Fortune has smiled today on the organs of hearing; for they have found the treasure of the Gita. What seemed like a dream has come true. In the first place the subject pertained to spiritual wisdom; secondly its exponent was Lord Krishna, the conqueror of the world; and lastly the listener was Arjuna, the foremost among the devotees. As if the fifth note, fragrance and sweet taste had come together, this tale conduced to the delight of all present. By a stroke of good luck, the listeners have come by the river of nectar, and their prayers and penance have borne fruit. Therefore, all the sense organs should remain in the organ of hearing and enjoy this conversion between Lord Krishna and Arjuna (1-5). Then the hearers said, "Please cut short this untimely embellishment and recount to us the conversation between Lord Krishna and Arjuna.
Thereafter Sanjaya said to King Dhritarashtra, "At that - time Arjuna was endowed with the quality of sattva; and Lord Krishna was talking to him with great affection. He revealed to him his secret, which he did not disclose to his father Vasudeva, nor to his mother Devaki, nor to his brother Balarama. Even goddess
Lakshmi, who was very close to him, could not enjoy this affection, which came to be shared by Aruna alone. Even sages like Sanaka did not succeed in gaining this affection for which they were hopefully waiting for many years (6-10). What merit had Partha gained to deserve this incomparable love of the Lord of the world? See, because of his affection for Arjuna this formless God became incarnate; so it seems to me that they are one and the same. Otherwise why did this Supreme Self without beginning and motion, who is inaccessible to the Yogis or incomprehensible to the Vedas or imperceptible to the eye of' meditation, become so merciful to Arjuna in this extraordinary way? How did this the folded state of the three worlds and beyond form, become so favourable to Arjuna?
The blessed Lord said :
So there is no sin greater than doubt, which is a snare for the ruination of a person. You should not, therefore, entertain it, but trounce it. It is to be found in a person who lacks knowledge. When ignorance spreads its darkness, this doubt grows vigorously in the mind and blacks out all paths of faith. (201-205) The heart cannot contain it, which seeks and trails the intellect, and then all the three worlds become subject to doubt. But even if it grows, it can be brought under control by one means. If the sword of wisdom comes to hand, by that sharp weapon one can easily cut it off and rid himself of this evil. Therefore, O Partha, rise up, and stamp out this doubt from your mind. So said, O King, the compassionate Lord, the progenitor of all knowledges, the lamp of wisdom (206-210). Now reflecting on his earlier talk, Arjuna will ask a question appropriate to the occasion.
I shall tell you later about the sequence of the them, the wealth of ideas and the excellence of sentiments. The eight sentiments pale into insignificance before the excellence of that speech, which confers rest and relief to the intellect of good men. Listen to these words, which are meaningful and deeper than the sea, and which will exhibit the serene sentiment. Even as the sun's disc, though small, can light all the three worlds and more, in the same way the pervasive nature of the word should be experienced (211-215). Just as the wish-yielding tree grants the desires of a wishful person, the words are all pervading; so please give your attention. Why do I need to tell you this? You yourselves know all this. I am only requesting you to pay heed to this talk. Just like d. woman who is of good family, beautiful and chaste, you have here a talk, which is perfect, full of literary art and the serene sentiment. If a medicine is coated with sugar, which everyone likes, will it not be taken regularly and cheerfully? If a fragrant breeze blows from the Malaya mountain, and at the same time one is lucky enough to taste nectar and hear a sweet note, the breeze will cool the body, the nectar will please the tongue and the sweet note will receive plaudits from the ear. To hear this talk is indeed to gratify the desires and to avoid the sorrow of wordly life without disturbing the mind. If the enemy is destroyed by a mantra, why need one use a dagger? If the disease is cured by sugared milk, why need one drink the (bitter) juice of the Enema leaves? Thus without curbing the mind and without tormenting the senses" this hearing readily conduces to final release. So Jnanadeva, disciple of Nivritti, says to you, "Please listen to the import of the Gita with all the eagerness that you possess." (221-225)