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Video Information: 29.07.2024, Vedant: Basics to Classics, Greater Noida
Context:
~ How to bring Vedant in everyday life?
~ How to not suffer?
~ What is the permanent way of getting rid of suffering?
~ What is the core reason behind suffering?
~ What is Krishna's teaching to go beyond suffering?
Bhagvad Gita
Chapter 2, Verse 30:
O descendant of Bharata, this embodied
Self-existing in everyone's body can never be killed.
Therefore you ought not to grieve for all (these) beings.
Chapter 2, Verse 31:
Looking at thine own Dharma, also, thou oughtest not to waver,
for there is nothing higher for a Kṣatriya than a righteous war
Music Credits: Milind Date
~~~
#AcharyaPrashant #आचार्यप्रशांत #Philosophy #BhagavadGita
Be a part of the Live Sessions: https://acharyaprashant.org/hi/enquiry-gita-course?cmId=m00051
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Get Free Delivery: https://acharyaprashant.org/en/books?cmId=m00051
📝 Read 3 handpicked wisdom articles, just for you: https://acharyaprashant.org/en/articles?cmId=m00051
➖➖➖➖➖➖
Video Information: 29.07.2024, Vedant: Basics to Classics, Greater Noida
Context:
~ How to bring Vedant in everyday life?
~ How to not suffer?
~ What is the permanent way of getting rid of suffering?
~ What is the core reason behind suffering?
~ What is Krishna's teaching to go beyond suffering?
Bhagvad Gita
Chapter 2, Verse 30:
O descendant of Bharata, this embodied
Self-existing in everyone's body can never be killed.
Therefore you ought not to grieve for all (these) beings.
Chapter 2, Verse 31:
Looking at thine own Dharma, also, thou oughtest not to waver,
for there is nothing higher for a Kṣatriya than a righteous war
Music Credits: Milind Date
~~~
#AcharyaPrashant #आचार्यप्रशांत #Philosophy #BhagavadGita
Category
📚
LearningTranscript
00:00Verses 29, 30, 31, we see a beautiful exposition of Advaita Vedanta.
00:25This is Vedanta in practice, this is Vedanta on an earthly battlefield.
00:40Some extremely valuable insights will emerge from the discussion tonight.
00:52You see Vedanta looks at reality at three levels, the highest is the most difficult
01:12to comprehend for the mind, and most difficult for the ego to surrender to.
01:40The highest level of reality is no ordinary thing, nor does it demand an ordinary surrender.
01:55Surrendering to the highest level involves complete obliteration of the one who is surrendering.
02:09Hence the order of approachability of the three levels is inversely proportional to
02:33the truth contained in them.
02:41The bottom most is where comfort lies for the ego, but the bottom most is where the
02:50truth is present as a mere shadow, as a faint whisper.
03:01Then is the middle level where there is a real possibility of approaching the truth,
03:13but the possibility remains mostly unrealized, that is for most people.
03:21And then there is the highest level, the truest, in fact the only true one, even to say truest
03:31involves a comparison among degrees of truth, which is absurd, but then the highest level
03:41is also the most unapproachable, rather unacceptable to the ego.
03:49What is happening here, please see, Shri Krishna as a true guide, friend and mentor is trying
03:55to bring first of all the highest level to Arjun, that's the first attempt.
04:06So in verses 29, 30 and the ones prior to these, he talks of the true self, that is
04:17the highest level of truth.
04:20We have used these terms before, so you are already familiar, that's the parmarthic level,
04:27the absolute level, the transcendental level, the level beyond all levels, so that's the
04:41level of the self, the pure self, the pure self as the only truth, that's the dictum
04:49of the highest level, the pure self as the only truth.
04:58So if somebody is in sorrow, then the sorrow can be very gainfully and rather permanently
05:12addressed by bringing that person, that ego to the highest level, that's the best solution.
05:25Solution of the highest order carrying a lot of permanence, solution with no side effects
05:36whatsoever, rather a lot of bounties coming as spin-offs, hence we said as a true friend
05:55and a guide, the first attempt of Shri Krishna is to bring Arjun to the highest level, but
06:02the highest we said is also the most difficult, the most unacceptable, Arjun does not want
06:13to yield, seeing the truth at the highest level is to see oneself as false and that
06:23is a guaranteed freedom from sorrow because all sorrow is to you, if you are false then
06:32how can your sorrows carry any truth, the best way to gain freedom from sorrow is to
06:43see the sorrowful one, the sorrowing one, the suffering one as fictitious, who is in
06:56pain, the pained one is a story, the pained one really does not exist, the pained one
07:05exists only to himself, the pained one is his own creation, if the pained one is not
07:13there how can pain exist, there has to be somebody to accept the pain, validate the
07:22pain, pain is validated by acting as the one in pain, if the one in pain is gone, where
07:32is the pain now, the pain too is gone, so that's how the treatment proceeds at the highest
07:39level, the highest level is where the ego is subsumed to the truth, if the ego is not
07:45there who is there to suffer, hence all suffering is gone, the sufferer comes to the master,
07:50the master does not tell him that the suffering is false, the master tells him that the sufferer
07:57is false, if the sufferer is false who is there to receive the suffering, gone, game
08:05over, so that's the first attempt, that is always the first attempt when the master is
08:15capable and the intention is genuine, otherwise it's quite absurd, humorous, if not ridiculous,
08:40you come to me, I am the suffering one and you tell me, you know your suffering can be
08:51healed while retaining the sufferer, isn't that absurd, if the sufferer is, the suffering
09:04is, does the suffering exist apart from the sufferer, that's how the sufferer would want
09:13to believe, the sufferer would say, you know, I can exist even without the suffering, which
09:18means the sufferer and the suffering are two distinct things, the sufferer would like to
09:24say, you know, the suffering is incidental, the suffering is not innate to my existence,
09:32suffering has come to me because of diverse reasons, some situation, some random coincidence
09:46and had the particular event not happened, you wouldn't have found me suffering, so suffering
09:51is not something in enable to me, suffering is not indispensable, I can be and yet not
10:09suffer, that's what the sufferer would like to claim, I can be and yet not suffer, that's
10:17what the entire world likes to believe in, you know, remaining who I am, remaining as
10:24I am, I can still be free of suffering, that's a very sad thing to believe in, because this
10:36belief is at the root of all sadness, as long as you are, suffering will continue, you are
10:47the suffering, as long as you are, the sickness will continue, you are the sick one and therefore
10:58you are your own sickness, it is impossible to be as you are and yet not suffer, not possible,
11:09so the best treatment, rather the only treatment possible is at the highest level, what happens
11:15at the highest level, the hollowness of the little usual self is displayed, that's the
11:30highest level of instruction, the highest level of teaching, the sufferer comes as Arjun
11:41does here and the teacher shows him, as long as you remain who you are, no help is possible,
11:52the good news is, there is no real need to remain as you are, because what you have unnecessarily
12:00become is anyway artificial, it's an imposition, it's a borrowed mass, it's something that
12:10you just put upon yourself in long continuous movements of ignorance, it's not who you are,
12:24it's what you have ignorantly become, what you have become is just not your necessity,
12:32your identity, your reality, you put it on, you can take it off, just like clothes,
12:43doffing and donning, if you don it, you can doff it, it's just that you have forgotten
13:00that the thing is not yours, that it didn't spring from your insides, that it came to
13:10you from outside, you have forgotten that, things that you do in moments of intoxication,
13:19in abreation, do you remember those things, do you remember, can you recall everything
13:31that happened last night, difficult, but things did happen and you receive those things without
13:42knowing what you are receiving, you are drunk and somebody can smear something on your forehead,
13:58you won't even know, you received it without knowing what you have received and since you
14:04didn't note that you received the thing, the next morning you will wake up and conclude
14:11that the thing is yours, you don't remember it came from somewhere, somewhere else, you
14:18don't remember seeing it coming from outside, so the obvious conclusion would be, the thing
14:26is mine, it's springing from within, it's not, it's not, that primitive ignorance is
14:38what is called avidya, primitive ignorance, that's the beginning of everything, so it
14:45is inevitable that you will not remember, the beginning has to be in nescience, that's avidya, nescience,
15:01if there is awareness, there will be no beginning, so you cannot be and not be forgetful at least
15:09in the beginning, not possible, if you are, that means there was a moment of forgetfulness
15:15when you came to be, it's not a moment, it's a long spell, a spell that runs over your
15:26entire life, lucky is the one who can break out of the spell, the charm, even in the last
15:35moment of his life, but even if you don't want to talk of the entire course of one's
15:45lifetime, entire lifespan, yet it has to be acknowledged that the beginning is always
15:52in ignorance, look at something very material, how much do you remember of your early years,
16:04how are you as an infant, can you recall, very difficult, that's a pointer to how the
16:14beginning is, you just don't know what's going on and yet you have come into being, you come
16:21into being without knowing what's going on, do you remember how it was inside the mother's
16:27womb, any idea, faintest memory, we won't remember anything, probably even from our
16:39first two years, the mother's womb is too much to ask for, any memory from your first
16:48two years, no, so that's how you begin, if the ignorance is so deep that even the first
16:56two years or even three years are not remembered, think of the depth of ignorance when you were
17:02in the womb or think of the depth of ignorance when you were not even in the womb, life does
17:16not suddenly begin at a moment, right, if you are alive today, we say you are alive
17:22when you are two year old, if you are alive after you are born, we say you are alive when
17:31you are in the womb and if you are alive in the womb, surely you are alive even before
17:37that though it's convenient to assume that you are not, in the UK for example, they allow
17:49embryos to be harvested for research provided the embryos are not allowed to live beyond
17:5614 days, some kind of arbitrary assumption, they say after 14 days it is possible that
18:04they will gain life, so if the experiment continues even after 14 days, then it means
18:11that you are experimenting with a living being, so arbitrarily they have said till 14 days
18:17is fine, till 14 days is fine, you are non-living and we can experiment with non-living things
18:24but after 14 days probably life has come, from where will life come, if it is alive,
18:30it is always alive, if it is not, it would never be, but that's a very tricky question
18:37to handle, what is life, what to call as living and what to call as non-living, because if
18:44you go deeply, sufficiently deeply into that question, you might come to see that you are
18:49not alive at all, we don't want to go into that question, so we want to have some convenient
18:57assumptions, one of those is this, similarly the whole thing around the abortion debate,
19:05when can we call the fetus as living, so somebody says n number of weeks, somebody says no n
19:12plus 4 number of weeks, 3 months, 4 months, all kinds of debates are raging, how can something
19:21become suddenly conscious, you are always conscious or you are not conscious at all,
19:30there has to be a continuity, there is nothing to suggest a lack of continuity and if you
19:36want to maintain the supposition of a lack of continuity, you will have to believe in
19:44something called the arbitrary random entrance of the soul, that's what is called as the
19:50Jeevatma, you know, the Jeevatma was not there in the embryo till yesterday and today
19:57the Jeevatma made an entry, so now the thing is alive and it is to sustain our absurd hypothesis
20:07that you become living at some point in time, that the concept of Jeevatma has been fabricated,
20:17the soul Jeevatma, otherwise how will you, Vedanta averse very clearly, see what Shri
20:29Krishna is to say in the Gita, when we reach there, in one of the subsequent chapters,
20:36what you call as Jad is Chetan, what you call as Chetan is Jad, the distinction is arbitrary,
20:44there is no dividing line between the conscious and unconscious, which means that you don't
20:49suddenly become conscious, it is the unconscious, the seemingly unconscious that starts manifesting
21:00itself as conscious to somebody who is conscious, it doesn't even manifest itself, maybe it
21:06was always conscious and you are failing to see the consciousness in the stone, so
21:14from your point of view, when you are able to see that the little plants roots have broken
21:22through the surface of the stone and a little flower is showing up, then you say, ah, the
21:30bloom, the stone has turned into something animate and the flower is the proof, maybe
21:41the flower was always contained in the stone, maybe it's just we who were unable to see
21:47that and that's what Shri Krishna would say in the coming verses, don't think that life
21:57ever starts, life always is, equally you could say life never is, but what you can
22:05never say is that there is a discontinuity, that there is a random moment when the insentient
22:11becomes the sentient, no, there is no such random moment, you are always alive, you know
22:16the beautiful conclusion, there is a thing called death, if you can just go of the, let
22:28go of the notion that you were born one particular day, you become immortal and besides that
22:36there is no route to immortality, to become immortal, rather to see that you are immortal,
22:45you will have to see that you are never born, the one who is never born becomes free of death.
22:54Only the one who is never born will never die, are you getting it, now this is the highest
23:03level of relief from suffering, the parmarthic level, the transcendental level, but to accept
23:14the bounties at this level, the bliss at this level, you have to make one simple submission,
23:23sir, I agree that I am not alive, most people would rather die than not be alive, figure
23:36out what that means, most people would prefer a life of unending death, rather than accept
23:46that they were never alive at all, so that level is very difficult to accept, therefore
23:54when Krishna tries to explain things at that level to Arjuna, it doesn't work out, we said
24:02Krishna is a genuine friend, so he tries to bring the highest possible thing as the first
24:10thing to Arjuna, that's not the way of the fake friend or the shopkeeper, don't we know
24:37that the bad note puts the good note out of circulation, have you not heard of that,
24:44what is it that you first want to pass off in a commercial transaction, the bad note,
24:56but that's not how friends behave, among friends, among well-wishers, what you want to give
25:03to the other is the best note that you have, so Krishna is giving the best that he has
25:10in the first place, even in a commercial transaction, it is possible that you do end up getting
25:16a good note, but that's only after he gives you some kind of torn note or fake one and
25:23what do you say, no this won't work, kindly exchange and then he gives you a better one.
25:34Only under compulsion do you manage to extract something worthwhile from the world, otherwise
25:39the world is not willing to give you something genuine, Krishna is not like that, his first
25:46attempt is to give the best thing to Arjuna, but here Arjuna is not willing to take the
25:53best thing, what happens in the world, they try to pass off something shoddy to you, there
26:05you are not willing to take up something, accept something because the thing is substandard.
26:17Here something opposite is happening, here Krishna is trying to give the best to Arjuna
26:21and Arjuna is not willing to take it exactly because the thing is beyond Arjuna's level,
26:28the thing is just too good for Arjuna, Arjuna is saying, give me something that matches
26:34my level, what you are telling me is beyond me to accept.
26:46So from there Krishna drops the discourse to the lower level, middle level, the middle
26:56level is the Vyavaharik level, the practical level, the level of facts, not the level of
27:03absolute truth, but the level of relative facts, this too is not that deplorable level,
27:16if you can stay with the facts continuously, gradually you start getting a glimpse of the
27:23truth, facts are nice things, they aren't the truth in themselves, but if you stay with
27:35them, they can lead you towards something beyond them, as we say facts are the door
27:42to truth, so if you stay with the facts, you will start seeing things, so at this level
27:49Shri Krishna talks of Prakriti, look at the verses 28-29, Shri Krishna says, Atma never
28:02born never dies, Prakriti continuous birth, continuous death, which implies just a change
28:10of form, so hence again there is no individual death in Prakriti, because there is no individual,
28:19the individual is just a fiction, just a form like the individual wave, comes and goes,
28:25has no real existence of its own, Krishna tries both the levels, the highest level,
28:33the Parmarthic level, the absolute transcendental level, then the middle level, the relative
28:38level, the level of facts, he says you see in Prakriti, stuff is coming and going, rising
28:46and falling each moment, what's there to worry about, plus these who are coming and
28:54going have no individual identities really, think of one particular leaf on the tree,
29:04what individual identity can it have, what does it have that the other tree does not
29:09or the other leaf does not, so it grows, attains maturity, falls and it leaves behind
29:17so much that looks exactly like itself, further when it falls, it goes to the root, may be
29:27root of the same tree or the root of the other tree, may be today, may be hundred years from
29:33today and then it slowly grows into some other leaf and then it again falls, so again
29:41there is nothing to mourn here, sorrow is unfounded, at the highest level, suffering
29:52is unfounded because the sufferer does not exist, at the middle level, suffering is unfounded
30:00because the sufferer continuously exists, please understand, so even if you can honestly
30:11stay at the level of facts, you will find freedom from suffering, at the level of truth,
30:19there is no suffering because there is no one to suffer, never born, has never gone,
30:27at the middle level, there is no individuality, you are there, he is there, he is there and
30:39you are gone, what is gone, nothing special, anybody, anything who exists other than you,
30:48besides you, is much the same as you, no uniqueness has been lost, we all are brothers,
30:59not just figuratively but actually, literally, biologically, we all are descendants of the
31:06same first cell, the information is flowing continuously from there till your body, it's
31:17a continuous flow of information and that same information is present in some other
31:25body as well, because ultimately everything can be traced back to the first cell, even
31:34if you disappear, nothing really has disappeared, you know, there is a very minuscule chance
31:44that even if an entire specie has disappeared, just by way of random evolution, the specie
31:52can return, it may take millions, billions of years, but there is a non-zero probability
31:58are you getting it, so even if you go, what uniqueness, what speciality has really gone,
32:17it is just the individual ego that looks at itself as a special, otherwise there is nothing
32:26called the individual as such, so at the middle level, you never go because that which
32:40is within your body is within everybody's body and we are not talking of the soul here,
32:45we are talking of the DNA, there is a continuity, so no need to worry, no space for sorrow,
33:06Arjun, cheer up and do what you must, play the game of life, but somehow Arjun is so enthralled,
33:21in the positive way, you could say bewitched, captivated by his concepts, that he does not
33:38respond even at the middle level, we have come to verse 31 and even at the end of verse
33:4830, Shri Krishna can see that Arjun is still doleful, unable to put himself together, unable
33:59to gather his wits and get up and fight, so now we come to verse 31 and let's see what
34:12Shri Krishna does here, Shri Krishna does what a teacher never likes to do, Shri Krishna
34:22is doing what the teacher does only in a situation of helplessness, he is treating Arjun at the
34:38bottom most level, no teacher wants to do that, but what if the student refuses to cooperate
34:54at any other level, then this is what is left, the bottom most, the bottom most level is
35:05the level of concepts, stories, imaginations, beliefs, assumptions, just fiction, this is
35:24called the Pratibhasic level, the Parmarthik, Vyavaharik, Pratibhasic level, this is the
35:33Karuna, compassion of Krishna that he has agreed to bring himself down to the bottom
35:48most level Arjun is sticking to, he is saying Arjun, you are refusing to rise to my level,
35:56you are refusing to rise even to the level of facts, fine, like a true friend, I'll come
36:05to the place where you are and this is where Arjun is, at the level of imaginations, stories,
36:17fiction, belief, at this level Shri Krishna says fine, if I can still get him to break
36:30his stupor and get up and fight, maybe I'll have another chance, maybe after some time
36:43I'll be able to try again, but let me get him going in whichever way possible, at whatever
36:57cost because there is definitely a heavy cost attached to operating at the lowest level,
37:05Shri Krishna says fine, let's bear that cost, let's bear that cost because the first two
37:16attempts have failed, Arjun is not responding, there is no choice left, what is it that he
37:29says to Arjun now, he says Arjun, you are a Kshatriya, at the top most level who is
37:39Arjun, pure self, Atma, Arjun says no, no, no, what is Atma, it terrifies me, at the
37:50middle level who is Arjun, Prakriti, the continuous flux of Prakriti, Arjun says no, no, no, I'm
37:58not a continuous flow, I'm just a particular individual special drop, Arjun refuses to
38:06buy even the middle level, so Krishna finally descends to the bottom most point and says
38:22Arjun, you are a Kshatriya, right, to this you will agree and of course, there is something
38:31Arjun cannot refute because he himself has admitted in chapter 1 that I'm very particular
38:40about Kshatriya Dharam and what will happen to all the Kshatriya women once the men are
38:46killed, so now Arjun can't backtrack, he has already avoided his Kshatriya identity,
38:59the Krishna picks on that and says you are Kshatriya, right and what should a Kshatriya
39:06do, fight, so you fight, he will not fight as a true self, you don't want to fight as
39:16purposeless Prakriti either, so fight as a Kshatriya, but fight, do fight, not so easy
39:35to get Arjun going, pretty tough nut to crack, he won't acquiesce even after this, but what's
39:44very remarkable about this is the willingness of the teacher to stoop to the level of the
39:55student, but there is a danger that lurks if the student is cunning enough, sharp enough,
40:21sharp not in the sense of being discreet, sharp in the sense of self-preservation, I
40:29am the ego and I want to preserve my identity as the ego, if the student is cunning enough,
40:37then the student would catch this opportunity very gleefully and say, sir, what's the difference
40:47between me and you, if you two believe in the Varna system, I am Arjun, the Kshatriya,
41:00I believe in the Varna system and here you are telling me to fight because I am a Kshatriya,
41:07which proves that you two believe in the Varna system, which means you are much the same
41:14as I am and if the two of us are so alike, how can you be the teacher, if you and me
41:23are much on the same level, then let me do as I please, because anyway both of us belong
41:29to the same level, you see, if both of us belong to the same level, then we are equals
41:35and if we are equals, who are you to tell me to do this or not to do that, then I will
41:40do as I wish to and that has always happened, out of his love and compassion, the teacher
41:48drops to a very lowly level, a level that does not behove the teacher, a level that
41:58some part of the teacher would probably be ashamed of, the student makes the teacher
42:05do unmentionable things and when the teacher is found doing those things, then the student
42:14says, look at yourself, see, just look at yourself, what a fallen wreck you are, see
42:20what you are doing, what the student does not realize is that the teacher has brought
42:24himself down to do all those things for the sake of the student, otherwise why would the
42:29teacher do all those things and that has happened in this case also.
42:35This particular verse is one of the verses that are very frequently quoted to prove that
42:41Shri Krishna is casteist, especially in the modern discourse on caste, verse 2.31 is often
42:52used as ammunition, you see, Shri Krishna is telling Arjuna, you are a Kshatriya, so
42:58you should fight, so he will tell the other castes too, what they should do, caste and
43:04Varna are not exactly synonymous, but more or less, see, does not Krishna believe in
43:14the Varna system, verse 2.31 is the proof.
43:23How can Krishna believe in Arjuna's Kshatriya identity when he says vehemently, repeatedly
43:34that all identities are false, let alone being Kshatriya, Arjuna really is being told that
43:46you are not even a body, not even a person.
43:51If Arjuna is not even a person, how can Arjuna be a Kshatriya?
43:59But we cast aspersions on Krishna, we say, you know, this verse is the proof that Bhagavad
44:05Gita is responsible, at least partially, for some of the casteism that grips the Hindu society.
44:17Bhagavad Gita is an antidote to casteism.
44:24Whatever you think of, you are not that, you are not man, you are not woman, you are not
44:27young, you are not old, you are not Brahmin, you are not Kshatriya, you are not Shudra,
44:34you are not good, you are not bad, Bhagavad Gita is there to dismiss and demolish all
44:45your identities, but those who do not understand, they come up with fantastic arguments.
44:54In fact, supporters of the caste system like the Bhagavad Gita for this very reason, they
45:01say, you know, Shri Krishna himself has been supporting the caste system, who are you to
45:08act as a bloody reformer and talk otherwise, are you bigger than Krishna?
45:15When Shri Krishna himself supports caste, who are you to say that caste is frivolous or fictitious?
45:25So Krishna is pulled down from all sides by all kinds of vested interests, just because
45:36he has accepted to come to the level of the student, so that he can lift the student up.
45:45He comes down to lift you up, but when he comes down, you try to dig a hole and bury
45:54him in that, obviously you can't succeed, but that's how the attempt is.
46:02Now that you have come down this far, you allowed yourself to fall this low, why shouldn't
46:11you be buried to a place yet lower, are you getting it?
46:26The teacher did this to me, the teacher did that to me, what else could have worked with you?
46:35Is anything else working with Arjun, please tell me, Arjun was given the highest discourse
46:40possible, was he or was he not, did it work, did it work, this chap was given the highest,
46:51this chap was given the highest, that one too was given the highest, did it work, did
46:57it work, did even the second highest work?
47:02So what option is left but to try out the lowest and when the lowest is executed, then
47:10the blame falls on the teacher, please tell me, do you respond to anything except the lowest?
47:18Please tell me honestly and has the teacher not tried out everything that can be called
47:25high, higher or highest with you, please tell me, please tell me, but you will not remember
47:36all the attempts of the teacher, what you will remember is that, you know, I saw the
47:39teacher falling to that level, the teacher fell to that level for your sake dude, because
47:46you were lying on that level, inebriated to pick you up, there was no way to remain in
47:53the skies and lend you a helping hand.
48:07Before you remember the teacher at the lowest level, try also to recall how much the teacher
48:16tried at higher levels, have some empathy, see how you foiled all his attempts, see how
48:29mercilessly you kept refuting and blocking him, too many Christian is a God here, verily
48:39so I am Bhagwan is talking in the Bhagavad Gita, to me his glory lies in the fact that
48:45he is struggling, he is badly struggling, as we said Arjuna is a real tough nut and
48:57what I am saying is proved by the fact, if we can call these things as facts, that even
49:04after the 700 verses, Arjuna is still not understood, there is a later conversation
49:11between Krishna and Arjuna, after the war, Arjuna says I have forgotten everything that
49:16you told in the Gita, in fact I never understood in the first place and now is the time Krishna
49:24rebukes Arjuna heartily, he couldn't do that in the course of the Gita, because the matter
49:31was a bit sensitive, Arjuna might have run away, Krishna remained solemn and sober, but
49:40after the war, he puts Arjuna to the sword, he says you come here, 700 verses and you
49:52learnt nothing and after that he repeats the lesson of the Gita to Arjuna, so Arjuna is
50:02really formidable challenger, you might be Shri Krishna, you might be the truth personified,
50:14you might be the most articulate teacher possible, I won't relent, but thanks to Arjuna, we have the Bhagavad Gita.
50:31Had Arjuna softened up easily, maybe all we would have received was 35 verses, Arjuna
50:44was dirty enough to keep resisting till 700, so we have the entire Bhagavad Gita.