜୀବନକୁ କବଲାକୃତ ନକରି ବଞ୍ଚିପାରିବ ନାହିଁ। ଏହି ଦୁନିଆର ପ୍ରଥମ ନିୟମ ଯାହା ମୁଁ (ସୃଷ୍ଟିକର୍ତ୍ତା)  ତିଆରି କରିଛି ତାହା ହେଉଛି ବିନାଶ ଦ୍ୱାରା ସୃଷ୍ଟି ଏବଂ ସଂରକ୍ଷଣ ସମ୍ଭବ।" 40

​

ପୂର୍ଣ୍ଣ ଯୋଗର ସାଧକଙ୍କ ପାଇଁ ଏହି ପ୍ରଥମ ଅଧ୍ୟାୟର ବାର୍ତ୍ତା: "ସେ (ପ୍ରଭୁ) ତାମସିକ ପଳାୟନ ଏବଂ ସନ୍ୟାସୀର ପ୍ରତ୍ୟାଖାନକୁ ନିରୁତ୍ସାହିତ କରନ୍ତି ଏବଂ କର୍ମ କରିବାକୁ ପ୍ରୋତ୍ସାହିତ କରନ୍ତି ଏବଂ ଏପରିକି ସମାନ ଭୟଙ୍କର ଏବଂ ଭୟାନକ କର୍ମ କରିବାକୁ ଆଦେଶ ଦିଅନ୍ତି, କିନ୍ତୁ ସେ ଶିଷ୍ୟକୁ ଅନ୍ୟ ଏବଂ ଆଭ୍ୟନ୍ତରୀଣ ତ୍ୟାଗ ଆଡକୁ ସୂଚାଇଥାନ୍ତି ଯାହା ତାଙ୍କ ସଙ୍କଟର ପ୍ରକୃତ ପ୍ରସଙ୍ଗ ଏବଂ ବିଶ୍ୱ-ପ୍ରକୃତି ପ୍ରତି ଆତ୍ମାର ଶ୍ରେଷ୍ଠତା ଏବଂ ତଥାପି ଦୁନିଆରେ ଆତ୍ମାର ଶାନ୍ତ ଏବଂ ଆତ୍ମନିର୍ଭରଶୀଳ କାର୍ଯ୍ୟ ସମ୍ପାଦନ କରନ୍ତି। ବାହ୍ୟ ସନ୍ନ୍ୟାସ ନୁହେଁ, ବରଂ ଆଭ୍ୟନ୍ତରୀଣ ତପସ୍ୟା ହେଉଛି ଗୀତାର ପ୍ରକୃତ ପ୍ରଶିକ୍ଷଣ। 55-56

​

​

​

​

​

​

Summary or A Brief Restatement: "Sankhya has been admitted for the separation of the soul from the lower nature, — a separation that must be effected by self-knowledge through the discriminating reason and by transcendence of our subjection to the three gunas constituent of that nature. It has been completed and its limitations exceeded by a large revelation of the unity of the supreme Soul and supreme Nature, para purusha, para-prakriti." 355

​

Enlightened man's approach towards death: "The enlightened man does not mourn either for the living or the dead, for he knows that suffering and death are merely incidents in the history of the soul. The soul, not the body, is the reality....The man who rises above the conception of himself as a life and a body, who does not accept the material and sensational touches of the world at their own value or at the value which the physical man attaches to them, who knows himself and all as souls, learns himself to live in his soul and not in his body and deals with others too as souls and not as mere physical beings. For by immortality is meant not the survival of death, — that is already given to every creature born with a mind, — but the transcendence of life and death. It means that ascension by which man ceases to live as a mind-informed body and lives at last as a spirit and in the Spirit. Whoever is subject to grief and sorrow, a slave to the sensations and emotions, occupied by the touches of things transient cannot become fit for immortality." 61

​

Those who are not satisfied with life as it is: "But if you are not satisfied with your social duty and the virtue of your order, if you think that leads you to sorrow and sin, then I bid you rise to a higher and not sink to a lower ideal. Put away all egoism from you, disregard joy and sorrow, disregard gain and loss and all worldly results; look only at the cause you must serve and the work that you must achieve by divine command; “so thou shalt not incur sin.”..​...Destroy when by destruction the world must advance, but hate not that which thou destroyest, neither grieve for all those who perish. Know everywhere the one self, know all to be immortal souls and the body to be but dust. Do thy work with a calm, strong and equal spirit; fight and fall nobly or conquer mightily. For this is the work that God and thy nature have given to thee to accomplish.” 66-67

​

Sign of waking trance of an integral Sadhak: "It is this calm, desireless, griefless fixity of the buddhi in self-poise and self-knowledge to which the Gita gives the name of Samadhi. The sign of the man in Samadhi is not that he loses consciousness of objects and surroundings and of his mental and physical self and cannot be recalled to it even by burning or torture of the body, — the ordinary idea of the matter; trance is a particular intensity, not the essential sign. The test is the expulsion of all desires, their inability to get at the mind, and it is the inner state from which this freedom arises, the delight of the soul gathered within itself with the mind equal and still and high- poised above the attractions and repulsions, the alternations of sunshine and storm and stress of the external life. It is drawn inward even when acting outwardly; it is concentrated in self even when gazing out upon things; it is directed wholly to the Divine even when to the outward vision of others busy and preoccupied with the affairs of the world." 101-102

 

Highest Objective of a Sankhya Sadhak:  "The status he reaches is the Brahmic condition; he gets to firm standing in the Brahman, brahmı sthiti. It is a reversal of the whole view, experience, knowledge, values, seeings of earth- bound creatures...he is an ocean of wide being and consciousness which is ever being filled, yet ever motionless in its large poise of his soul; all the desires of the world enter into him as waters into the sea, yet he has no desire nor is troubled. For while they are filled with the troubling sense of ego and mine and thine, he is one with the one Self in all and has no “I” or “mine”. He acts as others, but he has abandoned all desires and their longings. He attains to the great peace and is not bewildered by the shows of things; he has extinguished his individual ego in the One, lives in that unity and, fixed in that status at his end,...." 103-104

​

The Message of this Second Chapter for a Sadhak of Integral Yoga: “There is a divine compassion which descends to us from on high and for the man whose nature does not possess it, is not cast in its mould, to pretend to be the superior man, the master-man or the superman is a folly and an insolence, for he alone is the superman who most manifests the highest nature of the Godhead in humanity. This compassion observes with an eye of love and wisdom and calm strength the battle and the struggle, the strength and weakness of man, his virtues and sins, his joy and suffering, his knowledge and his ignorance, his wisdom and his folly, his aspiration and his failure and it enters into it all to help and to heal...But it is also the divine compassion that smites down the strong tyrant and the confident oppressor, not in wrath and with hatred,...” CWSA-19/Essays on the Gita/p-58-59

​

​

 

​

​

           To be updated

 

​

​

A Brief Restatement:  

Summary or A Brief Restatement:  "... what is meant by action done as Yoga, Karmayoga? It is non-attachment, it is to do works without clinging with the mind to the objects of sense and the fruit of the works. Not complete inaction, which is an error, a confusion, a self-delusion, an impossibility, but action full and  free done without subjection to sense and passion, desireless and unattached works, are the first secret  of perfection." 108-109 "Equality, renunciation of all desire for the fruit of our works, action done as a sacrifice to the supreme Lord of our nature and of all nature, — these are the three first Godward approaches in the Gita’s way of Karmayoga." CWSA-23/The Synthesis of Yoga/p-105

​

The Lord of Sacrifice: "Life is an altar to which she brings her workings and the fruits of her workings and lays them before whatever aspect of the Divinity the consciousness in her has reached for whatever result of the sacrifice the desire of the living soul can seize on as its immediate or its highest good....A mutual giving and receiving is the law of Life without which it cannot for one moment endure, and this fact is the stamp of the divine creative Will on the world it has manifested in its being, the proof that with sacrifice as their eternal companion the Lord of creatures has created all these existences. The universal law of sacrifice is the sign that the world is of God and belongs to God and that life is his dominion and house of worship and not a field for the self-satisfaction of the independent ego; not the fulfilment of the ego, — that is only our crude and obscure beginning, — but the discovery of God, the worship and seeking of the Divine and the Infinite through a constantly enlarging sacrifice culminating in a perfect self-giving founded on a perfect self-knowledge, is that to which the experience of life is at last intended to lead.” CWSA-19/Essays on the Gita/p-125-126 

 

The Relation between Matter and Spirit: “From Matter, anna, creatures come into being, from rain is the birth of Matter (food), from sacrifice comes into being the rain (Divine Grace), sacrifice is born of work; work know to be born of Brahman (Divine Will), Brahman (Divine Will) is born of Immutable (Chit Shakti), therefore is the all-pervading Brahman Consciousness (Chit Shakti) is established in Matter by continuous sacrifice, nitya Yajna. He who follows not here this wheel of works, evam pravartitam chakram, thus set in movement, evil is his being, sensual is his delight, in vain, O Partha that man lives.” The Gita-3.14, 15, 16,

​

​​The Keyword of Integral Yoga:  “This is a difficult lesson to learn (rejection of revolt and impatience), but you must learn it. I do not find fault with you for taking long over it, I myself took full twelve years to learn it thoroughly, (written in the year 1919) and even after I knew the principle well enough, it took me quite four years and more to master my lower nature in this respect. But you have the advantage of my experience and my help; you will be able to do it more rapidly, if you consciously and fully assist me, by not associating yourself with the enemy Desire; jahi kamam durasadam, (this enemy in the form of desire, who is so hard to assail. The Gita-3.43) remember that utterance of the Gita, it is a keyword of our Yoga.” CWSA-36/Autobiographical Notes/p-229

​

Highest realisation of exclusive Karma Yoga: “That is all right in the ordinary karmayoga which aims at union with the cosmic Spirit and stops short at the Overmind — but here a special work has to be done and a new realisation achieved for the earth and not for ourselves alone. It is necessary to stand apart from the rest of the world so as to separate ourselves from the ordinary consciousness in order to bring down a new one.” CWSA-35/Letters on Himself and the Ashram- 812-813, "The Gita at its cryptic close may seem by its silence to stop short of that solution for which we are seeking; it pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the supramental Light. And yet its secret of dynamic, and not only static, identity with the inner Presence, its highest mystery of absolute surrender to the Divine Guide, Lord and Inhabitant of our nature, is the central secret. This surrender is the indispensable means of the supramental change and, again, it is through the supramental change that the dynamic identity becomes possible." CWSA-23/The Synthesis of Yoga/p-95-96,

 

 

   ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:    

         To be updated

​

​

Summary or A Brief Restatement: "The first step is Karmayoga, the selfless sacrifice of works, and here the Gita’s insistence is on action. The second is Jnanayoga, the self-realisation and knowledge of the true nature of the self and the world; and here the insistence is on knowledge; but the sacrifice of works continues and the path of Works becomes one with but does not disappear into the path of Knowledge. The last step is Bhaktiyoga, adoration and seeking of the supreme Self as the Divine Being, and here the insistence is on devotion; but the knowledge is not subordinated, only raised, vitalised and fulfilled, and still the sacrifice of works continues; the double path becomes the triune way of knowledge, works and devotion. And the fruit of the sacrifice, the one fruit still placed before the seeker, is attained, union with the divine Being and oneness with the supreme divine nature.

​

Rahasyam Uttamam, The Supreme Secret of the Gita: "But  the  highest  secret  of  all,  uttamam˙   rahasyam,  is  the Purushottama. This is the supreme Divine, God, who possesses both the infinite and the finite and in whom the personal and the impersonal, the one Self and the many existences, being and becoming, the world-action and the supracosmic peace, pravritti and nivritti, meet, are united, are possessed together and in each other. In God all things find their secret truth and their absolute reconciliation." 125

​

The Purpose of Divine Birth and Divine Action of Avatar (Janma Karma cha Me Divyam): “For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbhavam agatah; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve.” CWSA-19/Essays on the Gita/p-148, "The divinised man entering into his divine nature will act even as he acts; he will not give himself up to inaction. The Divine is at work in man in the ignorance and at work in man in the knowledge. To know Him is our soul’s highest welfare and the condition of its perfection, but to know and realise Him as a transcendent peace and silence is not all; the secret that has to be learned is at once the secret of the eternal and unborn Divine and the secret of the divine birth and works, janma karma cha me divyam. The action which proceeds from that knowledge, will be free from all bondage; “he who so knoweth me,” says the Teacher, “is not bound by works.” (The Gita-4.14)" 144

​

Nitya Yajna, ceaseless sacrifice is the Central truth of the Gita and Integral Yoga: Sacrifice is the law of the world and nothing can be gained without it, neither mastery here, nor the possession of heavens beyond, nor the supreme possession of all; “this world is not for him who doeth not sacrifice, how then any other world?” (The Gita-4.31) Therefore all these and many other forms of sacrifice have been “extended in the mouth of the Brahman,” (The Gita-4.32) the mouth of that Fire which receives all offerings; they are all means and forms of the one great Existence in activity, means by which the action of the human being can be offered up to That of which his outward existence is a part and with which his inmost self is one. They are “all born of work” (The Gita-3.14-15); all proceed from and are ordained by the one vast energy of the Divine which manifests itself in the universal karma and makes all the cosmic activity a progressive offering to the one Self and Lord and of which the last stage for the human being is self-knowledge and the possession of the divine or Brahmic consciousness. “So knowing thou shalt become free.” (The Gita-9.28)" 122

​

The Gita's Message of Material Sacrifice for Cellular Transformation: “In the light of a larger knowledge Matter also can be seen to be the Brahman, a self-energy put forth by the Brahman, a form and substance of Brahman; aware of the secret consciousness within material substance, secure in this larger knowledge, the gnostic light and power can unite itself with Matter, so seen, and accept it as an instrument of a spiritual manifestation. A certain reverence, even, for Matter and a sacramental attitude in all dealings with it is possible. As in the Gita the act of the taking of food is spoken of as a material sacrament, a sacrifice, an offering of Brahman to Brahman by Brahman, so also the gnostic consciousness and sense can view all the operations of Spirit with Matter.” CWSA-22/The Life Divine-1022-1023, "Brahman is the giving, Brahman is the food-offering, by Brahman it is offered into the Brahman fire, Brahman is that which is to be attained by samadhi in Brahman-action." The Gita-4.24

​

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:

Summary or A Brief Restatement:

​

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:

Summary or A Brief Restatement:

​

​

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:

Summary or A Brief Restatement:

​

​

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:

Summary or A Brief Restatement:

​

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:

Summary or A Brief Restatement:

​

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:

Summary or A Brief Restatement:

​

​

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:

 

Summary or A Brief Restatement:

​

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:

Summary or A Brief Restatement:

​

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:

Summary or A Brief Restatement:

In this chapter, the relationship between Matter and Spirit is worked out and for maintaining the Spiritual pursuit Arjuna raised the Question which can be divided into six parts. He wanted to know these six elements in order to strengthen his Spiritual pursuit. 

“Six Questions raised by Arjuna: (1) The Field, Kshetra, and (2) the Knower of the Field, Kshetrajna, (3) Knowledge, Jnana, and (4) the object of Knowledge, Jneya, (5) Nature, Prakriti and (6) Self, Purusha, these I would like to learn, O Keshava.” The Gita-13.1

The Field, Kshetra: The Upanishad speaks of a fivefold body  or sheath of Nature, a physical (Annamaya Kosha), vital (Pranamaya Kosha), mental (Manomaya Kosha), ideal (Vijnanamaya Kosha) and divine body (Anandamaya Kosha); this may be regarded as the totality of the field, kshetram.

​

The Knower of the Field, Kshetrajna:

​

Knowledge:

​

The object of Knowledge:

​

Nature, Prakriti:

​

Self, Purusha:

​

The Most important verse of this chapter:

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:

​

Summary or A Brief Restatement:

​

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:

Summary or A Brief Restatement:

​

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:

Summary or A Brief Restatement:

​

​

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:

Summary or A Brief Restatement:

​

​

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ:

Summary or A Brief Restatement:

​

​

ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: