कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय ॥ १८.७२ ॥

kaccid-etacchrutam pārtha tvayaikāgreṇa cetasā |
kaccid-ajñāna-sammoha: pranaṣṭas-te dhanañjaya || 18.72 ||

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.