Anant Gita ke do anta – Gita 18.63-78
Disclaimer: This transcript was generated using AI and may contain occasional errors or inaccuracies.
Hare Krishna I am very fortunate to be able to come in between you all. Many times I have been asked to come here for this lecture. I have been to Pune and Nashik many times, but I was not able to come for the Bhudwari lecture.
So, the expanded form of the Gita that Shri Raksha Chandra Prabhu is discussing in this Gita Amrita lecture, is perhaps unprecedented in the whole of ISKCON. So, today I will focus on the end of the Gita. Like today's topic was, the two ends of the Ananda Gita.
First, I will tell you what it means. The Bhagavad Gita is, in reality, on many levels of respect. So, we will discuss three levels of respect.
The first level of respect is, प्रपण्पार्यातायतोत्रवित्रिकपाणे Like, Lord Krishna, who was Arjuna's companion, लोकत्र्योपकारायथस्मईकृष्णात्मनेरमहार् gave knowledge of the Gita Amrita to all three people. So, first of all, the Bhagavad Gita is a dialogue between Krishna and Arjuna. Secondly, the Bhagavad Gita is a dialogue between Dhritarashtra and Sanjay.
Sanjay says something, Dhritarashtra asks something, and so on. And these two dialogues are the end of the Bhagavad Gita. So, from Chapter 18, verse 63 to 73, Krishna and Arjuna are the end of this dialogue.
And in the second dialogue, between Dhritarashtra and Sanjay, the end of that dialogue is from Chapter 18, verse 74 to 78. And in the third dialogue, in the Upanishads, our body is compared to a chariot. And in that chariot, the soul is the warrior sitting in the chariot, the traveller, and the charioteer is the intellect.
In comparison to the Upanishads. So, when we listen to the message of the Bhagavad Gita, we make the Bhagavan our charioteer. At that time, the Bhagavad Gita is in us and the Bhagavan is in our heart, in the form of the Paramatma.
So, the dialogue between the Paramatma and the Atma is also the dialogue of the Bhagavad Gita. And that dialogue is infinite. As long as the Jeeva Atma is in this material world, the dialogue is with the Bhagavan.
And even after that, there is a loving relationship between the two, because of which the dialogue continues. So, like this, the infinite Gita, if we see the Gita as a dialogue between the Atma and the Paramatma, then it is infinite. But when the infinite Gita appeared in this material world at a time, it was divided into 700 shlokas.
So, there are two ends of that Gita. So, we will discuss about these two ends and on the basis of that, we will discuss the importance of these two ends in our life. So, the Bhagavad Gita is a very dramatic story.
In the middle of the war… Nowadays, we watch about the war in the movies, in the newspapers. But if you want to understand how amazing that atmosphere is… Suppose, the T20 World Championship took place. Before that, the World Cup took place.
So, suppose the World Cup is the final. And the final of the World Cup has also started. All the spectators have come.
The toss has been done. All the fielders have been set. The bowler is going to come to bowl.
And then the batsman who has to bat, he stops. And he calls the non-striker. There, he starts talking for a long time.
And then everyone stops. He says, finish it quickly. We have to play the match.
But at that time, when the World Cup is the final… At that time, if you know that these two batsmen are really good sportsmen… Sometimes it happens that if a batsman is not in form, then he slows down the pace. So that when there are not so many events, then his form will come back. But this is not an unsportsmanlike behavior.
If you know that these two batsmen are responsible batsmen, good batsmen… So, if they are talking at such a time, then it must be a very important thing. That's why they are stopping all the matches and talking. In the same way, Krishna and Arjuna… When Arjuna says to God, that you bring me in the middle of both the armies.
So, in reality, in English, it is called no man's land. No man's land means, if there is a war between India and Pakistan… Then India's army is in this place, Pakistan's army is in this place. So, if there is a person in the middle, then he is neither from this side nor from that side.
So, Bhagavad Gita shows how Arjuna comes in the middle of both the armies. Yajnepi is the chief warrior of one army, but he has come in the middle of both the armies. And when he comes in the middle of both the armies, then he is in no man's land.
He is neither here nor there. But Bhagavad Gita shows how no man's land becomes God's land. He is neither here nor there.
When you are in such a situation, then Bhagavad Gita tells you that God gives his ultimate knowledge. And that land becomes a holy land for Sanatana time. In Kurukshetra, it is known as Jyotishar.
Jyotishar means Jyotishar in Sanskrit. Jyotishar is the essence of Jyotish. The Jyotish we get from the Sun in the sky or from the tube light, gives us an important contribution.
It shows us the way, where to go and where not to go. But the Jyotish which is more important than that is the Jyotish which is inside us. That there are different kinds of desires inside us.
Some are good and some are bad. Which one is good and which one is bad? To understand all this, Bhagavad Gita gives us the Antaran Jyotish. And from that Jyotish, Gyan Deepen Bhaswataha Our inner self is completely illuminated by the lamp of knowledge.
And when we are illuminated from inside, then our path from outside becomes clear. So this is the background of Bhagavad Gita. And in this background, Arjuna and Krishna meet.
And one more surprising thing is that there are two cricket batsmen and they are talking about the World Cup Championship match. So we will imagine, that if this bowler will bowl like this, how will we react? What strategy will we use? How will we make a strategy? Then we will think about how to bat and discuss about that. Similarly, if Krishna and Arjuna are talking about war, then we will think that they will talk about the politics of war.
If Bhishma will attack like this, we will react like this. If Drona will attack like this, we will react like this. But if you see the whole Bhagavad Gita, there is not a single shloka about the politics of war.
There are very few references about war. The reason is that Bhagavad Gita starts from a battlefield and ends in a battlefield. But the message of Bhagavad Gita rises far above the battlefield.
Krishna, by his presence and his presentation, takes Arjuna to lofty heights of knowledge that have rarely been scaled before or after. In this way, the message of Bhagavad Gita is not directly related to war. It is not related to the war of Kurukshetra.
Its essence is the inner call of every soul. The Bhagavad Gita demonstrates the transformational power of love. The Bhagavad Gita demonstrates the transformational power of love.
In the battle of Kurukshetra, it is said that the relationship between the soul and the God is eternal. If a person works on the basis of this relationship, then the work will look the same on the outside, but will be completely transformed on the inside. For example, in a place where there is no school, a school is being built there.
And there are some people working there. One person asks, What are you doing? He cannot see. I am carrying all these bricks.
The other person asks, What are you doing? He says, I am earning my livelihood. The third person asks, What are you doing? He says, I am helping to build a school here where hundreds and thousands of students get knowledge. The work is the same for all three, but the perspective of all three is different.
Similarly, in the battle of Bhagavad Gita, the God changes the perspective of Arjuna. And in the Bhagavad Gita, different topics are discussed. And all these topics, if you want to see all of them, there are two.
What is Sadhya? What is Sadhan? Sadhya means, I just came from Mumbai this afternoon. So when I left Mumbai, I should know where I have to go. What is Sadhya? And if I have to go from there, how should I go? I have to go by car, bus, car, plane.
So what is Sadhan? Our life is like a journey. And in this journey, we should know two things. Where do I have to go? How do I have to go? What is my Sadhan? What is my Sadhya? So in the Bhagavad Gita, the essence is that there are different Sadhyas and different Sadhans.
But what is the highest Sadhya and what is the highest Sadhan? About this, Arjuna is explained in detail and his principle is told. So Bhagwan, explains all this in detail. And in Chapter 18, Verse 63, he says, Vimrishshaitat ashe shena yathichchasi tatha kuru He says, I have told you my knowledge, and now you think about it.
You think about it and decide what you have to do. yathichchasi tatha kuru Do as you wish. वैसे आप कारण कीचिये। अभी वास्तम है, यहां पर हम देखते हैं कि यद्याभी कृष्ण समय भगवान है कृष्ण अर्जुन के बुद्धी का और अर्जुन के स्वेच्छा का आदर करते हैं कि तुम फैसला करो तुमें क्या करना है और तुम अपनी बुद्धी का इस्थमान करो तो अभी विश्वनार चक्रियोडि थाको यह प्रधान आचार्य है जिन्होंने हमारी संप्रदाय में जिन्होंने भगवानी थाको बहुत सुन्दर भाष्य लिखा है वो बोलते है इस समय अभी जब इस तरह से भगवान बोलते है आर्जुन तुम विचार करो और तुम फैसला करो तो आर्जुन सोच में दूप जाते है कि कृष्णने बगविता के दूसरे अध्यां में यह कहा है पाँच अध्यां में वो कहा थे साथमे अध्यां में वो कहा है ग्यारावे अध्यां में वो कहा है अथावे अध्यां में यह कहा है अभी इतनी सारी चीज़े बताये उसमें क्या करना है और जब इस तरह से विचार में डूप जाते है जितने वो विचार में डूपते है आर्जुन उतने भगवान की अनुगंपा जो है और भगवान का भाव होता है कि आर्जुन तमें इतना चीज़े करने की जुरुवत नहीं है मैं स्पश्ट रूप से में तो बताता हूँ तमें क्या करना है तो फिर वे चौ सर्विष्टोक में बोलते है सर्वगुहियतमं भूया शुरुमे पर्मंवच्या कभी अगर आप कोई परिक्षा होगे विद्यारती योखि उसके पहले अगर टीचर बोलती है This is the most important point सारे विद्यारती नोट कर लेगे हाँ यह एक्जान में आने वाला है तो वैसे भगवान दो बार बताते है सर्वगुहियतमं सबसे गुहिय है यह.