Light of The Gita

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Dr. Sheodan Singh Bhadoriya was born at village Kirtikhera of district Fatehpur of Uttar Pradesh in India. His father Shri Rajaram Singh Bhadoriya was lecturer in Bahua Inter College, where he got his intermediate education. Then he post-graduated from University of Allahabad and completed his doctorate in Mathematics. He joined Indian Revenue Service in year 2000 and since then held various posts in Department of Income Tax of Government of India. 'Nivedita, Yun hi ye sab sochta hun main' and 'Uttar Prashna' were his initial poetry collections, which were recomposed as Tukda tukda Bharat' and 'Shunya ke swar' later on by Parinde Prakashan. He published 'Gita ke sahaj Bhav' in 2015 which was collection of his reflections on the Gita. This collection is his another attempt to understand the message of the Gita in contemporary context.

From time immemorial, the Gita had been showing paths to them, who were trapped in narrow mental boundaries, who were unable to cross over the sea of delusion, who were bonded slaves of power and were afraid to take side of the truth and justice and when even the wise became victim of inaction, thinking that knowledge is end in itself and thus renounced their sacred duties. The human body is like a chariot, which is being driven by ten horses of senses, mind reins them and buddhi (wisdom) is the charioteer. If the horses are not in control of the rein, if the charioteer has no vision as to where to go and the skill as to how to rein, the chariot shall go haywire. Wisdom has to get enlightened from the soul, which is the source of light. The soul is source of consciousness, which gives vision to understand, light to see the inner and outer world. The Universal Consciousness is pervading entire existence and the individual consciousness is part of this. The expressed world is Prakriti, which is not permanent and is changing continuously but the consciousness, is Purush, which is unchanging, permanent and eternal. Every creation, animate or inanimate is made of this Prakriti and Purush. These constituents of the universe are two dimensions of the omnipresent, omnipotent and omniscient power, which is source of everything.

We don't know the reason of our existence, neither the destination. The only absolute value, which is in most harmonization to our thought process appears to be the best utilization of our potential and possibilities. For the same, we have to understand our inner built up. The Gita is one of the first treatises of the world, which delves in detail as to how we have to balance our senses, mind, wisdom and ego and then seek full potential of our possibilities. The human existence is not in nullity, we are born in already existing preconditions of a habitat, and thus we need to seek synchronization of the individual excellence to the preservation and protection of our habitat, i.e. society and surroundings at large. The civilizations cannot sustain in absence of thought and deeds dedicated to sustain them. Therefore along with the individual potentiality, the humanity has to find a way to balance and harmonize the wellbeing of social and natural systems. The Gita shows ways and means to the same. Most of the people are entangled in sustaining their day to day life, some are able to see through the same and thus make an attempt to understand as to what is beyond, as to what is governing us and how can we be better in our own understanding Since most of the problems and entanglements are our own creations, we can seek the truth by understanding our own inner mechanism The Gita asks a seeker to first balance himself by withdrawing focus of attention from the senses, then to balance his mind by accepting the righteous guidance of the wisdom. When the wisdom is stable (uninfluenced), it gets perennial light from the soul. The soul is part of the Universal consciousness, which is source of light.

For the meaningful existence, for full flowering of one's potential and possibilities, one has to be free from any bondage and baggage of the past. The attachment towards some deeds, the desire to seek fruits of actions as per one' own wishes and perceptions, and mental effect of the actions performed in the past, these all create mental bondages. Therefore, one has to be free from the bondage of the karmas, past or present and for the same, he has not to develop any attachment and desires and his deeds have to be guided by the righteousness This is possible when one is wel-seated on his swa-bhav, by establishing oneself well on the swa-bhav, one shall be able to discern his swa-karmas, by indulging into swakarma, one can be said to be following the swadharma. Swadharma i.e. the self-duty is always better than the wel-executed duties of others. Better than indulging into the competition with others is to see one's own light for seeking the path. After getting wel-established into oneself, one becomes like a Sun, which is not only self-lighted but emits immense light and enlightens ones surrounding This alignment of the self with the surroundings, this harmony and rhythm with all, this compassion and love for all, is bhakti, as is the characteristic of the yoga disciplined person.

**Contents and Sample Pages**