Gita Overview Mumbai 18.73-78 Concluding messages from the Gita

Transcript

This is an AI-generated transcript and may contain some errors.
So let’s continue with the Bhagavad Gita.
So we discussed in 18.71, which is actually the last word spoken by Krishna in the Bhagavad Gita. So after this, Arjuna will respond and after that Sanjay will speak. So, you know, if you remember the flow of the Gita, Krishna has spoken, the overall hierarchy, starting with Karma Yoga.
Turn on the fan. Karma Yoga, then after that, he has spoken about Jnana and Karma Yoga. Then he has talked about how Karma Yoga, when done with Jnana, gradually elevates to Varanashram, through the cities of Jnana to Bhakti.
Then he has talked about Bhakti Yoga per se, how Bhakti Yoga can elevate a person from the lowest stage to the highest stage. Then after that, he has come back and spoken about the most confidential knowledge, which he has repeated, come back in the sense that, he has repeated earlier, but now he is stating it most emphatically, more than ever before. And after describing that, in the Kancharam Shlokakam Sarvajnaman Pariputra, then he goes on and says, that, what is the glory of this knowledge? And after describing that, he asks Arjuna, have you understood? Or, do you want me to, the implication is, do you want me to repeat anything? Repeat anything or repeat everything? I am ready to do that, if that is what is required.
So, let’s see now, we will start with 72. Arjuna Vacham Ashto Moha Smrute Labdha Ashto Moha Smrute Labdha Tvad Prasadam Vyachuta Prasadam Vyachuta Sthito Smigata Sandeha Karishye Vachanam Tava Karishye Vachanam Tava So, Arjuna’s question was, Kachid Agyana Sammoha Pranashtaste Dhanjaya So, we discussed about Agyana Sammoha being ignorance and misunderstanding. So, now Arjuna’s response is Ashto Moha Yes, the misunderstanding is gone.
And the correct understanding is actually the natural faculty of the soul. Sat Chitananda Chit is the natural faculty. Smrute Labdha Smrute indicates that which one knows or that which is a memory.
So, I remember something, then I forget something. Then I regain the memory. So, in one sense the Smrute Labdha is indicative of how all of us as souls are forgetful of Krishna.
We have lost the memory of our eternal relationship with Krishna. So, all of us are suffering from amnesia and the whole process of Krishna consciousness is to revive our forgotten or lost memory. So, Smrute Labdha says my memory is restored now.
Tvad Prasadam Vyachuta Now, if you see Smrute Labdha before that, in the first chapter also Arjuna indicates that he knows the existence of the soul. When he says Narake Niyatambasam Bhavatithyanu Sushruma He says that I have heard that those people who slay their own family members will go to hell. And they will have to stay in hell forever.
So, of course, forever is a metaphor, forever is like a figure of speech, a literary device to indicate for a very long time. But the point is, who will go to hell? There has to be some kind of existence which goes on. So, there is that knowledge of an afterlife, but it is filled with a Karmakandya understanding.
In Vedic culture, the Maya was generally not gross sinful activities. It was more of the Karmakandya which tempted people to the path of Dharma, which promised heaven if you go to Ayodhya Punya, which condemns a person to hell if he does wrong. So, Arjuna had that knowledge, but he did not have a proper understanding.
The idea is, there is a better material life available if I pursue Dharma, and there is a worse material life that will be my lot if I don’t pursue Dharma. So, Smtirlavda refers to an understanding of one’s spiritual identity. And how has this happened? Prasadam Mayachutam So, in the last several verses, Krishna has used the word Prasad three times.
First he uses the word Prasad in I think 56, just check it. 56, then he uses it in 58, and then he uses it in 62. So, Matprasadam and Prasadam Then he uses Prasadam So, 56, 58, and 62.
Thrice he has used the word Prasadam. But actually, by my mercy, you will face and you will be able to solve all problems. So, Arjuna is acknowledging the role of Krishna’s mercy, but yes, by your mercy, this is happening.
And he is saying, yes, your mercy is, I was sure your mercy will come, because you are Achyuta. You are the infallible lord, one who takes shelter of him, you never let that person down. And then after describing his inner consciousness, he describes now his determination to do Krishna’s work.
Sthithosmi. Sthithosmi means I am rightly situated. Kutasthva kashmala minam vishape samupasthitam.
So, you are upasthita over here, but your kshatriya virya, your kshatriya vigour is not there. Kutasthva, where has this sort of miserly weakness come upon you? So, it’s like the kshatriya person is there, but the kshatriya spirit of war has gone away. Sthithosmi, this is a response to that, he is saying, yes, I am situated now, I am properly situated, I am determined.
And gatasandeha, I had many doubts whether I should fight or not, what is the right course of action for me. So, gatasandeha, now my doubts have gone away. Once the doubts have gone away, what does a person do? Karishe vachinam tava, I will do your will.
So, actually, karishe vachinam tava, in the Bible, when Jesus is about to be crucified, at that time, he knows in the previous night that he is going to be killed the next day. And then he says, still, he says, you know, my dear Lord, let this pot of, sorry, not pot, surrender. Let this pot, let this pot of poison pass.
So, he knew that, actually, at those times, if a person was a criminal, that person would be forced to drink poison. So, Socrates was given hemlock. Hemlock was a special poison, which a person was made to drink, and by that, that person would quickly die.
That was how Socrates was killed. And that’s how many executioners were killed. But Jesus was crucified with a severe crime that they decided that he should not be poisoned, but he should be killed by crucifixion.
Crucifixion was a severe form of punishment. But Jesus, he says metaphorically, I know that the pot is coming, but if it be thy will, let the pot pass. That means let this not happen.
And then he says, but, my dear Lord, let thy will be done, not mine. So, this is considered to be an expression of surrender. That one expresses one’s will to God, but then one surrenders to God.
Okay, let your will be done, not mine. So, actually, certainly, this is a higher level of surrender. Let thy will be done, not mine.
But what the Bhagavad Gita is expressing over here is, it’s actually lower than I will do your will. There’s a difference between the two. Okay, your will is going to happen, I will not resent it, I will not oppose it, I will accept it.
But higher than that is, I will do your will. This is your will, I will do it. So, of course, we don’t want to compare the devotees over here.
Every devotee is given a particular role by the Lord, and that devotee performs according to that role. But in terms of the content of the surrender, the principle of surrender is glorious, but different devotees will be expected to surrender in different ways by the Lord. But in terms of the content of the way the surrender is expressed, this is the highest expression.
Not just that God’s will is going to happen and I’ll accept it, but rather, I will become an instrument by which God’s will will be executed in this world. So, karishe vacinam tava. And, the Bhagavad Gita is not a book so much about, as we discussed, it’s neither about violence, nor about silence.
It is about, remember we discussed it? Transcendence. Neither silence nor violence, but transcendence. So, what does transcendence mean? Transcendence means doing Krishna’s will.
That’s actually what transcendence is. And how does one do Krishna’s will? By, it can be by violence sometimes, it can be by silence sometimes. You know, there is this whole classic discussion between Ram and Lakshman.
When Ram is given the sentence to be exiled. So, at that time, Ram is going around and first he tells his mother Kaushalya and then, he’s about to go and tell Sita and Lakshman is there by his side. And then, Lakshman is very angry.
And then Ram says that, he tells that you know, that actually this is my father’s will and I will definitely implement it. And Kaushalya is saying if you are going to go, please take me also with you. I cannot live here.
I cannot live without you and I cannot live while my junior co-wife is going to flaunt her control over the whole kingdom and her control over my husband and she is going to scorn me. He says, please take me with you. She says, no.
He says, at least you should not misunderstand our father. He says, he will need you by support. I know that he is not doing this willingly.
It’s causing a great pain to him and he needs you by your side to support you. And then he comes. So, at that time, Lakshman gets very angry and he says that, you know, this is, we shouldn’t let this injustice happen.
So, at that time, he says, for me, what the instructions the king has given, the father has given, that is the ultimate law for me. That’s what I will do. And he says, but we can see, Lakshman says, we can see that my father, his intelligence has become ruined by lust.
He is coming under the control of Kaikeyi and what he is doing, he doesn’t understand. For such a person, we should not follow him. He said that, we should never think like this about our father.
And then, Lakshman says that, but this person is not behaving like a father at all. His behaving is worse than your worst enemy. He said, he has completely been, his mind has been turned, poisoned by Kaikeyi.
So, at that time, Ram says, actually, Kaikeyi loved me as much as she loved Bharat. She was just like Kaushalya to me. Her love for me was just like, used to flow just like the pure water of the Ganga flowing.
So, Lakshman is still angry. He says, that’s what I can’t understand. How did the Ganga dry up in one night? So, at that time, Ram replies, yes, that’s what.
When I heard her speak such cruel words, I understood that this must be the will of destiny. And, the will of destiny cannot be opposed. That time, Lakshman replies, only cowards accept injustice as the will of destiny.
Heroes fight against injustice. So, he says, and Ram replies, that actually, I am not concerned about destiny or justice. I am concerned about duty.
And, as far as I am concerned, my duty is that I should obey my father. And, there is an elaborate discussion. Both of them discuss, what is superior? Is it that one should surrender to destiny? Or, should one oppose destiny? So, ultimately, what does Lord Ram decide? He decides to do what he feels is the right thing.
And, of course, he is the supreme lord. And, everything is his Leela. That’s at one level of understanding.
Within the Leela of the Ramayana, you can understand that Lord Ram actually surrenders to the higher will. And, Lakshman follows him. Although, Lakshman initially opposes.
But, when Lord Ram decides to go to the forest, what does he do? He also surrenders. He says, not only will I allow you to go to the forest, I will go with you. And, I will be your servant.
So, Lakshman also expresses this surrender. Not only just, okay, it’s your will to go to the forest, fine. No.
I will do your will. So, the idea of surrender, ultimately, is not just accepting God’s will, but doing God’s will. And, this is the conclusion that Bhagavad Gita leads us to.
See, in this world, if we keep always interpreting things according to whether things are going right or things are going wrong, then there is no end to such interpretation. Because, we will never come to a situation where things will always go according to our plan. Okay, today some of my plans will work out.
And, that’s the way life is always going to be. And, as long as our focus is on what happens, then we will always be uncertain. We will always be insecure.
We will always be fearful. The Bhagavad Gita shifts the focus not, you know, I mentioned earlier, ask not why this? But, how now? Why this means? Why did this happen? Why did this happen? Why did this go wrong? Why did that go wrong? But, rather how now? How now means how does Krishna want me to surrender now? How can I best surrender to Krishna now? So, this is a decision that is in our power. Sometimes, people think surrender is a matter of becoming disempowered.
You know, you just accept everything that has happened. No, the whole idea of surrender is, what is not in our power, we give up thinking about that. We don’t obsess about that.
And, we shift our focus on what is in my power. So, how can I respond now? How can I respond now? That, we, once we focus on that, we can only focus on that when we have a mood of service to Krishna. If we have the mood of enjoyment, then our enjoyment is always dependent on external conditions.
And, if the external conditions don’t work out, we just can’t enjoy. Therefore, as long as we have the enjoying mentality, this why this question will come. I wanted to enjoy, why didn’t this work out? Why didn’t that work out? Why didn’t that work out? But, if you want to serve, whatever be the situation, we can always serve.
So, enjoyment is conditional. But, service can be unconditional. Unconditional means it can be done in all conditions.
That’s why the whole Bhagavad Gita shift is a shift from the focus of trying to be the enjoyer to being the servant. And, actually becoming a servant is empowering. Although, we think otherwise, I’ll explain this.
Becoming an enjoyer is disempowering. Because, it leaves us at the mercy of the conditions necessary for that enjoyment. Bhakti Sansthak will use the phrase, when the soul decides to serve Krishna, he becomes free from the burden of being the enjoyer of the world.
Becomes free from being the burden of the enjoyer of the world. So, when I become an enjoyer, it is disempowering. For example, if a boy wants to enjoy a girl, he becomes forever dependent on that girl.
On her approval, on her consent, on her pleasure, and that is disempowering. On the other hand, becoming a servant is empowering because we can because service can continue in all conditions. The form of the service may change, but the principle of service can go on.
So, the whole focus of this particular verse is to shift us from being the controller to being the enjoyer. And that’s the change in the Bhagavad Gita. You see, the start of the Bhagavad Gita was metaphor.
We can say it at different places, but especially the conversation between Krishna and Arjuna starts in the Bhagavad Gita with The first thing that Krishna, Arjuna speaks to Krishna is, actually, Bhagavad Gita starts with Krishna telling Arjuna, Arjuna telling Krishna, you do my will. And the Bhagavad Gita ends with Arjuna accepting Krishna, I will do your will. That’s the difference.
Rather than expecting God to do our will, we change the relationship, we expect that I will do God’s will. And thereby there is a greater, deeper, richer happiness that comes. Because God’s will is what is for our ultimate good.
What is 1.24, I think. Can you just check? 1.21 21 Okay, fine, thank you. So, it starts with Arjuna to Krishna saying, you do my will.
But it ends with 18.72 I will do your will. Sorry? 73? 71, 72, 73 Correct, yeah. 71 is this one.
It is about Tapniyat Punyakarmanam. 72 is Stosnidata Sandeha. 75 is Kachidaya Siddhampardhan.
73, sorry. Good point. That was the 73rd one.
So now, Karishye Vachanam Tava. So, in a sense, you see Bhagavad Gita is a conversation at multiple levels. The innermost loop is between Krishna and Arjuna.
The outer loop is between Dhritarashtra and Sanjay. So now, the innermost conversation is over because it started with Arjuna not being sure of what to do. So now when he discusses, he says, I am ready to fight.
That conversation ends. Then the Gita withdraws back to the outer conversation. And there in Krishna says, then Sanjay describes to Dhritarashtra, what is happening.
Ityaham Sanjay Vacham Ityaham Vasudevasya Ityaham Vasudevasya Parthasya cha Mahatmanah Parthasya cha Mahatmanah Samvadami Mamashrausham Adbhutam Romaharshanam Adbhutam Romaharshanam So, Ityaham Vasudevasya Vasudevasya Parthasya So there, samvada I have heard. And he uses the word Mahatmanah The word Mahatma has been used earlier by Krishna in the 9th chapter 9.13 to describe the great devotees. Mahatmanah Samaham Parthasya It has come earlier also in Vasudevasya Romiti It has come several times like that.
And the word Mahatmanah is used once in the 11th chapter also where Sanjay is describing Krishna who will describe the Virat Rupa. So now Vasudeva is Mahatmanah because he is literally the great soul. The soul who pervades the whole universe.
Arjuna is the Mahatmanah because he has surrendered to Krishna. And he is exhibiting the symptoms of the Mahatmanah that I described earlier in the Gita. So the small soul doesn’t physically or dimensionally become big.
But the small soul becomes big when it becomes the instrument of the will of the big soul. When the soul becomes small soul can also become extremely powerful. And so I have heard this samvada.
So it’s interesting that actually Sanjay is repeating this conversation to Dhritarashtra. So Dhritarashtra is hearing the conversation as Sanjay is speaking it. But Sanjay is saying that I have heard it.
So the idea is that I have heard it, have you heard it? The idea is over there. So hearing is a matter of transformation. If I hear if a doctor says you are sick and you have to take these medicines.
Otherwise your sickness will worsen and you may die also. But there is no point in that hearing without, there is no action in it. So he concludes the first conversation by saying how Arjuna is transformed.
How Arjuna is transformed by the hearing of the Bhagavad Gita. And now to emphasise it indirectly, Sanjay and Dhritarashtra’s relationship is interesting. Clearly Sanjay is like an employee.
Now Vidura is not an employee, he is a brother. Although he is subordinate, he is a younger brother and he doesn’t have any official power, he is not a king. But still he is a brother and that’s why their relationship is almost equal.
Although Vidura accepts that he is a younger brother but still he repeatedly tries to give counsel. However Sanjay’s relationship is almost like this. Dhritarashtra is the master and Sanjay is the servant.
But after Vidura departs, if you read the Mahabharata, after Vidura departs, Sanjay takes on more and more the role that Vidura has been taking earlier. He never chastises Dhritarashtra but he tries to gently subtly counsel him. And Sanjay here is mindful that Dhritarashtra is the king and he cannot directly instruct him but he is telling suppose somebody, you know you want to tell somebody in a very complicated situation I just don’t know what I should do.
So instead of telling that you know you should do like this, you may say subtle way of telling is if I had been in your situation I would have done this, this, this. Or you might say that I was in a similar situation last year and this is what I did and this is how it worked out. So in a subtle way without instructing we can also tell people.
So Sanjay is doing something like that over here. He is saying that what happened Arjuna heard and this was the result. Now I have heard it and what is the result? He is going to tell this.
First thing he describes is Adbhutam Romaharshanam. Adbhutam means wonderful and so wonderful that Romaharshanam. The hair is standing on it.
Now Romaharshan has happened, this is the third time it is happening in the Bhagavad Gita. First was the first chapter, second was the eleventh chapter and now it is the eighteenth chapter. So first chapter was because of fear.
The eleventh chapter was also to some extent. It was initially because of astonishment and then it was because of fear. When Arjuna started trembling and seeing the fieriness of the Vishwaviratrupa.
The context is different. First time it was fear of the loss of bloodshed and the loss of relatives. Second time it was fear at seeing the fury and the fieriness of the Viratrupa.
Now here it is because of it is because of the amazement at Krishna’s glory. Adbhutam Romaharshanam. So now what is this Adbhutam Romaharshanam? You will describe in the next few verses.
And so actually this is a again if you see the Bhagavad Gita is not entirely a Bhakti book but it concludes in a Bhakti book and that we will see by the repeated number of times when there is a reference to mercy. In the last chapter in this last 25 verses the concept of mercy comes more than it comes in all the remaining 675 verses. The word mercy has come how many times till now? Four times.
Twice in Krishna’s words and once in Arjuna’s words. And now it will come in Sanjay’s words. Vyasa Prasada Shrutvan Vyasa Prasada Shrutvan Etadguhyam Ahamparam Etadguhyam Ahamparam Yogam Yogeshwarat Krishnat Yogam Yogeshwarat Krishnat Sakshat Kathayat Asvayam Sakshat Kathayat Asvayam So he is immediately remembering I have heard this but he is thinking that actually he is observing Dhritarashtra also and he is seeing that Dhritarashtra is not really transformed.
He is not really convinced. So he is thinking how is it that Dhritarashtra is not transformed but I am feeling this Adbhutam Ro Maharsham. He is.
So I have received the mercy of my spiritual master. Now Vyasa was not exactly an initiated disciple. See the mercy is not necessarily, it is not necessary that mercy has to come only from the initiating spiritual master.
Mercy can come from any teacher. Our sampradaya is primarily sampradaya of shiksha. Sometimes we have this whole concept that we exalt the diksha guru to a very high level and the shiksha gurus we just treat them like ordinary people or just other ordinary devotees.
But Krishna’s mercy can come from various sources and for most devotees even during Prabhupada’s times their primary inspiration came from their senior devotees. The inspiration might come from Prabhupada’s guidance, the instruction, the day to day engagement. Much of it came from the other devotees who were there.
So for Sanjay, Vyasa is not an initiating spiritual master but Vyasa he had come just before the battle of Kurukshetra and he had told Dhritarashtra he was trying to give counsel to Dhritarashtra that try to stop your son. Dhritarashtra was not ready to listen then he says if you want I will give you a vision by which you can see. So Dhritarashtra was throughout, you know he is a tragic character he is caught or torn between the hope for the impossible and the reluctance to accept the unavoidable.
What is the hope for the impossible? That my sons will become the king. And what is the unavoidable? His sons are the path of Adharma, they will be destroyed. So he is torn between the hope for the impossible and the fear of the unavoidable.
He knows to some extent that actually my sons are going to be destroyed. So that’s why he says no. He says that I have never seen my sons since my childhood.
The only time if I see them and I see all of them getting killed it will be tragic. So he says no. But still he wants.
He wants. So then Vyasa says okay I will give Sanjay the vision. Sanjay will act as your eyes.
Sanjay will describe to you all that is being seen. So here he is remembering that actually Vyasa was ready to give me hope. So he is telling how by Vyasa’s mercy I got the opportunity to see all this.
But there is an implication in this for Dhritarashtra also. See Vyasa was ready to be your spiritual guide also. Vyasa came and gave you guidance so many times.
So just as I have been able to see by Vyasa Prasadach, you could also have seen. Vyasa Prasadach Shritvan. So the same thing that I have heard I have spoken and you have heard also.
So if even now you accept Vyasa’s will, you will be able to get that mercy. And you can also get transformed. So this is a very subtle level of instruction going on.
So he is using the same words which Krishna has used. And to emphasise the point that Dhritarashtra should accept the inevitable. So Dhritarashtra’s predicament is here what? He is driving home this point.
How does he drive home this point? 75. Dhritarashtra’s what is the predicament? Hoping for the impossible and fearing the unavoidable. So in a sense this is the predicament of all of us.
You know we hope to become happy in this world as souls living in a world which is dukkhalam. It is impossible. We are hoping for the impossible and we all hope that things will not go wrong.
I will not grow old. I will not get disease. I will not die.
Fearing the unavoidable. That’s what he is doing. Sanjay is subtly instructing him that actually that what you are fearing that is truly unavoidable because Yogam Yogeshwarat Krishna that actually this knowledge of yoga is given by Yogeshwar not by ordinary people.
And the word Yogeshwar is not enough to control him. Actually the word Yogeshwar also has a significance. That when when Krishna showed the Viratrupa without the Kalarupa to Duryodhana in the assembly.
So Duryodhana’s plan to arrest Krishna was foiled completely. And all his soldiers fled in fear. At that time there was a clear demonstration for not just Duryodhana but also for Dhritarashtra.
That was the time when Dhritarashtra was in the assembly. What is happening? What is happening? He heard this sudden people rushing him arrest him, arrest him and suddenly there is lightning and thunder and everybody is frightened, people are thrown back. What is happening? And then he was told that Krishna has shown the Viratrupa and then Dhritarashtra prayed to Krishna.
Please show me the Viratrupa. And he was shown the Viratrupa. And he saw the Viratrupa and then after that when Krishna would do the Viratrupa his vision also went away.
And what did Duryodhana say? This is just some yogic trick. This is just some yogic trick. Krishna just dazzled us by some magic.
So, actually that was the only time when Dhritarashtra saw and Dhritarashtra understood the power of Krishna but he also bought into the lie of Duryodhana that this was just a yogic trick. So, it was not a yogic trick. What Krishna showed to Arjuna as well as what Krishna showed to Duryodhana.
So, here he is drawing home that point that don’t think Krishna is just a yogi. He is Yogeshwara. Yogeshwara.
So, therefore, Yogam Yogeshwarat Krishna. That is not enough. Sakshat kathayata swayam.
That same Yogeshwara is there and he has spoken. So, now he is describing subtly instructing to him. And then after that actually what is he doing over here? He is describing two paths, two consequences.
The path of surrender to Krishna will lead us to glory. The path of defiance of Krishna will lead us to misery. So, he is not directly telling that the path of defiance to Krishna will lead to misery.
But rather he is saying the path of surrender to Krishna will lead to glory. And he will describe this in two parts. In 76 and 77 he will describe how he is himself experiencing ecstasy.
And this ecstasy actually contrasts with a total gloom that is pervading the heart of Dhritarashtra. Because Dhritarashtra knows that his sons, he is never going to hear them again and they are going into the jaws of death. So, to encourage Dhritarashtra to at least at this last stage the battle has not yet started.
And of course, it is too late to do anything. But still, he is the king and if he decides to assert his power, he can. Actually Duryodhana was never the king.
And if Dhritarashtra had wanted, he could have put his foot down. But he never put his foot down. So, he will first describe the effects on himself.
And then the last verse, he will indirectly describe the result that is going to come in the battlefield. These two verses he describes that if one accepts Krishna’s glory, Adbhutam Romaharshanam. That Romaharshanam, that wonder and ecstasy, he will describe in these two verses.
Rajan Samswitya Samswitya Rajan Samswitya Samswitya Samvadhamivam Adbhutam Samvadhamivam Adbhutam Keshava Arjunayo Punyam Keshava Arjunayo Punyam So, Rajan Samswitya Samswitya I am remembering again and again. So, he is actually a fan. Dhritharashtra saw it again and again.
Saw the, how the Pandavas survived so much trouble. How Krishna demonstrated his power. He says, I am remembering it again and again.
How can Dhritharashtra not remember it? Rajan Samswitya Samswitya He is remembering what? These two verses, they seem similar. But they are talking about two different things. Here he is saying, here I remember the conversation.
And the next verse he will describe, I remember the poem. Keshava Arjunayo Punyam So, actually the result of remembering the Bhagavad Gita is Hrishyami. It is the feeling of jubilation.
I feel thrilled. Vishwa Prabhupada writes in the purport here that the result of Krishna consciousness is that one becomes increasingly enlightened and he enjoys life with a thrill. Not only for some time, but at every moment.
At every moment. So, this happens gradually as we become permeated with remembrance of Krishna. So he is describing that, first he describes just the remembrance of Bhagavad Gita, that will bring joy.
And then ultimately the Bhagavad Gita is about various things, but it is about Krishna. So remembrance of the Bhagavad Gita will lead to the remembrance of Krishna. That he will describe in the next verse.
So first it was samvadam samsmutya samsmutya, now it is rupam samsmutya samsmutya. So what is this rupa that is used, atyadbhutambhare. So although the whole Bhagavad Gita is semantically profound in terms of meaning, everything in the Bhagavad Gita is very very meaningful.
But dramatically the 11th chapter of the Bhagavad Gita, where Krishna showed the virat rupa, that is the most dramatic. And this he is referring to, he is remembering the rupam atyadbhutambhare, that rupa which Krishna showed. And the significance of talking about this rupa is, there he is clearly mentioned that in that rupa, all the Kaurava warriors are going inside, Vishwamitra, Dronamitra, Dhrithamitra, Sahasmiti, Rapiya, Damukhya, they are all entering into the mount.
And there also it is clearly mentioned, dhartarastrasya putran, that even the two sons of dhartarastra are going inside. So he is reminding that, actually I saw that form. Now, at that time also, the reaction to the virat rupa is significant.
It is described that those who are godly, they start praising the virat rupa. So sthane rishikesh tava pravidya, so he says that, actually sthane, everything is happening rightly, that those who are, or rishikesh, those who are the devotees, they are happy on seeing this form and they are glorifying you, and that, rakshamsi bhitani visodravanti, that those who are demoniac, they are fleeing from there. So he is telling, Sanjay is telling that, that just as the godly people became happy on seeing this form and started offering prayers, I have also become reverential like that.
So again, subtly he is saying that, that virat rupa is going to destroy your kshatriya, your sons. Don’t be on that side. Those who surrender to that virat rupa, they will be happy.
Bismayome maha mirajan, I am expressing maha nismay, and vishyamiji punah punah, so these verses are semantically similar, vishyami was there earlier, structurally and semantically they are similar. Then there was moormo, here is punah, punah again and again, moormo is at every moment. Now after describing this, then he gives the conclusion.
So he is saying that the subtle messaging is not yet working. So when he says subtle messaging, so you know, akal bandh ko ishara kaafi hota hai, but jab ishara kaafi nahi hai, toh aur baat dekha nahi pata hai, so it’s like that. So he is giving hint, but when he sees the hint not leading to any result, then what happens? He speaks even more clearly.
And the last verse of the Gita is a very clear indication of the future course of events. Yatra yogeshwara krishno, yatra partha dhanur dhara, tatra shreer vijayo bhutir, dhruvani tirma tirma ma, dhruvani tirma tirma ma, so yatra yogeshwara krishno, so again he is using the word yogeshwara, don’t think that this person is just some yogeshwara, he is a malik, he is a supreme yogeshwara, and he says where there is this yogeshwara and where there is partha dhanur dhara, so he is telling, Dhritarashtra is conveying to him that what Arjuna spoke, karishe vachanam tava, that is not just empty words, he has acted on it. Now he has acted, he has picked up the bow.
So Arjuna’s Gandiva bow represents the determination of the soul to serve Krishna. So in general, this world will offer us many reasons to stop serving Krishna, to make us discouraged in serving Krishna. So actually, now, you know, Prabhupada often talks about how Kurukshetra is not metaphorical, Kurukshetra is not symbolic, Kurukshetra is a historical place and the battle has taken place over there.
That is definitely true and that is an important point. But that doesn’t mean that there are no higher meanings, there are no other meanings also over there. So remember we discussed earlier about how there is a historical meaning, then there is an ethical meaning and then there is a metaphorical meaning.
So the metaphorical meaning can supplement the literal meaning, it shouldn’t supplant, supplant means replace. So, I have a full article on my website about this. How in the Vaishya Sampradaya, there are many people who have used the metaphorical meanings.
Vedanta Deshika talks about Ramayana in metaphorical terms, Madhavacharya talks about the Mahabharata pastimes in metaphorical terms, Bhaktivinoda Thakura talks about Krishnadeva demon in metaphorical terms, and even Prabhupada also refers to, Bhaktivinoda Thakura talks about Chaitanya Chikshamruta as well as Krishna Samhita. Actually Prabhupada also, in a few places, refers to this in metaphorical terms. In the first initiation ceremony, Prabhupada told the devotees that, whatever happens in your life, there is no need to lament.
Because from now onwards, you have handed the reins of your chariot to Krishna, and he will take care of you. So this is clearly, this is Krishna who is taking on chariot of Arjuna, so our body is like a chariot and Krishna is our chariot. But what is happening right now in our chariot, we are telling Krishna, do this, do this, do this, do this.
But when we surrender to Krishna, then Krishna will take care of us. So, Arjuna’s Gandiva, what does it represent? Our determination to serve Krishna. So 1.46, last verse of the first chapter says, तिस्रुज्जि ससरं जापं शोक सम्वीग्न मानस सशरं जापं puts aside the woe.
So Arjuna puts aside the woe. This indicates, now what has happened in the first chapter, if you see, first chapter, I don’t have the list, I have it somewhere, there are several verses where the word इक्ष or आइक्ष comes. निरीक्षेहम् योत्सिवानान अवेक्षेहम् दृष्टवान, so he says दृष्टिसी, so what happens to Arjuna is, there is प्रत्यक्ष, he observes, oh this, this, this, this, and after that he does his own reasoning.
First chapter is called as, you know two other sections, साइन निरीक्षेयोग and there is अर्जुन विशादयोग. So, साइन निरीक्षेयोग is up till, almost like verse 26, so that is अर्जुनास प्रत्यक्ष, he is observing, and then अर्जुन विशादयोग, his own reasoning that ends in lamentation, so actually what happens in general, by प्रत्यक्ष अनुमान, our determination to serve Krishna becomes weak, because in this world, firstly we see so many enjoyments happening, so many pleasures available over here, why should I serve Krishna, I can enjoy over here, and also, we will see that, I am also facing the same problem that everybody else is facing, what is the use of serving Krishna? So, प्रत्यक्ष अनुमान, what do they do? They erode our determination to serve Krishna. Erode our determination to serve Krishna.
And शब्द, enhances our determination. So, what is the difference between 1.46 and 18.72 or 18.78? What has happened to अर्जुन? There is शब्द, there is hearing. So, by that hearing, things become clarified, and the determination gets restored.
So, actually in general, there will be times in our life, when we will feel, should I continue as a भुर्मचारे, or should I continue as a devotee also? Should I do so much struggle, so much sacrifice? And, it’s possible sometimes that we are becoming overstretched, but in general, it’s quite often that, we are not done adequate hearing, that’s why the mind is taking us on a ride. So, if we just put some adequate time to do quality hearing, then we will be able to see things in a proper perspective, and take decisions in such a way, that we won’t regret them afterwards. So, hearing, the शब्द, actually restore the determination to सरकृष्ण, and that’s why we will see in our spiritual life, to the extent that our hearing, is either insufficient in quantity, or in quality.
Then, we will find that, our willingness to सरकृष्ण will become weak. And often, much of our energy will go, in just the internal struggle, to try to do the right thing. And then, actually the amount of output that we bring about, will be much lesser.
See, actually it is said, that, it is, it is difficult, to control the mind. But, it makes life easy. You know, controlling the mind is difficult, but it makes the life easy.
Letting the mind wander, is easy, but it makes life difficult. But, it makes life difficult. So, in a sense, we have to choose one of the two difficulties.
I’ll put it another way. Controlling the mind, is difficult. But, it makes life easy.
Once I have control over it, there are so many things I can do. Letting the mind wander is easy. But, because the mind wanders here and there, I get this craving, I get this agitation, that lamentation, so much of my energy just goes at the mental level, that doing things becomes much more difficult.
So, in a sense, by controlling the mind, it’s not easy, it’s difficult. But, controlling the mind, is the easy difficulty. And, letting the mind stay in control is the difficult difficulty.
Difficult difficulty, because then we have to deal with consequences. And, the consequences are, they are much more, much more difficult to deal with. Radhaatma says in one lecture, actually, to control the senses is very difficult.
Control the mind and senses. But, to live with uncontrolled mind and senses, is hundreds and millions of times more difficult. It’s hundreds and millions of times more difficult.
The example is, say, if you are riding a chariot. So, at that time, when the horse starts going off in the wrong direction, at that time, just pulling the horse reins and getting it back in the right direction is easy. But, if the horse starts going in the wrong direction, it gains momentum.
And, starts running rapidly and it’s going off the track of the road. Maybe into some ditch somewhere, where there’s some fruit, something that it wants to eat. Then, it just jumps off and it propels the carriage off and it overturns, we fall off, maybe break our bones or something like that.
And, then the horse gets the fruit and then, it’s over. So, even after that, I can pick the carriage, I can pick myself up, I can come back on the track and go on. But, it’s so much more difficult at that time.
So, initially, self-controlling, it requires energy. But, it saves us so much trouble. So, actually, I’ll just make this one more point over here.
One of the biggest, if I’ve been practising Krishna Consciousness, is always a battle. So, here I’ll just… Controlling the mind is far easier than living with an uncontrolled mind. So, Shabda gives us the conviction that the battle to control the mind is a battle worth fighting.
It’s a battle worth fighting. So, if we just have this… Nobody can wish away the battle. All of us will have to battle with our mind and senses.
But, often, we start feeling it’s not a battle worth fighting. Or, maybe I’ll never win. Or, even if I lose, what difference does it make? Maybe if I lose a little bit, after that, I’ll take care.
So, if we just get this conviction, it’s a battle worth fighting. Why is it a battle worth fighting? Because, there is an eternal reward waiting for me at the end. And, not just at the end, even in this life, my life will become more and more joyful, more and more enriched, more and more productive, in a way that not only benefits me, but that benefits others.
So, if we just get this conviction that it is a battle worth fighting, then, we will fight the battle. And, if we fight the battle by Krishna’s grace, we will be victorious. So, Arjuna is predicting… Sorry, Sanjay is predicting that Arjuna is going to be victorious because he is with Krishna.
And, similarly, this is symbolic also. Krishna is already there in our heart as a super soul. But, if we take up the bow, we become determined to serve Krishna, then, there will be victory.
The whole purpose of hearing Bhagavatam class or studying the scriptures is not just to gain some more information. That is important. But, it’s to gain this core conviction that the battle to control our mind and senses and to stay fixed in Krishna’s service, it is a battle worth fighting.
It is a battle worth fighting because what is at stake in this battle? It’s a matter of eternal happiness or perpetual birth and death. This is on one side. I think eternal happiness.
Otherwise, it’s repeated birth and death. And, even if we sometimes feel that that is very long term. Who has seen that? But, even in this life we have the increasing inner fulfilment.
Even if I don’t have so much conviction about what is going to happen in the next life. Or, lifelong hankering and lamenting. Even in this life, if we don’t control our mind and senses, what is going to be our destiny? The mind and senses always hanker.
Oh, when will you get this? When will you get this? Why did you get this? When will you get that? So, that’s how our life will go, hankering and lamenting. So, even from this life’s perspective, the stakes are high. We can get more and more connection with Krishna, more and more fulfilment or we can just go on hankering and lamenting throughout our life.
So, when we understand this, then we become determined to fight. And then, in the next part of it, Krishna is describing, Sanjay is describing, what is the result? So, he said, So, the word important for him is Shri Vijay. So, Shri is, Krishna is Yogeshwara.
He is the lord of the goddess of fortune. So, surely on his side, only fortune is going to be there. You know, in the Mahabharata, what Duryodhana described, Duryodhana tells Dronacharya that you should arrest Vishnu and capture him alive.
And Dronacharya says, I will do that. But after two days, he is not able to do that. And Duryodhana is very frustrated.
And he says, you promised, why did you not fulfil it? Dronacharya says, I have tried my best. But, our endeavours have limited power. Destiny ultimate is supreme.
Ultimately supreme. And the lord of destiny is sitting on the chariot of Arjuna. What can I do? So, So, So, Bhuti is great power.
The 10th chapter is called as Bhuti Yoga. So, that Bhuti which Krishna has shown, that is going to be there on his side. So, Viti is a sort of reference back to Uttarastra’s original question.
So, there is a symmetry. In general, good books are said that, good books are those in which a hint or a precursor of the end comes right in the beginning. And the end links back to the beginning.
So, the beginning was what? What happened? What happened? So, although he is going to describe what happened in the battlefield eventually, he is given nutshell summary in this last verse. That is going to be on this side. And what was his suspicion? Dharmakshetra, Yes, that was Dharmakshetra.
So, he says, yes, it is Dharmakshetra. And Viti is going to be on the side of the Pandavas. And that is why they are going to be victorious.
This is my opinion. Now, a devotee is a person who is Krishna conscious. His opinion is also authoritative.
So, Krishna has used Mater Mama many times. But here, Uttarastra had asked, what is going to happen? And he is giving his prophecy over there. So, the Bhagavad Gita actually is ultimately a message of love and hope.
It is a message of love. That Krishna loves us no matter what we have done. No matter how low we may have fallen.
No matter what mistakes we have done. The Bhagavad Gita gives us the assurance that nothing can separate us from the infinite love of the infinite. Nothing can separate us from the infinite love of the infinite.
Krishna’s love is so infinite that no matter how many lifetimes we stay away from him, he is going to be there with us. Message of love and hope. So, this last verse, it shows that actually Krishna is there.
Niti is going to be there. Bhuti is going to be there. Power is going to be there.
And why hope? Because Krishna’s love is there for everyone. So, it helps Arjuna. It helps Sanjay.
It can help Dhritarashtra also. It’s a message of love and hope. And it is by Srila Prabhupada’s mercy that he has given us this Bhagavad Gita.
And at the deepest level, Bhagavad Gita is a conversation between the soul and the super soul. And many of these verses in the Bhagavad Gita, if we contemplate them, memorise them, recite them, at our moments of temptation, at our moments of trouble, these verses will illuminate us. And these verses can give us the power to connect with Krishna, to be at his shelter and to transcend whatever difficulties we are facing.
So, it is by Srila Prabhupada’s mercy that he has given us Bhagavad Gita as it is. And he has given us the opportunity to enrich our life with it and to share that with everyone else. So, thank you very much.
Srila Prabhupada ki jaya! Srila Prabhupada ki jaya!