विवेचन सारांश

The Vanquisher of Adharma and Establisher of Dharma

Arjuna is confused and skeptical. Is it really possible for one to think of HIM at all times, especially during the times of war?

Paramātmā agrees that it is indeed difficult, yet it is the ideal way.

Bhagavān says to Arjuna that it would be wrong to assume this is the first ever time when HE is explaining these precious words of wisdom. This indestructible knowledge was first conveyed by HIM to the Sun God and then to his son, Manu. Manu in turn taught his son Ikshvaku. Thus, this holy knowledge was transmitted from one generation to the next, thereby benefiting mankind.

Narad ji had said many things about bhakti and had a great reputation for being devoted. He wanders all over the world to propagate Bhakti. Once, deluded by his sense of self-importance, Narad ji started harboring the thought that no one was as great a devotee as he was. Bhagavān could see through the thought-process that was going on in Narad ji’s mind.

When Narad ji asked Bhagavān to identify HIS greatest bhakta, contrary to his expectations, Bhagavān showed him a farmer who was engaged in various activities like sowing the seeds, watering the crops and milking the cow. In the course of his tasks the farmer kept on chanting the sacred name of Govinda. Narad ji was surprised and remonstrated with HIM that the farmer did not seem like a great devotee, and in fact, was rather ordinary. He seemed illiterate and did not seem to be spreading the word of Bhagavān either.

In response to Narada ji ’s expostulations, Bhagavān asked him to bring buckets of water without spilling a drop. Narad ji, supposedly ‘true’ bhakta as he thought himself to be, made sure that not a drop of water was spilt. Bhagavān then asked Narad ji how many times he had remembered HIM during this time. Narad ji admitted that his mind was too focused on the water to divert his thoughts towards Paramātmā.

Smilingly, Bhagavān brought the farmer’ sense of devotion to Narad ji's Attention. While Narad ji could not think of HIM while he was fetching the water, the farmer was constantly thinking of Parameshwar even while engaged in his daily tasks. To be constantly absorbed in thoughts revolving around HIM is indeed a ‘Divya Yoga’. Narad ji then realized that doing karma and at the same time contemplating on HIM is indeed not easy.

The ideal example of selfless karma would be the Sun. It is noteworthy that HE has bestowed this knowledge upon Vivasvan or the Sun, who has not forgotten HIS words of wisdom. The Sun is constantly engaged in performing its duty and its assigned karma of providing light to the Earth. It takes no rest, no vacation at all.

The Sun has truly followed the three principles of performing karmas:

• No vacation: The Sun takes no rest or respite from his duty of providing light to planet Earth.
• No discrimination: It does not make any distinction and ensures that it bestows its radiant light on every being.
• No expectation: The Sun has no expectation from anybody.

Dnyaneshwar Maharaj ji says:

गाईची तृषा हरूं । कां व्याघ्रा विष होऊनि मारूं ।
ऐसें नेणेंचि गा करूं । तोय जैसें ॥ १४७ ॥

water does not think of quenching the thirst of cattle and turn itself into poison to kill tigers,

The water of a flowing river does not discriminate between a tiger and a cow. Both are free to partake the water. The Sun spreads its effulgence in a similar, impartial manner over everybody, irrespective of the inherent differences that exist between each entity.

As we progress in our study of the Gita, our perceptions regarding the concept of duties change over time. If we have to supply electricity for example, then we should supply it equally to all without discrimination. We offer our gratitude and prayers to Sun, but the latter does not expect anything from us.

Unfortunately, these principles were lost over the ages.

 Addressing Arjuna as Parantapa or the vanquisher and subduer of enemies, Bhagavān says that this knowledge, which has been given over a vast span of the four ‘yugas’ across several generations,has been slowly destroyed because of the effect of time. The significance of Kaal or time has been mentioned in the 8th Chapter as well.

There are four Yugas: Sat, Treta, Dwapar and Kalyug, wherein the Kalyug itself comprises 4 lakhs and 32 thousand years, while the Dwapar Yug stretched across 8 lakhs and 64 thousand years. A single day of Brahmā ji consists of 1000 cycles of chatur-yugas.

One can therefore well imagine the sheer vastness of Kaal, considering that Brahmāji’s life is said to be of 100 such years! Over this vast span of time, this knowledge got destroyed as the common man forgot his duties and the fact that he is not here to enjoy the fruits of action, but to serve HIS will.

It should be noted that Bhagavān has specifically spoken of Rajarishi to further influence Arjuna.

There are two classes of Rishis.

• 1. A Brahmarishi is perpetually in a contemplative state. He is engaged in knowledge and is not interested in action.
• 2. A Rajarishi continues actions and creates Karma.

Sri Bhagavān refers to Rajarishis while instructing Arjuna because it is important for Arjuna to perform his duties and his actions with dispassion.

Bhagavān urges Arjuna to adhere to the principles of Puratana or Sanatana Dharma and says that HE is passing on these sacred secrets to Arjuna because he is dear to HIM. Arjuna is a bhakta as well as a sakha: a devotee as well as a friend. Sanatana means something that has been existing since the inception of Srishti or the Creation. As long as Srishti exists, the ideals of Sanatana will continue to be applicable to mankind. This knowledge is the purest secret of all secrets. Such a secret can only be revealed to one dear to HIM who would put the knowledge to good use.

Dyaneshawar Maharaj says in an OVI that the relationship between Arjun and Krishna is unique.

तूं प्रेमाचा पुतळा । भक्तीचा जिव्हाळा ।
मैत्रियेचि चित्कळा । धनुर्धरा ॥२९॥

O Arjuna, you are the image of love, the soul of devotion, the very essence of friendship and the repository of my trust.

यालागीं सुमनु आणि शुद्धमती । जो अनिंदकु अनन्यगती ।
पैं गा गौप्यही परी तयाप्रती । चावळिजे सुखें ॥ ४० ॥

So, one should freely tell one’s secret to a person who has a pure mind and refined intellect, who does not cavil at others and is solely devoted to Me.

Arjuna has been described as the very epitome of love. One can learn bhakti or devotion from him. Sri Krishna HIMSELF desired Arjuna’s friendship!

It is again from Arjuna that one can learn how to surrender unto HIS holy feet.

The love between the two is illustrated in many ways. When Duryodhana and Arjuna went to Bhagavān to seek HIS help for the war that had now become imminent, Śrī Krishna was asleep. Both Arjuna and Duryodhana waited respectfully for Śrī Krishna to awaken from HIS slumber. Arjuna was respectfully seated at HIS feet. As soon as Paramātmā rose from HIS sleep, HIS glance fell on Arjuna. As explained by HIM to Duryodhana, it would only be fair therefore, that Śrī Bhagavān should pay heed to Arjuna’s request first, and then to Duryodhana. Moreover, Arjuna, by virtue of being younger to Duryodhana, deserved to be heard first.

Yogeshwar put two options before Arjuna and Duryodhana and asked them to make the choice. The two alternatives were, either HIS Narayani Sena or the unarmed Śrī Krishna HIMSELF. Arjuna had the foresight to desire the ‘nishastra’ Śrī Krishna by his side, while Duryodhana chose HIS army. Śrī Bhagavān asked Arjuna what the latter would do with just the unarmed Yogeshwar by his side? Arjuna replied that he desired to have Śrī Krishna as his charioteer to lead him on the right path.

Though there was an age difference of four to five years between Śrī Krishna and Arjuna, they were the closest of friends whose close bonding has been immortalized through endless folklores.

Arjuna is puzzled by Śrī Krishna’s statement that HE has explained this holiest of all wisdoms to none other than Vivasvan or the Sun, that has existed much before the time frame in which Arjuna currently stands before Bhagavān. He says that he is well aware that Śrī Krishna was born while his biological mother Devaki was in captivity. He has in fact heard of all the Leelas that Paramātmā has indulged in, while HE was in Gokul. How can therefore Arjuna believe that HE, who is standing before Arjuna as his charioteer, has transmitted this knowledge to Vivasvan?

In the next shloka Śrī Bhagavān responds that though the Sun has been in existence since time immemorial, it has nevertheless been born in front of HIM!

Dyaneshwar Maharaj has expanded further on this shloka by saying that:

मी जेणें जेणें अवसरें । जें जें होऊनि अवतरें ।
तें समस्तही स्मरें । धनुर्धरा ॥४३॥

You do not remember your former births, but I recollect very well all my previous incarnations.”

Śrī Krishna knows of all the forms of Avatar that HE has taken. Humans though, are unaware of the multiple births that they have taken, as their memory has been veiled leading them to the delusion that their present life is the only one that exists. It is no wonder that the holy Gītā says, we should strive to know HIM who knows everything!

Swami Vivekanand ji prayed to be given adequate ability and discretion to be able to differentiate between that which cannot be changed and that which can be. He further prayed to be given the forbearance to accept that which cannot be changed, and the courage to change that which can be modified.

Śrīmad Bhagavad Gītā lays emphasis on two features: ‘Nirakpeksh bhakti' or unconditional devotion, and ‘vivek jagriti’ or awakening of the power of discretion. For this we need to constantly be in touch with Paramatma.

Sri Bhagavān starts explaining the greatest of all secrets to Arjuna. HE states that HE has never been born and that HE is aja. In science we study the concept of how Energy can never be created nor destroyed. It has always been in existence. Similarly, the Paramtama-tattva or consciousness is aja, sanatana and avyayātmā. It is eternal and everlasting.

ईश्वरः सर्व-भूतानां हृद्-देशेऽर्जुन तिष्ठति ।
भ्रामयन् सर्व-भूतानि यन्त्रारूढानि मायया ॥ ६१ ॥

O Arjuna, the indwelling Supersoul is situated in the heart of all living beings. By His illusory potency, He is causing them to wander in the cycle of birth and death, as if they are mounted on a machine.

In the 18th chapter we learn that Ishwar resides in everybody’s heart. HE controls every aspect of the Universe. For example, the revolution of planets around the Sun happens on its own. Recently, another solar system has been discovered by NASA in which one of the planets, similar to our Earth, takes just two days to revolve around its Sun. Pause for a moment and contemplate on WHO it is that controls the Universe?

It has rightly been said:

There is a difference between ordinary humans and an Avatar. We humans are compelled to take birth without any volition, unlike Yogeshwar who is not held by any such compulsion. HE is free from the three gunas. We are under the control of Prakriti, which in turn is held in control by HIM. Parameshwar is not under any bondage. The only factor that can bind HIM is our unconditional love.

There is an anecdote on how Yashoda tried to discipline HIM when the Gopis complained about HIS mischiefs and asked her to control HIM. She tried to bind HIM, but Śrī Krishna would be as elusive as ever. Yashoda then chased HIM with a stick, but HE went on running. She asks HIM to stop and in response, HE asks her to leave the stick. As soon as Yashoda casts aside the stick, Bal Krishna immediately comes to her, holding her in HIS embrace. Indeed, love is the only emotion that can hold Śrī Krishna in its sway.

To sum up, HE is neither born in the conventional sense, nor is HE destructible.

This is a very famous shloka. When does Śrī Krishna come as an Avatar? Bhagavān says that there are certain circumstances that lead to HIS being born as an Avatar. HE addresses Arjuna as "Bharata". The syllable ‘Bha’ refers to Abha and the light of knowledge or ‘Jnana-prakash’. Moreover, the birthplace of Rishis is Bharat. This is a fact that we should always keep in mind regarding the glorious past of our country.

Whenever dharma is eroded, and adharma is on the rise, Yogehwar takes birth in this human, ‘indriya gochar’ form.

Gītā implies that dharma is doing one’s own duty. It refers to what ought to be done which will help accelerate the progress of our lives and that of others. Adharma is that which ought not to be done. For example, violence in the name of righteousness and killing the innocent ones is certainly NOT dharma. In such unholy conditions, Śrī Krishna comes to earth to undo the wrong.

It should be noted that merely being action-oriented and devout at the superficial level, is not enough to sustain Dharma.

Ravana was also a man of action, a karma-kandi. who conducted yajnas yet committed atrocities. That is when Bhagavān Rama descended as an Avatar to save the world from this demon-king. Raja Jai Singh, a devotee of Ek-Linga, performed yajnas but sided with Aurangzeb. Jarasandha and Indrajit too were karma-kandis who procured boons for themselves by performing yajnas. But can we call them dharmik or religious? They leaned towards adharma and harmed others. Under such compelling circumstances when unrighteousness becomes prevalent, Ishwar comes to do the ‘rearrangement’ thereby annihilating adharma.

To elevate the righteous and destroy the unrighteous, and to establish Dharma, Parameshwar comes in every yuga. In Kalyug HE will come, as the saying goes, as ‘sanghashakti kalao yuge’. HE will be seated in the hearts of the righteous people in order to maintain sanctity amongst the common people, with the purpose of ‘Yatah abhyudaya nishreyas shtretuyas sah dharma’, that is, to bring about material progress and sustain the welfare of everyone. Let us take a look at the current times. At Ayodhya, the Ram mandir is being made and we are eagerly awaiting its inauguration. We want to establish Ramrajya so that the ‘sajjans' or those who are good and noble at heart can live happily.

Bhagavān Rama did not renounce righteousness in spite of the evil machinations of Manthara. However, even though he had taken off all the garments that could be categorized as royal, Bhagavān Rama did not relinquish his bows and arrows. When Sitaji asked HIM the reason why HE had decided to take his bows and arrows with HIM, Bhagavān Rama showed her the skeletons in the forests that were the remnants of the Munis and Rishis. Their only fault was that they were performing yajnas and were hence killed by the demons. In response to Sita ji’s query about the inability of the Kṣatriyas to protect the Rishis, Bhagavān Rama said that they had forgotten the use of their weapons. That is the reason why Bhagavān Rama was carrying his weapons. A true Kṣatriya always carries his weapons as it is his dharma, his duty to look after the innocent people and protect them from harm. HIS exile to the forest notwithstanding, HE did not want to absolve HIMSELF of HIS duty and HIS karma.

In our offices and houses, our space is often in a mess, and we rearrange it. Similarly, Ishwar comes as an Avatar to clean the mess created by the unrighteous ones.

Hanumanji has once asked Bhagavān Śrī Ram the purpose of Ishwar coming to this world. Bhagavān Rama replied that Paramātmā wants to protect the good people. Hanuman ji then added that Ishwar also comes for the sake of HIS devotees, to teach them how to live life according to the injunctions of Dharma, how to maintain a proper decorum between a father-son relationship and how to perform duties in one’s role as a king. Moreover, Ishwar also guides the common man on how to behave with friends and foe.When Vibheeshana had refused to perform the last rites of Ravana, Bhagavān Rama asked him to do this final familial duty, thinking of Ravana to be Bhagavān Rama’s brother. This is a small but poignant example of the reestablishment of dharma, showing respect to even a fallen enemy. After all, as per Dharma, we should treat our enemies with the same respect that we accord to our allies.

If we do not adhere to our duty, we must call upon Bhagavān to give us direction and discernment.

Every aspect of our life must be lived in accordance with Dharma. Gurudev has spoken about the proper use of time. 40% of time must be towards application of positive traits, 30% to spiritual inquiries, 20% towards duty and 10% towards traditions.

What are the duties of Bhagavān HIMSELF?

Hanumanji had asked Bhagavān Rama why HE comes to this material world from time to time? HE can, of course, send people handpicked by HIM to destroy the evil ones. However, for an ardent devotee like Shabari, Ishwar comes HIMSELF to elevate her spiritually. She had kept waiting day after day, doing her work while thinking of Bhagavān. HE finally arrived on the very last day of her life.

Bhagavān goes on to tell Arjuna that those who understand that HIS birth and HIS activities are divine, do not take birth again upon giving up the body, and ultimately merge with HIM.

In the subsequent shloka Paramātmā tells Arjuna how some people can achieve HIM even while being embodied.

We are fearful that our possessions or our positions will be taken away by others. That attachment leads to anger. Once attachment is eliminated, we get rid of that fear, and gradually, we also lose anger. He who is absorbed in thoughts of Bhagavān is actually absorbed within HIM.

ते मद्भावा सहजें आले । मी तेचि ते होऊनि ठेले ।

Such men reach my state without effort and abide in me; and there is no dividing screen between them and me.

आधी होता संतसंग तुका झाला पांडुरंग

Singing Vitthala's glories Sant Tukaram Maharaj ji achieved Oneness with HIM.

Our saints like Eknath ji Maharaj are the sterling examples of those whose anger has been eliminated. People would place bets on who would succeed in instigating Eknath ji Maharaj to anger. A person once entered his ‘Thakur baari’ or his holy sanctum-sanctorum without taking off his shoes, and sat on the back of Eknath ji’s wife Girija. Instead of getting angry, Eknath ji tells his wife that it is his son who is seated on her back and therefore she should be careful lest he falls down! The equally magnanimous Girija ji said that just like she serves her son Hari while he is seated on her lap, similarly she would serve food to this ‘so called’ son while he is seated on her back.

It is such holy and pious people like Eknath ji and his wife Girija, who can attain HIM even while they are embodied. One’s thoughts are a reflection of one’s mind. And what one thinks, that one becomes! By this logic therefore, one who is constantly meditating on Paramātmā, finally attains HIM.

The Vivechan was followed by the Question and Answer session.

Sapana ji

Q: Why did Bhīṣma pitāmaha lend himself to adharma even though he was a Krishna Bhakt? Why couldn't Sri Krishna change his mindset?

A: Bhīṣma Pitāmaha did indeed keep his vows. One must independently apply one's judgment. In this case, unlike Arjuna who chose to be on the side of the righteous, Bhīṣma pitāmaha chose the side of injustice and paid the price. The choice of action ultimately lies with us.

Jethaji

Q. God is formless, yet comes to earth in form to please HIS devotees. It is easier to worship the form rather than the nirakar form. But why do devotees look for both, the formless and the manifestation?

A: HE can be considered in both ways as per the emotion and feelings of the devotees. People visit dhams for fulfillment. These dhams can be anywhere, including Vaikuntha. Whatever is the experience the devotee seeks, it is fine. Some find it difficult to conceptualize a formless entity which is why we consider a form to help us direct our thoughts. However, God is indeed both in the form and the formless.

The evening ended with a rendition of the Hanuman Chalisa.