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श्रीभगवानुवाच - अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् । śrī-bhagavān uvāca - adhibhūtaṁ kṣaro bhāvaḥ puruṣaś-cādhidaivatam | |
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Universality of the Gospel Krishna further enhances the significant shift he took in the 7th chapter, making Bhagavad Gita more universal and profound. In the process he incorporates a number of views bearing upon religious and philosophical thinking. The universality of the gospel naturally implies that the conversation cannot be restricted to one person, event or time. It must deal with the complex human mind and its eternal compulsions. Thus, enriching additions and inclusions are indispensable. The necessity is also evidenced from Arjuna’s questions at the outset, picking up the thread from Krishna’s concluding verses of the earlier (7th) chapter. How steeped Arjuna was in utter grief and dejection, resulting in the total collapse of his personality! The immediate relief he sought was to this burning affliction. But how strangely did the picture change soon! Arjuna quickly became poised with a sustaining mood of deep quest, investigation and zeal to know more about human nature, the complex universe and the eternal principles governing them! If such a startling transformation graced the Kurukshetra warrior all too soon, what could be the range of inspiration or enquiry that seekers in general will be infused with, considering that they are better placed in the calmer and more stable environment of day-to-day life? Thus, the gospel had to rise from its restricted relevance of the warfront to a higher, eternal note. Only then will it have the potential to deal with human mind in all its complexity and treat the sustained interrogations of the sharp intelligence. The full-fold relevance and message of the dialogue lies in this expanded scope. Arjuna wants to know about brahman, adhyatma, adhibhuta, adhidaiva and karma. He also seeks to be told how one, with a steadfast mind, can get to the supreme Reality at the time of the body’s fall. Krishna himself briefly expressed these thoughts while concluding the previous chapter. That provoked Arjuna’s curiosity, and he seeks clarification on the points with deep earnestness, denoting how much he yearns to gain spiritual wisdom. Spiritual enquiry is basically three-fold: the living individual, the world environment of matter and energy, and thirdly, the cause and source of these. In addition, Arjuna also wants to find out how the rare fortune of leaving the world in the end, with the contemplation on the Supreme can be gained. It is a fate which people, in general, covet so much. The dialogue thus is no more personal, specific or event-based. It extends into a full treatise on human life and all its intricacies. Naturally it analyzes the world, its causal factors, and finally the outcome the world is destined to bring about at the end of man’s earthly sojourn. Arjuna wanted to be instructed on the path of everlasting good, sreyas (2. 7). In the same breath he also specified that neither a prosperous Kingly life on the powerful throne (this is the best a warrior could think of) nor the promise of the higher worlds after death (this is the best that Vedic rituals can invoke), would suffice for him. For, neither of these, he made it clear, had the power to redress the scorching grief he was suffering from (2.8). So he desperately wanted to be gifted with the efficient means to remove all his grief, filling him with supreme happiness. This is what the Upanishads speak about – the sreyas, as different from the preyas. As the Upanishads discuss the subject in a detailed manner, especially in the background and relevance of the ritualistic section of the Vedas, Krishna too makes his dialogue thorough and comprehensive. Only then can it serve the role of serving many an Arjuna and yet others. As our life is an interaction between the human psyche and the world of matter, an understanding of both oneself and the surrounding existence is necessary, if the effort to eliminate grief, and gain happiness is to be well-founded and fulfilled. That will naturally lead one to wonder and enquire about the Power or Potential that governs the endless world with its multiple courses and cycles. We continually find ourselves amidst and confronted with stupendous factors. To contend them will not be the prudent course – it is neither feasible nor fruitful. What then is the way to realize, at least to a degree, what each needs or wishes for? It is then that such questions emerge and begin to assail the human mind – questions like what in reality is oneself, what does the world verily consist of, what, if any, rules the world phenomena. Quests and reflections of this kind verily shape religion, philosophy and spirituality. This is how Krishna’s words go beyond the boundaries of a mere short-term redress of a warrior’s afflicted mind and encompass the much larger orbit of human life, the world around and the creative source of both. The right mode of departing from the world Answering Arjuna’s questions briefly, Krishna discusses the broad-based concepts and evaluations relevant to the subject: अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।
भूतभावोद्भवकरो विसर्गः कर्मसञ्ज्ञितः ।।
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् ।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ।।
(Bhagavad Gita 8.3, 8.4)
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