Gita 11.33
तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून्भुङ् क्ष्व राज्यं समृद्धम् |
मयैवैते निहता: पूर्वमेव
निमित्तमात्रं भव सव्यसाचिन् || 33||
tasmāt tvam uttiṣhṭha yaśho labhasva
jitvā śhatrūn bhuṅkṣhva rājyaṁ samṛiddham
mayaivaite nihatāḥ pūrvam eva
nimitta-mātraṁ bhava savya-sāchin
Shree Krishna reveals to Arjun that the destruction of the unrighteous Kauravas and the victory of the Pandavas are part of his divine plan for the world's welfare. He emphasises that humans can attain eternal well-being by acting as instruments of God's will, even though God doesn't need human help. Opportunities to serve God's purpose are very special blessings that attract His grace and help us become His eternal servants. Krishna also encourages Arjun, an expert archer with exceptional skills granted by His grace, to serve as His instrument, highlighting Arjun’s proficiency and ambidexterity in archery.
Gita 11.34
द्रोणं च भीष्मं च जयद्रथं च
कर्णं तथान्यानपि योधवीरान् |
मया हतांस्त्वं जहि मा व्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान् || 34||
droṇaṁ cha bhīṣhmaṁ cha jayadrathaṁ cha
karṇaṁ tathānyān api yodha-vīrān
mayā hatāṁs tvaṁ jahi mā vyathiṣhṭhā
yudhyasva jetāsi raṇe sapatnān
Many of the Kaurava generals possessed formidable boons and weapons, such as Jayadrath’s immunity to be defeated if his head was struck, Karn’s powerful weapon “Śhakti” (used only once for revenge against Arjun), Dronacharya’s knowledge of all weapons, and Bhishma’s boon of choosing his time of death. Despite these advantages, their survival depended ultimately on God’s will; if God willed their death, no amount of preparation or blessing could save them. An ancient saying illustrates this truth, stating that even if one lives in the most secure places, if God is against them, they will lack basic necessities like firewood, water, or food.
Similarly, Shree Krishna reveals that He has already decided the outcome of the battle, but He desires Arjun to act as His instrument, to achieve victory and earn glory. Krishna emphasises that while He may be the cause of the victory, the credit should go to Arjun for his valiant efforts. This reflects the divine principle that God seeks to glorify His devotees; He does not seek recognition Himself but wants His devotees to shine through their efforts.
This verse also describes that in the spiritual field, when aspirants feel discouraged by their inability to rid themselves of negative qualities such as anger, greed, envy, lust, and pride, their Guru encourages them to fight these inner enemies, assuring them that sincere effort is essential and that God’s grace will facilitate their success. Ultimately, success in both worldly and spiritual endeavours depends on a combination of human effort and divine grace, with God's will being the ultimate determinant.
Gita 11.44
तस्मात्प्रणम्य प्रणिधाय कायं
प्रसादये त्वामहमीशमीड्यम् |
पितेव पुत्रस्य सखेव सख्यु:
प्रिय: प्रियायार्हसि देव सोढुम् || 44||
tasmāt praṇamya praṇidhāya kāyaṁ
prasādaye tvām aham īśham īḍyam
piteva putrasya sakheva sakhyuḥ
priyaḥ priyāyārhasi deva soḍhum
This verse discusses the nature of the relationship between a devotee and the Supreme Being, illustrating how acts that might seem like transgressions are often expressions of deep love and intimacy. Arjun, recognising that his behaviour—such as playing, eating, joking, talking, and resting with Shree Krishna—might lack the formal respect typically given to the Supreme Almighty, feels concerned and seeks forgiveness. However, the text explains that such behaviour is not truly a transgression in the context of a close, loving relationship.
It draws an analogy to social and political relationships: while government officials must maintain formal decorum when interacting with the President, the President’s close friends often tease, joke, and even scold him without any loss of respect. Such interactions are valued more by the President than formalities because they reflect genuine intimacy. Similarly, a wife’s love and closeness to her husband surpass the admiration of thousands of admirers or soldiers.
In the spiritual context, Arjun’s informal dealings with Krishna are not transgressions but manifestations of his deep, loving devotion, akin to a friendship marked by closeness and affection. Despite this, a devotee remains humble by nature and, out of humility, may feel that they have committed transgressions, prompting them to seek forgiveness.
Gita 11.45
अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा
भयेन च प्रव्यथितं मनो मे |
तदेव मे दर्शय देवरूपं
प्रसीद देवेश जगन्निवास || 45||
adṛiṣhṭa-pūrvaṁ hṛiṣhito ’smi dṛiṣhṭvā
bhayena cha pravyathitaṁ mano me
tad eva me darśhaya deva rūpaṁ
prasīda deveśha jagan-nivāsa
This verse explains two types of bhakti—aiśhwarya bhakti and mādhurya bhakti. Aiśhwarya bhakti involves reverence and awe toward God, where devotees see Him as a distant king, exemplified by the residents of Dwaraka and Ayodhya who worship Krishna and Rama respectfully without intimacy. Mādhurya bhakti, on the other hand, is characterised by personal, intimate love, where devotees see God as a friend, child, or beloved—such as the cowherd boys, Yashoda, Nand Baba, and the gopīs. It is considered sweeter than aiśhwarya bhakti.
Jagadguru Shree Kripaluji Maharaj states that God's divine bliss is most delightful in Braj pastimes, followed by Mathura and Dwaraka.
Within mādhurya bhakti, devotees establish different relationships with Krishna: as servants (dāsya bhāv), friends (sakhya bhāv), parents (vātsalya bhāv), or lovers (mādhurya bhāv). Arjun exemplifies sakhya bhāv, sharing a fraternal bond with Krishna. When he sees Krishna’s universal form, he feels awe but also longs for the sweetness of their usual friendship, prompting him to pray for Krishna to reveal His human form again.
Summary: JKYog India Online Class- Bhagavad Gita [English]- 10.5.2025
