A Study of the Bhagavadgita :10-8. Swami Krishnananda.

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Wednesday, April 06, 2022. 20:30.

Chapter 10: The Hidden Meaning of the Seventh Chapter of the Gita-8.

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This is one interpretation of the word ‘artha' according to certain commentators of the Gita. Artha is material, an object, prosperity which is visible, tangible, connected with this world, this earth. But certain other commentators say it is not necessary for us to confine the meaning of this word artha only to material prosperity. There may be some other meaning also, inasmuch as there seems to be a gradation of ascent in the order of renunciation of the devotees, finally consummating in jnani, or the highest devotee. If the jijnasu, or the disciple of knowledge, is to be considered superior to the one who asks only for freedom from distress, and you are actually being taken to the highest level of the jnani state, the third type should not be something less than the second because the one who asks for material gains cannot be regarded as superior to the one who asks for knowledge. So perhaps the intention of the Lord may be a little different from the meaning that we are trying to associate with the word artha. Maybe it is prosperity; there is nothing wrong with it. Perhaps it is purushartha. Purushartha means the aims of existence.

The objectives of life are fourfold in number – dharma, artha, kama, moksha, as they are called. One who is asking for perfection in the acquisition of these great values of life should be considered as superior even to the one who asks for knowledge in a general sense. Material, emotional and ethical values consummating in the wisdom of the Supreme Being constitute the four aims of life. They are called purushartha. So artha here may also mean purushartha; in that sense, the gradation of ascent is maintained. Thus, the third category of devotees is this, the artharthi. The first is artha, the second is jijnasu, the third is artharthi. But the highest, according to the Lord, is jnana. All these three just mentioned expect something from God. The whole point is this. But what does the jnani expect? He expects only God. He wants nothing from God. The giver of the gift is certainly greater than the gift. Why should you not ask for the one who gives the gift, instead of only the gift? Would that not be wisdom on your part? I want you only, and not anything that you give, because whatever you can give is inside you, included in you. It is part and parcel of your being.

In the Mahabharata, Duryodhana and Arjuna went to Dvarka to seek help from Sri Krishna in the war that was to ensue, and asked for assistance from this master, Sri Krishna. Krishna asked, “What do you want from me? There are only two things with me: I myself, a single individual; and I have a large army. Now you can choose. Either you choose the large army which is almost invincible, or you choose me. But I am an individual, a single person. The army can fight, but I am not going to fight. I have decided not to take up arms. I will only be sitting with you and talking to you as a friend. If you like, you can keep me there with you, but you can expect nothing from me. If you want me sitting there idle, doing nothing, take me; otherwise, if you want the army, take the army.”

Duryodhana was a wise man. Why should he take the idle man? He took the army. Wonderful! He went home and declared to his cousins, his brothers and kinsmen, “We have already won the war even before it has taken place. I have an invincible army which Lord Krishna has given me.”

After he departed, Arjuna was standing there still, and Krishna said, “Foolish man! What made you choose me when I can do nothing for you?” Arjuna, with tears in his eyes, said, “Thou shalt not speak thus. Don't say this to me. I know you are everything. Even your presence is sufficient for me. You need not do anything. You just be. I shall be blessed.”

So the jnani expects nothing from God. “I want to be free from distress; I want to be relieved of pain; I want knowledge; give me this, give me that – no! I want you,” as Arjuna said. 

Udarah sarva evaite (Gita 7.18): I am pleased with all these devotees. The greatness of God also consists in His kindness, mercy, motherly feeling. The Almighty is not merely a judiciary in the cosmos. He will not smile before a client. But here is a mother and a tender caretaker of the littlest of babies.

“Even a crawling, insect-like devotee is dear to Me because he wants Me. Let him want Me in his own way.”

To be continued ....

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