Then Sanjaya said to king Dhritarashtra, "O King, kindly listen to the import of yoga, which Lord Krishna will impart to Arjuna. The Lord had arranged a feast of enlightenment, which I happened to attend as an uninvited guest. what luck! It is as if a thirsty man drank what he thought to be water and found, after tasting it, that it was nectar. By a happy chance, we have indirectly received the benefit of this doctrine of Brahman, to which Dritarashtra said, "I never asked you to tell me all this." When he said this, Sanjaya guessed that the king's mind was fully occupied with the fate of his sons(1-5). He smiled and said to himself, "This old man is accursed with infatuation, but the discourse has been excellent so far. But how can he appreciate it? How can one blind from the birth see the sawn?" He was afraid that his frank talk would attract his wrath. He hailed the conversation between the Lord and Arjuna and was transported with joy in his heart. Now, with a mind serene and full of joy, he will recount to the King respectfully what the Lord said. This is an endearing occasion in the Sixth Chapter of Gita like sweet nectar found in churning the sea of milk (6-10). This chapter is the essence of the meaning of the Gita, the farther shore of the sea of discriminating knowledge, and the open men of yogic treasures. It is the resting-place of Adimaya, before whom even the Vedas remain mute. This Gita is like a creeper, which provides shoots in the form of doctrines.
This sixth chapter will be told in a literary style, to which you should listen with rapt attention. I shall choose such beautiful diction of the local language (Marathi) that it will easily win, by its sweetness, a wager with nectar. Its melodious words will outshine musical notes and in their presence even fragrance will lose its sweetness, (11-15). The ears will put out tongues to savoir their taste and the senses will quarrel as to who should first enjoy them. though the words are naturally the object of ears, the tongue will stake its claim to taste their flavor and even the nose would like to enjoy their fragrance. What is more marvelous than this? The eye, comforted by its poetic style, will aver that it is a mine of beautiful forms. When the Lord utters a complete sentence, the mind moves out to embrace it with open arms. So the senses will enjoy this chapter according to their natures, but it will gratify them equally like the sun, which singly awakens the world (16-20). Know that the word possesses such extraordinary pervasive power that one who comprehends its meaning finds in it qualities of a philosopher's stone. I have served the juice of liberation in the dish of poetry and offered a feast for those who have renounced desire. It will be of avail only to those who, using the light of the self, will partake of it without the knowledge of the senses. The listeners will have to make do without the ears and enjoy this discourse only with the aid of the mind. Removing the outer rind of words, they should go straight to the core of Brahman to enjoy its bliss (21-25). If you develop this lightness of touch, it will become fruitful; otherwise it will be the case of a mute talking to the deaf.
But it is not necessary to tell you who are qualified to hear it, as you are free from desire and have forsaken this world and the heaven for the sake of wisdom. Others, however, will not be able to appreciate the sweetness of this talk. Even as the crow does not know the moon, ordinary men will not understand this text. But as the same moon provides food to the chakora birds, so this text is a refuge to the wise and out of bounds to the ignorant. There is therefore, nothing more to be said about this subject (26-30). But I said it casually for which I crave your indulgence, O wise men.
Now I shall proceed to relate the conversation of the Lord with Arjuna. It is difficult to comprehend its meaning and to express it in words, but I hope to perceive it in the light of Shri Nivritti's compassion. if one achieves the power of super sensuous knowledge, one is ableto perceive even that which is beyond the reach of sight; for if the philosopher's stone comes to hand through good fortune, one can turn iron into gold which even the alchemist cannot achieve. So if one receives the compassion of his Guru, what can he not achieve? Jnanadeva says, "I have received this compassion in abundant measure (31-35). By vitue of that I shall give form to the formless and tender for the enjoyment of these ness that which is beyond their grasp. The blessed Lord in whom dwell the six great attributes, namely success; grace, munificence, wisdom, dispassion and prosperity, and who is the friend of all who are not attached to the world, said to Arjuna, "Give your attention to what I say".
The blessed Lord said: