Gita key verses course 51 – Appreciating the Gita’s three conversations Gita 18.76

Happy to be here with you today for the last session.
In the name of the Father, the Son, and the Holy Spirit, I bow to you.
Ram Ram Hare Hare Hare Krishna.

Today, we’ll discuss a relatively lesser-known verse from Bhagavad Gita, 18.76. I chose this verse deliberately because it illustrates an important theme of the Bhagavad Gita. While we could have chosen verses like 18.73 or 18.78, which are much more well-known, 18.76 is quite significant, and we will discuss those other verses as well. But 18.76 is special.

The verse is as follows:

“Rajan samsmithya samsmithya
Samvadam imam adbhutam
Keshavarjuna yo punyam
Hrishamicha muhur muhur”

So, here, Sanjay is addressing King Dhritarashtra. He says, “Rajan” (O King), “samsmithya samsmithya” (remembering again and again), “samvadam imam adbhutam” (this wonderful, thrilling conversation), “Keshavarjuna yo punyam” (the conversation between Keshava and Arjuna, which is very purifying), and “hrishamicha muhur muhur” (again and again, I am thrilled upon hearing this conversation).

Repetition in language can sometimes be seen as a flaw. For example, if you ask someone, “How was the class?” and they reply, “It was wonderful,” then you ask about the prasad, and they say, “It was wonderful,” and then about the kirtan, and they say, “It was wonderful.” When the word “wonderful” is repeated too often, it loses its impact. To avoid this, we may use varied expressions: “The kirtan was electrifying, the prasad was delicious, and the class was illuminating.” Variety in description indicates clarity and articulateness in communication.

However, in poetry, repetition can serve to emphasize the point more powerfully than varying vocabulary. In this verse, the words samsmithya samsmithya (remembering again and again) and muhur muhur (again and again) are repeated to emphasize the significance of remembering and reflecting on the divine conversation. In the next verse (18.77), similar repetition occurs with the words punha punha and samsmithya samsmithya, further reinforcing this idea.

The repetition of samsmithya (remember) four times is significant because it echoes the central message of the Gita: to remember and enrich our remembrance of the divine. This verse poetically illustrates how the Gita itself serves to refine and enrich our inner world through remembrance.

The Gita can be viewed as a conversation at three levels:

1. The conversation between Krishna and Arjuna: This is the core conversation of the Gita. Although Krishna speaks the majority of the verses, the entire Gita is often called a conversation between Krishna and Arjuna. In the first chapter, however, Krishna says very little. Out of 700 verses, Krishna only speaks for about one fifteenth of them, with Arjuna asking the questions. Though this is technically a conversation, it is more like a Q&A session where Krishna responds to Arjuna’s queries.
2. The conversation between Dhritarashtra and Sanjay: This is the framing conversation that provides context to the Gita’s main conversation. Sanjay, who is narrating the events to King Dhritarashtra, is crucial because his perspective shapes how we understand Krishna and Arjuna’s conversation. Just as an introduction or conclusion to a speech frames its meaning, Sanjay’s words frame our understanding of the events in the Gita.
3. The conversation between the soul and the super-soul: The deepest and most enduring conversation is the one between the soul and the Lord within. Krishna is the super-soul in everyone’s heart, and when we develop the right mood, we can engage in a personal conversation with Him, just as Arjuna did. The Gita is not only a historical dialogue but an eternal conversation that can happen within each of us if we connect with the Lord in our hearts.

Let’s now look at two key verses that crystallize the Gita’s conversation. In 18.72, Krishna asks Arjuna if he has understood everything and if his ignorance (Ajnana) and illusion (Samoha) have been dispelled. Ajnana is ignorance or lack of knowledge, while Samoha is illusion or false perception. Krishna is asking if both types of darkness have been removed, allowing Arjuna to see things clearly. This question reflects Krishna’s compassionate concern for Arjuna’s spiritual progress.

In 18.72, Krishna asks, “Have you heard attentively and comprehended this knowledge? Has your ignorance and illusion been destroyed?” This is Krishna’s final check, making sure that Arjuna is ready for the spiritual clarity that Krishna has imparted.

So, the question Krishna asks is not just to confirm if Arjuna has heard the teachings, but also if he has truly understood and internalized them. It is a sign of Krishna’s loving care for His devotee, wanting to ensure that Arjuna is equipped to move forward with clear understanding.

The core of Krishna’s message is to invite us into this conversation with Him—one of remembrance, understanding, and transformation of the self. By reflecting on these teachings, we enrich our inner lives and develop a deeper connection with the Lord.

Thank you. Let’s continue reflecting on these themes together.

Now attention is foundational for comprehension. Sometimes we may watch something, say a movie for entertainment. And if it’s a very high-action movie, then we also need to be attentive. How is this person fighting? How are they turning around the odds? Who is winning, and who is losing? So even for enjoyment, attention is required.

Then, what to speak of something that is not for enjoyment but for education? If we miss out on a particular point, we might miss out on the whole flow, and things may not be clear to us. So Krishna is indicating that if we want the result of agnana, samoha, pranashtaste—if we want our hearing to lead to the dissipation of ignorance and illusion—then there has to be attention.

So even in the question, there is an instruction for all of us on how we should hear. But the question itself is also expressing Krishna’s concern—his compassionate concern. For Krishna, it’s not a chore or a paid job that he’s speaking; he’s deeply concerned with whether Arjuna is understanding properly.

Attention can have many different words in Sanskrit, but Ekagrena Chetasa is used here. Chetasa refers to consciousness with one-pointed attention. Ekagra is also one of the states in the mind as described in yoga. In Patanjali’s Yoga Sutras, there are various states of the mind: mudha, kshipta, vikshipta, Ekagrata, and nirodha. Nirodha is the highest stage, where the mind stops moving toward material distractions.

At one level, the Gita is saying that Arjuna should hear with attention. But at another level, the implication is that by hearing the Gita or reciting it, we can reach the stage of Ekagrata—the penultimate stage of perfection. So by studying the Gita, we are taking steps toward this higher state of consciousness.

The Gita takes us to the end, but just by studying the Gita, we can also elevate our consciousness. Now, there will be a victory for Arjuna at the end of the war. Krishna has spoken the Bhagavad Gita, and after that, the Kurukshetra war will take place, and Arjuna will win. But there is a significant victory even before the war, and that is seen by the last word that Krishna uses to refer to Arjuna: Dhananjaya.

The word Dhananjaya is important because it means “conqueror of wealth.” Krishna is referring to Arjuna as the one who has won the wealth of wisdom. This is the wealth that reveals the ultimate meaning of life. While the world often asks us to gain material wealth—money, fame, power, possessions—these are only means of living. The Gita, on the other hand, helps us find meaning in life, which is the ultimate wealth. Krishna is asking Arjuna, “Have you attained this wealth of wisdom?”

This wisdom is not just informational; it leads us to the ultimate fulfillment. It is the supreme wealth, and Krishna is guiding Arjuna to it by using the word “Dhananjaya.” The wisdom of the Gita helps us understand how to live a meaningful life, and Krishna is ensuring that Arjuna, through this wisdom, can achieve this.

In the context of the Gita, wisdom is twofold: it enriches us with love for the Lord and empowers us with wisdom for action in this world. Krishna’s purpose in speaking the Gita is to enrich Arjuna, to enrich him with wisdom. This wisdom is what also serves as the universal gift for all of us who study the Gita.

The result of hearing the Gita is twofold: we are enriched with love and empowered with wisdom. The Gita’s wisdom is about loving the Lord and understanding his love for us. Krishna’s question to Arjuna reflects his concern that Arjuna should be able to comprehend the Gita’s wisdom and use it to empower his actions.

At the start of the Gita, Arjuna is disempowered, reluctant to fight. But after hearing Krishna’s teachings, he is empowered and ready to act. This transformation is central to the Gita’s purpose.

So, Krishna’s words are ultimately aimed at elevating Arjuna’s consciousness, from confusion and illusion to clarity and wisdom. Arjuna, in turn, responds to Krishna’s question by saying that his illusion has been dispelled. His memory has been restored, and he is now firmly situated and ready to do Krishna’s will.

What does this indicate?
This indicates the culmination of devotion. Recently, we celebrated Christmas, and one of the significant examples of surrender in Jesus’ life is when he knows he will be killed the next day. He says, “Let Thy will be done.” Even when something as painful as death is impending, his willingness to surrender—his acceptance of the divine will—is an extraordinary level of devotion.

However, what the Gita says is not just “Let Thy will be done,” but “I will do Thy will.” This is a more active, dynamic form of surrender or devotion. “Let Thy will be done” is more of a contemplative form of surrender, where we say, “I’ll see your will and accept it as your will.” It is important to see God’s will, but we also have free will, which we must use properly. By doing our part in alignment with the divine will, that is also a form of devotion.

In Arjuna’s case, he was a warrior, and he had to fight in a war. He could have preferred not to fight at all, but circumstances made it inevitable. He was ready to accept that the war was going to happen, and that he had to fight against his venerable elders, like Bhishma and Drona. This is an example of “I will do Thy will.” Arjuna’s willingness to act, despite the unpalatable nature of the task, reflects his surrender.

In our lives, there are things beyond our control that we must accept, even if they are difficult. Accepting them is one form of surrender—”Let Thy will be done.” But there are also things that we need to do—things that are important, though they may not be easy. Doing them is also a form of surrender—”I will do Thy will.”

Arjuna expresses his determination: “I will become an instrument in your hands.”

How does Arjuna progress toward illumination?

Let’s examine this further.

First, Arjuna says, Nashto Moha—his illusion has been dispelled. Then, there is Smutir Labdha—the restoration of memory. This is significant because, at one level, the knowledge that he is not the body but the soul, and that Krishna is the Supreme Lord, is not new information for Arjuna. It’s something he already knew but had forgotten. His memory had faded in the confusion of the battlefield.

Often, when we listen to Krishna’s teachings, we may think that we are learning something new. While Krishna’s glories are endless, there is always something more to learn, but the process of spiritual growth often involves restoring our memory. The world is full of illusions that distract us, and we need to be reminded of what is true. So, Smutir Labdha means that we are not necessarily acquiring new information, but we are recovering our spiritual memory.

For example, illusion may manifest in various forms, but its substance remains essentially the same: lust, anger, greed, pride, and confusion. These are the core temptations we need to overcome. To remove illusion, we don’t need new knowledge, but rather the restoration of memory: This is not real. This is an illusion. I need to overcome it.

Then, there is the eradication of doubts—Gata Sandeha. Illusions are often circumstantial, but doubts are deeper. Desires affect the mind, while doubts affect the intelligence. For instance, someone might be mentally fickle, changing their views frequently depending on who they hear from. But the intelligence, though less flickering than the mind, can also be swayed by doubts. Doubts like “Is this right?” or “Is that right?” hinder spiritual progress.

Krishna assures us that once both the mind and intelligence are purified, we can offer ourselves to Him. That offering is expressed in Arjuna’s words: I will do Thy will. This is the harmonization of human will with divine will.

Surrender and Devotion at Various Levels

Surrender is not just a one-time act but can occur at various levels. Arjuna’s surrender begins at the start of the Gita when he expresses a willingness to learn from Krishna. That willingness to hear is itself a form of surrender. At first, we might feel that offering our entire being to Krishna is beyond us, but we can start by simply hearing about Krishna.

In today’s world, there are many distractions, but there are also many ways to connect with Krishna—online classes, books, and other resources. Choosing to connect with Krishna, rather than the countless illusions, is itself an act of surrender. Instead of watching a movie or reading the news, choosing to hear about Krishna is an act of devotion.

Krishna also speaks of surrender in Chapter 7, Verse 14, where he says:

“This knowledge is the most secret of all, and when one surrenders fully to me, they will understand it.”

This is another form of surrender—by offering our minds to Krishna, we align ourselves with His will.

Krishna says that if you want to resist temptation,
If you want to overcome the illusions of the world, we need to commit ourselves to bhakti. We need to surrender ourselves to Krishna. Committed practice of bhakti is also a form of surrender.

Now, committed practice of bhakti is not the same as offering our entire being to Krishna. Sometimes, we may commit ourselves to practicing bhakti, but we may not be able to offer our entire being to Krishna. For instance, we might say, “I’m going to hear this class, I’m going to read this book,” even though our mind gets distracted, but we are still committed to the practice. Commitment is not the same as surrender.

So, if you want to resist temptation, you need to commit yourself to bhakti. Commitment is not the same as attachment. Attachment usually refers to something becoming more spontaneous, while commitment involves a conscious decision and effort. Krishna says that surrender is the starter. In bhakti, surrender is the starting point. By surrendering, we begin the journey. Surrender is the sustainer as well. Yes, we commit ourselves to the practice of bhakti, but this commitment, in itself, is a form of surrender.

Krishna talks about surrender once more in Chapter 18, Verse 62, where he says:

“Tam eva saranam gaccha sarvabhavena bhārata,
takprasadāt parāṁśāntim sthānam prāpśyasi aśvatam.”
“Surrender to that Lord.”

There are times in the Bhagavad Gita when Krishna refers to Himself in the third person, and a whole class could be dedicated to this topic. The third person is when Krishna says “He” or “That Lord,” while the first person is “I” and the second person is “You.” Krishna uses the third person sometimes to refer to Himself in His functional role as the super soul.

What does this mean? When Krishna says Tam eva saranam gaccha, he is referring to surrendering to Himself, but in His role as the super soul. One can resist temptation or illusion by surrendering to the super soul, thereby transcending the influence of illusion. The focus of surrender is not on the super soul directly, but rather on overcoming illusion and temptation.

If we think of it in terms of consciousness, willingness to hear is the elevation of consciousness. At first, Arjuna was uncertain: “Should I fight? Should I not fight?” His consciousness was at a horizontal level of perception—he wanted to hear and make sense of things. Willingness to hear indicates the beginning of the elevation of consciousness. Commitment to bhakti is a further elevation of consciousness because it requires detaching ourselves from the world’s many distractions. The world pulls us with not only temptations but also obligations. But if we resist those distractions and focus on connecting with Krishna, we elevate our consciousness further.

Then, when one understands that surrendering to the Lord frees us from illusion, it becomes clear that this is what we truly want. In Karmakanda, the focus is on the instrumental use of God, where we are interested in what God can provide us materially. In Gyanakanda, there’s also an instrumental use of God—where we want liberation from material existence, so we focus on God for that purpose.

This is one level of connection: “I know I have to surrender to you.” In the Yoga Sutras, this level of surrender is described as the desire to surrender without asking for material gain. Ishvara Pranidhana means offering oneself to the Lord, but the primary purpose is not devotion to God, but rather disentangling the mind from the distractions of the world. This type of surrender seeks freedom from illusion.

But the surrender talked about at the end of the Gita, in verse 18.73, is different. This is not just surrender to escape illusion or to attain liberation. This is surrender to create a living connection with the Lord, to become an instrument of divine will. This is the highest level of surrender, where one surrenders not to gain protection but to gain a connection with the divine.

Just like someone might surrender, consider a criminal who surrenders to the police. That is one level of surrender. Similarly, a law-abiding citizen might join the police force and obey the law, which is another form of surrender, but it’s a different level. The criminal surrenders to stop doing wrong, while the law-abiding citizen surrenders to start doing right and to help enforce the law.

So when a criminal surrenders and obeys the prison or police authorities, that’s one kind of surrender. But when a person becomes a police officer, takes up weapons, and obeys commands, they are surrendering at a whole different level. This higher level of surrender is what Arjuna demonstrates when he says Kariṣye Vachanam Tava (I will do your will). This is not just about action—it’s about readiness and commitment to the cause.

In the Bhagavad Gita, we see Arjuna picking up his bow, the Gandiva, as a sign of his readiness to fight. This action signifies that Arjuna has overcome his confusion and that at one level, this removal of confusion itself is a victory. At another level, this clarity will lead to victory in battle.

In Chapter 18, Verse 78, the verse Yatra Yogeshwara Krishna, Yatra Partha Dhanurdhara confirms that where Krishna (the Yogeshwara) and Arjuna (the Dhanurdhara) are present, victory will follow. Arjuna’s readiness to fight, symbolized by his bow, signifies that he has become an instrument in Krishna’s hands. Sanjay, echoing Krishna’s earlier assurance in 11.33, foresees Arjuna’s victory: Tatra Sri Vijaya Bhutir—there will be victory and success.

The point here is that the highest level of surrender is becoming an instrument in the Lord’s hands. This level of surrender leads to victory. Arjuna’s surrender, as expressed in Kariṣye Vachanam Tava, is a complete surrender to the divine will, and this will lead to his triumph in the battle.

Now, while the Gita is contextually about a specific war, it should be understood that the Gita’s core message is not a call for violence. The Gita’s main teaching is about transcendence, though in the specific context of the Kurukshetra war, Arjuna is assured of victory in that battle. Thus, the Gita is not promoting violence but highlighting the necessity of sometimes making difficult choices for a higher cause.

To understand the Gita fully, we need both contextual and universal perspectives. If we only focus on the contextual, we reduce the Gita to a historical account of a war—something of interest only to history enthusiasts. Without the universal application, we miss its deeper, timeless teachings. If one ignores the context and only focuses on the universal, the Gita can be interpreted in many ways, often inaccurately. Some may reduce the story to mere symbolism, seeing Kurukshetra as representing the body and the Kauravas as impure desires. While metaphorical interpretations have their place, the Gita cannot be reduced entirely to a symbolic reading.

The Gita’s message is not simply metaphorical. Krishna and Arjuna are part of the Mahabharata epic, and the Gita was spoken before the war. It is showing that sometimes, duty requires difficult decisions. The idea of God asking his children to fight may seem harsh, but it’s important to remember that the body is not the true self—the soul is. Therefore, the Gita is not advocating for the killing of children but rather for guiding responsible children to restrain the irresponsible ones. The finality of death is lessened when we recognize that death is not the end. It is simply a transition.

The Gita, in its broader sense, is both contextual and universal. Contextually, it assures Arjuna victory in the war, and universally, it teaches us how to rise above material concerns and duties. The promise of victory in the Gita applies specifically to Arjuna’s situation, but this victory can be seen as a metaphor for the victory over illusion and attachment that we all strive for on the spiritual path.

But the Gita also gives a universal call for equanimity amid both defeat and victory. One of its most consistent messages is equanimity: do not be elated in pleasure or dejected in pain.

Now, if the Gita’s message is one of equanimity, why does it also give an assurance of victory? The truth is that nobody in this world is guaranteed constant victory in the external sense. Arjuna, for example, won the Kurukshetra war, but years later, he lost a war against the cowards he was protecting Krishna’s queens from. No one is guaranteed constant success.

Consider Prabhupada, who achieved spectacular success in sharing Krishna’s message, but this success was preceded by many setbacks and reversals. For the first 40 years of his efforts, there was very little noteworthy success. Even in his missionary work, not everything he did was successful. For example, Prabhupada considered his Bhagavatam to be his greatest contribution, but Krishna arranged for it to be completed not directly by Prabhupada, but by the inspiration he gave to his disciples.

So, if we simply interpret the Gita’s assurance of victory to mean that a devotee will always be victorious in every battle they fight, that’s not what the Gita teaches. The Gita teaches equanimity amid both defeat and victory. If a devotee were always victorious, why would they need equanimity? The Gita’s true message is that even those living by its teachings must maintain equanimity because victory is not guaranteed.

The nature of the world will not change simply because we understand it. Just like knowing it’s a cold place helps us prepare for the cold but doesn’t remove it, understanding the duality of the world doesn’t change the fact that life is filled with both pleasure and pain. This brings us to the second level of conversation in the Gita: the Dhritarashtra-Sanjaya dialogue.

The Dhritarashtra-Sanjaya conversation reflects not only equanimity but also reveals something more. Let’s explore how this dynamic works.

Sanjaya, in one sense, is not successful. Krishna speaks the Gita to Arjuna, and Arjuna’s heart is transformed. But Sanjaya repeats the same message to Dhritarashtra, and his heart is not transformed. In this way, Sanjaya’s efforts seem unsuccessful. However, in another sense, Sanjaya is still successful, and we’ll see how that unfolds in his words.

Sanjaya speaks five verses, from 18.74 to 18.78. In 18.74, he expresses his appreciation for the conversation. He is thrilled to have heard it. In 18.75, he expresses his gratitude to Vyasa for the opportunity to hear it. In 18.76, he is thrilled as he recalls the profound message of the Gita. In 18.77, he is thrilled to remember the speaker of the Gita, Krishna. Finally, in 18.78, he gives a prophecy that is both contextual and universal.

Sanjaya begins in 18.74 by saying that both Arjuna and Krishna are great souls, and he is thrilled to have heard their conversation. He is deeply appreciative of the privilege he has had in hearing this sacred dialogue. In 18.75, he acknowledges that it is through the mercy of Vyasa that he was able to hear it, and he feels grateful for this rare opportunity.

In 18.76, he recalls the conversation itself with deep appreciation. He is not only moved by the content of the Gita but also by the personal qualities of the speaker, Krishna. The two—content and speaker—are connected but distinct. Sometimes, we may be inspired by a class for the content, and other times, we are inspired by the speaker. When both the speaker and the message are inspiring, the impact on us is profound and transformative. In this case, Sanjaya is deeply moved both by the content of Krishna’s words and the divine person who speaks them.

Sanjaya, therefore, remembers both the form of Krishna and the message he delivered. Krishna is not just a learned person; He is the Supreme Lord, whose divine nature was revealed to Arjuna in the form of the Vishwaroopa. This form, Sanjaya recalls, is even rarer than Krishna’s two-handed form on the battlefield, which is why the conversation Sanjaya has heard is so extraordinary. The dual inspiration of Krishna’s person and His message creates a profound effect on Sanjaya.

This is in 18.77, and then comes 18.78, which is Yatra Yogeshwara Krishna — a significant verse. As mentioned earlier, each of these verses is so rich with meaning that they could each have separate talks dedicated to them. But let’s focus on some important themes.

In this verse, Sanjaya is making a prophecy that is both contextual and universal. The contextual prophecy is an implicit answer to an implicit question. At the start of the Bhagavad Gita, Dhritarashtra’s explicit question is: What happened over there? (Dharma Kshetre, Kuru Kshetre, Samaveta, Yuyutsava, Mamaka, Pandava, Shaiva, Kima Kuru, Sanjaya).

Now, what happened? Suppose a cricket match is going on, and we are very interested in the game. We might ask, What’s the score? or What happened in the match? When we ask this question, underlying it is the desire to know who is winning? or who won? So, in a similar way, the unspoken question in Dhritarashtra’s mind is: Who won the war?

Sanjaya’s answer, in this case, is both implicit and clear. He doesn’t say, Your sons are going to be defeated, but rather, he states, Whichever side has Krishna and Arjuna will be victorious. This is a specific, contextual proclamation.

However, the prophecy Sanjaya gives is also universal. Instead of simply saying, The Pandavas will win, he broadens the scope: Wherever there is Krishna and Arjuna, there will be victory.

The universal meaning here is that victory occurs wherever there is a harmonization of the human will with the divine will. This victory manifests in two forms: outer success and inner success. Outer success is seen by the world and involves a change in the external world that is desirable. Inner success, on the other hand, is more spiritual—it is the change in the inner world, the transformation of the heart.

In the world’s eyes, outer success is often all that matters, but on the spiritual path, inner success is even more important. As we discussed earlier, Sanjaya at one level was unsuccessful because he couldn’t transform Dhritarashtra’s heart. But through speaking the Gita, Sanjaya’s heart was transformed.

Sanjaya demonstrates equanimity in his detachment from the outcome of his efforts. He doesn’t obsess over Dhritarashtra’s lack of transformation. But the Gita’s message is not just about detachment; it teaches us to detach from the fruits of work because we are attached to a higher purpose: to please the Lord, to connect with the Lord, and to love the Lord.

The Gita doesn’t just teach detachment from worldly outcomes; it also teaches attachment to the Lord. This higher attachment is the key to experiencing something beyond mere equanimity—something greater: ecstasy.

By focusing on the Lord, we can transcend the dualities of the material world and enter into an experience of bliss and connection with the divine. So, when Sanjaya speaks of Krishna’s victory, he isn’t just referring to external victories. He is also demonstrating that true victory comes from connecting with Krishna, and that victory is both inner and outer.

This leads us to the third conversation of the Gita. The verse Yatra Yogeshwara Krishna, Tatra Shri Vijay Bhute—wherever there is Krishna, there will be victory, opulence, and morality—raises a question: Why is Arjuna included here?

After all, Krishna, the Supreme Lord, is the Lord of Lakshmi, the Goddess of Fortune. So, why does Arjuna’s presence seem necessary? Even without Arjuna, wherever Krishna is, there will be victory, isn’t it?

Yes, that is true, but the purpose of the Gita is not merely to proclaim God’s glories. The purpose is the transformation of human desires and will. The Gita teaches us how to align our human will with the divine will.

The Gita shows us that Krishna descends to the world not out of necessity but out of compassion, to transform our hearts. His purpose is to guide us towards surrender and devotion. While Krishna exists in His self-existential glory in the spiritual world, He comes to the material world to transform our hearts and desires. Through our surrender to Him, we can experience true victory, both internally and externally.

This transformation of the heart is the key message of the Gita. Whether external changes occur or not, if we engage in chanting, recollecting, or sharing Krishna’s message, our hearts will be transformed. The inner victory is what matters most.

The Gita’s core message is that through devotion to Krishna, we can achieve spiritual victory, inner peace, and harmony with the divine will. This leads to the experience of divine love, the defeat of our inner demons, and a deeper understanding of true morality—being willing to give up everything that stands in the way of our connection with the Lord.

This brings us to the final part of our discussion: the soul-super soul conversation. The Gita is not just a historical text. Yes, it has historical significance, but more importantly, it is a living message meant to be written in our hearts. The Gita’s wisdom lives with us—not just as a book we carry in our pocket or on our phone, but as a message that guides us when we need it most.

When we are bewildered or facing difficulties in the world, if we have cultivated the mood of surrender, Krishna’s words will rise within our hearts. The verses of the Gita will guide us and offer realizations, helping us navigate through life’s challenges and aligning us with the divine will.

This is what Krishna wants me to do in this situation. The Bhagavad Gita will not just be a philosophical book to be analyzed and understood. It will become the personal guidance of Krishna speaking to us, leading us in our life.

So how can we receive this guidance? How can the Gita become a living conversation that continues in our hearts? We need to be like Arjuna, with Krishna as the Supersoul speaking to us. To achieve this, we need three key qualities: intention, attention, and affection.

Intention is the sustained, focused desire to connect with Krishna. We must cultivate a will to engage with Him sincerely. Attention follows, as we become receptive to His presence, tuning our consciousness toward Krishna. But this attention isn’t just about gathering information; it’s about forming a loving connection with the Lord. Krishna says, I will give you the intelligence by which you can come to Me. When Krishna speaks the Bhagavad Gita, He is giving us this intelligence, showing us how to come closer to Him.

Krishna’s delivering of the Gita is a living example of the verse Dharmaputra Yogam (10.10), where He offers us the wisdom that can lead us back to Him. This guidance becomes dynamic and alive for us when we approach it with a devotional disposition—through intention, attention, and affection.

In spirituality, the journey and the destination are the same. The means and the ends converge. The Gita takes us on a journey, but living the Gita means experiencing life in its fullness and richness. We no longer struggle only with the questions of Why is this problem happening? How will I solve it? While we must handle those issues functionally, the Gita teaches us to see life beyond problems and solutions. We recognize that Krishna has given us the opportunity to serve Him and connect with Him in every situation. As we progress, Krishna guides us, and we experience life in its fullness.

The ultimate richness is spiritual—attaining eternal life with Krishna in His abode. Living the Gita is essentially living with Krishna. This living with Krishna is made possible as we internalize the Gita’s teachings and allow them to become a part of our hearts, not just our intellectual library. When we make the Gita the guiding light of our lives, it illuminates even the darkest paths, showing us the way through life’s challenges and leading us to Krishna’s unending love.

Let me summarize what we have discussed today. I spoke about the three levels of the message of the Gita, or the three conversations. The first conversation was between Krishna and Arjuna, crystallized in the last two verses (72 and 73). Krishna’s purpose in speaking the Gita is to elevate Arjuna’s consciousness and help him comprehend the higher truths. By surrendering his desires and illusions, Arjuna was able to regain clarity.

At a functional level, we don’t always need new information to deal with the world’s challenges. We need to restore our memory, to recognize and resist the same illusions that arise in different forms. The Gita teaches us to raise the bow of surrender, ready for action. The highest form of surrender is the harmonization of the human will with the divine will.

Surrender happens at different levels: First, the readiness to hear the message of the Gita; second, the commitment to the practice of bhakti; and third, the spiritual utilitarian vision of surrender, where we seek liberation. The highest level of surrender is devotional—it is a willingness to serve the Lord in all situations, without seeking anything in return. We surrender not to escape the world but to serve the Lord through the world.

We also explored the four quadrants of the Gita’s contextual and universal applications. Contextually, Arjuna is assured of victory, but this doesn’t mean that every battle in life will end with victory in the worldly sense. The Gita itself shows us that sometimes, we may not succeed in external terms—illustrated by Sanjaya’s failure to transform Dhritarashtra’s heart. However, in speaking the Gita, Sanjaya’s heart was transformed.

This highlights a critical aspect: transformation happens not just through external success, but through inner change. Sanjaya demonstrates this through his words, reflecting the Gita’s message. Even in failure, there is the potential for spiritual success—if we internalize the teachings and allow them to transform our hearts.

We discussed that the most potent inspiration comes when both the class and the speaker are inspiring. This happened to Sanjaya when he appreciated the message of the Gita in verse 76 and the speaker of the Gita in verse 77. The Gita is not merely an answer to Dhritarashtra’s question. In a larger sense, it is universally professing inner victory.

Inner victory means that we can connect with Krishna in our hearts. While desired changes may occur in the outer world, sometimes they may not. But the changes in the inner world will always happen when we align ourselves with Krishna’s guidance. Sanjaya exemplifies this as he shows how Krishna’s connection provides not only equanimity in dealing with the world but also ecstasy in being connected to the Lord.

For all of us, if we cultivate intention, attention, and affection, we too can become a part of the living conversation that is the Gita. The Supersoul in our hearts will remind us of the right verses and the right wisdom of the Gita to help us face life’s challenges and move toward the supreme light of Krishna’s love for us.

To live the Gita is to both journey and arrive at the destination. We are already experiencing Krishna’s love, and at the same time, we are moving toward the place where we can experience His love in its supreme richness and fullness.

Thank you very much. Hare Krishna.

Are there any questions or comments?

Audience Question: Can I ask?

Answer: Yes, please.

Audience Question: If we are not able to follow some instructions, is it because it’s not in line with our nature?

Answer: Yes, I discussed this elaborately last time. It’s important to be thoughtful and reflective. We don’t defy authority, but we try to explain our nature and find a way that works for both us and those guiding us. It’s about negotiating a practical path. It’s not a lack of surrender. We surrender with intelligence.

Audience Question: You mentioned three different conversations: one between Dhritarashtra and Sanjaya, one between Arjuna and Krishna, and one between the Supersoul and the soul. If we look at the conversation between Arjuna and Krishna, doesn’t it represent the soul and the Supersoul as well?

Answer: Yes, you’re right. The conversation between Arjuna and Krishna represents the dialogue between the soul and the Supersoul. The historical conversation between Krishna and Arjuna reflects the eternal conversation between the soul and the Lord. When we are deluded, we pray to Krishna, surrendering to Him, and the verses of the Gita guide us on how to deal with life’s challenges. This is the third level—the conversation in our heart.

Audience Question: How can we assimilate these teachings?

Answer: Most of what I’ve spoken in this class is available as articles on GitaDaily.com. Each article covers a major theme of the Gita. Reading these regularly (usually in 3-5 minutes) helps you internalize the teachings. Additionally, each article has a reflection section, which helps you apply the teachings to your life.

Audience Question: Didn’t Krishna teach surrender, and didn’t Chaitanya Mahaprabhu demonstrate it?

Answer: Yes, Krishna is the Lord, and Chaitanya Mahaprabhu is the devotee who demonstrated the mood of surrender. Krishna taught surrender in the Gita, and Chaitanya Mahaprabhu showed us how to surrender in practice. There’s no need to compare, though—each manifestation of the Lord has its own special qualities. When we study the Bhagavad Gita, we relish Krishna’s teachings, and when we study the life of Chaitanya Mahaprabhu, we relish His example of devotion.

Audience Question: What is the significance of Sarva Dharma Paritijya in the context of Ramananda Raya’s conversation with Lord Chaitanya?

Answer: The conversation between Lord Chaitanya and Ramananda Raya is a deep philosophical one. In the hierarchy of that conversation, Sarva Dharma Paritijya (renouncing all dharmas) is interpreted in a specific way. The focus in this context is on not adhering rigidly to the duties of Varanashram, as both adherence to and renunciation of it are seen as external. The deeper point is about connecting with Krishna and hearing about Him, as described in the verse Sthane sthita shruti gatham. The emphasis is on Krishna’s teachings, rather than on external practices.

Thank you for your questions and for being part of this journey.