From the time I gained consciousness, certain sutr of the Shrimat Bhagavad Gita—specifically sutr 36 to 46 of Chapter 11—have echoed in my ears and seeped deep into my soul. These verses were spoken by bewildered Arjun in praise of Shri Krishan in a state of shock, awe and reverence having witnessed the vishwaroop. They were recited every morning during family prayers in my maternal grandfather’s home. That sound, that wisdom, became a part of me before I even fully understood it.
I first had the occasion to recite the Hari Gita by Dina Nath Dinesh at the age of 13, alongside elders, during the mourning period following my maternal grandfather’s passing. That experience left an imprint far deeper than I realized at the time. When I was in my final year of law college, at the age of 21, I attended 365th Geeta Gyaan Yagye at Jodhpur by Swami Chinamayananda, 12th Chapter of Shrimat Bhagwad Geeta and Naarad Bhakti sutr. Thereafter my paternal grandfather—himself a deeply realized soul—gifted me my first personal copy of the Shrimat Bhagavad Gita, translated by Swami Chidbhavananda of Kerala, which I hold even today as my prized possession. I read it and re-read it several times. And I can say with certainty—it opened my mind forever.
Over the years, I immersed myself in the works of the world’s great thinkers—Aristotle, Plato, Spinoza, Machiavelli, Epicurus, Kant, Hegel, Marx, Bertrand Russell, Emerson, Ernest Hemingway, Ayn Rand, Paulo Coelho. Each of them offers a unique insight into human nature, power, ethics, society, and spirit. And yet, I say this with deep conviction: there is no text—neither in the East nor in the West—that offers a more profound and complete exposition of universal philosophy than the Shrimat Bhagavad Gita.
It is timeless. It is transformative. It is unmatched in depth. Every great philosopher—whether consciously or not—has been touched by its essence. But beyond its spiritual and philosophical richness, I tell you this: no other book better reveals the art of advocacy. And I say that not as a philosopher, but as someone who has spent nearly five decades inside the courtrooms, almost 49 years in the Supreme Court of India.
I know that many of you here have read, studied and must have felt the essence and power of Shrimat Bhagavad Gita in some form or another. Today, I invite you to revisit it—not just as a sacred spiritual text, not just as a guide to personal enlightenment, but as a masterclass in advocacy—As practiced by none other than Shri Krishan himself. For the next 20 minutes, let us walk this timeless path together, with our mobile phones in our bags. Let us examine, layer by layer: The key players, the battlefield setting, the looming trauma of what is to come, the profound and generative dialogue, the direction offered at every turning point, and finally, the goal it ultimately seeks to achieve.
This journey, believe you me, is not ancient history. It is our own legal ecosystem, mirrored in epic form. Shri Krishan is 89 yrs old, a senior advocate. Arjun, around 64 yrs old an experienced judge, gripped by ethical conflict and futuristic trauma, kurukshetr is the courtroom and what expounds is Gita, our spiritual jurisprudence, our directive principle, various paths that can be followed, sustainable development goals as defined by United Nations which should be undertaken, and finally the goal— the transformation from a karta to a drishta.
Let us begin with the Players, the key characters. One embodying absolute truth and various dimensions of life and other who needs to understand the irrelevance and transitionary nature of conflict, evolve, understand the larger cosmic design and perform or undertake the action in hand with perfection as drishta, not as karta.
1. Shri Krishan is a Poorn Avataar, a complete manifestation of the cosmos in physical form. He embodies three essential forms - prakriti—the physical world and human faculties: ego, mind, and intellect, Jeev or Ishwar—the individual soul, the cosmic energy within each of us, parameshwar or brahm—the infinite, total cosmic energy. What makes the Gita truly profound—and at times, difficult to grasp, especially for Western philosophers is Shri Krishan’s seamless movement between these three forms. He speaks sometimes as human being, sometimes as the aatma, and sometimes as the pramaatama. Unless one is fully aware of these distinct dimensions of his cosmic presence, Gita will remain only partially understood. Krishan’s role is akin to that of a senior advocate—he is learned, a philosopher, a strategist, and a wise counsellor. His advocacy is not limited to arguments, it is complete understanding of spiritual jurisprudence rooted in compassion, cosmic order, and timeless truth.
2. Arjun is a kshatriye, not just a warrior but a master archer, a man of high intelligence, disciplined, full of valor, have fought many battles and wars. But just before the great war of Mahaabhaarat, standing on the battlefield, something changed in him. Suddenly, he is overwhelmed by a vision—not of victory, but of destruction. He sees not triumph, but the death of nearly 4.5 million gallant warriors. He sees 4.5 million widows, fatherless children, broken families, collapsed societies, and a future scarred by grief. The war, in his eyes, now threatens to destroy the very social fabric, which as a king he must protect. This moment is akin to a distinguished judge, someone who has spent a lifetime interpreting law with precision and objectivity, suddenly confronted with a case so critical, so consequential, that he foresees its impact of the society as a whole and impact on generations to come, the outcome could be catastrophic. He hesitates. He seeks to run away from the war and adjourn the war, weighing the implications, consequences and after affects.
At such a turning point, the art of advocacy becomes not just relevant—it becomes essential. And Shri Krishan, the advocate par excellence, steps forward. With clarity, insight, and compassion, he begins to build his case—not through imposition, but through a generative dialogue. He listens, he explains, he dismantles doubt, and step by step, he guides Arjun out of his paralysis and into purpose. That is true advocacy.
3. The Goal and the Path - The Gita also helps us to understand, the most fundamental question: What are we all striving for? Whether you are a student, a parent, a lawyer, a judge, a professional, an entrepreneur—or even a policy maker in government—the question is universal: What is the end goal? Is it wealth? Fame? Peace? Health? Power? Wisdom? Happiness? Or spiritual liberation? Shri Krishan’s divine mission had two objectives - First, to rid the earth of evil at the close of the Dwaapar Yug and second, to expound and firmly establish a philosophy so profound that it could transform Arjun—not just from Karta, the doer, into Drishta, the observer—but also serve as an eternal compass for humanity through the period of Kaliyug.
From killing Pootna at just three days old, to vanquishing the many Asuras sent by Kans, to slaying Kans himself, and later eliminating Shishupal, Jaraasangh, and ultimately the mighty warriors of Kaurav—Bhishm, Dronaachaarye, Karn, and many more. Shri Krishan did not just fight evil. He uprooted it. And in doing so, he laid the foundation of a universal spiritual philosophy that continues to guide us, even today. Shri Krishan did not just tell Arjun to fight a war, he simply empowered him with wisdom to face our inner battles—with courage, with clarity, and above all, with consciousness.
Let us all here learn not just from the Gita, but from the advocate within it. At the heart of the Shrimat Bhagavad Gita lies a philosophy that urges each one of us—just like Arjun, paralyzed by futuristic trauma on the battlefield—to evolve. To move from Karta, the doer consumed by action, to Drishta, the seer anchored in awareness and perform all our action to its perfection. To shift from the subjective, clouded by emotion, to the objective, guided by clarity. And my dear friends, that is the highest transformation we, as lawmen—whether advocates or judges—must undergo. Never lose your sense of justice, objectivity and the larger cosmic design.
Shrimat Bhagavad Gita is composed of 701 sutras, divided into 18 chapters. The contributors are - Dhritraashtr– 1 sutr, Sanjay – 40 sutr, Arjun – 86 sutr, Shri Krishan – 574 sutr. Gita is not a monologue—it is a dialogue in the form of Geet. A transformational exchange between doubt and wisdom, between the confused mind and the enlightened soul. As the conversation unfolds, Arjun raises 15 questions. At one point—even challenges Shri Krishan's authenticity itself (sutr 4.4): “How can I accept that You taught this wisdom to the Sun God in ancient times when You were born just recently?” That’s not just a question. That is scepticism born of inner conflict. And yet, Krishan does not get offended. He does not assert authority. He answers—smilingly, gently, patiently, with calm wisdom.
This is the art of true advocacy—not domination, but persuasion rooted in clarity. Arjun, gripped by fear of the unknown and burdened by foresight, uses every conceivable argument to stall the war. He knows that if he, the central warrior of the Pandav, refuses to fight, the war halts. In the first eight questions, up to Chapter 6, Arjun challenges Shri Krishan continuously—often without fully understanding the implications of either his doubts or Krishan’s answers. Yet Krishan responds to each question with a smile. He knows that the blowing mind, when heard with patience, will eventually settle. He knows that the real transformation will eventually come.
It is much like what happens in court. A judge asks sharp, even sceptical, questions. The seasoned advocate listens calmly, answers precisely laying the groundwork for the final submission. The early exchanges are not distractions. They are necessary, they build the foundation of faith, trust and conviction. Then comes Chapter 8—a turning point. Here, Arjun raises deep, fundamental questions:
"What is Brahman? What is Adhi-aatma? What is Karm? Who is Adhi-bhut? Who is Adhi-daiv? And who is Adhi-yagye in this body, O Krishan? And how are You to be known at the time of death by the self-controlled? (sutr 8.1–8.2). These are not mere academic queries. These are existential inquiries, and Shri Krishan answers them all—defining the divine attributes, the eternal essence, the soul’s journey, and the cosmic laws. In Chapter 10, Krishan expands further. He reveals 76 divine manifestations of the cosmic order—each one symbolic, universal, and deeply philosophical.
Among them, as described in Sutra 10.34, he lists seven attributes that are distinctly feminine: Fame (Kīrti), Fortune (Śrī), Speech (Vāk), Memory (Smṛti), Intelligence (Medhā), Firmness (Dhṛti), Forgiveness (Kṣhamā). And then he says something truly extraordinary: Of all forms of fame, the greatest is the fame of motherhood. There is no higher glory. It is a distinction and a divinity unique to women.
These qualities are not just virtues. They are manifestations of the cosmos itself. Understanding them is akin to understanding the jurisprudence of the universe. So, as we study this sacred dialogue, let us not just admire its poetry or memorize its verses. Let us learn its advocacy. Let us absorb its jurisprudence. Let us awaken the Krishan within us—calm, wise, unwavering. And refine the Arjun within us—seeking, struggling, and ultimately, surrendering to truth.
The Shrimat Bhagavad Gita is not just a scripture—it is a transformational guide to life. It offers the deepest, most profound insights into the nature of beings, the Atma—our soul, the Devtas—divine forces, the relationship between humans and these divine energies, and finally, Brahm—the total cosmic energy that permeates all existence.
One of the greatest challenges in understanding the Gita lies in the way Shri Krishan seamlessly moves between his various forms—as a human being, as the Atma, and as the Paramaatma. These transitions are so subtle, yet so significant, that even serious seekers often find themselves overwhelmed.
But more than that, the second chapter—Saankhye Yog—is itself a complete and complex philosophical frame work.It is profound because of its simplicity, and therein lies the paradox. Unable to grasp its depth, many enthusiastic readers give up right at the beginning. And that is why, friends, my suggestion to beginners is this: Start with Chapter 16. In Chapter 16, sutras 16.01 to 16.05, Shri Krishan clearly lists 28 attributes of divine nature—qualities that support spiritual evolution and contribute to harmony and growth. In contrast, from sutras 16.04 to 16.20, he describes 64 traits of those consumed by asuric tendencies—those who are toxic, narcissistic, and destructive. These qualities, though ancient, are timeless. They manifest in various combinations within us and around us, even today. Being aware of them is essential—so we can deal with such energies effectively and consciously.
In Chapters 14, 17, and 18, Shri Krishan then elaborates on the three gunas—Sattva, Rajas, and Tamas—and how they manifest in every dimension of our lives. He discusses shraddha, worship, austerity, food, yagya, speech, charity, knowledge, action, the doer, intellect, firmness, and happiness. It is a comprehensive jurisprudence of consciousness—a blueprint for understanding human nature, intention, and behavior in all its complexity.
Across the Gita, Krishan lays out all possible paths that a human being might take in their journey toward truth and fulfilment. Chapter 2 – Saankhye Yog – the path of self-knowledge, Chapter 3 – Karma Yog – the path of action, Chapter 4 – Gyaan Karma Sanyaas Yog – the path of knowledge, action, and renunciation, Chapter 5 – Karma Sanyaas Yog – the path of active renunciation, Chapter 6 – Atma Sanyam Yog – the path of self-restraint, Chapter 7 – Gyaan Vigyaan Yog – the path of knowledge and experiential science, Chapter 8 – Akshar Brahm Yog – the path of the imperishable, Chapter 9 – Raaj Vidya Raaj Guhya Yog – the path of royal wisdom and mystery, Chapter 12 – Bhakti Yog – the path of devotion and surrender, Chapter 18 – Moksha Sanyaas Yog – the path of liberation and renunciation
Each chapter is a torchlight. Each is designed to help us find what is true for us—not imposed, not theoretical—but experiential and real. In Chapter 11, Krishan grants Arjun the Vishwaroop Darshan—a vision of the entire cosmos in one divine form. This is not just knowledge. This is cosmic experience. And that, dear friends, is the true essence of Sanaatan wisdom. It is not about winning debates. It is not about proving intellectual superiority. It is not about dialectics or rhetoric, It is about generative dialogue. It is about the direct transmission of truth—truth that must be experienced, not just argued. Truth that is felt, not merely understood.
It’s like the clear-eyed vision of a judge—who sees the facts, understands the law, weighs the social impact, and perceives the full spectrum of consequence, all at once. In the end, Shri Krishan does not ask Arjun to fight as a Karta—a doer. He lifts him to the level of a Drishta—an observer. One who is unattached, objective, and deeply aligned with dharma. And to me, that is the highest role of an advocate. To guide the judge with clarity, foresight, and wisdom. To speak not just to the law, but to the truth of justice itself. To help shape judgments that endure—not just legally, but morally. Let us learn from the Gita. Not just its philosophy, but its method. Not just its words, but its wisdom. We are each placed into this world by a principle of cosmic design. Born in a particular place, at a particular time. To a specific family, with a distinct colour, caste, gender, belief, aptitude, and attitude. Given unique friends, mentors, and professions.
We are not meant to imitate. Remember this—imitation is suicide. Each of us has our own land to till. And we must till it alone, no matter the outcome— Good, bad, or ugly. Gita teaches us this eternal truth: Work to your own perfection, every moment. Live with awareness and joy, every moment and experience the bliss of your own existence. That is the message of the Gita for us all.
