The message – a spirituo-philosophical science
Krishna has concluded his instruction. It is true that the Kurukṣetra battlefield, which suddenly enfeebled Arjuna in spite of his thirteen years’ preparation, occasioned these words. But, by now the message has become so beautiful and comprehensive that it is eternally relevant to the mind and intelligence of one and all. What is more, it is equally applicable to all situations and challenges of life!
Krishna has covered many allied topics during the course of the discussion. It is on the basis of this variety and relevance that each chapter has been given a distinct name, relating to its content and message. In the end, the dialogue has become a full treatise on right behaviour (dharma), spiritual seeking and philosophical enquiry. It has a message for every individual who strives for achievement in life. It strengthens one’s mind and illumines one’s intelligence, imparting stability and fulfillment.
No more is it a mere Krishna-Arjuna dialogue with the particular war-context. It has risen to embody a full relevance to human life in the complex world around. As it deals with Arjuna’s crisis, giving him the right direction, so also it can treat every exigency of human life in the conflicting world, offering solutions to all.
It is in this sense that Krishna provides the phala-śruti, the results and rewards of listening to the dialogue, which is more a spirituo-philosophical science than a mere inter-personal talk. Having enjoined the much relevant phala-śruti, Krishna turns to Arjuna and asks him summarily:
Have you listened to the words, O Pārtha, with an unswerving mind? Has your delusion resulting from ignorance been exterminated, O Dhanañjaya?
By asking this, Krishna alludes to the plight in which Arjuna sought advice. Denouncing outright Arjuna’s stand, Krishna had sternly said that Arjuna’s thoughts were fallacious, disgraceful, and would lead only to hell, earning irredeemable disrepute. Arjuna was definitely shocked to hear such an appraisal. He had felt that his mind was moved by noble thoughts of sympathy.
He, however, found all fondness in Krishna’s words. Unable to come to any conclusion in the matter, he admitted that he was deluded (2.7), and sought instructions from Krishna on śreyas (supreme felicity). Krishna alone, he felt, could guide him in the matter. Arjuna confessed that his knowledge was poor and he needed detailed instruction. He acknowledged that he was a śiṣya (disciple) and Krishna was his Guru, to whom he surrendered in full.
Thus the whole dialogue suddenly acquired a new dimension and status. It became one that transpired between a seeker of śreyas and a competent Teacher, who could advise the disciple on the subject. That is how, despite the war-scene and the abruptness of the occasion, the dialogue became a thorough spiritual and philosophical discussion. In a way it excels other similar episodes that may transpire in the calm and quiet hermitage in lonely forests, where generally such spiritual quests are expressed and treated. As Krishna went ahead with his exposition and Arjuna advanced in his receptivity and attention, the dialogue struck many a relevant depth, making the content and message fuller every time!
Besides the immortal Soul, a variety of other concepts like prakṛti in its aggregate form, righteousness, the three guṇa-constituents of Nature, the viśvarūpa dimension, supreme devotion, wisdom in its functional aspects, assorted human tendencies and the art of dealing with them, renunciation, abandonment, liberation and the ultimate refuge for one and all, have also been covered during the conversation.
Efficacy of the dialogue
Arjuna understood the message, especially as it related to his own crisis and the resolve needed to face it. It is natural that Krishna finally comes back to the point, from where he started, when Arjuna had crumbled: “Did you hear me well, with full attention? If you did, have you grasped the message, with all relevance, force and clarity?” If both had been, then what does Arjuna feel now, with regard to his own enquiries and distress? Has the delusion in his mind, caused by ignorance of oneself, the complexity of the world, and insufficient understanding of dharma, gone? Is he clear, firm, peaceful and free?
This is what should happen in all instances of spiritual instruction or advice. One seeks a Guru to become free of delusion, ignorance and indecision. The difficulties arising from such a plight may be anything. It can be an aching doubt, tormenting enquiry, passionate seeking or disturbing indecision.
The Guru’s role is to listen to the seeker and relate the matter to the supreme Wisdom. Then address the disciple fondly to enlighten him. If the Teacher does his role well, the outcome will be immediate. Krishna thus wants Arjuna to speak about the efficacy of the dialogue and whether his problems have been resolved, and clarity and direction gained.
We do worship the supreme Lord. The whole creation is His display. Our body, mind and intelligence are also His handicraft. In spite of all this, the human mind has its doubts and needs while meeting life and the world. Intelligence has its enquiries and thirsts. When these assert, there is a definite need for help and guidance. Naturally, one looks for a timely answer from the Invisible Impersonal God.
It is here that one finds the role of the Guru irreplaceable. A human question must find a human answer. Human problem must derive a human solution. The seeker has thus to meet a human deliverer, instructor, guide and refuge. Without this august union, none is going to be helped at all.
The contact with the Guru may transpire in any manner. Arjuna suddenly turning to be a seeker and looking to Krishna for deliverance is strange, stunning, but illustrious. Like Arjuna, others may also have striking instances. But the contact with the Guru must be there for all, in all events. The great Nature has made ample provision for such illustrious meetings. One of these would be applicable to the ardent seeker at the opportune moment in his life.
It was Arjuna who questioned first. Now it is Krishna who seeks to know. See the beautiful way one complements the other – the beginning and the end go together. It makes the thread of the dialogue exquisite, strong and comprehensive.
Dispelling delusion – the purpose of the Teaching
The sole object of Bhagavad Gita is to treat the mind and dissolve all its emotional stiflings. It equally deals with the questions and riddles of the intelligence. Once these two are over, nothing will be there to deal with or address within our inner personality. Bodily disorders are for medicinal science to deal with. Spirituality and philosophy have the aim of dealing with the invisible, subjective constituents of the mind and intelligence.
Arjuna and Krishna together have accomplished this subtle, inner, complex task effectively. Now it is for Arjuna to answer Krishna, with the same directness and fullness:
By your grace, Krishna, my delusion is dispelled; I have regained my memory; I stand stable with doubts dissolved. I shall do as you say.
Arjuna’s reply is equally to the point. In fact, it is amazingly relevant and brief, yet conclusive. He first states that his delusion has gone. Arjuna does not refer to any kind of grief or suffering now. Krishna’s words of instruction and Arjuna’s sensitive reception are enlightening, redeeming and fulfilling. It is verily a knowledge dialogue that transpired between them.
The Grace of the Guru
In the end, Arjuna clearly confesses that he is not the earlier individual, but quite poised and self-seated. “My delusion has dissolved, I have got back my memory and gained clarity and self-assessment. All this is due to your grace alone”, says Arjuna.
Grace, its place and purpose, is a subject discussed and debated by devotees and seekers. Often it leaves an indefinite picture in their minds. Here the seeker has a clear direction in the matter.
We generally look for grace, thinking that the supreme Reality, the Lord, is the one to bestow it. All religious efforts are to propitiate the Lord. In return, what the devotees look for is His pleasure and grace. What is that grace, the devotees generally think about and look fondly for?
Is not the Lord a concept of our own mind? We see the world around, by dint of our senses. On the basis of this sensory perception, the complexity and appalling nature it presents, our mind begins to wonder about what lies beyond as the cause of this grand display. It then is inclined to formulate ideas of a supreme Power and Lord. The mind cherishes to look to its supreme-ness in an effort to ensure life’s welfare and fulfillment. In that strain it also feels like propitiating the Lord, so that He would be pleased and would bestow all the bounties yearned for.
Is not the whole religious domain ruled thus by ignorance and delusion? That is why, though millions of religious devotees are there, they do not succeed in getting any tangible inner ascent and fulfillment.
What was the plight of Arjuna, and what did he seek under its impact! And now, after the short dialogue with Krishna, what does he feel, what has he gained? Are not these clear watchwords for devotees and seekers alike? Is this not grace itself?
Our body was born at a time, governed by the laws, processes and cycles set in motion by Nature. Nothing in this world or our life is a very special or exclusive event. Many beings get born – humans too. As was one’s birth, so will be his or her life thereafter. The life will move on, marching ahead under these laws and processes. One day, the body will fall. To think of anything ultra-special about this oft-occurring birth and death, and consequently the life tenure in between, is itself an aberration, a distortion of knowledge.
Free of all doubts, regaining stability, Arjuna says he would do what Krishna asked him to. The “I” in Arjuna seems to have receded, giving room to Krishna and his instruction. He answers: “Your words have given me resolve. I do not have anything specially or additionally to say or do!”
What an ease, facility, advantage! This is what every seeker should aim at. Act we always have to, under Nature and its three guṇas. Any kind of deliberate option is more a discussion, a debate, than any meaningful proposition. By our own growth, the tendencies acquired by then, both by inheritance and from environments, our activities would have their trend or course. It is foul play of the mind and intelligence that brings havoc and disharmony in the matter.
All fear, doubt and indecision Arjuna felt in his mind, have subsided. He is now prepared to do what he came for. “I shall act according to your advice” is Arjuna’s declaration.
What is this advice?
The question in Arjuna’s mind was about death and killing. Krishna’s answer to this is that there is no death at all for anyone – equally so, there is no birth too. To think of death is a sheer fallacy. This insight comes only by probing into the spiritual presence that enlivens the body. Enquiry into the Soul alone can redress the problem and agitation caused by death. So Krishna’s first words of advice are: “Gain the knowledge of the immortal Soul”, and overcome all anxiety, agitation and doubts of the mind.
“Having done this, do what you have come here for – namely, fight!” Tasmād yudhyasva are the words Krishna repeated (2.18, 37, 38). Krishna also said many times that grief is uncalled for. Arjuna should not grieve at all over anything whatsoever (2.11, 25, 26, 27, 28, 30).
Applied in the context of human life as a whole, these words imply that we should not think of condemning or withdrawing from our usual activities, come what may. In striving well lies human dignity and fulfillment. While doing so, we should not be lamenting for anything at all. Instead we must find full joy and harmony, in everything.
The whole dialogue thus derives an eternal relevance and utility. It discusses the problems of the mind and intelligence and offers a full solution to them all, as evidenced by Arjuna in the end. And this makes the dialogue a full-fledged spiritual and philosophical gospel of universal dimension. That is why it has been read, re-read, explained, interpreted and disseminated ever since with matchless fidelity, zeal and fervour by ascetics, scholars and Knowers.
***
(From Essential Concepts in Bhagavad Gita - Volume 6)
