'CONSCIOUS "BHAGAVAD-GITA"'
TEXT 1
INTRODUCTION
‘Our Inner Battle’
29.06.2025
To begin our session with the BG, we must go back to the Mahabharata, of which the Bhagavad-gita is a part. It was spoken on the field of Kuruksetra during a great fratricidal “civil” war between the cousins for the throne of Hastinapura, today's Delhi.
Krishna, also related to them, promises not to fight on either side. He gives both leaders, the kings aspiring for power, a choice: either he will put a formidable army at their disposal, or he himself will take the side of the combatants. The Pandavas, five brothers led by Yudisthira, devoted devotees of Krishna, immediately choose Krishna, while Duryodhana, with his hundred brothers, delighted, chooses Krishna's large, well-trained army, which will fight with Krishna on Yudisthira's side.
It is a struggle for righteousness and justice... 'dharma-ksetre kuru ksetre samaveta yuyutsavah..., where the factor of Dharma principles is key... All the noble avatars of the conflict support its principles, although in reality they have no idea how to deal with the complexities of Dharma, while others exploit its “imperfections” against their enemies. The whole scene is set against the backdrop of the goodness of Krishna's devotees, the Pandavas (sons of Pandu), and the ignorance mixed with passion of the sons of the materially and spiritually blind Drtarastra (Pandu's brother).
Thus, the battle is between the higher guna of goodness and the lower gunas of passion and ignorance.
It is an unequal battle, because the pure path of goodness that the Pandavas strive to follow unwaveringly is opposed by the darkness, hypocrisy, deceit and brutality of Dritarashtra's sons.
The first chapter of the Bhagavad Gita introduces us to this place of pilgrimage, hallowed for centuries, the field of Kurukshetra, where Krishna stands with his friend Arjuna, one of the Pandavas, between two armies ready for battle. We can imagine these two armies of millions, the splendour and wealth of their leaders, the powerful elephants and horses trained for battle, the fear for their lives and the ferocity of the fight.
Krishna then presents his gita, “The Song of Bhagavata”, or the song leading to devotion to God. In a short dialogue lasting about 30 minutes, he explains to Arjuna, who is devastated by the prospect of fighting his loved ones, the basics of God consciousness. He lifts Arjuna's heart above his doubts and the “Internal Battle” born of the mode of goodness, placing him on a platform above goodness, on a platform of transcendence.
Arjuna becomes a cult figure here, a representative of all those who face their “inner battle” with the world of illusion, the gunas of goodness, passion and ignorance, in order to rise above the gunas of material nature to transcendence and devotion to God, Krishna. The culmination of this transformation is complete dedication to Krishna, Saranagati – Surrender.
The beginning of BG is difficult, the tension created before the battle itself is unbelievable, incredible feelings are tearing everyone apart. Even reading the first verses for the first time is like a breakthrough, because either you get through this “Internal Battle” or you fall, succumbing to the heavy pressure of these events and your own dilemmas. Krishna breaks through this pattern in an incredible way, raising Arjuna's consciousness above his feelings for his loved ones and his opponents.
On the surface, the BG is a collection of commands and teachings proclaimed by Krishna, but internally it is a difficult focus on detachment from material consciousness. Step by step, Krishna reveals the secrets of such detachment...
TEXT 2
26.07.2025
CHAPTER 1
"A Choice Between..."
The first chapter of the Bhagavad-gita is more descriptive than philosophical. It takes us directly into the atmosphere of this historic War that took place 5000 years ago. The times presented here are very far removed from our so-called 'human culture'; we cannot even imagine the intensity of the 'bon ton' class, for it was a direct, living connection between human affairs, demigods, and the divine. The level of that Vedic Culture and the level of advancement in the broadly understood knowledge and Vedic skills of the people gathered there was unbelievable.
For example, the Vedic Military Etiquette was very strict; the struggle was carried out in a clearly defined manner, until sunset, which was communicated by blowing the conch, then allowed for 'normal' social functioning and even 'visits' in opposing armies, etc.
The first verse of the first chapter shows that the entire text of the Bhagavad-gita is a dialogue between Drtarastra and his secretary Sanja, a disciple of the great Vyasa. Through Vyasa, Sanjaya could mystically see what was happening in the Kuruksetra Field and be the eyes of the blind Drtarastra, who was unable to see anything either materially or spiritually.
Sanjaja now conveys to Drtarastra the situation that took place there, namely the deep anxiety and fear of his son Duryodana, who saw how the much smaller (almost half) army of his opponents, the Pandavas, was much better prepared than his army for battle. He sees many excellent Heroic Warriors there, but he consoles himself with the fact that on his side, there are almost invincible warriors like Bishma and Karna, and others who are willing to give their lives for his cause. Therefore, he is proudly confident of his victory, although deep down he has always feared one Pandava, Bhima, who is stronger than him and can defeat him.
Starting a war, the unconquerable grandfather Bishma blows his conch, and this encourages Duryodana, but Bishma knows very well that if Krsna, the Supreme Personality of Godhead, is on the side of the Pandavas, even he cannot help Duryodana.
At that time, Kṛṣṇa and Arjuna are blowing their transcendental conches, and with them the Pāṇavas and others are blowing their conches, piercing their opponents with horrendous fear; they literally shattered their hearts 'hrdayani vyādārayat'. Kṛṣṇa, who is sure that the Goddess of Fortune is always with Him, thus responds to Bishma and Duryodana, and He clearly confirms that they have no chance of victory because He, Kṛṣṇa, is with the Pandavas. Then this revealed news permeates the atmosphere of the entire Kuruksetra Field, and everyone (though incredulous) already knows that the Pandavas will win this battle, and the Kauravas, led by Bishma and Duryodana, will fall there...
At this crucial moment, just before the fight begins, Arjuna turns to Krsna with doubts in his heart. He requests that Kṛṣṇa, as his charioteer, drive the chariot between the two armies.
Due to Duryodana's greedy and stubborn nature, we are dealing here with a multidimensional duty to fight, which concerns everyone gathered there, family, teachers, and friends fighting with each other. It is amazing here how, with the support of henchmen, one person, Duryodhan, who, as soon as he was born, manifested demonic traits, corrupted and manipulated all the great men of these two dynasties.
The opposite of Duryodana here is Arjuna, who, now standing between two armies, sees his loved ones on both sides, and does not want to part with them, sensing their destruction. At that moment, Arjuna is so overwhelmed by compassion that He cannot prevail over it.
The tension before such a big fight is impossible to describe. Arjuna was a great devotee of Kṛṣṇa, but by Kṛṣṇa's arrangement, he could not rise above this shocking reality and control his emotions and weakness of mind.
This bewildering situation is beyond Arjuna; he gives a lot of dharmic (based on Guna of Goodness) moral reasons why one should not fight, and he does not want victory 'na kankse vijayam', neither happiness nor kingdom 'na ca rajayam sukhani ca'.
Arjuna was quite a specific ksatriya, a very sensitive and saintly person. We know him as a good musician, singer, and dancer, or so on. His soft, artistic nature can also explain his hesitations.
Arjuna would prefer to be killed than to fight, and He would prefer that Kṛṣṇa take care of it Himself. But Kṛṣṇa wanted Arjuna to stand above the dharma of goodness (as ksatriya), to be elevated to transcendence, and to be his instrument in this struggle, to make his own effort.
In our constant internal struggle, we are now at the point of doubt and decision whether to exert ourselves and fight, to be an instrument of Krsna, or to wait for a more convenient scenario that God, Krsna, will do everything for us. This is the stage of stimulating us, pulling us out of the marasmus of ignorance to 'active action', when we enter the stage of karma-yoga, the yoga of action, and the subsequent stages of yoga as a relationship with God, which is to elevate us to transcendence. The path of these choices and spiritual transition, development begins at this very moment.
This is the situation given to us by the first introductory chapter connecting us with the epic of the Mahabharata, and the next, second chapter begins with the Bhagavad-gita proper, because it is there that Kṛṣṇa begins His gita, the song...
TEXT 3
'Bhagavad-Gita in a nutshell'
06.09.2025
CHAPTER 2
Continuing his narration away from the battlefield, Sanjaya recounts Arjuna's conversation with Krsna to the blind Dhrtarastra. Krsna and Arjuna now stand with their chariot between the two armies, ready for battle. At this crucial moment, just after the conchshells announce the start of the Kurukshetra war, Krsna seems to stop time, 'freezing' everything around them to enlighten Arjuna with transcendental knowledge...
This section of the second chapter of Buddhi-yoga contains all the powerful, condensed knowledge of the Bhagavad-gita, so it is a very intense teaching of Krsna and a kind of transformation for the conditioned soul.
Arjuna, bound by ties of relationship with his loved ones, appears to be completely devastated by the prospect of fighting them, with a soft heart filled with compassion for them. His lamentations prompt Krsna to analyse the distinction between the external covering of the soul - the body and the soul itself.
„Sri-bhagavan uvaca”... at this point, Krsna Himself begins his 'song-speach', the 'Gita'...
Krsna is 'gravely' referred to in the whole „Bhagavad-gita” as Bhagavan, the supreme Absolute Truth (the possessor of six opulences: opulence, strength, fame, beauty, knowledge, and renunciation).
This Bhagavan, Krsna, points out to Arjuna that his so-called 'magnanimous attitude', or compassion for the 'bodies' of his so-called loved ones, is simply impurity and weakness of heart.
But Arjuna's arguments are strong, he says „like a learned person”, he does not want to continue living at the expense of those dear to him (like his grandfather Bhisma) great souls, teachers and superiors - this will be stained with blood, he would rather become a beggar (which indicates that he is highly enlightened, controls his senses and mind, is detached and ready for liberation).
At this very moment, unable to solve his real problem, Arjuna says to Krsna: „I am confused about my duties - 'dharma'”, asks Krsna for guidance, and declares „sisyas te 'ham sadhi mam tvam prapannam” - „Now I am Your disciple, and soul surrendered unto You. Please instruct me”.
„Krsna was smiling because a 'friend' had chosen to become a 'disciple'...” (BG 2.10, SP p.)
Here, there is a transition to a higher level, from the concept of 'Rasa' (role, each of the 'five rasas' such as santa, dasya, sakhya, madhurya or vatsalya, which we know and adhere). In this case, the 'Friendship' between Krsna and Arjuna completely changes, giving way to a much higher relationship. Krsna is soberly recognised as the 'Original Spiritual Master', and Arjuna as the first disciple to understand the secrets of the Gita. This transformation from the concept-level of the 'Three Gunas' and 'Rasas' with Krsna (which, as we can see, we 'mistakenly' consider to be the highest relationship with Krsna) leads to a transition to a higher level - the 'Fourth Dimension of Consciousness', applies not only to Arjuna as the 'prototype disciple', but to anyone who is serious and wants to listen to these teachings of Krsna, go beyond 'Rasas' and actively develop spiritually.
In this way, Arjuna (sometimes associated with Visakha) 'becomes really serious', abandons his sakha/sakhi rasa relationship with Krsna and takes refuge in Guru Krsna ('to curb lamentation for good')...
... However, at the same moment Arjuna says „Govinda, I shall not fight...”, which also amuses Krsna a little, so He begins to discuss the fundamental lack of attachment to the body: „Never was there a time when I did not exist, nor you, nor all these kings, nor in the future shall any of us cease to be...” , the soul only transmigrates in this body and to the next, changing them as one changes old, useless clothes „dehino 'smin yatha dehe...”.
Next, Krsna, from his transcendental position, explains that everything in this material world is 'anitya', non-permanent, and that one must learn to tolerate this without anxiety, because this state leads to liberation. He says that the material body is impermanent and “is sure to come to an end”, while the soul permeating the entire body never changes, is always eternal 'nitya', and cannot be killed or destroyed. Yet, the whole idea of the soul apart from the body, although dependent on this perfect knowledge, should not be theoretical but practical, i.e., realised.
Krsna gives many arguments to inspire Arjuna's determination to fight, imparting analytical knowledge to him, but now he wants to present him with practical knowledge on how to work without fruitive results 'in Krsna consciousness' in order to free himself from the bondage of work: „In this endeavour there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear”. He says that the intelligence of those who are on this path 'is many-branched', that is, „by watering the root of a tree one automatically distributes water to the leaves and branches”. If Krsna is satisfied by one's actions, then everyone will be satisfied, but this is best and complete under the guidance of the spiritual master.
But, not everyone can follow this path, like those who follow the Vedas, which mainly concern the Three Gunas of material nature. Krsna tells Arjuna: „... become transcendental to these three gunas. Free yourself from all duality and all fears of profit and safety, and be stable in the self”, because there is a goal behind the Vedas, a higher consciousness.
Krsna then responds to Arjuna's earlier doubts about his 'duty': „You have the right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself the cause of the results of your actions, and never become attached to the non-performance of your duty”.
He then presents Arjuna with the true definition of 'Yoga': „Perform your duty with equanimity, abandoning all attachment to success or failure. Such equanimity is called 'Yoga'.”
He then speaks of buddhi-yoga, or the use of intelligence in the service of devotion, that through the power of Krishna consciousness one should surrender to the Lord. Thus engaged, one is freed from both good and bad reactions, from the cycle of birth and death, even in this life: „Therefore, strive for yoga, which is 'the Art of Work'.”
At this stage, Krsna's conversation with Arjuna takes on a much deeper, philosophical, and more complex dimension, which becomes an even more difficult esoteric topic to understand and realise in practice.
Krsna goes on to talk about passing through the forest of delusion and „...becoming indifferent to all that has been heard and all that is to be heard”. He talks about 'niscala' buddhi, „When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realisation, then you will have attained divine consciousness”. This is the recognition of the state of Samadhi, that one is 'fully realised in Krishna Consciousness', that is, that one has understood Brahman, Paramatma and Bhagavan, and that one is Krsna's eternal servant.
Arjuna, deeply intrigued, asks Krsna about the characteristics of such a person who is 'established' in Krsna consciousness – 'sthita-prajna', or 'muni – a sage with a stable mind'. Krsna replies: „...When a person abandons all desires for sense gratification, which arise from mental concoctions, and his mind, thus purified, finds satisfaction only in itself, then he is said to be in pure transcendental consciousness”. He is not disturbed by happiness or suffering; he is free from attachment, fear, and anger, firmly established in perfect knowledge. Experiencing the 'higher taste' of devotional service, he can withdraw his senses from sense objects, just as a tortoise withdraws its limbs into its shell.
Krsna points out that the senses are very powerful and can distract even great persons.
And He describes the cycle of remoteness, the seclusion and withdrawal of consciousness: first, there is contemplation of sense objects, which causes attachment to them, and from attachment comes desire and anger. From anger comes delusion, and from delusion comes confusion of memory. When memory is confused, intelligence is lost, and when intelligence is lost, one falls back into material reality.
Release from attachment and control of the senses through the „Regulative Principles of Freedom” allows one to attain complete mercy from the Lord. Such persons, satisfied in Krsna Consciousness, attain 'fixed intelligence'. Others, on the platform of false ego, not connected in this way, cannot attain 'peace' and therefore cannot be happy.
Krsna gives several illustrative examples and analogies to convey this knowledge to Arjuna:
„As a strong wind sweeps away the boat on the water, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.”
„What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is the night for the introspective sage.”
„A person who is not disturbed by the incessant flow of desires that enter like rivers into the ocean, which is ever being filled but is always still – can alone achieve peace, and not the man who strives to satisfy such desires.”
Krsna ends this session on 'the way of godly life' and the absence of bewilderment, concluding that in such a state at the moment of death, „one can enter into the kingdom of God”...
One may attain this state in one moment or not attain it for a very, very long time; it is a matter of properly understanding and fully accepting this most important message from Krsna.
We can here assume that the content of the „Bhagavad-gita” is precisely the second chapter as the essence of spiritual knowledge (like condensed, powerful sutras), and the rest is an extension, explanation, and commentary on it.
In the further text, the „Bhagavad-gita” presents more detailed teachings such as Karma-yoga, or 'work in Krsna consciousness'...
Haribol!