Twenty-Seven Shlokas of the Bhagwadgita: Their Usefulness for Students.

I should not have endeavoured to write even a word on the Gita for the students as there is already one titled "Bhagwadgita:A Handbook for Students" written by no less than C. Rajgopalachari. That Book of Rajaji is a explanatory exposition of 226 slokas of the Gita. The above-mentioned Book is aimed at acquainting the students with basic understanding of the religion of our fathers, which is the background of all the noble philosophy,art, literature and civilization that we have inherited. Its study enables a student to become a man of wisdom with ample knowledge of philosophy of religion and action alike. 

Thus whereas the objective of the Book by C.Rajgopalachari is broader in scope and purpose my instant endeavour is extremely limited.

 I propose to select only such slokas as are less philosophical/religious/devotional but more direct in respect of meanings. Moreover; I thought they should seek to address the infirmities born out of immaturity by virtue of young and tender mind of a student. He begins to indulge in various wrongfull habits and activities due to such immature mind.

Keeping that aspect in view my selection contains only 27slokas which if heeded to in true spirit, have the potential to improve future prospect of a student-I feel.

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The Bhagwadgita comprises 700 hundred Shlokas divided in 18 chapters. Each of its chapter has been named as certain type of  Yoga.

Namely-

Chapter -1The Vishadyoga

Chapter -2 Sankhyayoga

Chapter -3 Karmyoga

Chapter -4 Jnankarmsanyas yoga

Chapter -5 Karmsanyas yoga

Chapter -6 Atmasamyam yoga

Chapter -7 Gyanvigyanyoga

Chapter -8 AksharBrahma yoga

Chapter -9 RajVidyaRajGuhyayoga 

Chapter-10 Vibhutiyoga

Chapter-11 Vishwaroopdarshanyoga

Chapter -12 Bhaktiyoga 

Chapter -13 Khetra-KshetragyaVibhagyoga

Chapter-14 GuntrayVibhag yoga

Chapter-15 Purushottam yoga

Chapter-16 DaivAsurSampatti Vibhagyoga

Chapter-17 ShradhaTrayVibhagyoga 

Chapter-18 Mokshakarmasanyasyoga.

Out of 700 jewels of slokas of this great scripture, picking a few of them for the benefit of students was for me a really difficult choice and task as well. 

Nevertheless I have tried.

The basis of my selection is born out of my choice to pick up only such slokas as are of practical nature rather than religious, philosophical or devotional ones. The slokas of religious, devotional or spiritual types have not been picked up; though one may pick those from one's own choice if any inclination is there for it.

However, in the last some 4 slokas lending higher spiritual experience are included. It is upto the students whether they find it useful or not because nothing happens by my selection of these slokas as such.

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The Bhagwadgita provides internal strength in times of crisis and indecision. 

I have also felt that it strengthens one's character whose lack of it has become endemic in the student community to say the least.

That the Gita teaches renunciation is the most misconceived notion associated with it. Had it been so Arjuna would have turned into a hermit from a warrior. But the point to mention is that it was the the Gita that prevented him from falling. The Gita reminded him of his duty to fight as a warrior.

 This misconceived notion is probably born out of the fact that the Gita is less studied than read to say the least. Most of the time we often build our opinion on the basis of what we hear from people around us; so a erroneous construct is formed thereby. 

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The Gita is the most heard Book of Hindu Religion but unfortunately it is less read and far less studied. 

It is my conscious advice to students that even though they don't understand the Gita they should at least begin to read the Gita far from studying it initially. A mere 15 minutes of daily referring to these shlokas will bring a sea change in their outlook, personality and of course capability.

 Subsequently they will begin to take interest in them. With regular practice of such recitals they will begin to seek solution of their daily problems in those verses.

I also hold with valid reasons that in course of such recitals they will notice a marked change in their behaviour that will not only enable them to hold themselves during difficult situations but provide them with necessary skill to transform those difficulties into an opportunity.

In this way they may well find the Gita highly concerned to enable one to fight with the enemy within rather than outside us. When we learn how to fight with the enemy within,the enemies outside us gradually lose their character as such.We become not only enlightened but differently powered also.

The more we read this scripture the more serene we become. It is not a miracle but the outcome of the continued practice that makes us mature in a different way.

Besides,it equips us to see that the visible world is not the whole reality.

It becomes a matter of great accomplishment for a student if they become able to handle success or failure with equal ease. Their nature become resistant to the onslaught of jolts of multiple nature which are quite often met with in life that commences with the end of student days. 

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I have collected some verses from this Book that will be of immense help to students if they make a habit of reciting them whenever they find time for it. 

These verses, though not many, will prove to be of great help to students who have any interest to tread the path of goodness. Though the Bhagwadgita has a total of 700 slokas I have selected only a few. They are hardly 27 or so in number. The selection of these shlokas is purely my personal choice.

         Personally I feel that you need not sit in a Puja mode for such recitation. You can recite these shlokas anytime anywhere in your mind if not by tongue. The effect of these recitations will accrue slowly in such a way that after some time students will find that what they did earlier was futile and was simply a waste of their precious time and energy. They will cease to enjoy in such activities that enraptured them by way of vices of sorts. The end result of such recitation will be  that he will begin to love the Gita in a truly exceptional way. Its meaning and import will go on descending in their thoughts and they will start to see everything with  "mind's eye",unlike their friends and colleagues who are endowed with "physical eyes" only.

I would also recommend that these slokas' meaning should be discussed amongst the friends and peers of similar mentality. This will add to their understanding. Moreover,its meanings should also be referred to in the Book also. 

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I have proposed to put these shlokas in the following four chapters having title given below to make it self explanatory at the very first sight.

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Chapter -1The Gita helps build Character of students if only read regularly let alone studied seriously.

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Strength of character- Will not a student like to have not only good character but good strength of character? 

A good strength of character means building of equipoise and resistanance to imbalances very frequently created by the interplay of forces. These forces in our life develop due to various incidents in our life which are beyond our control.

Besides; that strength we talk about makes a student healthy, fearless and polite.

For this; much depends upon what we do in are our daily and routine activities as also  what constitutes our food items that we consume as a matter of habit. 

In order to be good it is not necessary to stretch our capacity to a breakable point by means of doing soul breaking/destroying labour in disrespect of our physical capacity.

Many students resort to strenuous exercise and subsequently end up with a lot of complications when they discontinue it.

I need to say that do nothing which demands in excess of your physical and mental capacity.

We need to go only for their incremental enhancement. In the end if it is found encouraging, empowering and enlightening, one should get little surprised.

We should collect these 27 shlokas to be written on a copy in one's own handwriting. After such writing they can be recited to be understood gradually.

See this shloka-

1.कर्शयन्त: शरीरस्थं भूतग्राममचेतस:।

मां चैवान्त:शरीरस्थं तान्विद्ध्यासुरनिश्चयान।।

जो शरीररुप से स्थित भूतसमुदाय को और अन्त:करण में स्थित मुझ परमात्मा को भी शास्त्रविरुद्ध घोर उपवासादि एवं अन्य सदृश घोर आचरणों से शरीर को सुखाते हैं उन अज्ञानियों को तुम आसुरी स्वभाव वाला जान.

           [The Gita says-Know a person possessed with demonic characteristics who disregards his body by subjecting it to soul destroying labour. Lord says- One forgets that the body of a person is the casing within which  I remain present. So If you destroy the casing by your wayward hectic activities you choose to be the cause of being detrimental to Me through neglecting the "Self" of yours.]

2.युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।

युक्तस्वप्नावबोधस्य योगो भवति दु:खहा ।।6.17।।

(जो व्यक्ति युक्त आहार और विहार करने वाला है, कर्मों में यथायोग्य चेष्टा करने वाला है तथा परिमित शयन और जागरण करता है, ऐसे योगी का 'योग' उसके समस्त दुःखोंका नाश कर देता है।) 

[Yoga becomes a destroyer of sorrow of one whose eating and movements are regulated, whose effort in work is moderate, and whose sleep and wakefulness are temperate.]

    Many students think it's a fashionable thing to study during late night hours. This is not a recommended action as per the intent of the above shloka. It is always advisable to heed to the fact that there is a suitable time for every activity of an individual. Studying late at night up to 1 O'clock or beyond is equivalent to ignoring the natural demand of the body which of course is sleeping during such hours.

So if one studies till quite late in night only gains at the cost of one's health which is not advisable. It is being disrespectful to what is natural.

We must know the food we eat has most to do with our nature and character. It is so because it impacts our mind first then body.So the food should be accordingly suitable for a student so that it helps him towards treading the path of learning.

3.बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।

शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च।।18.51।।

4.विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।

ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः।।18.52।।

5.अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्।

विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते।।18.53।।

विशुद्ध बुद्धि से युक्त तथा हलका, सात्त्विक और नियमित भोजन करने वाला, शब्दादि विषयों का त्याग करके एकांत और शुद्ध देश का सेवन करने वाला, सात्त्विक धारण शक्ति के द्वारा अंतःकरण और इंद्रियों का संयम करके मन, वाणी और शरीर को वश में कर लेने वाला, राग-द्वेष को सर्वथा नष्ट करके भलीभाँति दृढ़ वैराग्य का आश्रय लेने वाला तथा अहंकार, बल, घमंड, काम, क्रोध और परिग्रह का त्याग करके निरंतर ध्यान योग के परायण रहने वाला, ममतारहित और शांतियुक्त पुरुष सच्चिदानन्दघन ब्रह्म में अभिन्नभाव से स्थित होने का पात्र होता है ৷৷18.51-53॥

[The striver who, endowed with a pure intellect,residing in solitude and partaking of well-regulated diet, calmly keeping the senses under control, regulating body, speech and mind, forsaking sensuous pleasures like music etc., and severing himself from both worldly attachment and worldly aversion, constantly engaged in meditation, and having detached himself from ego, power, arrogance, desire, anger and acquisition, grows free from the notion of mineness and acquires serenity of mind.]

Bhagwadgita highlights that the food we eat are of three types; Sattwik,Rajas and Tamsik.

          By a bare reading of these shlokas you will come to conclude that the food that we take should be Sattwik one.

See the following shlokas-

        6.आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः।

रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः।।17.8।।

(आयु, बुद्धि,बल, आरोग्य,सुख और प्रीति को बढ़ानेवाले,रसयुक्त और स्थिर रहने वाले तथा स्वभाव से ही मन को प्रिय-ऐसे आहार अर्थात् भोजन करने के पदार्थ सात्त्विक व्यक्ति को प्रिय होते हैं.) 

7.कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिन: ।

आहारा राजसस्येष्टा दु:खशोकामयप्रदा: ।।17. 9।।

(कड़वे, खट्टे, लवणयुक्त, बहुत गरम,तीखे,रूखे, दाहकारक और दुःख, चिन्ता तथा रोगों को उत्पन्न करनेवाले आहार अर्थात् भोजन करने के पदार्थ राजस व्यक्ति को प्रिय होते हैं.)

8.यातयामं गतरसं पूति पर्युषितं च यत् ।

उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ।।17. 10।।

(अधपका, बासी, सड़ा हुआ, दूषित और अशुद्ध भोजन अज्ञानता वाले व्यक्तियों को प्रिय होता है।)

Daily reading of these shlokas will make them,inter alia, less attracted towards the food that is called"fast" with each passing day. They will become more drawn to such food as Sattwik.

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Chapter-2 The Gita helps know and acquire what constitutes such qualities as God have Himself said "Divine" ones.

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We already know various good qualities a priori. The Gita helps us know that what are divine qualities.

The Gita is the only Book which is divine in true sense of the term. It is because unlike other scriptures,it has emanated from the mouth of God Himself. It is little surprising that the Book which itself is identified as divine may contain anything or any shloka other than divine one.

Nevertheless,we should heed to what is there in these shlokas of Chapter -16 of the Book.

  9.अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थिति:।

   दानं दमश्च यज्ञश्च स्वाध्यास्तप आर्जवम्।।16.1।।

10..अहिंसा सत्यमक्रोधस्त्याग शान्तिरपैशुनम्।

दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्।।16.2।।

 11..तेज: क्षमा धृति: शौचमद्रोहोनातिमानिता।

       भवन्ति सम्पदं दैवीमभिजातस्य भारत।।16.3।।

The recitation of above shlokas will lend divine qualities in students slowly in such a way they will find that not only these qualities have sneaked into their self but if already present have grown in magnitude as well as in quality.

The above shlokas enlist divine qualities. For the sake of convenience it is written separately as below what

Lord has enumerated them in the above-mentioned shlokas-

i.अभय(absolute fearlessness)

ii.सत्वसंशुद्धि(perfect purity of mind)

iii.ज्ञानयोगव्यवस्थिति(remaining in the state of yoga of true knowledge.

iv.दान(charity)

v.दम(control of senses)

vi.यज्ञ(performing one's duty without attachment)

vii.स्वाध्याय(self study)

viii.तप(suffering hardship towards discharge of one's duty)

ix.आर्जव(straightness with due softness)

x.अहिंसा(Non-violence in thought, word and deed)

xi.सत्यवचन(truthfulness and geniality of speech)

xii.अक्रोध(absence of anger)

xiii.शांति(quietude)

xiv.अपैशुनम(abstaining from frivolous and malicious gossip)

xv.दया(compassion towards all creatures)

xvi. अलोलुप्त्वं(absence of greed and tendency to

xvi.मार्दवं(mildness)

xvii.ह्रीर(a sense of shame in doing what is despicable)

xviii.अचापल्य(not given to caprice)

We can check for ourselves as to what extent any of the above qualities we possess?We will find that we lack these qualities in their true sense.

Even if we think some of them are present in ourselves, they are not nourished. The shlokas above-mentioned will serve as a reminder for nourishment to these divine qualities one may have to some extent.

And who will not like to develop these qualities that are said by Sri Bhagwan as Divine Ones.

One may entertain doubt that mere recitation will cause such development? The answer lies in the faith that you develop by such recitation as and when you like or find time for it.

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Chapter -3 The Gita teaches us to meditate for our well- being.

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A student should take note of the fact that our mind is a great gift of God. It can lift him to achieve anything;I repeat anything. It is an asset having no money equivalent. 

Hence, our mind must be healthy. But it comes from practising meditation. 

A healthy mind is an unagitated mind,a calm mind.It can't be vitiated by stimuli in the form of avarice or anger. Decision of a calm mind helps us in the long run.

When your mind becomes habituated to remain in balance it is highly likely that you will not speak nonsense. Your speech will become measured. People will wait for your reaction with respect to anything or any incidents-good or bad.

This "state of being" is called Atmsamyam Yoga (आत्मसंयमयोग).

A person who has control over his self is आत्मसंयमी.

The Gita helps us to practice this yoga of Atmsamyam. A student must devote at least 15 minutes in a day to observe what he did all the day. This will serve as a beginning of the path of meditation. Meditation is superior to many of the remedies that a student has to go for in order to be healthy. 

Learn to practice what the following shlokas tell us-

A student should practice to remain in solitude for some time of his choice in a day. This will help him introspecting his "Self". The habit of practising solitude will reveal to him that a number of his indulgences are simply senseless or without any purpose. This will enable him to remain immune to imitation of sub-standard conducts of other fellow students. 

12.योगी युञ्जीत सततमात्मानं रहसि स्थित:।

      एकाकी यतचित्तात्मा निराशीरपरिग्रह:।।(6/10)

मन और इन्द्रियों सहित शरीर को वश में रखनेवाला अकेला ही एकान्त स्थान में स्थित होकर अपने आत्मा का अवलोकन करे.

13.शुचौ देने प्रतिष्ठाप्य स्थिरमासनमात्मन:।

      नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्।।(6/11)

14.तत्रैकाग्रं मन: कृत्वा यतचित्तेन्द्रियक्रिय:।

      उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये।।(6/12)

शुद्ध भूमि में, जिसके उपर स्वच्छ वस्त्र बिछे हों और जो न बहुत ऊंचा और न बहुत नीचा, ऐसे आसन पर स्थित होकर मन को एकाग्र करके अंत:करण की शुद्धि के लिए योग का अभ्यास करें.

[Having firmly placed his seat in a spot which is free from dirt and other impurities and a clean cloth spread thereupon, one should practice controlling the functions of mind and senses called yoga for self-purification.] 

The effect of practising yoga of solitude will result in a balanced intellect. Mind will not run then in a wayward manner.

Student will lose interest in fighting with fellow students for any reason.Calmness of mind will gradually prevail in their personality. He would become attracted to explore his inner self by introspection. While introspecting; his sense and action organs should lay in rest. Only his mind should remain focused on the range of activities that he remained indulged in throughout the day. This will gradually make him detached from bad habits and company.

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Chapter-4 the Gita helps make us practice austerity in respect of mind, body and speech.

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Though important to one and all;the mind, body and speech should be kept under special surveillance by students in view of their immaturity by virtue of age.

Moreover most of the untoward consequences that we face are on account of our mind,body and speech being left unrefined or uncontrolled. It goes without saying that speaking in an aggressive way causes a lot of trouble. Students should cease to speak vehemently and aggressively. It harms not only their present but future also.

In order to escape this situation the austerity of mind,body and speech can hardly be overemphasized.

It should be clarified that austerity doesn't mean giving up food.Neither does it mean sitting-up in isolation.

Read the following shlokas of this great text to appreciate the importance of practising austerity. 

Austerity of Body.

15.देवद्विजगुरूप्राज्ञपूजनं शौचमार्जवम्।

     ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते।।17.14।।

देवता, ब्राह्मण, गुरु, और ज्ञानीजनों का पूजन, सरलता, ब्रह्मचर्य और अहिंसा -ये शरीर के तप कहे गए हैं.

Worship of gods, the brahmnas, one's elders and practising purity, straightness, continence and harmlessness- this is called bodily penance.

Austerity in Speaking.

16.अनुद्वेगकरं वाक्यों सत्यं प्रियहितं च यत्।

      स्वाध्याय प्रसन्न चैव वाङ्मयं तप उच्यते।।17.15।।

Words causing annoyance to others, related to speaking ill of others by way of uncalled for criticism are to be conciously avoided. Words which are truthful, agreeable and wholesome,as well as the study of the religious scriptures and the practice of repetition of Divine Names of God is known as the austerity of speech.

जो उद्वेग न उत्पन्न करने वाला,प्रिय,हितकारी और यथार्थ भाषण है तथा जो सतशास्त्रों के पठन का एवं परमेश्वर के नाम जप का अभ्यास है -वही वाणी सम्बंधी तप कहा गया है.

Austerity of Mind.

17.मन:प्रसाद: सौम्यत्वं मौनमात्मविनिग्रह:।

     भावसंशुद्धिरित्येतत्तपो मानस मुच्यन्ते।।17.16।।

मन की प्रसन्नता,शांतभाव,भगवच्चिंतन करने का स्वभाव,मन का निग्रह और अंत:करण के भावों की भलीभांति पवित्रता -इस प्रकार यह मनसम्बंधी तप कहा गया है.

Cheerfulness of mind, placidity, habit of contemplation on God, control of the mind and perfect purity of inner feelings -all this is called austerity of the mind.

           Meditation mentioned in chapter -3 becomes an important means to practise austerity of mind, body and speech.

At this stage it is useful to explain in brief what causes passion or anger.

The Gita says-

It is all born out of untreated desire.

18.काम एष क्रोध एष रजोगुण समुद्भव:।

    महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्।।(3/37)

It is desire begotten of the element of Rajas which appears as wrath. Unfulfilled desire causes anger. Insatiable desire causes greed. The Gita therefore identified desire as the enemy-in-chief.

The Gita exhorts—Kill this devious desire by your intellect. 

19.एवं बुद्धे: परं बुद्ध्वा संस्तभ्यात्मानमात्मना।

     जहि शत्रुं महाबाहो कामरूपं दुरासदम्।।(3/43)

O Arjuna! Knowing that "Self"(आत्मा) greater than intellect,kill the demoniac desire by this intellect of yours.

***********************************************Chapter-5 The Bhagwadgita helps one to mull the consequences of one's actions.

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The immature minds of students give little importance to the consequences. The result is that students do many acts of agitation or violence without poring over the consequences of those actions.

One must visualise the result of the acts that he contemplates to do. 

Needless to say that resorting to violence is subsequently painful for the students when their career gets stained by these violence. 

See the following shlokas of the Bhagwadgita. 

Every student should mull the meaning of these shlokas. This will provide him with a better understanding of their indulgences.

{{The characteristics of Sattwik actions}}

20.सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ।

      अभ्यासाद्रमते यत्र दुखान्तं च निगच्छति।।(18/36)

21. यतदग्रे विषमिव परिणामेऽमृतोपमम्।

        तत्सुखं सात्विकं प्रोक्तमात्मबुद्धिप्रसादजम्।।(18/37)

[Now hear from Me the threefold joy too.That in which the striver finds enjoyment through practice of adoration, meditation and service to God etc.,and whereby he reaches the end of sorrow- such a joy, though appearing as poison in the beginning, tastes like nectar in the end; hence that joy, born as it is of the placidity of mind brought about by the meditation on God,has been declared as Sattwik.]

हे भरतश्रेष्ठ! जिस सुख में व्यक्ति को रमण करना चाहिए और जिससे दुःख अन्त को प्राप्त होता है वह आरम्भकाल में विष के तुल्य प्रतीत होता है, परन्तु परिणाम में अमृत के समान होता है. इस सुख को तुम सात्विक सुख जानो.

{{The Characteristics of Rajsika Action}}

22. विषयेन्द्रियसंयोगाद्यत्तग्रेऽमृतोपमम्।

      परिणामे विषमिव तत्सुखं राजसं स्मृतम्।।(18/38)

[The enjoyment which is born out of the contact of the senses with their objects is eventually poison-like; though appearing at first as nectar. Know this type of enjoyment as Rajsika.

जो सुख विषय और इन्द्रियों के संयोग से उत्पन्न होता है,वह पहले-भोगकाल में अमृत के तुल्य प्रतीत होने पर भी परिणाम में विष के तुल्य है.

इसलिए वह सुख राजस कहा गया है.

{{The characteristics of Tamasic Pleasure}}

23. यदग्रे चानुबन्धे च सुखं मोहनमात्मन:।

        निद्रा स्वयंप्रभा दोस्तों तत्तामसमुदाह्रतम्।।(18/39)

[That which stupefies the self during its enjoyment as well as in the end-derived from sleep, indolence and obstinate error,such delight has been called Tamsika.]

जो सुख भोगकाल में तथा परिणाम में भी मोहित करने वाला है-वह निद्रा,आलस्य और प्रमाद से उत्पन्न हुआ

सुख तामस कहा गया है.

Once in a day a student should himself scrutinize to classify his actions as per the above shlokas. Gradually all of his endeavour will tend to become free from stains.

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Chapter -6 Attainment of Maturity in thought to see the world through a different lens without being given to inaction.

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With constant practice towards by way of dwelling on the meaning of the above shlokas one may be tempted to see the world with a different lens. The Gita provides us with that lens to see the world without converting us into a hermit. 

The Gita teaches us that visible body is not the whole reality.There is in it an unseen but ever-active master of the house, the Dehi(देही), the possessor of the body, whose existence we should realise before we can live the true life. The Soul doesn't cease to exist when the body dies.

Very often we come across a situation where we find that the one who loved me the most or whom I love the most is no more. This pains mature and immature minds alike. 

The Gita teaches that it is the body not the soul which dies. The Gita prepares the mind to accept the birth and death as the order of the day no matter if that particular death is personally related to one who stands bereaved.

The Gita helps us to realise that the soul leaves the body to enter a new one. Just as we reject our clothes after it is too tattered to be worn.

Thus the Gita brings solace and equanimity to a mind that is left perplexed with the loss of one who we love and get loved. 

Students will later on experience that his balance is not disturbed or regains normalcy even upon coming across with an untoward situation not even imagined. 

This I may call stoicity of character which is a cherished possession of a balanced intellect.

Some of the shloka that relate to the immortality of soul are given below.

Students if they so like may recite these also for better understanding of the world.

24.

      न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूय:।

    अजो नित्य शाश्वतोऽयं पुराणों न हन्यते हन्यमाने शरीरे ।।

25.

      वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि।

       तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देसी।।

26.नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक:।

      न चैनं क्लेदयन्त्यापो न शोषयति मारूत:।।

27.जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।

     तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि।।

I have not presented their meanings. The same have been left to be explored by students themselves if they are inclined further to go into after reading these shlokas. 

                 At last; errors or omissions in the present endeavour are many and some of them may be hard to ignore. Nevertheless readers are requested to overlook them keeping in view that the purpose of this presentation is driven by a novel purpose.

Though the presentation being full of flaws; the honesty of purpose will hide those flaws-I believe.

 R.R.Prabhakar

 13.07.2022.