Bhagavad Gita
A Brief Summation
At this point, we have discussed enough key topics of Theosophy to give you a better understanding of some concepts addressed inside “Bhagavad Gita.” We have discussed “The Absolute” (Atma) and it’s polar nature of Spirit & Matter. We have also discussed Kama, The Principle of Desire. You have been introduced to concepts such as Dharma (Duty) and it’s relationship with Kama (Desire) & Karma (Fruitive Actions or The Field of Action).
“Bhagavad Gita” is a story within a much larger narration known as “Mahabharata.” Both of which you can find on “The Book Shelf.” Inside “Mahabharata” lies an account of the Mahabharat War, a most destructive war between blood relatives of a royal empire. The principle character (of Bhagavad Gita), Arjuna, is distressed at the thought of annihilating his friends, cousins, nephews, uncles, and grandfathers. Though many of them are indeed wicked, some are obligated by duty, such as “Grandsire” Bhishma. The grief stricken Arjuna seeks council from another blood relative Sri Krishna, The Supreme Personality of Godhead, The Apex of All Intelligence, and thus becomes his disciple.
Sri Krishna explains to Arjuna the Nature of Existence, not only for the sake of Arjuna, but for the sake & benefit of all future men & women. All the events that unfolded at Kurukshetra (the name of the battlefield) were by the will of Krishna alone, material sacrifices made for the spiritual benefit of Mankind, particularly for those existing within the yuga known as Kali…which is now.
Background of the situation
The quarrel at the base of the war concerns the true lineage of royal succession to the throne of Hastinapura. King Vichitravirya, who died without producing heirs, had three heirs produced by a niyoga relationship. The purpose of which was to produce heirs for the continuation of the family lineage. The surrogate father of Vichitravirya’s heirs was his half brother Vyasa, the very same person responsible for narrating “The Mahabharata.”
Of the three heirs produced, only two are of true consequence with regard to the Bhagavad Gita, Dhritarashtra & Pandu. Now take into consideration that neither of these heirs is a true descendant of Vichitravirya. That is one of the greatest & most bitter ironies of the story. No one laying claim to the throne has an actual blood right to it, so the war is actually fought for nothing when examined from a strictly material sense. That is one of the underlying points of Bhagavad Gita.
Dhritarashtra was the older of the two; however, he was born blind. After being advised by sages & elders, he vacated his claim to the throne due to his blindness. His younger brother Pandu was hence crowned. Dhritarashtra would later produced 100 sons, the first of which was named Duryodhana. It is to be understood then, Dhritarashtra was materially rich having been blessed with so many son. Dhritarashtra was not just physically blind, but spiritually blind as well, this would be the cause of his subsequent woes.
King Pandu (in another tale) had a curse placed upon him by a sage known as Kindama. The curse prevented Pandu from producing heirs with his wife, the queen, Kunti. Earlier in her life, Kunti was given a blessing by a visionary sage, Durvasa. This blessing gave her the right to have children by any Deva, or “Heavenly Being” she chose. Kunti gave birth herself to three sons, Yudhishthira (by “Dharmaraja”/Justice), Bhima (by “Vayu”/Wind) and Arjuna (by “Indra”/The Heavenly King). Kunti also invoked two more sons for Pandu by way of his second wife, Madri. Madri bore to Pandu two more sons, Nakula and Sahadeva, by way of the Ashvins.
Forgetting the curse laid upon him by Kindama, King Pandu attempted to make love to his second wife Madri, and he died (as this was the nature of the curse.) Madri in her sadness subsequently committed suicide, leaving Kunti with the five young boys.
Since none of Pandu’s son, known as “Pandavas,” were old enough to ascend the throne, Dhritarashtra took the throne until they came of age. Duryodhana, being the eldest son of the new king, felt that royal ascension belonged rightfully & solely to him. This is where the quarrel truly begins, where Kama, Dharma & Karma come into play. This is the situation which divided the whole family into two sides, Kauravas & Pandavas…each believing their respective claim and efforts to be righteous.
The Kauravas claimed that the Pandavas were not true descendant of Pandu, as they were sired by celestial entities. Remember though, neither Dhritarashtra nor Pandu were the true sons of Vichitravirya. If the Pandavas had no claim, then neither did the Kauravas. Do you see the irony?
On the other hand, the proponents of the Pandavas argued that since the boys were born of celestial lineage, there was no question as to who the true heirs were. They believed that the nature of the births removed any question of legitimacy.
The Structure of the Text
Bhagavad Gita is primarily written in a dialogue format. The primary dialogue is between Sri Krishna & Arjuna on the battlefield at Kurukshetra. This dialogue between Sri Krishna & Aruna is being witnessed by the sage & seer, Sanjaya. Sanjaya is the spiritual advisor to King Dhritarashtra. He is relaying what he is seeing and hearing (remotely) at Kurukshetra while the two of them, Dhritarashtra & Sanjaya, are within the safety the capital fortress.