Introduction to Srimad Bhagavad Geeta by Swami Chidbhavananda Part 2

Bhagavad Geeta Enshrined in the Mahabharata

The Mahabharata or the Great Epic is held to be the fifth Veda. The Bhagavad Gita finds a place in this stupendous record of human activities, aspirations and achievements. Chapters twenty-five to forty-two of the Bhishma Parva constitute this immortal discourse. It contains, therefore, eighteen chapters. The verses number seven hundred. Among modern scholars there are those who hold that the Bhagavad Gita is an interpolation in the Mahabharata. But the internal evidence does not bear any testimony to this contention. Both in diction and in development of the subject there is homogeneity running all through. The philosophy of the Gita explained and expanded becomes the Mahabharata. Conversely, Mahabharata condensed into philosophy becomes Gita. What the heart is to the human body, the Gita is to this Great Epic. So any attempt to trace a separate Origin to the Song Celestial serves no purpose.

God’s grace versus Earthly Power

The period of exile was over for the Pandavas. They had faithfully fulfilled all the hard terms imposed on them for the sin of gambling. They were now entitled to get back the extensive empire legitimately belonging to them.’ But the covetous Kaurava cousins bluntly refused to part with even an inch of land. Sri Krishna, the universally revered One, came to intervene as a mediator. He, the impartial One, pleaded with the Kauravas to be fair to the heirs apparent to the throne. He even reminded them of the deadly consequences of a ruthless war if it should ensue. But greed born of blindness and covetousness would not see eye to eye with fairness. Persuading the usurpers to take time and reconsider, Sri Krishna, the well-wisher of all, returned to Dwaraka, his capital.

Conciliation seemed well-nigh impossible. Vigorous mobilization started on either side. Finally, the rivals had recourse to the very Person who came to mediate. Being omniscient Sri Krishna could know that they were both hastening to seek his help. In his turn he hastened to stage a setting befitting the occasion. In his bed chamber he posed a slumber. A solitary chair was placed behind his head. Arjuna was the first to enter. He could have occupied that seat; but he did not do so. He preferred to stand reverentially beside the Lord’s feet until he woke up. Duryodhana, the head of the uncompromising Kauravas, appeared next. With characteristic arrogance he occupied the vacant chair. Now Sri Krishna woke up. It was but natural that his eyes should fall first on Arjuna. Then followed an eventful conversation between them, in which help was promised to the Pandavas.

The presence of Duryodhana in the chamber was then made known to the Lord who was still in a reclining posture on the cot. He sat up, turned round and welcomed that sworn enemy of the Pandavas. In his turn Duryodhana also sought help from Kesava. Strangely enough he was also assured help. Sri Krishna’s entire -manpower and material resources were placed on one side, and he himself unarmed offered to be on the other side. Now the belligerent brothers were allowed to choose between the two, each according to his inclination. Arjuna’s choice fell-on Sri Krishna, solitary and unarmed though he was. Now the other applicant breathed a sigh of relief because he could get exactly what he wanted. He believed entirely in armament and mobilization; whereas Arjuna and his brothers subordinated power of arms and prowess of man to God’s grace. The consequences of these differing choices are too well known to require elucidation. Those who believed exclusively in the sinews of war and in earthly possessions perished along with them. But those who surrendered themselves to the will of God and acted for His glory gained both the here and the hereafter.

Source: Srimad Bhagavad Geeta-Commentary by Swami Chidbhavananda