What is Bhagwad Gita first lesson with meaning?

Question

DO anyone BHagwad Gita first lesson to Arjun by Lord Krishna.i want details to understand.

Answer 1

WE HAVE THE RIGHT TO WORK BUT HAVE NO RIGHT TO THE FRUITS. THIS MEANS PERFORM YOUR DUTIES AND DO NOT EXPECT THE REWARDS.LEAVE IT TO GOD.

Answer 2

Bhagwad Gita is a discourse given by Lord Krishna ( the supreme personality), to Arjuna ( a great saint, incarnated for performing the Mahabharat).

So agreed the lord has written what He has to, in Gita, we are not equipped to understand and comprehend it. When Arjuna had so many spells of confusion over understanding what Krishna said, how do you expect, we, unworthy beings to speak about it?

We need the help of a true saint to comprehend the first as well as the last lesson, not only of Gita, but of all the scriptures.

Answer 3

This is the beginning of the instruction by the Lord to the living entities, as per the purport of Srila Prabhupada which you can read below.

Bhagavad-gita-as-it-is, chapter 2, verse 16, translations and purport by, A.C.Bhaktivedanta Swami Prabhupada,
Founder-Acharya of ISKCON
(International Society for Krishna Consciousness)

nasato vidyate bhavo nabhavo vidyate satah
ubhayor api drsto 'ntas tv anayos tattva-darsibhih

SYNONYMS
na—never; asatah—of the nonexistent; vidyate—there is; bhavah—endurance; na—never; abhavah—changing quality; vidyate—there is; satah—of the eternal; ubhayoh—of the two; api—verily; drstah—observed; antah—conclusion; tu—indeed; anayoh—of them; tattva—of the truth; darsibhih—by the seers.

TRANSLATION
Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both.

PURPORT
There is no endurance of the changing body. That the body is changing every moment by the actions and reactions of the different cells is admitted by modern medical science; and thus growth and old age are taking place in the body. But the spirit soul exists permanently, remaining the same despite all changes of the body and the mind. That is the difference between matter and spirit. By nature, the body is ever changing, and the soul is eternal. This conclusion is established by all classes of seers of the truth, both impersonalist and personalist. In the Vishnu Purana (2.12.38) it is stated that Vishnu and His abodes all have self-illuminated spiritual existence (jyotisani vishnur bhuvanani vishnuh). The words existent and nonexistent refer only to spirit and matter. That is the version of all seers of truth.

This is the beginning of the instruction by the Lord to the living entities who are bewildered by the influence of ignorance. Removal of ignorance involves the reestablishment of the eternal relationship between the worshiper and the worshipable and the consequent understanding of the difference between the part-and-parcel living entities and the Supreme Personality of Godhead. One can understand the nature of the Supreme by thorough study of oneself, the difference between oneself and the Supreme being understood as the relationship between the part and the whole. In the Vedanta-sutras, as well as in the Srimad-Bhagavatam, the Supreme has been accepted as the origin of all emanations. Such emanations are experienced by superior and inferior natural sequences. The living entities belong to the superior nature, as it will be revealed in the Seventh Chapter. Although there is no difference between the energy and the energetic, the energetic is accepted as the Supreme, and energy or nature is accepted as the subordinate. The living entities, therefore, are always subordinate to the Supreme Lord, as in the case of the master and the servant, or the teacher and the taught. Such clear knowledge is impossible to understand under the spell of ignorance, and to drive away such ignorance the Lord teaches the Bhagavad-gita for the enlightenment of all living entities for all time.

Answer 4

In my point of view, the first Bhagavad Gita´s lesson is spoke by Sri Bhagavan Itself:

śrī-bhagavān uvāca
aśocyān anvaśocas tvaḿ
prajñā-vādāḿś ca bhāṣase
gatāsūn agatāsūḿś ca
nānuśocanti paṇḍitāḥ

Bhagavad-gītā As It Is 2.11

TRANSLATION

"The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead".

PURPORT by A.C. Bhaktivedanta Swami Prabhupada

The Lord at once took the position of the teacher and chastised the student, calling him, indirectly, a fool. The Lord said, "You are talking like a learned man, but you do not know that one who is learned — one who knows what is body and what is soul — does not lament for any stage of the body, neither in the living nor in the dead condition." As explained in later chapters, it will be clear that knowledge means to know matter and spirit and the controller of both. Arjuna argued that religious principles should be given more importance than politics or sociology, but he did not know that knowledge of matter, soul and the Supreme is even more important than religious formularies. And because he was lacking in that knowledge, he should not have posed himself as a very learned man. As he did not happen to be a very learned man, he was consequently lamenting for something which was unworthy of lamentation. The body is born and is destined to be vanquished today or tomorrow; therefore the body is not as important as the soul. One who knows this is actually learned, and for him there is no cause for lamentation, regardless of the condition of the material body.

Answer 5

The Bhagavad-gita opens with blind King Dhritarashtra requesting his secretary, Sanjaya, to narrate the battle between his sons, the Kauravas, and their cousins, the Pandavas. Lord Krishna, the Supreme Personality of Godhead, out of affection for His devotee, the Pandava prince Arjuna, has agreed to drive his chariot. As Arjuna takes up his bow and prepares to fight, he sees the sons of Dhritarashtra drawn in military array and requests infallible Krishna to draw his chariot between the two fighting forces. There in the midst of both armies, Arjuna's mind reels as he foresees the imminent death of his teacher, relatives, and friends. He throws down his bow and arrows and decides not to fight.

In Chapter One and in the beginning of Chapter Two, Arjuna presents his arguments for refusing to fight. Basically, he fears the sinful reactions of killing. But after Arjuna surrenders to Lord Krishna and requests the Lord to instruct him, the Lord begins countering Arjuna's objections. First, Krishna analytically explains that fighting in His service is transcendental and will bring no sinful reaction.

Krishna counsels Arjuna on the greater idea of dharma, or universal harmony and duty. He begins with the tenet that the soul is eternal and immortal. Any 'death' on the battlefield would involve only the shedding of the body, but the soul is permanent. Arjuna's hesitation stems from a lack of right understanding of the 'nature of things,' the privileging of the unreal over the real. His fear and reticence become impediments to the proper balancing of the universal dharmic order. Essentially, Arjuna wishes to abandon the battle, to abstain from action; Krishna warns, however, that without action, the cosmos would fall out of order and truth would be obscured.

Answer 6

Arjuna, the greatest bowman of those days, anxious since years to destroy the wicked Kauravas who had angered him by merciless and systematic vendetta, suddenly gets disinterested in everything that he thought precious until that moment. In short, his mind had become ripe for the illumination. He has the Lord Himself as Guru by his side and he knows it. He asks Him: "I am struggling in ignorance; I am confused; I do not know which is Dharma and which is Adharma." He seeks disciple-hood and lays himself at the Feet of Krishna in self-surrender! Anyone anywhere who reaches that stage of spiritual surrender will get the response from Krishna and He will teach the Githa from the chariot which is driven by Him, that is his own heart.

Really speaking, man has come into this Karmakshetra (field of activity) only to engage himself in activity, not in order to earn the fruit of such activity. That is the teaching of Geetha, its fundamental lesson. Arjuna, the great hero capable of great renunciation and of great wisdom is deluded by the awful needs of war and this grief handicaps his activity. He imposes on Atma (ever untouched by the characteristics of the moving changing world) the unreal and ephemeral nature of the world and takes this delusion as true. This is the tragedy not of Arjuna alone but of all humanity. Therefore the Geetha is of universal and eternal value. To study the Geetha is to learn the art of swimming across the sea of delusion. The Geetha is the very voice of Lord Krishna.The first lesson is as below:-
Arjuna asked the blessed Lord about the ways to get rid of his despondency. The Lord taught him the nature of the reality, one’s duty and the Yoga of action. But main emphasis in this chapter is on the Yoga of knowledge. As such the chapter is titled "The Yoga of Knowledge".



Sanjay Said


To him (Arjuna), who overwhelmed by pity was engulfed by sorrow, and whose eyes were full of tears, Krishna (Madhusudan) spoke these words.


Shri Bhagawan Said


How have you acquired this taint of spirit in this hour of difficulty? It is unworthy of aryans (noble persons), it does not lead to heaven; it causes infamy.
Do not be cowed down by this unmanliness, O Partha (Arjuna), for it does not behold you. Leave this weak heartedness and arise, O tormentor of the foes (Arjuna).

Answer 7

Atha Shrimad Bhagwad Gita



Every time Gita is dissussed it is usually belived that it is an Historical

account of ancient India. I strongly belive otherwise. The entire Mahabharat

and Ramayan is full of some unbeliveable stories and one has to understand

them in some different persepctive rather than the usual one. I wanted to

share my thoughts about Gita that make it to be non-historical. It is may

humble and sincere effort towards that and hope that you will give a thought

to it as well.



In Mahabharat and as well in Ramayan there are instances about Buddha

Bhikkus and Buddha Shramanas. That clearly shows that there must be such

Bhikkus or Shramanas present that time when these two epics were written.

This also means that Bhuddha philosophy and traditions there to must be

present for some ample peroid before the creations of Ramayan and

Mahabharat.Actually it can be said that mental rejection of Arjun in the

middle of the battle field skillfully depicted by Ved Vyas to show the

genaral way of thinking prevailing at that time.Dejection and sarrow are

key concepts in Buddha philosophy. Initial mental frame of Arjun is clear

indication of the Buddha thought.So Gita basically starts with the strong

influenced of the thinking of the Buddha.Keeping this historical account of

the social status of the time when Gita was written we may require to go

through Gita again with different angle.






Atha Shrimad Bhagwad Gita(First Canto)



Before starting to understand the purport of the first stanza of Gita we

have first to understand the meaning of the initial heading, "Atha Shrimad

Bhagwad Gita". The very first 'Atha' word suggest that there must be some

such philosophical approch to the problem Gita has tried to expalin and

tackle. Ved Vyas starts with the word 'Atha' because he kept the philosophy

of life in a different way than the previous ones(Budhha). The word 'Atha'

points to some other school of philosophy which was that of Upnishadas and

hence at the end of every canto of the Gita the word 'Upnishadsu' has been

written. Gita is also an Upanishad. Upnishadas were written to explain the

difficult knowledge of the Vedas written in short aphorisms of the original

divinity. Time passed and the knowledge written in the Upnishads also became

difficult for the common man to understand. It is through that Badarayana

wrote his 'Vedantra Sutra' or 'Brahma Sutra' which tried to reconcile the

philosophical thoughts written in many Upnishads. The Upnishads are mostly

of renunciation thoughts to make them more wordly and practical Ramayan and

Mahabharat epics were written. These two epics because of their fictional

type of description, became very popular. Again we belive that Ramayan and

Mahabharat are historical events where as if analysed properly turns out to

be classical poetical work of Maharishi Valmiki and Ved Vyas. This whole

social and spiritual picture was clear to Ved Vyas and hence he writes

'Atha' in very begining of the Gita.

Then comes the word 'Shrimat'. 'Shri' means opulant and 'Mat' means opinion

or intelligence which is needed in practical philosophy. The word 'Bhagwat'

comes next. 'Bhag' means Wel-being and 'Vat' means the state accordingly.

Hence Bhagwat means a state of complete well-being. The last word is

'Gita'verbally meaning a poem that is to be sung. There is an alphabet 'Ga'

in Gita. 'Ga' means speed and 'Git' means momentum towards the desired end.

Such speed towards the desired end is called 'Gita'.


Thus 'Shrimat Bhagwat Gita' means opulant intelligence speeding towards the

desired end of wel-being. The process of 'Git' is two fold. The person can

individually go towards the effect of the song he sings and secondly he can

take with him the persons emmotionally towards the same desired end of the

song who hear him.This is the meaning of 'Git' and such an advancing stage

towards welfare is termed as 'Gita' by Ved Vyas. Hence Gita is a social

science of behaviour leading towards the desired end of wel-being.



It is belived that metre of Gita is 'Anustubha' which is even today is

greatly lulling,melodious,gracious and profound. A person who hears the

'Anustubha Chhand' loses himself in a deep profound ecstacy though he may be

of any school of melody. And that may be the inner urge of Ved Vyas.

Anustubha is coined through two subwords one 'Anu' and second 'Stubha'.

'Anu' means to follow and 'Stubha' means that desired stage of pursuit.

Every canto of Gita begins with Atha and ends with 'Om tat sat eti' meaning

that is true in this way only. The begining is made through Atha and end

with Eti meaning in this way or like this. By 'Eti' Ved Vyas wants to

suggerst that it is the only way of salvation and wel-being if one goes by

that way. Gita is no historical account or individual chivalry.Every canto

begins with 'Atha' and ends with 'Eti', 'Atha' means the teachings of

previous thinkers and 'Eti' means his own opinion. And whatever has been

said in the canto is totally surrendered to the Brahma and hence the end is

glorified with the words 'Om tat sat eti'.



Hence we may say that Gita is a practical philosophy of life that requries a

soar of tendencies as displayed by Ved Vyas through Mahabharat. With this

context only we may require to re-examine some cantos of Gita.

Answer 8

i dont know the meanin of first lesson as i havn t gone through each lesson particularly.................
but the whole content can b briefed as.............u wil b reflect urself.......and ma phaleshu kadhachana.......means do ur duty..without considering the benefit.................god wil give wat u r activity needs.............