The Bhagavad Gita is a classic piece of Vedantic philosophy that has more than stood the test of time. It is a story of a man on the verge of mental breakdown unable to cope with the situation at hand. In the middle of a battlefield Arjuna drops his weapons. A valiant warrior but consumed by attachment a highly distraught Arjuna beseeches Lord Sri Krishna to help him in the incapacitating crisis.

Through a series of questions and answers in the form of 700 pithy verses, the Gita depicts the journey of a man deluded by ignorance finally arriving at a point of total clarity where all confusions dissolve in the ocean of highest possible wisdom.

What is right and wrong, what is the purpose of human life, who is God, is there a way out of human suffering? These are issues faced by every human being. We all find ourselves at crossroads not knowing which decision to make. The pathos of Arjuna's predicament is universal.

This sacramental text is even more relevant in today's turbulent times. They illuminate and take away every shred of ignorance-driven suffering and confusion. This allows us to live our lives, perform our duties, play our roles in the game of this life with conviction.

The Gita is a powerhouse. It has the power to radically transform our lives for the better. This enlightened master is to us what Sri Krishna was to Arjuna. A compelling read for every seeker, every inquirer, every modern day Arjuna.

Revered, studied and reflected upon by seekers since times of yore, scriptures encapsulate the direct experiences of the sages, outlined in the form of profound words that ring with the essence of truth. And such is their Midas touch that they transmute the fragrance of those very experiences in the hearts of aspirants yearning for liberation. Scriptures are not meant to be merely read but rather internalised, assimilated and imbibed deeply, which becomes possible only when an enlightened master unravels the mysteries of these cryptic words of wisdom for seekers on the path. The question that arises is how shall a student, a seeker, an aspirant fathom the deeper meaning and absorb the subtle intricacies as elucidated by the master? Well, here too scriptures come to the rescue and advocate three indispensable steps viz. shravan (intent listening, reading, studying), manan (incessant contemplation leading to dissolution of mind) and nidhdhyasana (being established in the higher wisdom). And it is this which bestows the grace and sparks off the inner explosion, burning away the dross of ignorance.

This venerated scripture, Shrimad Bhagavad Gita, is an integral part of the great epic Mahabharata, comprising eighteen chapters including 700 cryptic verses. It is in the form of a dialogue between Arjuna and Lord Krishna that took place several thousand years ago, not in a secluded cave but in the unlikely setting of a battlefield, amidst the din and clamour of war a war to uphold righteousness, virtues and dharma. In the beginning of the war, Lord Krishna was simply enacting the role of a charioteer for the warrior Arjuna. It was only when a distraught Arjuna overcome with anxiety, fear and anguish expressed his dilemma and sought guidance from Lord Krishna, surrendering unto him as a disciple, therein began the seeming transformation of their relationship from bosom friends to Guru-shishya. And thus out of compassion the cascade of wisdom that Sri Krishna bestowed upon Arjuna, hailed as the celestial song 'Shrimad Bhagavad Gita', continues to inspire, enliven and enlighten the path of the Arjuna of today.

OM SRI PARMATMANE NAMAH.

The syllable 'OM' (pronounced as 'AUM') refers to Brahman which is truth, bliss, supreme consciousness. One can chant the mantra OM aloud this audible chanting is called baikhari. Baikhari is the verbal pronunciation of a word when the word takes a gross form, such that people near you are able to clearly hear what you are saying. Madhyama chanting happens when the mantra or chant is intonated in the throat. This sounds like the humming of a bee and is called gunjan. There is a third level which is between baikhari and madhyama and this is called upanshu, wherein the mantra is chanted in a hushed, whispering tone. So, first is baikhari, then comes upänshu and the third is madhyama.

Now there is a subtle form to the chanting which is called pashyanti. Pashyanti occurs when the mantra you have been chanting mentally now goes deeper, reaching the subconscious and unconscious levels of mind. Then not only will the vibration of OM continuously resonate in the waking state, but even in one's dreams, one will be chanting OM. To the extent that when deep sleep occurs, it would seem as though one had fallen asleep chanting OM and upon waking, the thought of OM would precede any other thought, even that of the body or the external surroundings.

AUM has three limbs viz. 'A', 'U' and 'M' which symbolise the Jita's (individual self) three bodies, its three states and also refers to three reflected egos resulting from identification with the three states. The Jiva has three bodies viz. gross, subtle and causal and with these three bodies respectively, the Jiva moves to and between the three states of waking, dreaming and sleeping. And corresponding to these three states, Jiva is referred to as Vishwa, Téjas and Pragya respectively.