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BRAHMANISM
been because of his sympathy for this dispossessed young king that the beautiful, dark Kṛṣṇa had become his adviser in the somcwhat allegorical role of charioteer, when he was about to enter battle for the recovery of his usurped throne and the winning of the sovereignty of the land of India. Krşņa wished not only to play the part ol spiritual adı iser to his friend, but also to utilize this vivid nioment to proclaim to all mankind his doctrine of salvation in the world-which is known as the "Yoga of Selfless Action" (kama-yoga-ind all that it entails in the way of self-surrender and devotion (bhakli) to the Lord who is identical with the Sult within all. The doctrine is "very difficult to grasp"; this is a fact i'mphasized again and again. For example: “The innermost principle of mau's nature the so-called 'Owner of the Organism': dehin suririn is unmanisest, unthinkable, unchangeable.... One person beholds this Self as a marvel. Another speaks of It as a marvel. Still another hears-and-learns of It as a marvel [being instructed in the sacred esoteric tradition by a guru). Yet, though having heard and learned, no one has any real understanding of what It is.” 60
The circumstances of the dialogue are described in vigorous, simple terms.
"Arjuna said: 'Place my chariot, O Changeless One, between the two armies, so that in this moment of impending battle I may behold those standing cager for war, with whom I have to fight. ...
"Thus addressed, Krşņa drove the incomparable chariot between the two armies drawn up for battlc, facing Bhīşma, Drona, and all the rulers of the earth. And he said: 'Behold, O son of Prthā, the Kauravas here assembled!'
"Then Arjuna gazed upon the two peoples: fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, companions, fathers-in-law, and friends...." And he was overcome
59 Bhagavad Gita 2. 25 and 29.
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