Shrimat Bhagwad Geeta Conclave - Art of Advocacy - O.P.Jindal University, Sonipat -May 7, 2025

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 365^th Geeta Gyaan Yagye at Jodhpur by Swami Chinamayananda, 12^th 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.

Shrimat Bhagwad Geeta - Confluence of Sanaatan Knowledge and Wisdom

We exist in a powerfully webbed and networked structure, where people with divine energy continue to work with integrity, faith and trust and making efforts to live in peace and harmony without exploitation and without suppression of will of fellow beings. However, people with asur or dis-harmonized energy continue to act without integrity, faith and trust as they continue to exploit others, supress their will and perpetrate corruption. In Chapter 16, shalok 16.01 – 16.05, Shri Krishan expounds 28 (twenty-eight) attributes of people with divine energy and in shalok 16.04 – 16.20 explicates 64 (sixty-four) characteristics of asur, disharmonized, toxins, narcissists, vampire, zombies and the like beings. These traits are sanaatan in nature, they exit forever in different combination in all human beings around us and every one of us must know about them early in life, sooner the better.
        Every individual is in a constant struggle to achieve total harmony and perpetual happiness. In the process every person continues to make serious and sincere efforts to resolve the conflicts within one’s own self and those existing in the world around. In this process of resolving conflicts, every person at every moment needs necessary information, understanding, knowledge and wisdom to guide him to deal with the same. Every moment the divine and the asur energies within and outside seems to continue to come into conflict as we are struck by futuristic trauma as happened with Arjun, just before the beginning of the great war of Mahaabhaarat. Arjun, a kshatriye, one of the finest archers of his times, a great warrior, with vast experiences of combats, fights, war, knowledgeable in various arts, with potentiality for clear and objective intellectual analysis, but also emotional was overwhelmed by futuristic trauma (shalok 1.28-1.46, 2.4-2.8).
        As soon as Arjun realized the post-war scenario, in which almost all 4.5 million heroic and fearless human beings were to be wiped off the face of earth, leaving behind old parents, widows and children, leading to varn admixture and pitr dosh, he was seized by feeble mindedness, confusion and grief resulting in deep distressing state, affecting his entire persona. As he watched both the armies locked in fierce battle, he felt that the war will not serve any purpose and will lead not to victory but to death of millions and that was unacceptable to him as a king. He strongly felt that every benefit of war will be lost after the war with extermination of all kith, kin and fellow beings and he was struck by total emotional breakdown.
        Arjun narrated his harrowing emotional feelings and condition to Shri Krishan who as his true and closest friend had agreed to be Arjun’s charioteer. Shri Krishan begins his address with a powerful statement to shake Arjun and connect him to fundaments of existence in Chapter 2 shalok 11 to 30:
        "You grieve for those who should not be grieved for, yet you speak like wise. The wise grieve neither for the living nor for the dead¹¹. Neither I, nor you, nor any of these ruling princes were ever non-existent before nor is it that we shall not cease to be in the future¹². The indweller in the body experiences childhood, youth and old age of the body and also passes on to another body, the serene one is not affected thereby¹³. The contacts of the senses with their objects create son of Kunti, feelings of heat and cold, of pain and pleasure. They come and go and are impermanent, bear them patiently, Bhaarat¹⁴.  That man, the best of men, is fitted for immortality, whom these do not torment, who is balanced in pain and pleasure and is steadfast¹⁵. The unreal has no existence, the real never ceases to be. The truth about both has been realized by seers¹⁶. Know that to be certainly indestructible by which all this is pervaded. None can affect the destruction of the immutable¹⁷. These bodies of the Indweller, who is eternal, indestructible, and immeasurable are said to have an end. Fight, therefore, Bhaarat¹⁸.  He who holds aatma as killer and he who considers it as killed, both are ignorant. It kills not, nor is it killed¹⁹. The aatma is neither born nor does it die. Coming into being and ceasing to be, do not take place in It. It is unborn, eternal, constant and ancient. It is not destroyed when the body is slain²⁰. He who realizes the aatma as indestructible, eternal, unborn and changeless, how can he kill, Paarth, or cause another to kill?²¹ As a man casting off worn out garments puts on new ones, so the embodied, casting off worn out bodies, enters into others²². Weapons do not cleave the Aatma, agni burns it not, water wets it not and wind dries it not²³. This Self is un-cleavable, incombustible and neither wetted nor dried. It is eternal, all pervading, stable immovable and everlasting²⁴. This aatma is said to be un-manifested, unthinkable and immutable, therefore, knowing it as such, you should not grieve²⁵ or if you conceive of aatma as given to constant births and deaths, even then, mighty armed, you should not feel sorrow²⁶. Death is certain for that which is born, birth is certain for that which is dead. You should not, therefore, grieve over the inevitable²⁷. Beings are all, Bhaarat, un-manifested in their origin, manifested in their mid-state and un-manifested again in their end. What is the point then for anguish?²⁸ One beholds the Self as wonderful, another mentions it as marvellous, another again hears of it as strange, though hearing yet another knows it not at all.²⁹ This Indweller in the bodies of all is ever indestructible. Bhaarat, therefore, you should not grieve for any being.^30”
        As they enter into conversation, Arjun continues to ask questions, raise issues and even challenge the authority of Shri Krishan, with the sole purpose of refraining to enter into war and that led to unfolding of sanaatan knowledge and wisdom which was spread in ved, vedaant, upanishads and in sanaatan culture, which has continued to move down the ages as smriti and shruti. What unfolds is various nature of beings, their attitudes, eternal nature of the absolute truth, attributes of cosmos, various paths that are followed by homo sapiens, for their spiritual growth and self-realization.
    Shri Krishan with his multi-dimensional existence apprises Arjun as Shri Krishan (human), consciousness (aatma), total consciousness (param-aatma) and beyond consciousness (cosmos). Shri Krishan acts as a peace mediator resolving all existing conflicts between Arjun, who was trained all his life to fight wars on one side and emotionally blocked Arjun who was restraining to fight war, on the other side. Shri Krishan addresses the deep internal conflict within Arjun’s mind which arose in view of the futuristic trauma or social sufferings that may arise in future and will affect generations to come. Shri Krishan, who was well aware of the coming changes, continued to answer all queries of Arjun with a smile, showing him the larger picture, the cyclical transitory time, spiritual dimension of all beings and existence of a single cosmic energy beyond and as the basis of all that exists in this universe and all that is sanaatan wisdom. The interactive session finally helped Arjun to resolve his conflicts and perform his duties with perfection and without delusion.
       The brilliance of generative dialogue between Shri Krishan and Arjun is that Shri Krishan continues to expound the sanaatan knowledge and wisdom without telling Arjun what needs to be done. Sanaatan knowledge and wisdom helps Arjun to take decision on his own and the that the brilliance of it all
Shalok 8.17 refers to the beginning of the time or the awakening of Braham for one day after one Brahm night = One kalp = 14 Manvanta + 1 Sat yug = 1000 yug  = 4,320 000 00 years, expounds the calculation of time or kaal gadna also existence of cyclic time as contradistinguished from Abraham religions which are based on lateral time.
    Chapter 13 deals with kshetr and kshetragye, the body and the embodied or the Prakriti and the Purush. This is the most important and the least understood basis of sanaatan philosophy. Purush is aatma, ishwar, jeev, praan, self, conscience, consciousness, cosmic reality, cosmic energy, life element, living spark, soul, spirit, absolute truth, will, embodied, in-dweller or any other name connoting the life element in being with some attributes as referred in Chapter 2. Prakriti is everything other than the Purush, including the five basic element – earth, water, fire, air and space, five gyaanendriyaan or sense organs – eyes, ears, nose, tongue and skin, which perceives the objects of senses, five karamendriyan – mouth for speech, hands for action, feet for moment, genital organs for reproduction and anus for excretion, by which we undertake action. Everything that exists in the world around is also a combination of Purush and Prakriti. Shalok 13.5 and 13.6 expounds the same as follows:
       “The great elements, egoism, intellect, as also the un-manifested, the ten senses and the one mind and the five objects of the senses⁵, desire, hatred, pleasure, pain, the aggregate intelligence, firmness, the kshetr has been thus briefly described with its modifications⁶.”

13.7 to 13.11 explicates knowledge and ignorance as follows:

“Humility, modesty, non-injury, forbearance, uprightness, service of the teacher, purity, steadfastness, Self-control⁷, tranquillity towards the objects of the senses and also absence of egoism, perception of evil in birth, death, old age, sickness and pain⁸, non-attachment, non-identification of Self with son, wife, home and the like and constant equanimity in the occurrence of the desirable and the undesirable⁹, unswerving devotion to Me in yog of non-separation, resort to sequestered places, distaste for the society of men¹⁰, constancy in Self-knowledge, perception of truth as the end of the knowledge, this is declared to be knowledge and what is opposed to it is ignorance¹¹.”
        Shalok 13.12 – 13.18 describes Purushottam or total cosmic energy -
    “…Beginningless is the supreme Brahm. It is not said to be ‘sat’ or ‘asat’¹². With hands and feet everywhere, with eyes and mouths everywhere, with ears everywhere, He exists enveloping all1³. Shining by the functions of all the senses, yet without the senses. Absolute, yet sustaining all, devoid of gunn, yet He experiences them¹⁴. Outside and within all beings, the unmoving and also the moving, because of this subtlety, He is incomprehensible, He is far and near¹⁵. He is undivided and yet He seems to be divided in beings. He is to be known as the supporter of beings. He devours and He generates¹⁶. The light of all lights, He is said to be beyond darkness, knowledge, the knowable, the goal of knowledge, seated in the hearts of all¹⁷. Thus the kshetr, knowledge and that which must be known has been briefly described…¹⁸
      In Chapter 10 – shalok 10.20 – 39, Shri Krishan narrates 76 (seventy six) attributes of Parameshwar or Purushottam dealing with the manifestation. Some of them are Sun amongst luminaries – shalok 10.21, Moon amongst planets - shalok 10.21, Mind amongst senses – shalok 10.22, Ocean amongst water bodies – shalok 10.24, Om amongst sound – shalok 10.25, Jaanvi (Ganges) amongst rivers All these gives the widest spread of knowledge about the cosmic expression in the world and things around us in its most outstanding and brilliant form.
     In chapter 14, shalok 14.06 – 14.16 Shri Krishan deals with the attributes of the three gunn – saattvik, raajsik and taamsik and in chapter 17 and 18 deals with the spread of three gunn in different events of beings.  He narrates the nature of Sattva – shalok 14.06, 14.09 – 14.11, 14.14, 14.16 -14.17, Rajas – shalok 14.07, 14.09, 14.10, 14.12, 14.15-16 and Tamas -shalok 14.10, 14.13, 14.15-16. He describes three kinds of shradha - shalok 17.02 – 17.03, worship – shalok 17.04, austerity – shalok 17.05 – 17.06, food – shalok 17.07 – 17.10, yagye – shalok 17.11 – 17.13, speech – shalok 17.15 – 17.16, gift – shalok 17.20 – 17.22, abandonment – shalok 17.07 – 18.09, knowledge – shalok 18.20 – 18.22, action shalok 18.23 – 18.25, doer shalok 18.26 – 18.27, intellect – shalok 18.30 – 18.32, firmness – shalok 18.33 – 18.35 and happiness shalok 18.37 – 18.39. All this gives deep and complete knowledge of them all and this knowledge is all pervasive.
       Shri Krishan expounds all possible paths chapter after chapters. Chapter 2 - Saankhye Yog, the path of Self Knowledge; Chapter 3 – Karm Yog, the path of action; Chapter 4 – Gyaan Karm Sanyaas Yog, the path of knowledge, action and renunciation; Chapter 5 – Karm Sanyaas Yog - the path of action and renunciation; Chapter 6 – Aatm Sanyam Yog, the path of Self-Restrain; Chapter 7 – Gyaan Vigyaan Yog , the path of Knowledge and Science; Chapter 8 – Akshar Brahm Yog - The path of Imperishable; Chapter 9 – Raaj-Vidya Raaj - Guhye Yog - the path of wisdom and mysticism; Chapter 12 – Bhakti Yog - the path of devotion and surrender; Chapter 18 – Moksh Sanyaas Yog - the path of renunciation and emancipation. All this words of wisdom is to help us to find what is true for us.
    In Chapter 11, Vishwarup Darshan helps Arjun experiencing the universal form of the cosmos. Sanaatan knowledge and wisdom is not merely rhetoric, logicalizing or dialectics where the entire effort is to win and establish intellectual superiority but is all about transmission of and having cosmic experience. The world has choicelessly moved from the third to the fourth dimension after experiencing the covid cosmic kick and have become aware of the metaphysical existence of us there is awareness of toxin free health, pollution free environment and non-conflicting existence. Reading, understanding and assimilation of the simple but deep learning so beautifully expounded in Shrimat Bhagwad Geeta has more relevance and significance to mankind today than ever. There is not a single word in the song celestial which does not contain an underlying thought or hold a significant meaning to relate to the path that every human being is traveling in lateral time and existing in quantum way. It is for us to locate our standing in the universe and move forward to achieve the true and real purpose of life. It is also for us to see why those who, though seem to be rising on social ladder, are falling from the true and real purpose of life, until the truth dawns and the karmic colours splash on life’s canvas, following irreversible laws of nature, without judgment.
       The song Celestial helps us to unwind all that riddles us once we decide to let our life loose. There is not a single word or thought which can be added in the song celestial here, there, or anywhere. Shrimat Bhagwad Geeta is a complete code, with its tributaries and attributes reaching all over. Time and again it becomes imperative for everyone who in the process of seeking realization seeks to decipher the mundane and the ephemeral as also the metaphysical and ethereal to perceive the picture as a whole, which it quests to experience, as the goal and purpose of coming into existence.
        Shrimat Bhagwad Geeta is one of the most powerful documents to be read and re-read, to enable understanding of the people and world around and realising the true nature of Self. It helps us to begin or to end in the most profound manner the so-called war between forces that are blindfolded by lust, greed, and desire to control and continue to exploit others and feel more authorised, empowered, and sanctioned, to continue in their venture, on one hand. On the other hand, are those that have the necessary wisdom, knowledge, experience and understanding and wish to continue to exist helping each other and feel pained by the miseries of the exploited and the exploiters and keep evading the war until it becomes inevitable, for that brings several other kinds of misery, unhappiness, and disasters. It is imperative to have awareness of the whole to act meaningfully and effectively act in the world to our perfection and continue to enjoy bliss of existence.
       The advent of the new age demands re-enforcement of the same said principles and the underlying energies in a new form to be fully appreciated, understood, and realised. One of the basic ingredients of sanaatan belief system is the physical experience of Truth and that is one reason that the fundamentals of philosophy have survived irrespective of the onslaughts. The conscious meta - physical experience and realisation and the bliss that follows is a very personal experience and keeps the being act purposefully, till the existence continues to exist in bliss and ecstasy.
       Reading and understanding Shrimat Bhagwad Geeta is yet another step to help the perception of the conflicts and resolve them or help the perception of absence of such conflicts and negate them. In the absence of correct appreciation, understanding and realization of the Truth, every human being not only thwarts her/his own development and progress towards the Ultimate, but also gets involved in social reactions and interactions which defeat the very purpose of existence. The inability of human being to perceive the whole or Its true nature brings about thoughts and feelings like disapproval, disappointment, displeasure, annoyance, anger, dissatisfaction, depression, frustration, guilt, fear, jealousy, hatred, melancholy etc. leading to social expressions and social phenomena like lack of sympathy, unfriendliness, hostility, aggression, enmity, abuse, violence, exploitation, brutality, terrorism, poverty, corruption, divorce etc. which religion and law endeavor to minimize and control.    This book is neither intended to unsettle the minds of those who are attached to pleasure and power or to invite their opinion. This is meant merely to induce and reinforce in the wise the stimulus and vitality to carry persistently and precisely on their activities, to create a perfectly harmonized social order and help every other individual to reach Self-realization.
        It is time for us all to realize our true Self and move on a spiritual path, within. It is the time to Shrimat Bhagwad Geeta helps us to see the larger cosmic picture, our location in the cosmos, and the path uniquely suitable and provided to us. For over 5,000 years now and for times immemorial Shrimat Bhagwad Geeta will continue to help every old soul on the path to resolve the issues and help becoming conflict free, leading to move with the spiritual revolution 5.0.