Somewhat like one who has suddenly awakened from an unconscious state, Arjuna, with a regained self-recognition, assuredly confesses that his confusions have ended — not because he has unquestioningly swallowed the arguments in the discourses of the Geeta, but because, as he himself says, “I have gained a RE-COGNITION of my Real Nature. The hero in me has now become awakened, and the neurotic condition that had temporarily conquered my mind has totally ended.”

Such a revival within and a rediscovery of our personality are possible for all of us if only we truly understand the significance of the Geeta philosophy. The Infinite nature of Perfection is our own. It is not something that we have to gain from somewhere by the intervention of some outer agency. This Mighty Being within ourselves is now lying veiled beneath our own ego-centric confusions and abject fears. Even while we are confused and confounded, and helplessly suffering the tragic sorrows of our ego, we are IN REALITY, none other than our own Self. When the dream ends, the confusions also end, and we awaken to our Real Nature. So too, in life. This awakening of the Divine in us is the ending of the beast within.

In this new-found equilibrium, born out of Wisdom, he experiences an unshakable balance established upon firm foundations. All vacillations of the mind, doubts and despairs, dejections and hesitations, fears and weaknesses have left him (gata sandehah).

With such a revived personality, when Arjuna re-evaluates the situation, he finds no difficulty at all in discovering what exactly his duty is. He openly declares, “I WILL DO ACCORDING TO YOUR WORD,” for in the Geeta, Lord Krishna stands for the Divine-Spark-of-Existence manifested as “pure-intelligence.”

All students — who have thus fully understood the Geeta, have a clear picture of the goal-of-life, who know what ‘path’ to follow and how to withdraw from the false by-lanes of existence — will surrender themselves, each to his own integrated inner personality. To surrender ourselves to our own “higher intellect” and to declare confidently and with faith, “I SHALL DO THY BIDDING,” is the beginning and the end of all spiritual life.

SANJAYA GLORIFIES THE GEETAACHARYA AND HIS DIVINE SONG, THE GEETA:

O Acyuta, (my) mohah, born of ignorance and the cause of all evil in the form of mundane existence, and difficult to cross like an ocean;l nastah has been destroyed. And smrtih, memory, regarding the reality of the Self-on the acquisition of which follows the loosening of all the bonds; labdha, has been regained, tvat-prasadat, through Your grace maya, by me, who am dependent on Your grace. By this question about the destruction of delusion and the answer to it, it becomes conclusively revealed that the fruit derived from understanding the import of the entire Scripture is this much alone-which is the destruction of delusion arising from ignorance and the regaining of the memory about the Self. And similarly, in the Upanisadic text beginning with ‘I grieve because I am not a knower of the Self’ (Ch. 7.1.3), it is shown that all bonds become destroyed when the Self is realized. There are also the words of the Upanisadic verses, ‘The knot of the heart gets untied’ (Mu. 2.2.8); ‘at that time (or to that Self) what delusion and what sorrow can there be for that seer of oneness?’ (Is.7). Now then, sthitah, asmi, I stand under Your command; gata-sandehah, with (my) doubts removed. Karisye, I shall follow; tava, Your; vacanam, instruction. By Your grace I have achieved the goal of life. The idea is, there is no duty, as such, for me. The teaching of the Scripture is concluded. There-after, now in order to show the connection (of this) with the (main) narrative-.