Brief Summary
This YouTube video transcript discusses the Bhagavad Gita, focusing on themes of desire, blindness (both literal and metaphorical), the nature of righteousness and unrighteousness, and the role of individuals in the face of destiny. It also explores the character of Sanjaya and the concept of divine will versus individual action, drawing parallels between scientific discovery and spiritual realization.
- Dhritarashtra's blindness symbolizes the blindness of desire and the curiosity that drives human action.
- The concept of "Dharma Kshetra" (field of righteousness) is questioned, suggesting that areas of righteousness may be more prone to conflict.
- Sanjaya's ability to see events from afar is discussed in the context of both yogic powers and modern scientific research into human potential.
- The text explores the idea of surrendering to the divine will and acting as an instrument of God, contrasting it with the ego-driven pursuit of individual desires.
Dhritarashtra's Curiosity and the Nature of Desire
The video begins with Dhritarashtra's question about what happened in Kurukshetra, highlighting his blind curiosity. It's noted that desire persists even without sight, and true blindness is not physical but mental. The story of the Gita starts with this curiosity, suggesting that all stories and inquiries stem from a kind of "blindness" or lack of understanding. Even with lost senses, inherent tendencies in the mind remain.
Blindness and Inner Vision
Dhritarashtra's physical blindness is contrasted with the metaphorical blindness of his 100 sons, who, despite having eyes, lack inner vision. The offspring of the blind can only produce more blindness. Dhritarashtra's curiosity persists despite his limitations. The gathering in Kurukshetra, a "Dharma Kshetra," is questioned, implying that righteousness may not exist where war is present.
The Irony of Righteousness and War
The speaker questions the concept of a "Dharma Kshetra" when it becomes a battlefield, suggesting that the possibility of Dharma's survival ends when fighting begins. It's argued that areas of righteousness may have seen more wars than areas of unrighteousness. The thirst for war is deeply rooted in human beings, affecting even religious realms. Using religion as a cover for fighting makes it more dangerous, as it justifies actions.
The Role of Sanjaya and the Power of Clairvoyance
The discussion shifts to Sanjaya, who reports events from Kurukshetra to Dhritarashtra. Doubts about Sanjaya's clairvoyance are addressed by stating that yoga believes humans have eyes that can see beyond time and space. Farsightedness is not omniscience but a small power that can be developed. The example of Tate Serio, an American capable of capturing images from thousands of miles away with his eyes, is introduced to illustrate this point.
Scientific Validation of Psychic Abilities
Tate Serio's abilities demonstrate that Sanjaya's power is not necessarily divine or spiritual. Other examples of people developing extraordinary senses due to accidents are given, such as a woman who could see stars during the day after falling from a roof and a man who could hear radio stations after a head injury. These examples suggest hidden powers exist in humans. Yoga warns against getting entangled in special powers, as they can lead one astray from the truth. Psychical research in the West and Russia acknowledges these human capabilities.
The Future of Human Potential
With the advent of moon landings, psychologists in Russia and America are exploring human potential as a backup for machines in space travel. The goal is to develop a system where people can see, hear, and send news from a distance without instruments. Sanjaya is not necessarily spiritual but possesses a special power that can be developed.
Duryodhana's Inferiority Complex and the Praise of the Enemy
The focus shifts to Duryodhana's perspective as he assesses the Pandava army. Duryodhana starts by praising the enemy's warriors, which is seen as symbolic. A person suffering from an inferiority complex is considered worse than a bad person who is confident. Only someone confident can start by praising others. The speaker argues that the difference between good and bad people today is that even good people suffer from inferiority complexes.
The Importance of Self-Confidence
The speaker emphasizes that goodness without self-confidence is superficial. A bad man with self-confidence has the potential for change. Duryodhana's pure manner of starting the discussion by mentioning the qualities of his opponents is highlighted. He mentions the great warriors in his own army, including Bhishma, Karna, and Kripa.
Bhishma and the Strategy of War
Duryodhana discusses the strategy of placing Bhishma in front of the army. The entire war was based on Arjuna's distance, but this is a hindsight. Duryodhan's possibility of the war arose from Bhima. Duryodhana could not trust Arjuna, fearing he might waver. He believed Arjuna might run away from the war.
Bhima as the Center of the War
Duryodhana trusts Bhima more because he is less intelligent but more powerful. Intelligence brings doubt and conflict. Arjuna is thoughtful and can see the entire context, making it difficult to enter the situation blindly. Duryodhana and Bhima are of the same nature and thinking. Duryodhana sees Bhima as the center, which is not entirely wrong, as Arjuna appears to be an escapist.
The Unpredictability of Life and Destiny
Arjuna needs to transform himself before going to war, while Bhima is ready as he is. War is natural for both Bhima and Duryodhana. Life often does not end as it begins, and the end is often invisible. What we think will happen often does not. The calculations we make are of the visible, but the invisible will also interpenetrate. Krishna pushing Arjuna into battle shocks those who read the story.
The Role of the Unknown and Surrender to the Divine Will
Duryodhana never imagined Krishna would intervene. Life does not run on railway tracks but flows like the Ganga. When God comes in between, everything gets disturbed. Duryodhana's initial statement is like the statements we all make at the beginning of our lives. The unknown keeps coming in between, and life keeps changing. If we considered the end first, the story of life could be different.
The Will of Brahma and the Illusion of Control
Duryodhana cannot understand that falsehood cannot prevail, even with strength. Only those who can see the end from the beginning become religious. Duryodhana is involved in a blind war. A person cannot know the will of the unknown until they give up themselves. Krishna explains to Arjuna that he should surrender himself because those he thinks will die have already been killed by the unknown.
The Analogy of the Straws in the River
The speaker uses the analogy of two straws in a river to illustrate surrendering to the divine will. One straw fights the river, experiencing sorrow and defeat, while the other aligns with the river, experiencing joy and victory. A person can never do anything except the will of Brahma but can choose to struggle or surrender. Man is compelled to be free but can make his freedom a struggle or a surrender.
Scientific Accomplishment and the Unconscious
The discussion turns to scientific accomplishment and the role of the unconscious. It seems that one's own will works in scientific research, but the greatest scientists have other experiences. Madam Curie's experience of solving a problem in her sleep is cited as an example. The unconscious mind, connected to God, can solve problems that the conscious mind cannot.
The Experiences of Great Scientists
The story of Archimedes discovering the principle of buoyancy while in the tub is shared. He was so engrossed in the solution that he ran naked through the streets shouting "Eureka!" The question was not solved in the consciousness of the person but in the consciousness of the non-person. The experiences of great scientists and religious figures are similar: when they knew, they were not there.
The Unity of Religious and Scientific Experience
The experiences of religion and science are not different. The path to the descent of truth is the same for both. When the individual is not there, truth descends from God. A space within us becomes empty, and truth enters that empty space. Whoever has found a ray of truth has found it only when they themselves were not there.
The Humility of Modern Science
Religion has understood this for a long time. When something comes into you from God for the first time, it is difficult to distinguish whether it is yours or God's. Slowly, the gap becomes visible. The age of science is new, but scientists have become humble. Today's scientist speaks the same language of secrets as the saints. In another 100 years, scientists will speak the same language as the Upanishads and Buddha.
The Nature of Good and Evil
The speaker addresses the idea that the unconscious mind is connected to both God and the devil. God and devil are our words. The unknown is not different from God, and God includes the devil. What we call evil is merely our rejection. If we can look deep into the evil, we will find that good is hidden. Good and bad are two sides of the same coin.
The Interdependence of Darkness and Light
There is nothing bad in darkness, nothing good in light. The one who loves existence will find God even in darkness. Our fear of darkness is man-made. Darkness and light are the basis for the same life force. Division and opposition in life are the fault of man. Fried was connected with Jewish thought and the opposition between the devil and God.
The Blowing of the Conch Shells
The scene shifts to the battlefield, where Bhishma blows his conch shell, spreading happiness among the warriors. Krishna and the Pandavas respond by blowing their own conch shells. The speaker questions whether Krishna's conch blowing is a reaction or an action. From the conch, there is only acceptance of the challenge.
Life as a Challenge and the Acceptance of War
Life is a challenge, and the one who does not accept it dies while still alive. Acceptance of the challenge can be born out of anger or joy. Bhishma's conch blowing spreads happiness. Acceptance is there, even in war. The responsibility of starting the war is with the Kauravas. Krishna is just giving a reply.
Krishna's Role and the Acceptance of Divine Will
Krishna starts the reply, symbolizing that the Pandavas are ready to accept the war as a responsibility imposed by God. They are ready to fight only as instruments of God. It is right to lose by fighting with God and not right to win by fighting against God. Defeat can be a joy because the fight is God's.
Arjuna's Request to See the Warriors
The warriors blow their conches, and the sound shakes the hearts of the nation's sons and soldiers. Arjuna asks Krishna to take him to a place where he can see with whom he has to fight. This indicates that for Arjuna, war is a responsibility given from above and not a call from within.
