The status of Bhagavad Gita in Mahābhārata
Bhagavad Gita forms part of the great epic Mahābhārata, an autobiography of Sage Vyāsadeva. The epic discusses the decline and fall of the Kuru dynasty, under the leadership of Duryodhana. The Duryodhana brothers (the Kauravas born of the blind King Dhṛtarāshṭra) as well as the Pāṇḍava brothers (the sons of Pāṇḍu, who died before the children grew up) were reared by their grandfather, the great Bheeshma. Duryodhanas deliberately clung to greed, hatred and wickedness. Pāṇḍavas, on the other hand, were given to virtues and nobility. The difference grew so deep that it made them part their ways forever.
The Kauravas lived in Hastinapura while the Pāṇḍavas had to establish their kingdom in Indraprastha. The Hastinapura clan, led by Duryodhana, could not still rest content without snatching Indraprastha from their cousins. This relentless ambition led to a number of onslaughts, overt and covert. Though the Pāṇḍavas austerely withstood and survived all of them, they had to live in exile in the forest for 12 years. Completing that ordeal and the subsequent life of incognito for one year, they legitimately asked their kingdom or at least a village back, to live peacefully. Duryodhana’s hateful mind sternly refused even a minutest space of a ‘needle-point’ for the cousins!
That precipitated the fateful Kurukṣetra war, which involved the whole subcontinent, bringing together about 45 lakhs of warriors from all around. Virtually all the kings of the land had sent their armies to join either Duryodhana or Yudhiṣṭhira. Remarkably, those defending righteousness were only about a half of the contenders of unrighteousness, giving us a picture of the society and its dhārmic standards at the time. It also proves that humanity has always been an admixture of good and bad, the virtuous and the vicious, with an apparent tilt towards the vicious, just as in the modern era!
Vyāsadeva narrates the whole history, dealing with the subject more as an exposition of truthfulness pitted against untruthfulness, righteousness against unrighteousness, making the rendering relevant to all times. Such delineation naturally will imbibe the dimensions of an epic, the sole aim of which is to present the eternal values of human life and how they irresistibly lead the votaries to their destined goal and fulfillment.
Of all the ethical riddles the mind faces, the Kurukṣetra scene depicts the most trying and afflicting one, revealing clearly how the solution for everything lies in our own mind and intelligence. Thus, the war dialogue is a profound ethical treatise as well as the most authoritative spiritual and philosophical dissertation, dealing with the mind and its problems, intelligence and its quests, setting forth the conclusive solution for both. At the same time it throws ample light on the moral and religious aspects of social life.
The event that triggered Bhagavad Gita transpired in Kurukṣetra on the very first day of the battle. And Sañjaya narrated it to Dhṛtarāshṭra, the blind King, on the tenth day. Millennia have passed since these events took place. What we have before us is the narration of the events by the great Sage Vyāsadeva. By rendering it with epic dimension, the Sage has made the whole episode eternal. By the intrinsic worth such depiction derives, it has ever since remained the warp and woof of our society.
The role of Ādi Śaṅkarācārya
This distinguished text of eternal relevance apparently remained eclipsed for a long period. The great Śaṅkara, at the bidding of his Teacher, Govindapāda, living on the banks of Narmadā river, took up the trying task of re-instituting the Vedantic message and practice, warranting the attention, regard and dedication they deserved.
Walking from one renowned place of learning to another, Śaṅkara faced the distinguished scholars of the time, who held contrary views on human life, its destined goal and the means to achieve it. Meeting the scholars, engaging them in faithful and cordial discussions, Śaṅkara upheld the supremacy of the Upanishadic wisdom, and the direct and conclusive message it held for all. The task was not easy, but he accomplished it with enviable majesty and splendour.
It was at this time that Śaṅkara, as part of his mission of dissemination, wrote the commentary on Bhagavad Gita, along with those on the ten Upanishads and Brahmasūtras. These together constitute the Prasthānatrayam, the three fundamental Texts of Indian spiritual philosophy and practice. This brought to light the greatness and relevance of Bhagavad Gita. The national scene changed abruptly and Bhagavad Gita began to inspire, guide, console and correct many a mind, intelligence and heart. Ever since, ascetic scholars have taken to the Text as an essential part of their spiritual life and pursuit towards wisdom and fulfillment.
Bhagavad Gita is no more an unknown Text. It is widely prevalent, studied, practised and disseminated by people from all walks of life. Listeners of Bhagavad Gita are far greater in number now than ever before.
I too took up writing on these essential concepts in Bhagavad Gita as part of my ascetic life of spiritual dissemination over the past fifty years. Vicharasetu, the monthly journal published by the Ashram, has been acting as the compulsion behind this presentation. The serial continued for 12 years, the first issue appearing in June 1996.
Sañjaya’s observations
After concluding the Arjuna-Krishna dialogue that transpired unexpectedly in Kurukṣetra, just before the actual war began, Sañjaya makes his own observations about the whole episode. Arjuna too spoke at the end. His was a direct revelation about the worth and utility of the gospel he heard from Krishna. Sañjaya’s is a statement from one who was in the scene, watching the whole event. It clearly tells us that Krishna’s exposition was not only relevant to Arjuna, to whom it was addressed, but also to all others in the world. An inter-personal conversation became a life-gospel of eternal worth and relevance!
Personal histories are the prevailing influence in humanity. Present events can only be an enactment of whatever has already taken place in the world. As are Nature and its constituents, so are the events and episodes that transpire within their realm. There can hardly be anything new. History repeats itself. The question is merely, in what duration. The cycle can be short or long.
Thus have I listened to this marvellous, inspiring and ecstatic dialogue between the great Soul, Sri Krishna and Arjuna. It is with the grace of Vyāsa that I could directly hear this most profound secret, the Yoga narrated verily by Krishna, the Master Yogin (Yogeśvara) himself.
Sañjaya says that he has heard the wonderful dialogue, delightful and thrilling throughout. He acknowledges that it has been possible for him to be present in the scene, solely due to the grace of Vyāsadeva, who blessed him with the divine power to move about freely, in an invisible form, in the battlefield and know what all transpired.
To be a close witness to what Arjuna felt and said, and what Krishna exhorted in response, is an unusual fortune and privilege. Arjuna was a distinguished warrior, worthy of emulation by all. Krishna too was no ordinary Knower. Sañjaya describes him as a Mahātmā, a high soul. To be present during such an intimate dialogue, in such a critical juncture, is indeed extraordinary. He got the opportunity as a part of his mission to narrate the war-scenes to Dhṛtarāshṭra. The words he adds are quite revealing:
O King, I am thrilled again and again, recalling repeatedly this wonderful, sacred dialogue between Keśava (Krishna) and Arjuna.
Krishna’s form is marvellous, says Sañjaya. Wonderful in every way, it generates ecstasy and admiration. Remember: Arjuna was frightened when he saw the viśvarūpa – the universe in Krishna’s person – in response to his own request. Sañjaya did not have any such discomfiture. Instead, he was filled with horripilation and delight. It is clear that anyone listening to, reading or remembering the dialogue will also have such an exhilarating effect. It is so even today!
Such a comment or evaluation coming from a third person about the worth, excellence and relevance of the Teachings is self-explanatory. What greater tribute is necessary to highlight the paramount nature of the teachings of Bhagavad Gita?
The victory of the Teacher and the taught
All this is the evaluation and appreciation of the dialogue. Sañjaya has something more conclusive to say. It is a verdict, a prophecy, he makes on the basis of what he saw, heard and understood from the whole episode, the circumstances in which it transpired and the effects and after-effects it produced:
Wherever is the Master Yogin, Krishna, along with the wielder of the bow, Arjuna, there will prevail prosperity, victory, glory and the ultimate righteousness. This is my firm conviction.
He describes Krishna as Yogeśvara. What does this denote? The whole discussion is about yoga. Each chapter is named after one particular kind of yoga. Altogether there are 18 chapters and hence 18 yoga pursuits too. Yoga literally means the path or process to unite the mind with the Soul, the mind’s own essence. Obviously the yoga, union, is in the level of Consciousness, which causes thoughts, feelings, memory and knowledge.
Abiding in Consciousness is yoga
All these inner creations are generally regarded as different from each other. But with spiritual prudence, when the seeker examines his own within, the working of his mind and intelligence, the revelation is bound to be different.
Is thought different from the thinker or thinking substance? Is the ‘seer’ different from ‘seeing’? Where is the object seen? Does any object we perceive through the senses ever get into our body to remain there? The senses always remain where they are, and the objects they perceive also remain where they are. In reality, no contact, much less a union, takes place externally between them.
Through the senses, it is the inner Consciousness that forms impressions of objects. Impression is of Consciousness, in itself, with no content other than its own. Though we call it an object impression, it is a formation or ‘becoming’ of the Subject consciousness alone. In forming such impressions, Consciousness does not change into any other substance.
In truth, Consciousness never becomes anything else. Its powers are such that it can cause imprints on itself. None of the imprints has a separate content, substance or entity. It is all Consciousness alone, whether you call it the ‘Subject’ or the ‘object’.
Thus, the thought and the thinker are the same. Does not every thought subside in the thinker, or thinking substance every time, making all ideas of separateness between them a sheer fallacy? It is thus a yoga of the thought and the thinking substance. Thinker is only a reference, a name or identity, not a substance at all.
Likewise all that is produced in the mind can be united with the mind itself. Knowledge, doubt, memory, feeling, etc. get joined with or dissolved into their own source. This is the yoga that seekers should strive to realize. It is more a knowledge-based process than any material or energial eventuality.
Sañjaya is so impressed with Krishna’s mastery in dealing with the subject of Yoga, that he calls him Yogeśvara, the Lord of Yoga. There is uniqueness about the whole presentation. It is not renunciational, but involvemental. The test of yoga is the excellence in action, yogaḥ karmasu kauśalam (2.50). Krishna says: “Dissolve grief, doubt, fear and oscillation; and then fight with stability and poise, tasmād yudhyasva bhārata” (2.18).
Wherever such a Krishna, the Yogeśvara, is there along with Arjuna, the illustrious warrior, with his bow raised, both together personifying the blending of wisdom with action, says Sañjaya, there will abide prosperity and welfare. Sañjaya adds that victory, glory and propriety will also reign.
Human life becomes worthy and fulfilling with timely action on the one hand and the excellence of spiritual wisdom on the other. Krishna here signifies the spiritual proficiency, clarity and enrichment. Arjuna denotes the courage, readiness and excellence in action. Both have to be in close conjunction. Only then human life becomes meaningful, creative, vibrant and fulfilling. This is a verdict Sañjaya gives for the entire world. People have to reflect upon this very deeply, to understand and imbibe its import.
Creation is full of activity and vibration. There is no place for inactivity or idleness at all. While animals are given to their respective instinctive behaviour, humans are expected to apply discrimination and prudence (viveka) in every matter. Dharma (righteousness) is an outcome viveka constantly elicits, compels. Governed by it, we have evolved dharma, artha, kāma and moksha – the four-fold purushārtha or the object of human pursuit.
It is not enough if we are active and striving. Spiritual evaluation and sublimity must underline whatever we think, speak and do. This conjunction is very important. That is what Sañjaya alludes to by referring to the Krishna-Arjuna complement.
Krishna embodies the excellence of spiritual wisdom, and Arjuna the powerful Hand of Administration. Administrators may have, at times, to resort to very stern steps, invariably stifling to the mind and emotions, and confusing to the intelligence and rationality, as the Kurukṣetra scene illustrates. The knowledge or experience of the Administrator alone will not be adequate to deal with such complex situations. The result will be a grave quagmire and debility.
The only redress in all such contexts will be the deep, all-assimilative and all-resolving spiritual wisdom, which Krishna amply displays. It is evident that only when graced by the unique sublimity of spiritual excellence, can Administration function effectively, free from mental or moral stifling and enfeeblement. In contending the deleterious and promoting the beneficial, astute discretion, inner strength and vision are indispensable, as we find in the case of Arjuna himself. This is as true today as it was over 5000 years ago, during the Mahābhārata war.
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(From Essential Concepts in Bhagavad Gita - Volume 6)