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अर्जुन उवाच - arjuna uvāca - |
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Audio-BG-11.1 |
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Arjuna gets allured by mystic grandeur The eleventh chapter marks a very significant but intriguing and alluring transition in the battlefield dialogue. It carries the much coveted title ‘visvarupa darsana’ – the vision of the Universal Form’. In reading or commenting upon the contents of this picturesque chapter, every one easily gets tantalised and carried away by its mystic grandeur. For, it requires ample clarity of thought and great confidence for anyone to perceive beyond what is apparent in the narration, and arrive at the lasting message. If only a proper look is taken as to how the Kurukshetra dialogue began, wherefrom Krishna commenced his tuition and developed the theme in subsequent chapters, it will lead one to evaluate the meaning and message of this chapter appropriately, divesting it of all miraculous and mystical overtones. It is very clear that all in this chapter is not to be taken literally, nor it need be. Nevertheless, what is conveyed basically and ultimately in the verses, is quite relevant and useful. The narration offers enough food for the emotionally devout. It equally echoes the profound philosophy of the supreme Reality – the foundation of the world. Keeping this in mind, one has to get to the contents and message of the chapter. Arjuna was obviously overawed by Krishna’s description of the representative powers, excellences and grandeur of the supreme Reality. Krishna has clearly said that ‘sensory perceptions’, however gross they may seem, are verily not authentic or factual (9.4, 5). How can such an illusory ‘creation’ ever be, should be the first consideration in any committed seeker. But Arjuna strikes a significant difference, because he allows himself to be enticed by the illusory glories and wishes to see them as if they were all wholesomely real! The reader should remember what Arjuna had said, when, confessing his delusion, he sought from Krishna the best way to attain sreyas, everlasting joyful freedom. Arjuna also explained, in the same breath, what he verily meant by sreyas: “I do not see any purpose in winning unrivalled emperorship on this earth or even Indra’s abode in the heavens. For, neither of them has the potential to relieve me of the grief, scorching my whole being.” (2.8) Does this not show unmistakably how Arjuna stood indifferent to the bounties of the visible world as well as of the imagined heavens? He has already heard from Krishna how the entire visible display is but illusory, and the supreme Reality – which is truly beyond the ken of space and time – alone is the real source of everything. Should the glories of the Supreme, as described by Krishna, then cause any allurement for him? Or, should he have disposed them of at one stroke, as did young Nachiketas, when Yama tried to allure him with most covetable earthly and heavenly gifts? Alas, what happened to Arjuna’s discrimination, which Krishna strove so hard to build up and strengthen throughout the earlier part of the dialogue? A caution to seekers – delusion is difficult to overcome The manner in which the chapter begins, together with the prelude Arjuna provides, calls for special attention: मदनुग्रहाय परमं गुह्यमध्यात्मसञ्ज्ञितम् ।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ।। (Bhagavad Gita 11.1)
Arjuna agrees that what Krishna said in the earlier chapter is the very core of spiritual wisdom. He also submits that it has driven away his delusion well enough. When the delusion is removed from a seeker, what other than an intensified urge to realize the supreme Truth and be free forever, can his mind aspire for? But, alas, Arjuna speaks in the next few verses in an entirely contrasting note! It only confirms that even staunch seekers may fall into the trap of delusion and miss their objective. This only cautions that viveka, the sense of discrimination, should be kept strongly vibrant at all times. Loss of viveka can result in grave decline even at the last minute! |
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