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- Herausgeber: Bhakti Marga Publications
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
The Bhagavad Gītā recounts a profound dialogue between Arjuna, a conflicted warrior, and his humble charioteer, who is in fact the Lord Himself. The message Kṛṣṇa delivered on a battlefield more than 5000 years ago is just as relevant today because it awakens the soul to mankind’s true nature and reason for being. His instructions have stood the test of time and provide the knowledge to help us triumph over the obstacles we face in our lives.
Paramahamsa Sri Swami Vishwananda’s commentary brings this timeless discourse to life, unravelling it and delivering it straight to the heart of the reader.
It is rare when a book has the potential to become a lifelong companion for spiritual seekers, yet the Bhagavad Gītā Essentials is designed to be just that: an essential part of your life.
Small enough to carry with you wherever you go, yet profound enough to carry you all the way to God; succinct enough to read in a matter of hours, yet deep enough to contemplate for decades to come.
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Seitenzahl: 482
Veröffentlichungsjahr: 2020
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Bhagavad Gita Essentials – UK EditionCopyright © 2020 Bhakti Event GmbH
Bhakti Marga's English translation of Sanskrit is based on Śrīmad Bhagavad Gītā with Gītā Bhāṣya of Bhagavad Rāmānujācārya, 2013, by U.Ve. Sri Rama Rāmānuja Achari. (Used and modified with permission.)
All international rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form without the prior written permission of the publisher, except in the case of brief quotations embodied in critical reviews and certain other non-commercial uses permitted by copyright law.
Publisher: Bhakti Marga PublicationsEnglish, UK EditionISBN: 978-3-96343-057-2 (Hardcover)ISBN: 978-3-96343-058-9 (ebook)Bhakti Marga PublicationsAm. Geisberg, 1-865321, Heidenrod-SpringenGermanyPublications@bhaktimarga.orgBhaktimarga.org/publications
Table of Contents
Foreword
Thousands of years ago, in the middle of chaos, uncertainty, and fear on an enormous battlefield, supreme knowledge was given to humanity. We know it now as the Bhagavad Gītā.
The Gītā is a narrative between God and a conflicted warrior named Arjuna. The Supreme Lord, in the form of Kṛṣṇa, plays the humble role of a charioteer who masterfully instructs Arjuna about the profound mysteries of life.
The truth is, the world we are living in today is the same battlefield Arjuna found himself on. The only difference is that the battle each one of us faces is not on the outside, but on the inside.
In the face of these trials, we need a source of greater wisdom to help us overcome the devastating impact on our thinking, emotions and reactions. Fortunately for us, Kṛṣṇa’s instructions have stood the test of time and provide the knowledge to help us triumph over the obstacles we face.
Paramahamsa Vishwananda’s commentary on Kṛṣṇa’s teachings opens up and applies the wisdom of the Bhagavad Gītā to our lives today. Ultimately, it helps us understand that we have a relationship with God, and that the goal of life is to become fully aware of that divine connection.
If we can integrate the teachings of the Bhagavad Gītā and Paramahamsa Vishwananda’s commentary this way, we will begin a uniquely personal journey that takes us from the mind to the heart. And, despite the challenges along the way, it is the guidance of the guru that can help us to walk it with trust and courage.
— RC
The Seeker’s Journey
There are some who think that life is totally random or must be explainable by science to be valid. There are others who sense there is something more, something with divine meaning and purpose. Ultimately however, everyone just wants to be loved and to experience lasting happiness.
To do this, most of us try to maximise pleasures and minimise discomforts through the material world. Many seek fulfilment in relationships or careers. Others turn to sex, drugs, food, shopping, or thrill-seeking to feel alive. The problem is, these desires naturally fuel a drive to accumulate more and more, attempting to fill the void felt inside.
Unfortunately, even the hard-earned happiness gained from these endeavours fades with time. Despite one’s best efforts, the results often leave people feeling empty, disillusioned and even depressed. Others simply find themselves questioning if this is really all there is to life.
Realising that the empty promises of the material world cannot satisfy all their needs, many embark on a spiritual journey in search of the only source of real unconditional love: a relationship with God.
However, the spiritual path is by no means easy. Material desires can tempt us back into old unproductive patterns. Friends, books, movies, workshops, or religion don’t always provide reliable answers, and even mystical experiences may not be enough to create lasting effects. Without a map, we can end up feeling lost and alone.
The Bhagavad Gītā, delivered by the Lord Himself, provides spiritual seekers with that map to the source of divinity itself, and, fortunately for us, this commentary by Paramahamsa Vishwananda helps us take each step along the way.
About Paramahamsa Vishwananda
Paramahamsa Vishwananda carries the grace of two lineages which emphasise bhakti: loving devotion to God.
He is an ācārya in the Śrī Vaiṣṇava lineage, which promotes bhakti through ritual and service. He is also a Kriya Master and direct disciple of Mahavatar Babaji in the Kriya Yoga lineage. With the blessing of His guru, He introduced Atma Kriya Yoga which promotes bhakti through meditation.
Paramahamsa Vishwananda expertly weaves these two traditions together, one external and one internal, with the bhakti teachings of scriptures and the inspiration of bhakti saints to show everyone how to cultivate a uniquely personal, loving relationship with the Divine.
Since Paramahamsa Vishwananda is a satguru (one who can bring devotees to the level of God-realisation), the glory of God can be revealed through Him. Still, remaining humble and humorous, He makes the unfathomable, unknowable Lord not only real, but practical, tangible and personal. He brings the most profound and subtle truths down to earth, so that the same path that, traditionally, was pursued only by the few, is now accessible to all.
Dedicating His life to uplifting humanity, Paramahamsa Vishwananda’s teachings can be found in His books, videos, spiritual practices, livestream satsangs (spiritual Q&A), online darshan blessings, and His worldwide mission and organisation known as Bhakti Marga (the path of devotion).
paramahamsavishwananda.com
About this Book
It is rare when a book has the potential to become a lifelong spiritual companion. Bhagavad Gītā Essentials is designed to be just that: an essential part of your life. Small enough to carry with you wherever you go, yet profound enough to carry you all the way to God. It is succinct enough to read in a matter of hours, yet deep enough to contemplate for decades to come.
Bhagavad Gītā Essentials evolved out of two live discourses given by Paramahamsa Vishwananda: an 18-day course in 2014 and a 7-day course in 2016. The essence of these commentaries has been distilled to reveal the deeper meaning of this timeless scripture. All 700 Sanskrit verses of the Bhagavad Gītā are presented here along with translations that are infused with the beauty of bhakti: love and devotion for God.
In addition, this book has been specially designed to help you get the most out of its verses and commentary:
Each chapter begins with highlights of the knowledge it contains and introduces key points to help you navigate your own journey.
Within each chapter, the verses are grouped together under titles which help you stay connected to its themes.
Each commentary selection is identified with numbers so you can look up its source in the References section found at the end of the book.
Finally, definitions of key Sanskrit terms have also been included at the end of each chapter to help you better understand the philosophy behind the verses and commentaries.
How to Savour this Book
The Bhagavad Gītā offers a most precious treasure: the timeless discourse of Lord Kṛṣṇa which Paramahamsa Vishwananda’s commentary unravels and delivers straight to the heart.
What you do with it depends on the value you give it. Receiving the Gītā with this in mind allows you to draw on its wisdom in the most powerful way.
There are many ways you can savour this book:
Reading it cover to cover gives you an overview of the entire scripture.
Reading only the verses from beginning to end allows you to stand next to Arjuna and take direct instruction from the Lord Himself.
Concentrating on the introductory text and commentaries of each chapter helps you discover the secrets hidden within the verses.
Simply letting the book fall open to any page allows the Divine to reveal something to you in the moment. Take it as a gift and contemplate on what you find.
Whether you read a verse a day, a chapter a week, the verses alone, only the commentary, or you just open the book to see what will be revealed to you in the moment, you’ll surely want to keep this book close at hand and make it a part of your daily life.
Special Note from Paramahamsa Vishwananda
‘The Bhagavad Gītā is not a novel. It’s not just a book which you read whenever you have time. You have to soak your mind with it. Not only reading it one time.’
‘You have to dive into it, because each line of the Bhagavad Gītā, each phrase which Kṛṣṇa has uttered, has a deeper meaning in your life. It’s not outside of your life. He didn’t say something alien to you. Actually, what He has spoken 5000 years ago is still relevant to now. If you see what Arjuna went through, everybody goes through the same thing. That’s why you have to dive into it. Read it one time, two times, three times, hundreds of times. Become a living and walking Bhagavad Gītā.’
Introduction
The Bhagavad Gītā provides instruction and offers real, practical teachings on yoga, self-mastery and attaining perfection. We need such help because our incessant thoughts and desires inevitably lead to suffering. But by controlling and surrendering the mind to the Divine, we can become free from material conditioning. We return to our true Self and from there experience an eternal loving relationship with God. Through such teachings, the Gītā provides the ultimate solution to life’s challenges, and offers a treasure map to the most priceless gem of all: the knowledge of how to attain real love and lasting happiness.
Although it is more than a philosophy, it can be helpful to have an overview of some of the philosophical principles this scripture embodies.
Philosophical Foundations of the Bhagavad Gītā
Sanātana-dharma (Hinduism) is founded on the idea that there is one Truth, one reality, one Supreme God, that is revealed in a number of ways. This explains the vast diversity and plurality that exists within this way of life. Various gurus and saints have come to humanity to reveal different traditions and pathways upon which the seeking individual can attain a first-hand experience of God. This has led to an immensely rich and profound spiritual culture which has lasted thousands of years.
But amongst all these elements, it is the Bhagavad Gītā which has emerged as the flagship scripture. In just 700 verses, it manages to explain all the key spiritual truths. The divine nature of the Self, reincarnation, karma, the nature of God, and so much more, are all neatly woven together in one discourse. Despite the wide range of thought within Sanātana-dharma, the Gītā has remained a unique source of authority in philosophical matters. This can be seen by the huge number of commentaries given by gurus, teachers and scholars.
Although given 5,000 years ago, the teachings of the Bhagavad Gītā describe eternal truths which are entirely relevant to this day and age. Each verse is saturated with meaning and should be seen not as mere philosophical statements, but as meditations designed to dispel ignorance. By regularly engaging with the teachings, one can develop the wisdom to move forward in life and progress on the spiritual path.
God in the Gītā
Each tradition within Sanātana-dharma views God in a different way, and amongst them, Vaiṣṇavism is one such tradition that holds Viṣṇu (Nārāyaṇa) as the Supreme Lord. He is the original Person, the source of creation, the ground of all that exists. Kṛṣṇa is an avatāra, a complete incarnation of the Supreme Lord, who has entered this material world to uplift humanity. The Gītā therefore, is fundamentally a Vaiṣṇava scripture. Throughout it, we are repeatedly reminded of how everything depends on Kṛṣṇa, of how He is intrinsically present in the world, and at the same time, how He is beyond all of it.
In Kṛṣṇa, the Gītā shows that God is a deity who has a form, and who lovingly responds to His devotees. But at the same time, He does not simply reside in some distant Heaven. His presence pervades this material existence and He dwells within each living person. This entire world and the individual souls are an eternal part of His being. All of this becomes clear in the eleventh chapter where Arjuna is able to behold the cosmic form of Kṛṣṇa.
In the realm of material existence, only Kṛṣṇa and His abode are exempt from the endless cycle of birth and death, creation and destruction. Kṛṣṇa is the highest reality since everything is supported, owned and controlled by Him, and everything that exists is only a part of His cosmic body.
(For further information on Hinduism, we recommend the book and course, Understanding Hinduism, by the Bhakti Marga Academy.)
The War to Restore Righteousness
The Bhagavad Gītā is part of a much larger scripture known as the Mahābhārata which details the history of the kings in the ancient Kuru dynasty.
It all takes place about 5000 years ago in India. Pāṇḍu ruled the kingdom of Hastināpura, but due to a curse, he retired to the forest with his wives, leaving his blind brother, Dhṛtarāṣṭra, to take the throne. Eventually children were born. The five sons of Pāṇḍu (Yudhiṣṭhira, Bhīma, Arjuna, Nakula and Sahadeva) were known as the Pāṇḍavas, while the hundred sons of Dhṛtarāṣṭra were called the Kauravas.
The righteous Pāṇḍavas were continuously persecuted by the jealous Duryodhana, the eldest of their Kaurava cousins. Eventually this ongoing feud led to the kingdom being divided between the two families. Unable to tolerate the growing success of the Pāṇḍavas, Duryodhana arranges a deceitful gambling match, the result of which forces the five brothers and their wife, Drapaudi, into exile.
After thirteen long years, the Pāṇḍavas return to claim their kingdom, but despite repeated efforts for a peaceful resolution, Duryodhana refuses to compromise. In order to restore righteousness and vanquish the tyranny of the Kauravas, the Pāṇḍavas are left with no other choice but to wage war.
At this point, both sides gathered up their allies in preparation. Despite their affection for the Pāṇḍavas, many elders and relatives, such as their grandfather Bhīṣma and their teacher Droṇa, join the Kaurava army. All are profoundly aware of Duryodhana’s arrogance and unrighteous behaviour, but filled with a sense of duty to the kingdom, they are ready to fight for him. Consequently, one family stands divided on the Kurukṣetra battlefield.
Arjuna and Duryodhana both approach Kṛṣṇa for help in the coming battle. Much to their surprise, Kṛṣṇa has taken an oath that He will not fight for any side. Instead, He presents two choices to both of them. In one hand, He offers his immensely powerful and illustrious army; in the other, He offers Himself, alone and unarmed. Arjuna is given first choice and, without doubt, chooses Kṛṣṇa. Duryodhana is both shocked and relieved. Without hesitation, he gleefully accepts the army that he thinks will assure him of victory.
Duryodhana assumes Kṛṣṇa to be an ordinary mortal, fallible and limited. He views Him as a means to fulfilling his desires. Arjuna, on the other hand, sees Kṛṣṇa as his dear friend and indeed as his world. He does not care for the army, the kingdom or for any victory, he simply wants Kṛṣṇa. It is this bond of Love that causes the Lord to serve Arjuna. As a result, the original Creator of the universe, the all-pervasive omnipotent personality that is Kṛṣṇa, takes on the role of a humble charioteer.
The Lord Takes the Lead
Arjuna’s confusion and distress at the beginning of the battle provides the space for Kṛṣṇa to transcend His position as a charioteer, cousin and friend. He then assumes the role of the spiritual guru and takes responsibility for Arjuna’s spiritual evolution. While we, as the reader of this timeless dialogue, take the place of Arjuna.
Kṛṣṇa is none other than the Supreme Lord Nārāyaṇa. Of His own Will, He enters into His creation to restore righteousness and awaken the hearts of His devotees. Within this one form of God, there is the potential for every kind of relationship with God. For example, as a child, Kṛṣṇa grew up in the forest of Vṛndavān tending the cows. Wherever He went, His all-attractive persona captured the minds of the people. His mother Yaśodā attained the highest form of Love through maternal affection. His cowherd companions evolved through friendship with Him. The simple gopīs (cowherd girls) saw Him as their Lover and reached ecstatic states of devotion.
But the secret of His divine nature is not revealed to everyone. Through His divine yogamāyā, the power of illusion, He conceals His true identity. Only those who have been graced to see Him can know Him as He truly is. Through Kṛṣṇa’s grace, Arjuna is given these ‘eyes to see’ in Chapter 11.
The Bhagavad Gītā is built upon this profound relationship, demonstrating how devotion and a spirit of surrender allows one to see the Truth.
Your Part of the Story
The dialogue between Arjuna and Kṛṣṇa is an ancient hymn that has been sung for thousands of years. The poetic 700 Sanskrit verses detail a story of profound personal transformation. But it is not only the story of Arjuna the warrior. It is also the story of everyone on the path to God.
The Kurukṣetra War lasted 18 days; each of the 18 chapters of the Gītā reflects one of those days. Together, the story told in verse and the commentary given by the guru, shed a brilliant light of love on the 18-step journey that every sincere spiritual seeker takes on the quest to attain the Lord.
A word to the wise: don’t just read the story. Use this conversation between Kṛṣṇa and Arjuna as a guide on your own spiritual journey. Climb into the chariot and take a seat next to Arjuna at the feet of the guru. Become His disciple as well. Absorb your whole being in these wisdom teachings and you’ll discover the mysteries of life, eternal truths of creation, and the true purpose of human existence.
By understanding and applying the wisdom given by Kṛṣṇa, and by meditating on the insightful commentary of Paramahamsa Vishwananda, you can stand beside Arjuna, and together, fight in the most important battle of all time.
The Bhagavad Gītā is a call to awaken the soul. It is a map for navigating the perilous journey from the head to the heart where we will find the most valuable treasure of all: the Lord Himself.
The scene is now set for one of the greatest encounters the world has ever seen.
Let the adventure begin...
Chapter OneArjuna-viṣāda-yogaThe Lamentation of Arjuna
The Gītā begins with a vivid description of the scene on the Kurukṣetra battlefield. Key warriors on both sides are named. The blowing of conches and the beating of drums signal the start of this terrible war. It is at this point that the focus shifts to Arjuna and Kṛṣṇa. Eager to assess the enemy ranks, Arjuna asks Kṛṣṇa to take him to the middle of the battlefield so he can take a closer look at those he is about to fight.
Amongst the opposing army, he sees relatives, friends and revered elders. The sight of those who were once so dear to him causes Arjuna to lose his resolve. He can no longer see the point in engaging in this battle which will inevitably destroy his family. Confused about his duty and overwhelmed with compassion for his enemies, he begins to pour out his heart to Kṛṣṇa. Surely, he argues, this war cannot be based on righteousness. He repeatedly makes the point that killing one’s own family for the sake of a kingdom will only produce dire consequences for the future. After making his case, the chapter ends with Arjuna casting aside his bow in grief.
Verse 1: Dhṛtarāṣṭra’s Enquiry
dhṛtarāṣṭra uvācadharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ |māmakāḥ pāṇḍavāścaiva kim akurvata sañjaya || 1 ||
Dhṛtarāṣṭra says:O Sañjaya, after they gathered on the holy field of Kurukṣetra, being eager for battle, what did my sons and the Pāṇḍavas do? (1)
‘This verse starts with the word “dharmakṣetra.” “Dharma” means righteous, “kṣetra” means the field – so this is the field of righteousness.’
‘One of the meanings of this war is life, where the “good” side fights with the “not good” side. This war is not outside, it is also happening inside the human body. Your physical body is the dharmakṣetra. You have incarnated to do your dharma (duty) in this field.’
‘Life is also a dharmakṣetra. You have come to fulfil your divine purpose. When you are in tune with your true Self, you realise your purpose in life…and that’s what the word “dharmakṣetra” is reminding you of. Do your dharma! Awaken! This dharma can be done with the greatest gift which God has given: this field, this body. And when you start doing your dharma, you’ll get good merit! But, if you run away from your dharma, then you turn towards the dark side.’1
‘This blind king, Dhṛtarāṣṭra, represents the mind – the mind which is blind and wants to always stay blind. The mind is hanging on to the outside so much that it has power only when it is focused on something exterior: on the material, on relationships, on gaining this or that. This is the nature of the mind. The mind is blind.’
‘Both families were from the Kuru dynasty. But the king refused to recognise the Pāṇḍavas. The mind doesn’t recognise the good qualities which are present in oneself. The mind can only look towards the senses, looking always towards the outside. The Self, and the positive qualities which are present inside, are not comprehended by it.’2
Verses 2-13: The Warriors are Introduced
sañjaya uvācadṛṣṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanas tadā |ācāryam upasaṅgamya rājā vacanam abravīt || 2 ||
Sañjaya says:O king! Duryodhana, seeing the Pāṇḍavas’ army in military formation, approached his teacher, Droṇa, and said these words: (2)
paśyaitām pāṇḍu-putrāṇām ācārya mahatīṁ camūm |vyūḍhāṁ drupada-putreṇa tava śiṣyeṇa dhīmatā || 3 ||
Duryodhana says:O Master, behold this mighty army of the Pāṇḍavas, led by the son of Drupada, who is your intelligent disciple. (3)
atra śūrā maheṣvāsā bhīmārjuna samā yudhi |yuyudhāno virāṭaśca drupadaśca mahārathaḥ || 4 ||
In that army are heroes and great archers like Bhīma and Arjuna; there are mighty warriors like Yuyudhāna, Virāṭa and Drupada. (4)
dhṛṣṭaketuś-cekitānaḥ kāśi-rājaśca vīryavān |purujit-kunti-bhojaśca śaibyaśca nara-puṅgavaḥ || 5 ||
There is Dhṛṣṭaketu, Cekitāna, and the valiant king of Kāśī, Purujit, Kuntibhoja, and Śaibyā, all of whom are the best among men. (5)
yudhāmanyuśca vikrānta uttamaujāśca vīryavān |saubhadro draupadeyāśca sarva eva mahārathāḥ || 6 ||
There is the valiant Yudhāmanyu and the strong Uttamaujas. There is also the son of Subhadrā, as well as the sons of Draupadī. All of them are mighty chariot-warriors. (6)
asmākaṁ tu viśiṣṭā ye tān-nibodha dvijottama |nāyakāḥ mama sainyasya saṁjñārthaṁ tān bravīmi te || 7 ||
O best of brahmanas, let me now familiarise you with our principle warriors who are the commanders of my army. I shall name them to refresh your memory. (7)
bhavān bhīṣmaśca karṇaśca kṛpaśca samitiñjayaḥ |aśvatthāmā vikarṇaśca saumadattis tathaiva ca || 8 ||
There is yourself, Bhīṣma and Karṇa, the victorious Kṛpā, Aśvatthāmā, Vikarṇa and Jayadratha, the son of Somadatta. (8)
anye ca bahavaḥ śūrā madārthe tyakta-jīvitāḥ |nānā-śāstra praharaṇāḥ sarve yuddha-viśāradāḥ || 9 ||
And there are many other heroes who are determined to give up their lives for my sake. They are all experts in weaponry and experienced in the art of warfare. (9)
aparyāptaṁ tad asmakaṁ balaṁ bhīṣmābhirakṣitam |paryāptaṁ tvidam eteṣāṁ balaṁ bhīmābhirakṣitam || 10 ||
This force of ours marshalled by Bhīṣma is immeasurable, while their strength controlled by Bhīma is limited. (10)
ayaneṣu ca sarveṣu yathā-bhāgam avasthitāḥ |bhīṣmam evābhirakṣantu bhavantaḥ sarva eva hi || 11 ||
All of you therefore should make every effort to guard Bhīṣma, whilst stationed at your respective positions in the army. (11)
tasya sañjanayan harṣaṁ kuru-vṛddhaḥ pitāmahaḥ |siṁhanādaṁ vinadyoccaiḥ śaṅkhaṁ dadhmau pratāpavān || 12 ||
Sañjaya says:Then, the valiant grandsire Bhīṣma, the most senior of the Kuru clan, roaring like a lion, blew his conch to encourage Duryodhana. (12)
tataḥ śaṅkhāśca bheryaśca paṇavānaka-gomukhāḥ |sahasaivābhyahanyanta sa śabdas-tumulo’bhavat || 13 ||
Suddenly, conches and kettle drums, trumpets, tabors and horns erupted forth and the sound was terrific. (13)
‘Duryodhana represents this great pride that is born from the mind. When the mind is very active, one becomes proud of many things: proud of knowledge, proud of what one has.
‘The army of the Pāṇḍavas was arrayed in a very special formation. Seeing this orderly formation, Duryodhana felt much nervousness and anxiety inside himself. Anxiety appears when one is proud. Even if pride appears very strong on the outside, in reality, it has a lot of weaknesses in it. Why does pride arise? Do you think it is out of strength? No! In reality, pride arises due to the weakness that one has inside. Even if somebody says, “Ah yes, I am very proud of this and I am very proud of that”, you can feel that this pride is actually weakness. When pride arises, people think, “Yes, I am very confident!” No. It’s the mind that perceives pride as confidence. In reality, one is running away from something, from the opposite of pride, which is humility. When one is running away from humility, one only appears to be very grand and confident.’
‘When you start on the spiritual path, your pride sees all your good qualities, but then the mind becomes anxious. This pride tries to make you reason, tries to make you go sideways in a cunning way. That’s why Duryodhana rushes to Droṇācārya, the great teacher of both the Kauravas and the Pāṇḍavas.
‘Droṇācārya represents attachment to the material. He represents the greed in man. Droṇācārya also had good qualities. He was a great teacher of military science. Sometimes he would even advise Bhīṣma. He was the royal guru. But when the pride of Duryodhana saw the greed in Droṇācārya, he said to himself, “Let me go and feed his greed. Let me corrupt him.”’3
‘Then he praises Bhīṣma. Bhīṣma represents the ego. He was very powerful. He was the great-uncle of the Kauravas and the Pāṇḍavas, and was considered the greatest of all in the Kuru dynasty. He was very virtuous. He was a renunciate… He was very devoted to his parents. He knew about the scriptures. He was devoted to his teachers. Above all, he was very dedicated to God. Due to this, there was a great ego.’4
‘The ego makes you think and feel that you are the best among men. You are the most knowledgeable of all. You have knowledge of everything. And that blinds you. Even if you have many good qualities, if you are egoistic, all these good qualities are nothing because it is all self-centred.’5
‘Duryodhana continues, “There are many more heroes who have sacrificed their lives for my sake.” You see, pride has many friends, and most of these friends have qualities similar to him. Because of his arrogance, Duryodhana attracted similar people with similar qualities. Most of these qualities that were supporting him were in the form of his own ninety-nine brothers.’6
‘The Kauravas stand for this outside reality which is looking, fighting, always wanting something, but it’s all material, it’s all external, and that brings superficial joy: joy for a very short time and misery for a longer time.’7
‘When you start on your spiritual path, you have a battle: you perceive all the negative qualities within more strongly. Sometimes you’ll awaken a quality which has never been there before. But this is the purification that one goes through; this is the Kurukṣetra that you go through, the dharmakṣetra that you go through. You uproot, one by one, all these qualities and transform them. You transform them until finally you have the Love of God that stays. That’s realisation! To receive His grace. To manifest His Love and to beam His Love. And that’s the duty of each human being.’8
Verses 14-20: Kṛṣṇa is Introduced; The Conches are Blowing
tataḥ śvetair-hayair-yukte mahati syandane sthitau |mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ || 14 ||
Then Śrī Kṛṣṇa and Arjuna, stationed in their great chariot drawn by white horses, blew their divine conches. (14)
pāñcajanyaṁ hṛṣīkeśo devadattaṁ dhanañjayaḥ |pauṇḍraṁ dadhmau mahā-śaṅkhaṁ bhīma-karmā vṛkodaraḥ || 15 ||
Śrī Kṛṣṇa blew His conch, Pāñcajanya, Arjuna blew his, named Devadatta, and Bhīma, the performer of terrible deeds, blew the great conch Pauṇḍra. (15)
ananta-vijayaṁ rājā kuntī-putro yudhiṣṭhiraḥ |nakulaḥ sahaDevaśca sughoṣa maṇi-puṣpakau || 16 ||
King Yudhiṣṭhira, the son of Kuntī, blew his conch Ananta-vijaya, and Nakula and Sahadeva blew their conches Sughoṣa and Mani-puṣpaka. (16)
kāśyaśca parameṣ-vasaḥ śikhaṇḍī ca mahārathaḥ |dhṛṣṭadyumno virāṭaśca sātyakiś-cāparājitaḥ || 17 ||
Then the supreme archer, king of Kāśī, and the mighty warrior Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa; and the invincible Sātyaki, all blew their respective conches. (17)
drupado draupadeyāśca sarvaśaḥ pṛthivī-pate |saubhadraśca mahā-bāhuḥ śaṅkhān dadhmuḥ pṛthak pṛthak || 18 ||
King Drupada, the sons of Draupadī, and the strong-armed son of Subhadrā, all blew their various conches again and again. (18)
sa ghoṣo dhārtarāṣṭrāṇāṁ hṛdayāni vyadārayat |nabhaśca pṛthivīṁ caiva tumulo’bhyanunādayan || 19 ||
That tumultuous uproar, resounding through heaven and Earth, tore the hearts of Dhṛtarāṣṭra’s sons. (19)
atha vyavasthitān dṛṣṭvā dhārtarāsṭrān kapi-dhvajaḥ |pravṛtte śastra-sampāte dhanur udyamya pāṇḍavaḥ || 20 ||
After seeing the sons of Dhṛtarāṣṭra arranged in their formation, Arjuna, who had Hanumān as his banner crest, took up his bow in preparation for war. (20)
‘Kṛṣṇa is seated in His chariot holding the reins, controlling the five horses. He is the Controller of all. Arjuna is seated with Him in the chariot and they blow their divine conches. This denotes that when one shows interest in changing, when the Lord perceives that one is making an effort to change, then the Lord Himself gives strength, power, energy and faith to that person who is willing to change. He gives one power to control the senses: the five horses pulling the chariot represent the five senses.’9
‘Imagine all these people blowing conches: so powerful and so strong must have been this sound at that time, that everything around started to tremble! And not only there on the battlefield, but also in the heavens. It didn’t happen just in this physical world. It also happened in the spiritual world.’10
‘They used the conch to announce the beginning and the end of war. The sound is oṁ. This sound which vibrates, shows that at the end, no matter how big the battle is, how strong or difficult it is, one finds one’s way. At the end, everything resounds in the cosmic sound. At the end, it is through this cosmic sound that one attains realisation. This cosmic sound is the word of God Himself. The conch and the bell are not just mere instruments. When one blows the conch, it awakens the divinity inside. It awakens clarity inside. It vibrates and the vibration also vibrates in your brain. The same is true of the bell.’11
‘When you go with full force on your spiritual path, nothing can move you! Nothing that people can say, nothing that people can do, can make you move from your path. That’s what Christ says about having faith. About building your faith on a rock so that nothing can move you! If you build your house on sand, it will break. If you build your house on a rock, it will be very strong. This sound that we are talking about is the inner strength. When you have inner strength, it’s not only in your heart. Your whole being will be full of energy! From head to toe, you’ll be full of energy, because that energy is not from the outside, it is from deep within. This energy is from God Himself, from Kṛṣṇa Himself, and it beams out and gives you the support and the strength to move forward. But you should not look at your weakness, even if you see the weakness. It is part of you, yes! But hang onto your strength!’12
Verses 21-24: Between the Two Armies
hṛṣīkeśaṁ tadā vākyam idam āha mahī-pate |
arjuna uvācasenayor-ubhayor madhye rathaṁ sthāpaya me’cyuta || 21 ||
yāvad etān nirīkṣe’haṁ yoddhu-kāmān avasthitān |kair-mayā saha yoddhavyam asmin raṇa-samudyame || 22 ||
And he spoke, O king, these words to Śrī Kṛṣṇa…Arjuna says:O Kṛṣṇa, station my chariot between the two armies. I wish to look at those who are present here and know exactly who I have to fight in this great battle. (21-22)
yotsyamānān avekṣe‘haṁ ya ete’tra samāgatāḥ |dhārtarāṣṭrasya durbuddher yuddhe priya cikīrṣavaḥ || 23 ||
I am eager to see those who have gathered here to please the evil-minded son of Dhṛtarāṣṭra (Duryodhana). (23)
sañjaya uvācaevam ukto hṛṣīkeśo guḍākeśena bhārata |senayor-ubhayor madhye sthāpayitvā rathottamam || 24 ||
Sañjaya says:O Dhṛtarāṣṭra, having been addressed by Arjuna, Śrī Kṛṣṇa stationed that best of chariots between the two armies. (24)
‘Arjuna said to Kṛṣṇa, “move my chariot in between.” So, this “in-between state” stands for neutral. You are neither on one side, nor the other. You are neither on the good side, nor on the bad side. For you to be able to observe, you have to be in that neutral state, that neutral point. Very often people take decisions in life being on one side. If you are on one side, there is always judgement, there is always confusion.’13
‘Testing times may arise in the form of troubles. Often one doesn’t want to go through it, and so one tries to bypass it, and go sideways. But life is like this. Life is a great lesson. If you don’t face your problem, if you don’t face your negative quality and look at it in the eyes, you’ll never become strong. If you always try to go sideways, you will not learn anything. Arjuna says, “Place me between them. Let me see – face to face, eye to eye – what are these qualities, what is this pain. Let me go above it, rise over, master it! I wish to see who I am to fight”. Here it is not about fighting, it is about transcending. “What will I transcend? Which quality?” This is self-analysis. This is the point where Arjuna is analysing. Arjuna here represents self-observance. Observe all your qualities – your “good” qualities and your “not good” qualities – and then you can know how to overcome them, transcend them and transform them.’14
Verses 25–47: Arjuna Refuses to Fight
bhiṣma droṇa pramukhataḥ sarveṣāṁ ca mahīkṣitām |uvāca pārtha paśyaitān samavetān kurūn iti || 25 ||
In front of Bhīṣma, Droṇa, and all the other kings, Kṛṣṇa says: ‘O Arjuna, behold all the Kurus who have assembled here.’ (25)
tatrāpaśyat sthitān pārthaḥ pitṝn atha pitā-mahān |ācāryān mātulān bhrātṝn putrān pautrān sakhīṁs tathā || 26 ||
śvaśurān suhṛdaścaiva senayor-ubhayor api |tān samīkṣya sa kaunteyaḥ sarvān bandhūn avasthitān || 27 ||
kṛpayā parayā‘’viṣṭo viṣīdann idam abravīt |arjuna uvācadṛṣṭvemaṁ svajanaṁ kṛṣṇa yuyutsaṁ samupasthitam || 28 ||
sīdanti mama gātrāṇi mukhaṁ ca pariśuṣyati |vepathuśca śarīre me roma harṣaśca jāyate || 29 ||
Then Arjuna saw standing there, fathers and grand-fathers, teachers, uncles, brothers, sons, grandsons and friends. Having seen all his friends and different relatives there, Arjuna was filled with deep compassion and said these words in despair:After seeing my own family and friends ready to do battle and kill one another, my limbs have become weak and my mouth is drying up. My body is trembling, and my hair is standing on end. (26-29)
gāṇḍīvaṁ sraṁsate hastāt tvak caiva pari-dahyate |na ca śaknomy-avasthātuṁ bhramatīva ca me manaḥ || 30 ||
My bow, the Gāṇḍīva, is slipping from my hands and my skin is burning. I am unable to hold myself together, I am confused, and my mind is reeling. (30)
nimittāni ca paśyāmi viparītāni keśava |na ca śreyo’nupaśyāmi hatvā svajanam āhave || 31 ||
O Kṛṣṇa, I see only calamity for the future. I cannot see any good in killing my own family in battle. (31)
na kāṅkṣe vijayaṁ kṛṣṇa na ca rājyaṁ sukhāni ca |kiṁ no rājyena govinda kiṁ bhogair jīvitena vā || 32 ||
Nor do I desire victory, a kingdom or happiness. Of what use to us is a kingdom, enjoyment or even life itself? (32)
yeṣām arthe kāṅkṣitaṁ no rājyaṁ bhogāḥ sukhāni ca |ta ime’ vasthitā yuddhe prāṇāṁs tyaktvā dhanāni ca || 33 ||
The people for whose sake we desire those things stand ready to fight and give up their lives, and their wealth, for this war. (33)
ācāryāḥ pitaraḥ putrās tathaiva ca pitāmahāḥ |mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinas tathā || 34 ||
Teachers, fathers, sons and also grandfathers, uncles, fathers-in-law and grandsons, brothers-in-law and other relatives stand before me. (34)
etān na hantum icchāmi ghnato’pi madhusūdana |api trailokya rājyasya hetoḥ kiṁ nu mahīkṛte || 35 ||
O Kṛṣṇa, they may wish to slay me, but I have no desire to kill them, even if it were to rule the three worlds, much less for this Earth. (35)
nihatya dhārtarāṣṭrān naḥ kā̇ prītiḥ syāj-janārdana |pāpam evāśrayed asmān hatvaitān ātatāyinaḥ || 36 ||
If we kill the sons of Dhṛtarāṣṭra, what joy will be ours, O Kṛṣṇa? Sin alone will stain us if we kill these aggressors. (36)
tasmān nārhā vayaṁ hantuṁ dhārtarāṣṭrān svabandhavān |svajanaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava || 37 ||
Therefore, it is not right that we slay the sons of Dhṛtarāṣṭra. How can we rejoice, O Kṛṣṇa, if we kill our own relatives? (37)
yady-apyete na paśyanti lobhopahata cetasaḥ |kula-kṣaya-kṛtaṁ doṣaṁ mitra-drohe ca pātakam || 38 ||
kathaṁ na jñeyam asmābhiḥ pāpād asmān nivartitum |kula-kṣaya-kṛtaṁ doṣaṁ prapaśyadbhir janārdana || 39 ||
Even though these people, whose minds are overpowered by greed, see no evil in destroying their family and betraying their friends, why should we, O Kṛṣṇa, who do recognise this evil, engage in such sinful deeds? (38-39)
kula-kṣaye praṇaśyanti kula-dharmāḥ sanātanāḥ |dharme naṣṭe kulaṁ kṛtsnam adharmo’bhibhavaty-uta || 40 ||
If the family is destroyed, its ancient traditions perish, and when traditions perish, unrighteousness overtakes the whole clan. (40)
adharmābhi-bhavāt kṛṣṇa praduṣyanti kula-striyaḥ |strīṣu duṣṭāsu vārṣṇeya jāyate varṇa-saṅkaraḥ || 41 ||
When unrighteousness prevails, O Kṛṣṇa, the women of the clan become corrupt; when women become corrupt, future generations will follow. (41)
saṅkaro narakāyaiva kula-ghnānāṁ kulasya ca |patanti pitaro hyeṣāṁ lupta-piṇḍodaka-kriyāḥ || 42 ||
The mixing of social classes creates a living hell both for the family and for those who destroy it. Consequently, the ancestors of such a family will certainly fall because they will be deprived of their ritual offerings. (42)
doṣair etaiḥ kula-ghnānāṁ varṇa-saṅkara-kārakaiḥ |utsādyante jāti-dharmāḥ kula-dharmāśca śāśvatāḥ || 43 ||
The sinful deeds of those who destroy their family and mix social classes ruin the ancient traditions of our clan. (43)
utsanna-kula-dharmāṇāṁ manuṣyāṇāṁ janārdana |narake’niyataṁ vāso bhavatīty-anuśuśruma || 44 ||
We have heard, O Kṛṣṇa, that there is certainly a place in hell for those who destroy such family practices. (44)
aho bata mahat pāpaṁ kartuṁ vyavasitā vayam |yad rājya sukha lobhena hantuṁ sva-janam udyatāḥ || 45 ||
Alas! We have resolved to commit a great crime, in that we are ready to slay our own family, just to rule and enjoy the pleasures of a kingdom. (45)
yadi mām apratīkāram aśastraṁ śastra-pāṇayaḥ |dhārtarāṣṭrā raṇe hanyus tan-me kṣemataraṁ bhavet || 46 ||
Even if the fully-armed sons of Dhṛtarāṣṭra were to slay me in battle, unresisting and unarmed, that would be better for me. (46)
sañjaya uvāca
evam uktvā’rjunaḥ saṅkhye rathopastha upāviśat |visṛjya saśaraṁ cāpaṁ śoka saṁvigna mānasaḥ || 47 ||
Sañjaya says:Having spoken these words on the battlefield, Arjuna threw aside his bow and arrows, and sat down on the seat of his chariot, his heart overwhelmed with grief. (47)
‘You were born for a reason and that reason is to realise your Self, to awaken the divinity inside of you and to bring it to others; not merely to say, “Okay, I have a good life.”’15
‘You are born with all your negative qualities. They are dormant inside you. Throughout many lifetimes you have carried them with you, but when the time comes for you to remove them, you just sit there and say, “No, I can’t do it!” The same was true for Arjuna. He is just sitting there saying, “I can’t do it!”, because he is still holding onto his weaknesses.’16
‘Arjuna is overtaken by emotions which will stop him from fighting. So he becomes cowardly, very soft. If you are soft, you can’t help anyone; you have to be strong. Here Kṛṣṇa reminds Arjuna that he will not move forward if he is weak. Yet Kṛṣṇa allows this feeling to awaken in Arjuna because He is purifying him. He is showing him, “Look at this clearly. It is not outside; it is inside of you. These people who you see outside of you, why do you feel this connection with them? Because they are inside your heart.” These negative qualities that you see outside, in other people, they are not outside: they are inside of you. If you want to transcend them, you have to dig them out from the inside. You have to remove them from deep within. Not just superficially, by the mind saying, “Ah yes, I have changed, it is finished! Good! Now, God loves me! And I love God!” No, it doesn’t work like that! Because loving God has to come from inside. For Him to manifest Himself, for Him to come to you, to run to you, a great amount of sincerity, strength and power has to be there!’17
‘In his confusion, Arjuna tries to find all kinds of excuses not to fight. He sees that Kṛṣṇa is just looking at him, not bothered about these things. Arjuna is using all kinds of words to please Kṛṣṇa, to make Kṛṣṇa agree with him. Like I explained earlier, when one is in a depressed state, one will look to everybody else to acknowledge one’s depression. Arjuna is depressed and trying to make Kṛṣṇa say, “Poor you! We will not fight.” He is trying to make Kṛṣṇa acknowledge that whatever he is saying is right. He is in a state of deep confusion and the Great Doctor is sitting there with him! Do you think that the Great Doctor would just sit there, start crying with him and say, “Oh, my God! Oh, Arjuna, you are right, let’s go back!” Not a chance!’18
‘Kṛṣṇa is just listening and waiting for Arjuna to finish crying. It is like this in life. If you try to reason with a person who is in this state, it’s of no use. The Lord is just watching and saying, “Okay, carry on. Do you have more? Send it! I am listening. I am patient.”’19
‘In life, your guru is always with you, whether you are on the left side or on the right side, but you have to learn to listen. Here, Kṛṣṇa is standing with him in the battle. In the battle of life, the Master is with you, helping you to find your way out of this confusion.’
‘This inner confusion which Arjuna is going through, is in all of us… You can’t change the world outside. What you can change is yourself. But the willingness to change must be there. Because if you don’t have the willingness to change, even reading or listening to the BhagavadGītā will not do anything inside of you. But if you have just a little percentage of that willingness, then the change will happen.’
‘Arjuna is reduced to a very terrible state… In daily life, you see many people who go through that state. But it is a very important state, because in this state you are building your base in spirituality. If you are weak, you can’t stand on the spiritual path. You have to become strong… Don’t look only at the situation; often certain situations happen in life that we don’t want to see. Here Kṛṣṇa is saying, “Look at it! Face it and go beyond it!”’
‘At the beginning of your spiritual path, it’s not easy. You have to fight that mind.’
‘In this battlefield of life, if you create an illusion to make yourself feel happy, then if anything appears in front of you, you try to find ways to run away from it. This is cowardice, going sideways, “putting it in a drawer”. You will never be free, because sooner or later you will be facing the same thing again. But once you have faced it, it will never come back to you again.’20
Chapter TwoSāṅkhya-yogaThe Eternal Nature of the Soul
Despite Kṛṣṇa urging Arjuna to shake off his weakness, he continues to express his unwillingness to fight. Eventually, in a helpless state, Arjuna surrenders to Kṛṣṇa and begs for guidance. At this point, Kṛṣṇa assumes the role of the satguru [1] and teaches him about the nature of the Self – the ātma [2] present in every individual. He describes how the ātma is indestructible, eternal and beyond this material world. Just as we cast off old clothes and adorn ourselves with new ones, the soul sheds old bodies and takes on new ones. As a kṣatriya (warrior), therefore, Arjuna should have no reservation in carrying out his duty since ultimately nobody can be killed.
Having established Arjuna in this philosophical understanding, Kṛṣṇa proceeds to teach one of the fundamental concepts of the Gītā: karma-yoga. He explains that those of small intelligence perform various duties with the hope of gaining some limited reward; this attachment to results is what produces karma [3]. But Kṛṣṇa urges Arjuna to carry out his duty as a warrior without any attachment to the results. By engaging in righteous action without any selfish gain, one can be freed from all karmic consequences. With the senses restrained and the mind controlled, one is not distracted by the ways of the world. In this desire-less state, a yogī achieves perfect wisdom and peace.
This overview of karma-yoga [4] provides the centre piece for Kṛṣṇa’s teachings over the next four chapters. We learn about the real meaning of action, what is true renunciation, as well as the ultimate state that is reached when practicing this yoga.
Chapter Two Intro: Key Terms
[1] Satguru – there are many types of gurus (teachers) who help one on the spiritual path, but the satguru is considered to be the highest. He is the Lord Himself, who has come to guide humanity to the ultimate goal.
[2] ātma – term interchanged with ‘Self’ and ‘soul’, which refers to an eternal, non-material, part of God.
[3] Karma – any action done with the body or mind that produces further consequences.
[4] Karma-yoga – the path by which one continues to act in the world with detachment. Such acts, therefore, do not create further consequences.
Verses 1-9: Arjuna Seeks Refuge in Kṛṣṇa as the Guru
sañjaya uvācataṁ tathā kṛpayāviṣṭaṁ aśrū pūrṇā-kulekṣaṇam |viṣīdantam idaṁ vākyam uvāca madhusūdanaḥ || 1 ||
Sañjaya says:Seeing Arjuna overcome with pity, depressed, bewildered, and his eyes filled with tears, Kṛṣṇa spoke these words: (1)
śrī bhagavān uvācakutas tvā kaśmalam idaṁ viṣame samupasthitam |anāryājuṣṭam asvargyam akīrtikaram arjuna || 2 ||
Lord Kṛṣṇa says:Where has this weakness come from, O Arjuna? It is not worthy of a noble person like you. Such faintheartedness will not lead to the attainment of Heaven but to dishonour. (2)
klaibyaṁ mā sma gamaḥ pārtha naitat-tvayyupapadyate |kṣudraṁ hṛdaya daurbalyaṁ tyaktvottiṣṭha parantapa || 3 ||
Do not give in to this unmanliness, O Arjuna, it does not befit you. Throw away this weakness and arise, O vanquisher of enemies! (3)
arjuna uvācakathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana |iṣubhiḥ pratiyotsyāmi pūjārhāv-arisūdana || 4 ||
Arjuna says:O Kṛṣṇa, destroyer of enemies, how can I fire arrows against Bhīṣma and Droṇa in battle? These men are worthy of my worship. (4)
gurūn ahatvā hi mahānubhāvān
śreyo bhoktuṁ bhaikṣyam apīha loke |hatvārtha kāmāṁs tu gurūn ihaiva
bhuñjīya bhogān rudhira-pradigdhān || 5 ||
It would be better to live a life as a beggar than to slay these great souls who are my teachers. Even if they are tainted with the desire for wealth, by slaying them I would only be enjoying blood-stained pleasures. (5)
na caitad vidmaḥ kataran no garīyo
yadvā jayema yadi vā no jayeyuḥ |
yān eva hatvā na jijīviṣāmas
te’vasthitāḥ pramukhe dhārtarāṣṭrāḥ̣ || 6 ||
We do not know, which of the two is better for us — killing them or being killed by them. After slaying the sons of Dhṛtarāṣṭra standing here before us, there would be no point in living. (6)
kārpaṇya doṣopahata svabhāvaḥ
pṛcchāmi tvāṁ dharma samūḍha cetāḥ |yacchreyaḥ syān niścitaṁ brūhi tan me
śiṣyas ‘haṁ śādhi māṁ tvāṁ prapannam || 7 ||
With my heart overcome by weakness and my mind confused about my duty, I urge you to tell me clearly what is good for me. I am your disciple and I take refuge in you. Please teach me. (7)
na hi prapaśyāmi mamāpanudyād
yacchokam ucchoṣaṇam indriyāṇām |avāpya bhūmāv-asapatnam-ṛddham
rājyaṁ suraṇām api cādhipatyam || 8 ||
Even if I win a prosperous kingdom unchallenged on this Earth or even if I have lordship over the gods, I cannot see how this grief drying up my senses can be dispelled. (8)
sañjaya uvācaevam uktvā hṛṣīkeśaṁ guḍakeśaḥ paraṅtapa |na yotsya iti govindam uktvā tūṣṇīṁ babhūva ha || 9 ||
Sañjaya says:Having spoken so to Śrī Kṛṣṇa, Arjuna, the conqueror of sleep and the vanquisher of enemies said, ‘I will not fight’ and became silent. (9)
‘In the last chapter, we saw how Arjuna feels confused and how depressed he has become, because when the mind is focused and concentrated on the negative, everything becomes negative. We will see how Lord Kṛṣṇa gives Arjuna the knowledge of the Gītā and how He starts to talk to Arjuna about the knowledge of the Self.’
‘Kṛṣṇa is a great psychologist; He doesn’t directly go and give Arjuna everything. He goes slowly with him, step by step. He doesn’t change him, but He gradually allows Arjuna to transform himself.’21
‘In this chapter, Kṛṣṇa becomes the guru. All this time, Arjuna has been looking at Kṛṣṇa as his cousin and his friend. But now, seeing this terrible, pitiful state of Arjuna, Kṛṣṇa starts to teach. At this moment, Kṛṣṇa becomes the guru and Arjuna, the disciple. But Arjuna’s willingness to listen to Kṛṣṇa is very important!
‘How can Kṛṣṇa tell something to Arjuna, if Arjuna doesn’t want to listen? In the first chapter, you saw that Kṛṣṇa doesn’t say much: He keeps quiet and listens to what Arjuna has to say. But when Arjuna is tired of talking, then Kṛṣṇa reveals to him the Gītā. Only when you can listen, can you change! If you can’t listen, how will you change? You will never change. Life is like this: if you don’t learn to listen and observe, you will not transform.’22
‘The instruction of the guru is like a seed which is planted in fertile land. If the disciple’s heart is like a stone, nothing will grow from it.’
‘When a disciple takes refuge in the guru, the disciple must completely accept the superiority of the Master. This is what Arjuna is accepting.’23
‘When you come to the Master, you have to come as an empty vessel so that you can be filled. That mind must be emptied to receive. You have to have this willingness to change to have the full benefit.
‘If you start to think about what you are losing, you will never get anything, because on the spiritual path you may lose everything on the outside, but in reality, you are gaining everything.’24
‘Arjuna’s eyes are brightened and his mind is completely transformed. His whole attitude has changed. With folded hands, he knows that by taking this role of the disciple, that the Lord, the God Almighty, the omniscient and the knower of all hearts, has taken the form of the supreme Master. And that He, who is full of Love, greatness, virtue, knowledge, He who is non-attached, who can’t be touched by karma or by anything, is his dear friend. And from being his best friend, He has become the supreme guide and the supreme divinity.
‘This is the greatness of the guru. The guru does not have just one role. He is not just a teacher. He takes different forms, a multitude of aspects. Because the life of the guru is not for Himself, but for others. The help and support, the knowledge, the power, and the affection that the guru has for the devotee, is amazing and exquisite.’25
