Chapter 2: Contents of the Gita Summarized
TEXT 9
sanjaya uvaca
evam uktva hrsikesam
gudakesah parantapah
na yotsya iti govindam
uktva tusnim babhuva ha
Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krsna, “Govinda, I shall not fight,” and fell silent.
Dhrtarastra must have been very glad to understand that Arjuna was not going to fight and was instead leaving the battlefield for the begging profession. But Sanjaya disappointed him again in relating that Arjuna was competent to kill his enemies (parantapah). Although Arjuna was for the time being overwhelmed with false grief due to family affection, he surrendered unto Krsna, the supreme spiritual master, as a disciple. This indicated that he would soon be free from the false lamentation resulting from family affection and would be enlightened with perfect knowledge of self-realization, or Krsna consciousness, and would then surely fight. Thus Dhrtarastra’s joy would be frustrated, since Arjuna would be enlightened by Krsna and would fight to the end.
TEXT 10
tam uvaca hrsikesah prahasann iva bharata senayor ubhayor madhye visidantam idam vacah
O descendant of Bharata, at that time Krsna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.
The talk was going on between intimate friends, namely the Hrsikesa and the Gudakesa. As friends, both of them were on the same level, but one of them voluntarily became a student of the other. Krsna was smiling because a friend had chosen to become a disciple. As Lord of all, He is always in the superior position as the master of everyone, and yet the Lord accepts one who wishes to be a friend, a son, a lover or a devotee, or who wants Him in such a role. But when He was accepted as the master, He at once assumed the role and talked with the disciple like the master—with gravity, as it is required. It appears that the talk between the master and the disciple was openly exchanged in the presence of both armies so that all were benefitted. So the talks of Bhagavad-gita are not for any particular person, society, or community, but they are for all, and friends or enemies are equally entitled to hear them.
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