In the previous stanza, when one carefully understands the full significance of the assertion made by the rediscovered, and therefore, revived Arjuna, one cannot avoid remembering a parallel declaration made by another teacher of the world, when he revived from his temporary confusion (Arjuna-sthiti). When he regained his spiritual balance, which he, as it were, lost temporarily while carrying the cross through the taunting crowd, Jesus also cried: THY WILL BE DONE.” Here Arjuna, revived by the Grace of Krishna, similarly cries, “I shall act according to your word (Karishye Vachanam Tava).” In both cases we find that the statements are almost identical.
Earlier, at the opening of the Geeta, the Pandava Prince said to Govinda: “I SHALL NOT FIGHT,” and became despondent; it is the same Arjuna, now entirely revived and fully rehabilitated, who declares: “I shall abide by Thy will.” The cure is complete and with this the Shastra also ends.
THUS HAVE I HEARD THIS DIALOGUE BETWEEN VAASUDEVA AND THE HIGH-SOULED ARJUNA — In the context of the Vyasa-literature, the conversation between Vaasudeva, Lord Krishna, and the son of Prithaa, Arjuna, is but a silent mystic dialogue between the “higher” and the “lower” in man, the “Spirit” and the “Matter.” Vaasudeva means the Lord (Deva) of the Vasus; the eight Vasus (Ashta-vasu) together preside over Time. Therefore, Vaasudeva, in its mystic symbolism, stands for the Consciousness that illumines the “concept of Time” projected by the intellect of man. In short, Vaasudeva is the Atman, the Self. Paartha represents matter (earth) which is capable of shedding itself, sheath by sheath to emerge as the pure Eternal Spirit, the Supreme. This act of understanding himself as different from his matter vestures is man’s highest art, the Art of unveiling the Infinite through the finite. The technique of this art is the theme of the Geeta.
WONDERFUL (Adbhutam) — This philosophy of the Geeta, listened to so far by Sanjaya, is reviewed by him as “miraculous,” as “wonderful.” Every philosophy, no doubt, is a marvel of man’s intellect and represents its subtle visions and powers of comprehension. But the philosophy of the Geeta was indeed a shade more marvellous and wonderful to Sanjaya, because, it revived the BLASTED personality of Arjuna into a DYNAMIC WHOLE. Because of this practical demonstration of its powers to bless man, the Geeta philosophy has acquired the marvellous lustre of the rare.
It has proved, beyond all doubt, that every average human being is endowed with potential power with which he can easily conquer all the expressions of life in him and command them to manifest exactly as he wants. He is the Lord of his life, the master of the vehicles, and not a victim of some other mightier power that has created him, only to be endlessly teased by the whims and fancies of his own body, mind and intellect. When this truth is revealed, it is but human for Sanjaya, in ecstacy, to exclaim: “Oh! what a marvellous revelation! What a stupendous demonstration!! Adbhutam!!!”HIGH-SOULED PAARTHA — In the stanza Arjuna has been glorified and not Lord Krishna, the Parthaasaarathi. The Pandava Prince, Arjuna, had the courage and heroism to come out of his mental confusions, when he gained the right knowledge from his Master’s teachings. Certain acts of a child call forth our admiration, but the same acts performed by a grown-up person, look perhaps ridiculous and childish. To the omnipotent Lord, the declaration of the whole Geeta itself is but a love-play. But, for the confused Arjuna to understand the philosophy, and heroically walk out of his confusions is indeed an achievement, worthy of appreciation. Thus Krishna, the All-perfect, is almost ignored, but Arjuna, the mortal, who has understood the art of living as expounded in the Geeta, and has actually revived himself by living it, is heartily congratulated and glorified!
Sanjaya’s sympathies were with the Pandavas; but as an employed minister, he was eating the salt of Dhritarashtra, and it was not Dharma for him to be disloyal to his master. At the same time, in the context of the politics of that time, Dhritarashtra was, perhaps, the only one who, even then, could stop the war. Diplomatically, Sanjaya tries his best, in these stanzas, to bring into the blind man’s heart the suggestion of a peace treaty. He makes the blind king understand that Lord Krishna has revived and re-awakened the hero in Arjuna. The blind king is reminded of what the consequences would be: the death and disaster to his hundred children, the pangs of separation in his old age, the dishonour of it all — all these are brought home to Dhritarashtra. But the tottering king’s “blindness” seems to be not only physical but also mental and intellectual, for Sanjaya’s beseeching moral suggestions fall on the deaf ears of the blind elder.
SANJAYA OPENLY ACKNOWLEDGES HIS INDEBTED-NESS TO SHRI VEDA-VYASA:
