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Video Information: 29.07.2024, Vedant: Basics to Classics, Greater Noida
Context:
How to bring Vedant in everyday life?
How to not suffer?
What is the permanent way of getting rid of suffering?
What is the core reason behind suffering?
What is Krishna's teaching to go beyond suffering?
Bhagvad Gita
Chapter 2, Verse 30:
O descendant of Bharata, this embodied
Self-existing in everyone's body can never be killed.
Therefore you ought not to grieve for all (these) beings.
Chapter 2, Verse 31:
Looking at thine own Dharma, also, thou oughtest not to waver,
for there is nothing higher for a Kṣatriya than a righteous war
Music Credits: Milind Date
~~~
Be a part of the Live Sessions: https://acharyaprashant.org/en/enquir...
Want to read Acharya Prashant's Books?
Get Free Delivery: https://acharyaprashant.org/en/books?...
➖➖➖➖➖➖
#acharyaprashant
Video Information: 29.07.2024, Vedant: Basics to Classics, Greater Noida
Context:
How to bring Vedant in everyday life?
How to not suffer?
What is the permanent way of getting rid of suffering?
What is the core reason behind suffering?
What is Krishna's teaching to go beyond suffering?
Bhagvad Gita
Chapter 2, Verse 30:
O descendant of Bharata, this embodied
Self-existing in everyone's body can never be killed.
Therefore you ought not to grieve for all (these) beings.
Chapter 2, Verse 31:
Looking at thine own Dharma, also, thou oughtest not to waver,
for there is nothing higher for a Kṣatriya than a righteous war
Music Credits: Milind Date
~~~
Category
📚
LearningTranscript
00:00Verses 29, 30, 31, we see a beautiful exposition of Advaita Vedanta.
00:25This is Vedanta in practice, this is Vedanta on an earthly battlefield.
00:40Some extremely valuable insights will emerge from the discussion tonight.
00:52You see Vedanta looks at reality at three levels.
01:07The highest is the most difficult to comprehend for the mind and most difficult for the ego to surrender to.
01:37The highest level of reality is no ordinary thing, nor does it demand an ordinary surrender.
01:55Surrendering to the highest level involves complete obliteration of the one who is surrendering.
02:09Hence, the order of approachability of the three levels is inversely proportional to the truth contained in them.
02:37And the bottom most is where comfort lies for the ego, but the bottom most is where
02:50the truth is present as a mere shadow, as a faint whisper.
03:01Then is the middle level where there is a real possibility of approaching the truth,
03:13but the possibility remains mostly unrealized, that is for most people.
03:21And then there is the highest level, the truest, in fact the only true one, even to say truest
03:32involves a comparison among degrees of truth, which is absurd.
03:40But then the highest level is also the most unapproachable, rather unacceptable to the ego.
03:49What is happening here?
03:50Please see.
03:51Shri Krishna as a true guide, friend and mentor is trying to bring first of all the highest
03:58level to Arjun.
04:00That's the first attempt.
04:06So in verses 29, 30 and the ones prior to these, he talks of the true self, that is
04:17the highest level of truth.
04:20We have used these terms before, so you are already familiar.
04:25That's the parmarthic level, the absolute level, the transcendental level, the level
04:33beyond all levels.
04:40That's the level of the self, the pure self, the pure self as the only truth.
04:49That's the dictum of the highest level, the pure self as the only truth.
04:58So if somebody is in sorrow, then the sorrow can be very gainfully and rather permanently
05:11be addressed by bringing that person, that ego to the highest level.
05:18That's the best solution.
05:25Solution of the highest order carrying a lot of permanence, solution with no side effects
05:36whatsoever, rather a lot of bounties coming as spin-offs, hence we said as a true friend
05:55and a guide, the first attempt of Shri Krishna is to bring Arjun to the highest level.
06:02The highest, we said, is also the most difficult, the most unacceptable.
06:12Arjun does not want to yield.
06:17Seeing the truth at the highest level is to see oneself as false and that is a guaranteed
06:26freedom from sorrow because all sorrow is to you.
06:31If you are false, then how can your sorrows carry any truth?
06:38The best way to gain freedom from sorrow is to see the sorrowful one, the sorrowing one,
06:49the suffering one as fictitious.
06:55Who is in pain?
06:58The pained one is a story.
07:01The pained one really does not exist.
07:04The pained one exists only to himself.
07:08The pained one is his own creation.
07:12If the pained one is not there, how can pain exist?
07:17There has to be somebody to accept the pain, validate the pain.
07:23Pain is validated by acting as the one in pain.
07:29If the one in pain is gone, where is the pain now?
07:34The pain too is gone.
07:35So that's how the treatment proceeds at the highest level.
07:40The highest level is where the ego is subsumed to the truth.
07:44If the ego is not there, who is there to suffer?
07:47Hence, all suffering is gone.
07:49The sufferer comes to the master.
07:50The master does not tell him that the suffering is false.
07:55The master tells him that the sufferer is false.
08:00If the sufferer is false, who is there to receive the suffering?
08:03Gone.
08:04Game over.
08:06So, that's the first attempt.
08:12That is always the first attempt when the master is capable and the intention is genuine.
08:29Otherwise it's quite absurd, humorous, if not ridiculous.
08:40You come to me, I am the suffering one and you tell me, you know, your suffering can
08:51be healed while retaining the sufferer.
08:59Isn't that absurd?
09:02If the sufferer is, the suffering is, does the suffering exist apart from the sufferer?
09:11That's how the sufferer would want to believe.
09:13The sufferer would say, you know, I can exist even without the suffering, which means the
09:18sufferer and the suffering are two distinct things.
09:23The sufferer would like to say, you know, the suffering is incidental.
09:28The suffering is not innate to my existence.
09:32Suffering has come to me because of diverse reasons.
09:36Some situation, some random coincidence and had the particular event not happened, you
09:49wouldn't have found me suffering.
09:51So suffering is not something inalienable to me.
10:02Suffering is not indispensable.
10:07I can be and yet not suffer.
10:11That's what the sufferer would like to claim.
10:14I can be and yet not suffer.
10:17That's what the entire world likes to believe in, you know.
10:22Remaining who I am, remaining as I am, I can still be free of suffering.
10:29That's a very sad thing to believe in because this belief is at the root of all sadness.
10:44As long as you are, suffering will continue.
10:46You are the suffering.
10:51As long as you are, the sickness will continue.
10:56You are the sick one and therefore you are your own sickness.
11:02It is impossible to be as you are and yet not suffer.
11:07Not possible.
11:09So the best treatment, rather the only treatment possible is at the highest level.
11:15What happens at the highest level?
11:18The hollowness of the little usual self is displayed.
11:30That's the highest level of instruction, the highest level of teaching.
11:38The sufferer comes as Arjun does here and the teacher shows him, you know, as long as
11:48you remain who you are, no help is possible.
11:52The good news is there is no real need to remain as you are because what you have unnecessarily
12:00become is anyway artificial.
12:04It's an imposition.
12:06It's a borrowed mass.
12:09It's something that you have just put upon yourself in long continuous movements of ignorance.
12:20It's not who you are.
12:24It's what you have ignorantly become.
12:26What you have become is just not your necessity, your identity, your reality.
12:37You put it on.
12:40You can take it off, just like clothes, doffing and donning.
12:52If you don it, you can doff it.
12:58It's just that you have forgotten that the thing is not yours, that it didn't spring
13:05from your insides, that it came to you from outside.
13:13You have forgotten that.
13:15Things that you do in moments of intoxication, in abbreviation, do you remember those things?
13:27Do you remember?
13:29Can you recall everything that happened last night?
13:34But things did happen and you received those things without knowing what you are receiving.
13:45You are drunk and somebody can smear something on your forehead.
13:58You won't even know.
14:00You received it without knowing what you have received.
14:03And since you didn't note that you received the thing, the next morning you will wake
14:11up and conclude that the thing is yours.
14:14You don't remember it came from somewhere, somewhere else.
14:18You don't remember seeing it coming from outside.
14:22So the obvious conclusion would be, the thing is mine.
14:27It's springing from within.
14:30It's not.
14:33It's not.
14:35That primitive ignorance is what is called avidya, primitive ignorance.
14:41That is the beginning of everything.
14:45So it is inevitable that you will not remember.
14:49The beginning has to be in nescience, that's avidya, nescience.
15:01If there is awareness, there will be no beginning.
15:05So you cannot be and not be forgetful at least in the beginning.
15:10Not possible.
15:11If you are, that means there was a moment of forgetfulness when you came to be.
15:20It's not a moment.
15:21It's a long spell, a spell that runs over your entire life.
15:28Lucky is the one who can break out of the spell, the charm, even in the last moment
15:35of his life.
15:40But even if you don't want to talk of the entire course of one's lifetime, entire lifespan,
15:48yet it has to be acknowledged that the beginning is always in ignorance.
15:57Look at something very material.
16:00How much do you remember of your early years?
16:04How were you as an infant?
16:06Can you recall?
16:08Very difficult.
16:12That's a pointer to how the beginning is.
16:15You just don't know what's going on and yet you have come into being.
16:21You come into being without knowing what's going on.
16:24Do you remember how it was inside the mother's womb?
16:29Any idea?
16:30Faintest memory?
16:32We won't remember anything probably even from our first two years.
16:42The mother's womb is too much to ask for.
16:47Any memory from your first two years?
16:50That's how you begin.
16:53If the ignorance is so deep that even the first two years or even three years are not
16:58remembered, think of the depth of ignorance when you were in the womb or think of the
17:07depth of ignorance when you were not even in the womb.
17:16Life does not suddenly begin at a moment, right?
17:20If you are alive today, we say you were alive when you were two year old.
17:26If you are alive after you were born, we say you were alive when you were in the womb
17:34and if you were alive in the womb, surely you were alive even before that, though it's
17:38convenient to assume that you were not.
17:44In the UK, for example, they allow embryos to be harvested for research provided the
17:52embryos are not allowed to live beyond 14 days.
18:00Some kind of arbitrary assumption.
18:01They say after 14 days, it is possible that they will gain life.
18:07So if the experiment continues even after 14 days, then it means that you are experimenting
18:13with the living being.
18:15So arbitrarily they have said till 14 days is fine, till 14 days is fine you are non-living
18:22and we can experiment with non-living things.
18:24But after 14 days, probably life has come.
18:27From where will life come?
18:29If it is alive, it is always alive, if it is not, it would never be.
18:34But that's a very tricky question to handle, no?
18:38What is life?
18:40What to call as living and what to call as non-living?
18:44If you go deeply, sufficiently deeply into that question, you might come to see that
18:49you are not alive at all.
18:50We don't want to go into that question.
18:54So we want to have some convenient assumptions.
18:58One of those is this.
18:59Similarly, the whole thing around the abortion debate, when can we call the fetus as living?
19:10Somebody says n number of weeks, somebody says no, n plus 4 number of weeks, 3 months,
19:144 months, all kinds of debates are raging.
19:20How can something become suddenly conscious?
19:26You are always conscious or you are not conscious at all.
19:30There has to be a continuity.
19:32There is nothing to suggest a lack of continuity and if you want to maintain the supposition
19:42of a lack of continuity, you'll have to believe in something called the arbitrary random entrance
19:48of the soul.
19:50That's what is called as the Jeevatma.
19:52You know, the Jeevatma was not there in the embryo till yesterday and today the Jeevatma
19:57made an entry.
19:58So now the thing is alive and it is to sustain our absurd hypothesis that you become living
20:09at some point in time that the concept of Jeevatma has been fabricated, the soul Jeevatma.
20:19Otherwise how will you?
20:22Vedanta averse very clearly.
20:28See what Shri Krishna is to say in the Gita when we reach there, in one of the subsequent chapters.
20:36What you call as Jada is Chetan, what you call as Chetan is Jada.
20:40The distinction is arbitrary.
20:44There is no dividing line between the conscious and unconscious, which means that you don't
20:49suddenly become conscious.
20:53It is the unconscious, the seemingly unconscious that starts manifesting itself as conscious
21:02to somebody who is conscious.
21:05It doesn't even manifest itself.
21:06Maybe it was always conscious and you are failing to see the consciousness in the stone.
21:14So from your point of view, when you are able to see that the little plants roots have broken
21:22through the surface of the stone and a little flower is showing up, then you say, ah, the
21:30bloom, the bloom, the stone has turned into something animate and the flower is the proof.
21:41Maybe the flower was always contained in the stone.
21:44Maybe it's just we who were unable to see that and that's what Shri Krishna would say
21:53in the coming verses.
21:56Don't think that life ever starts.
21:59Life always is.
22:02Equally you could say life never is, but what you can never say is that there is a discontinuity,
22:07that there is a random moment when the insentient becomes the sentient.
22:12No, there is no such random moment.
22:15You are always alive.
22:16You know the beautiful conclusion.
22:21There is a thing called death.
22:26If you can just go off the, let go of the notion that you were born one particular day,
22:32you become immortal and besides that there is no root to immortality.
22:40To become immortal, rather to see that you are immortal, you will have to see that you
22:46are never born.
22:48The one who is never born becomes free of death.
22:54Only the one who is never born will never die.
23:00Are you getting it?
23:01Now, this is the highest level of relief from suffering, the parmarthic level, the transcendental level.
23:12But to accept the bounties at this level, the bliss at this level, you have to make
23:21one simple submission.
23:23Sir, I agree that I am not alive.
23:29Most people would rather die than not be alive.
23:34Figure out what that means.
23:39Most people would prefer a life of unending death rather than accept that they were never alive at all.
23:51So, that level is very difficult to accept.
23:54Therefore, when Krishna tries to explain things at that level to Arjuna, it doesn't work out.
24:02We said Krishna is a genuine friend.
24:05So he tries to bring the highest possible thing as the first thing to Arjuna.
24:14That's not the way of the fake friend or the shopkeeper.
24:32Don't we know that the bad note puts the good note out of circulation?
24:41Have you not heard of that?
24:44What is it that you first want to pass off in a commercial transaction?
24:53The bad note.
24:56But that's not how friends behave.
24:59Among friends, among well-wishers, what you want to give to the other is the best note that you have.
25:07Krishna is giving the best that he has in the first place.
25:13Even in a commercial transaction, it is possible that you do end up getting a good note.
25:17But that's only after, you know, he gives you some kind of torn note or fake one and
25:23what do you say, no, this won't work, kindly exchange and then he gives you a better one.
25:34Only under compulsion do you manage to extract something worthwhile from the world.
25:39Otherwise the world is not willing to give you something genuine.
25:43Krishna is not like that.
25:45His first attempt is to give the best thing to Arjuna.
25:51But here Arjuna is not willing to take the best thing.
25:56What happens in the world?
25:58They try to pass off something shoddy to you.
26:05Here you are not willing to take up something, accept something because the thing is substandard.
26:17Here something opposite is happening.
26:19Here Krishna is trying to give the best to Arjuna and Arjuna is not willing to take it
26:23exactly because the thing is beyond Arjuna's level.
26:28The thing is just too good for Arjuna.
26:31Arjuna is saying, you know, this is like, give me something that matches my level.
26:37What you are telling me is beyond me to accept.
26:46So from there Krishna drops the discourse to the lower level, middle level.
26:56The middle level is the Vyavaharik level, the practical level, the level of facts, not
27:03the level of absolute truth, but the level of relative facts.
27:10This too is not that deplorable a level.
27:16If you can stay with the facts continuously, gradually you start getting a glimpse of the
27:23truth.
27:24Facts are nice things.
27:29They aren't the truth in themselves, but if you stay with them, they can lead you towards
27:37something beyond them.
27:40As we say, facts are the door to truth.
27:43If you stay with the facts, you will start seeing things.
27:47So at this level, Shri Krishna talks of Prakriti.
27:54If you look at the verses 28, 29, Shri Krishna says, Atma never born, never dies, Prakriti
28:07continuous birth, continuous death, which implies just a change of form.
28:11So hence again, there is no individual death in Prakriti, because there is no individual.
28:19The individual is just a fiction, just a form like the individual wave, comes and goes,
28:25has no real existence of its own.
28:31Krishna tries both the levels, the highest level, the Parmarthic level, the absolute
28:35transcendental level, then the middle level, the relative level, the level of facts.
28:41He says, you see in Prakriti, stuff is coming and going, rising and falling, each moment.
28:49What's there to worry about, plus these who are coming and going, have no individual identities really.
28:59Think of one particular leaf on the tree.
29:04What individual identity can it have?
29:07What does it have that the other tree does not or the other leaf does not?
29:13It grows, attains maturity, falls and it leaves behind so much that looks exactly like itself.
29:21Further when it falls, it goes to the root, maybe root of the same tree or the root of
29:29the other tree, maybe today, maybe hundred years from today and then it slowly grows
29:36into some other leaf and then it again falls.
29:41So again there is nothing to mourn here.
29:45Sorrow is unfounded.
29:48At the highest level, suffering is unfounded because the sufferer does not exist.
29:58At the middle level, suffering is unfounded because the sufferer continuously exists.
30:05Please understand.
30:07So even if you can honestly stay at the level of facts, you will find freedom from suffering.
30:18At the level of truth, there is no suffering because there is no one to suffer.
30:22Never born, has never gone.
30:27At the middle level, there is no individuality.
30:32You are there, he is there, he is there and then you are gone.
30:41What is gone?
30:42Nothing special.
30:45Anybody anything who exists other than you, besides you, is much the same as you.
30:53No uniqueness has been lost.
30:57We all are brothers, not just figuratively, but actually, literally, biologically.
31:05We all are descendants of the same first cell, where information is flowing continuously
31:14from there till your body.
31:17It's a continuous flow of information and that same information is present in some other
31:25body as well because ultimately everything can be traced back to the first cell.
31:34Even if you disappear, nothing really has disappeared.
31:42You know, there is a very miniscule chance that even if an entire species has disappeared,
31:48just by way of random evolution, the species can return.
31:54It may take millions, billions of years, but there is a non-zero probability.
31:59Are you getting it?
32:03So, even if you go, what uniqueness, what speciality has really gone?
32:13Nothing.
32:17It is just the individual ego that looks at itself as special, otherwise there is nothing
32:26called the individual as such.
32:31So, at the middle level, you never go because that which is within your body is within everybody's
32:43body and we are not talking of the soul here, we are talking of the DNA.
32:51It is a continuity.
32:56So, no need to worry, no space for sorrow.
33:05Arjun, cheer up and do what you must, play the game of life, but somehow Arjun is so
33:19enthralled, not in the positive way, you could say bewitched, captivated by his concepts
33:37that he does not respond even at the middle level.
33:44We have come to verse 31 and even at the end of verse 30, Shri Krishna can see that
33:51Arjun is still doleful, unable to put himself together, unable to gather his wits and get
34:01up and fight.
34:04So, now we come to verse 31 and let's see what Shri Krishna does here.
34:13Shri Krishna does what a teacher never likes to do.
34:21Shri Krishna is doing what the teacher does only in a situation of helplessness.
34:35He is treating Arjun at the bottom most level, no teacher wants to do that, but what if the
34:48student refuses to cooperate at any other level, then this is what is left, the bottom
35:01most.
35:04The bottom most level is the level of concepts, stories, imaginations, beliefs, assumptions,
35:20just fiction, it is called the Pratibhasic level, the Parmarthic, Vyavaharic Pratibhasic
35:29level.
35:32This is the Karuna, compassion of Krishna that he has agreed to bring himself down to
35:47the bottom most level Arjun is sticking to.
35:50He is saying Arjun, you are refusing to rise to my level, you are refusing to rise even
35:57to the level of facts, fine, like a true friend, I will come to the place where you are and
36:09this is where Arjun is, at the level of imaginations, stories, fiction, belief, at this level Shri
36:24Krishna says fine, if I can still get him, break his stupor and get up and fight, maybe
36:36I will have another chance, maybe after sometime I will be able to try again, but let me get
36:50him going in whichever way possible, at whatever cost, because there is definitely a heavy
37:00cost attached to operating at the lowest level, Krishna says fine, let's bear that cost, let's
37:13bear that cost, because the first two attempts have failed, Arjun is not responding, there
37:23is no choice left.
37:28What is it that he says to Arjun now, he says Arjun, you are a Kshatriya, at the top most
37:38level who is Arjun, pure self, Atma, Arjun says no, no, no, what is Atma, it terrifies me, at the middle level who is Arjun,
37:53Prakriti, the continuous flux of Prakriti, Arjun says no, no, no, I am not a continuous
37:59flow, I am just a particular individual special drop, Arjun refuses to buy even the middle level.
38:12So Krishna finally descends to the bottom most point and says Arjun, you are a Kshatriya,
38:25so this you will agree and of course, there is something Arjun cannot refute, because
38:34he himself has admitted in chapter 1, that I am very particular about Kshatriya Dharam
38:42and what will happen to all the Kshatriya women, once the men are killed, so now Arjun
38:49can't backtrack, he has already avowed his Kshatriya identity, so Krishna picks on that
39:02and says you are Kshatriya, right and what should a Kshatriya do, fight, so you fight,
39:10you will not fight as a true self, you don't want to fight as purposeless Prakriti either,
39:21so fight as a Kshatriya, but fight, do fight, not so easy to get Arjun going, pretty tough
39:38nut to crack, he won't acquiesce even after this, but what's very remarkable about this
39:46is the willingness of the teacher to stoop to the level of the student, but there is
40:05a danger that lurks, if the student is cunning enough, sharp enough, sharp not in the sense
40:23of being discreet, sharp in the sense of self-preservation, I am the ego and I want to preserve my identity
40:33as the ego, if the student is cunning enough, then the student would catch this opportunity
40:42very gleefully and say, sir, what's the difference between me and you, if you too believe in
40:52the Varna system, I am Arjun, the Kshatriya, I believe in the Varna system and here you
41:05are telling me to fight because I am a Kshatriya, which proves that you too believe in the Varna
41:09system, which means you are much the same as I am and if the two of us are so alike,
41:18how can you be the teacher, if you and me are much on the same level, then let me do
41:26as I please because anyway both of us belong to the same level, you see, if both of us
41:33belong to the same level, then we are equals and if we are equals, who are you to tell
41:37me to do this or not to do that, then I will do as I wish to and that has always happened.
41:45Out of his love and compassion, the teacher drops to a very lowly level, a level that
41:53does not behove the teacher, a level that some part of the teacher would probably be
42:00ashamed of.
42:02The student makes the teacher do unmentionable things and when the teacher is found doing
42:11those things, then the student says, look at yourself, see, just look at yourself, what
42:17a fallen wreck you are, see what you are doing.
42:22What the student does not realize is that the teacher has brought himself down to do
42:26all those things for the sake of the student, otherwise why would the teacher do all those
42:29things and that has happened in this case also.
42:35This particular verse is one of the verses that are very frequently quoted to prove that
42:41Shri Krishna is casteist, especially in the modern discourse on caste, verse 2.31 is often
42:52used as ammunition, you see, Shri Krishna is telling Arjuna, you are a Kshatriya, so
42:58you should fight.
43:00So he will tell the other castes too, what they should do.
43:04Caste and Varna are not exactly synonymous, but more or less.
43:12See does not Krishna believe in the Varna system, verse 2.31 is the proof.
43:23How can Krishna believe in Arjuna's Kshatriya identity when he says vehemently, repeatedly
43:34that all identities are false, let alone being Kshatriya, Arjuna really is being told that
43:46you are not even a body, not even a person.
43:51If Arjuna is not even a person, how can Arjuna be a Kshatriya?
43:59But we cast aspersions on Krishna, we say, you know, this verse is the proof that Bhagavad
44:05Gita is responsible, at least partially, for some of the casteism that grips the Hindu society.
44:17Bhagavad Gita is an antidote to casteism.
44:24Whatever you think of, you are not that, you are not man, you are not woman, you are not
44:27young, you are not old, you are not Brahmin, you are not Kshatriya, you are not Shudra,
44:34you are not good, you are not bad.
44:42Bhagavad Gita is there to dismiss and demolish all your identities, but those who do not
44:48understand, they come up with fantastic arguments.
44:54In fact, supporters of the caste system, like the Bhagavad Gita for this very reason,
45:00they say, you know, Shri Krishna himself has been supporting the caste system, who are
45:07you to act as a bloody reformer and talk otherwise?
45:12Are you bigger than Krishna?
45:15When Shri Krishna himself supports caste, who are you to say that caste is frivolous
45:21or fictitious?
45:25So Krishna is pulled down from all sides, by all kinds of vested interests, just because
45:36he has accepted to come to the level of the student, so that he can lift the student up.
45:45He comes down to lift you up, but when he comes down, you try to dig a hole and bury
45:54him in that.
45:55Obviously, you can't succeed, but that's how the attempt is.
46:02Now that you have come down this far, you have allowed yourself to fall this low, why
46:11shouldn't you be buried to a place yet lower?
46:19Are you getting it?
46:25The teacher did this to me, the teacher did that to me, what else could have worked with you?
46:35Is anything else working with Arjun?
46:37Please tell me, Arjun was given the highest discourse possible, was he or was he not?
46:43Did it work?
46:46Did it work?
46:49This chap was given the highest, this chap was given the highest, that one too was given
46:53the highest.
46:54Did it work?
46:57Did it work?
46:58Did even the second highest work?
47:02So what option is left but to try out the lowest and when the lowest is executed, then
47:10the blame falls on the teacher.
47:13Please tell me, do you respond to anything except the lowest?
47:18Please tell me, honestly and has the teacher not tried out everything that can be called
47:25high, higher or highest with you?
47:28Please tell me, please tell me, but you will not remember all the attempts of the teacher.
47:37What you will remember is that, you know, I saw the teacher falling to that level.
47:42The teacher fell to that level for your sake, dude, because you were lying on that level,
47:49inebriated to pick you up.
47:51There was no way to remain in the skies and lend you a helping hand.
48:06Before you remember the teacher at the lowest level, try also to recall how much the teacher
48:16tried at higher levels.
48:20Have some empathy.
48:25See how you foiled all his attempts.
48:29See how mercilessly you kept refuting and blocking him.
48:34To many, Krishna is a God here, verily, Bhagwan is talking in the Bhagavad Gita.
48:43To me, his glory lies in the fact that he is struggling, he is badly struggling.
48:52As we said, Arjuna is a real tough nut and what I am saying is proved by the fact, if
49:00we can call these things as facts, that even after the 700 verses, Arjuna is still not understood.
49:10There is a later conversation between Krishna and Arjuna.
49:14After the war, Arjuna says, I have forgotten everything that you told in the Gita.
49:19In fact, I never understood in the first place and now is the time, Krishna rebukes Arjuna
49:25heartily.
49:28He couldn't do that in the course of the Gita because the matter was a bit sensitive.
49:33Arjuna might have run away.
49:37Krishna remained solemn and sober, but after the war, he puts Arjuna to the sword.
49:47He says, you come here, 700 verses and you learnt nothing and after that he repeats the
49:56lesson of the Gita to Arjuna.
50:01So Arjuna is really formidable challenger.
50:08You might be Shri Krishna, you might be the truth personified, you might be the most articulate
50:16teacher possible.
50:19I won't relent, but thanks to Arjuna, we have the Bhagavad Gita.
50:31Had Arjuna softened up easily, may be all we would have received was 35 verses.
50:43Arjuna was doughty enough to keep resisting till 700, so we have the entire Bhagavad Gita.
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