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Lord Shrikrishna has done a wonderful job of creating a longing for self-knowledge in Arjuna. That is why, in spite of denying engaging in war, Arjuna has come to his shelter seeking tatva-gyan (the essence of knowledge) which can make him progress spiritually and also make clear to him the meaning of Yugdharma. Whenever Guru or the Lord, be they Virjananda, Ramkrishna Paramhansa or Shriram Sharma Acharya, have sensed such a mental state of the disciple, they have thoroughly cleaned his inner being. Scolding of Guru is good for the disciple. How can a cloth be colored without washing it properly? The destiny of the disciple cannot be changed without this operation. Sometimes, we are in a dilemma why Guruji is scolding us when we have fully surrendered unto him. This is a natural reaction. Many of us disciples are fortunate to have received his scolding. Had it not been so, then possibly our egos and prejudices would have remained as such; and we would not have achieved that spiritual progress which we see now. If that progress has not been achieved by some of us, then perhaps we have not contemplated on the cause of scolding or our egos or prejudices are becoming obstacles in our progress. Arjuna has listened to Shrikrishna’s scolding – ‘kutastwa kashmalmidam vishame samupasthitam’ (2nd chapter, 2nd shloka). Now that he has surrendered and is keen to know tatva-gyan, Lord teaches him the same. His teachings should be imbibed by all of us. This knowledge has been guiding the human race since time immemorial; and
in future too, it will liberate humanity trapped in a dilemma. Very often, we are disheartened by small obstacles, physical ailments, family disputes, etc; and we are unable to find the solutions of the same. Then, the teachings of the Gita from 11th shloka (of 2nd chapter) onwards give proper guidance. Lord says –

Ashochyananvashochastwam
pragyavadanshcha bhashashe |
Gatasoonagatasoonashcha
nausochanti panditah || (2/11)

That is – You are mourning for those who are not worthy of sorrow; yet speaking like one knowledgeable. The learned neither laments for the dead nor the living.

Lord says ‘You are talking like the knowledgeable, but behaving like an ignorant. You are thinking what you should not think.’ The so called wise people are expert in talking about the ideals but when it comes to imbibing them in their own lives, they prove to be laggards. It is the reasoning / logic that comes in the way of total surrender. That is why prior to imparting the knowledge, Lord tries to melt Arjuna’s ego by scolding him. Lord is omniscient, Sadguru (spiritual teacher), transparent as well as seer. He is saying to Arjuna – ‘Your arguments are seen lofty and you are talking like a learned scholar; but at the same time, you are also saying that you can live by begging but cannot fight in war.’ It is not possible for Arjuna to live by begging because he is not an ascetic. By nature, he is a warrior.

Ascetics alone are eligible for taking alms, that too when their renunciation is effulgent. The saffron clothes of sannyasis (ascetics) are representative of the flames of fire. ‘Viraj homa’ (sacrificial rite for renunciation) is done for adopting sannyas (renunciation). A sannyasi does his own shraddha-tarpan (the rites that are done after death) before adopting sannyas; and then forgets his original identity (name, family, etc).

There was time when begging by such ascetics was considered auspicious. Mahatma Buddha too followed this tradition. But Pujya Gurudev was of the view – ‘The dharma of present times – the neo-sannyas of our times is Parivrajya – liberating the society from the shackles of suffering and decline by donating our time and resources.’ This can be easily understood in the context of Arjuna’s stand on begging. In the present times, we can follow Yugdharma and fulfill the need of our times by becoming a parivrajak of Pujya Gurudev’s Mission.

We are talking in the context of skillful arguments of Arjuna for not participating in the war and his scolding by Yogeshwar Shrikrishna. Lord says – You should not grieve. ‘Certainly never at any time did I not exist, nor you, nor all these kings (for whom you are worrying) and certainly never shall we cease to exist in future (12th shloka)’. He says further – ‘Just as in physical body of the embodied being (soul) there is a process of change from childhood to youth and old age; in the same way, there is transmigration from one body to another. In this regard, wise are not deluded (13th shloka)’.

Lord is trying to liberate his disciple from attachments by explaining him the difference between soul and the body. Every Guru explains to his disciple the continuity of life journey by making him forget the memories of the past and focus on the present. Guru knows our past, present and future and the ever-changing trends of the world. Therefore he tries to convey the message that one should not get attached to material things. In fact, without liberating from the attachment, it is not possible to comprehend the essence of spirituality.

Param Pujya Gurudev too used to hit on our shackles of attachment. Whenever someone would talk to him about joining him at Shantikunj, he would say – ‘If you can break the bonds of attachment in one go with your family, then only you should think of coming here. Otherwise, you will stay here and your mind will roam with your relatives.’ Whenever any volunteer would request to him for leave for attending the wedding of some relative or visiting some sick person, then Pujyawar would say – ‘Why are you going to participate in the marriage of son/daughter of chachaji, mausaji, etc? Now you have become babaji. You have a bigger responsibility.

Even though you are going with your expenses, you are not trying to realize the value of time. Stay here and ask your relatives to visit Shantikunj for the blessings. They will be overjoyed; your money and mission’s time will also be saved. If you attend the wedding at the mission’s expense, then you are stabbing me. If you wish to visit some sick relative, then my son, I will pray for him. Are you a doctor who will cure him? Now you should keep away from fulfilling social obligations.’ All this has been mentioned here to remind all that in order to walk on the path of selfless social service, one has to break the bonds of attachment and think of the soul instead of the body. This is the point that Pujya Gurudev emphasized from time to time. In the context of Yug Gita, if we can understand even today the pain of Gurudev and break the bonds of attachments and consider the global fraternity (Gayatri Pariwar) as our family, we can give shape to Pujya Gurudev’s dreams of bright future. From the dialogue of Shrikrishna and Arjuna, if this fact can be digested by our central / provincial / local volunteers, then alone writing of these lines should be considered meaningful.

After hitting on the bonds of attachment of Arjuna, the Lord expresses his reaction to Arjuna’s statement of grief – ‘O Kunti Putra! Only the interaction of the senses and sense objects give cold, heat, pleasure and pain. These things are temporary, appearing and disappearing; therefore try to tolerate them (14th shloka)’. Earlier, Arjuna has requested the Lord (8th shloka) to suggest him the way of overcoming the grief that is drying up his senses. For this, the Lord replies that sorrows and joys go on coming and going; therefore, one should develop the habit of bearing them. Further, He says – ‘That person of wise judgement equipoised in happiness and distress, who cannot be disturbed by these is certainly eligible for salvation (15th shloka)’. In 17th and 18th shlokas, He says – ‘But know that by whom this body is pervaded, is indestructible. No one is able to cause the destruction of the imperishable soul. The embodied soul is eternal in existence; indestructible and infinite, only the material body is factually perishable. Therefore, fight O Arjuna!’
[To be continued]

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