YAJNATVA NA PUNARMOHAM EVAM YASYASI PANDAVA
ENA BHUTANY ASESENA DRAKSYASY ATMANY ATHO MAYI
O Arjuna, having obtained that knowledge, you will not be deluded again like
this. You shall see all beings in yourself and also in Me.
Having obtained that knowledge:
Sri Krishna is referring to the knowledge of the Atman which is also known as
Brahma Jnana. Arjuna has been given this knowledge in the battlefield. The
patient, Arjuna, needed urgent therapy to clear his mind. Why?
The second half of the first line of this Sloka:
"you will not be deluded again like this."
Arjuna developed mental weakness, the details of which have already been
discussed in detail in the first chapter.
Arjuna, an extremely powerful rajasic temperamental person, decided that he
could not face the revered elders and teachers in the battlefield and accrue
sin. Some may consider that it was a good quality to develop because fighting a
battle against respected elders, teachers and friends is not correct. They would
say it is a sinful act. This is where the philosophical outlook has to change.
Arjuna was not going to become a Satvic person by his actions but would have
become a tamasic person. In the situation he was exposed, (in the war of
righteousness) he had a duty not to look at the soldiers in the opposite camp in
terms of relations but had to see them only as those opposed to dharma.
The spiritual path is to travel in an upward curve from tamasic to Satvic and
not going down from Satvic to rajasic or rajasic to tamasic.
Arjuna forgot the "Dharma" in this context and hence Krishna gives Arjuna the
introduction to Jnana and then tells him "you will not be deluded again like
this." (With the knowledge I have imparted so far.)
You shall see all beings in yourself and also in Me:
When one understands and accepts that the real and eternal in any embodied being
is "Atman" then he should see all beings in himself. This is because there is no
difference in the "Atman". The only difference is in the covering which is the
physical body with the three karanas (limbs) of "mind, body and speech."
Saying in another way, the seeker must learn to see "Sat Chit Ananda in all and
not be deluded by Nama Roopa."
In the same logical way the seeker has to learn to see all in the God principle.
When one can see the God principle in all, there will be no room for hatred,
envy, anger, pride, arrogance which are the root causes for delusion due to
attachment to the material world and sense objects.
Sri Krishna is saying that a Jnani and Himself (incarnation of God) are one and
the same. The devotee and the God are one. Only this knowledge gives the true
understanding of this sentence which forms the second line of this Sloka. The
entire universe has to be looked upon as one indivisible absolute Reality.
Example: an unripe mango is sour and the same mango when it ripens becomes
sweet. Similarly, the unripe mind of any person sees the diversity of the world
but on spiritual ripening sees the unity in diversity.
"Knowledge leads to unity and ignorance to diversity."
"The Tatva darshinaha" mentioned in the last Sloka refers to the guru who clears
all forms of delusion forever from the mind of the seeker and assists him to see
unity of Atman in diversity of varied manifestations. The seeker should approach
such a realised soul with repeated prostrations and clear all doubts by repeated
questioning and thereby clear all his doubts.
Copyright for the texts on Bhagavad Gita by Dr. P.V. Nath, UK.
Questions concerning the text please direct to Dr. Nath
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