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What we have to understand is that the ‘I’, the Supreme Presence, has the inscrutable power to accomplish anything and all necessary. This is how like the general aggregate creation, the special manifestations also come to be. By virtue of the power of the ‘I’, the Supreme Presence, says Krishna, he gets born specially, when something very vital has to be accomplished to ensure orderliness in the society, which in the normal course will not be possible. What we have to understand is that Krishna is not the body, but the ‘I’, the Imperishable Self, as every one is.

Dear and blessed souls:

Harih Om Tat Sat.

Time’s handiwork, need for reinstitution

Krishna significantly adds that due to the effect of Time, which is ceaselessly on, this knowledge called Brahmavidya became extinct amidst the rulers, as we find here in the case of Arjuna (4.2). Naturally, Krishna felt like reinstituting it, especially in the compelling circumstances Mahabharata war had precipitated.

Krishna adds that he is re-instilling the Knowledge in Arjuna, considering him as his friend and devotee (4.3). Brahmavidya can effectively be imparted to a devout-seeker only when the recipient has the requisite depth of seeking and exquisite fondness and regard for the Teacher. Only in an atmosphere of fondness, faithfulness and seeking, instilling this Subject knowledge becomes harmonious and effective.

Arjuna wonders how Krishna could have imparted in ancient times

Krishna relating the vaṃśa-paramparā marks the conclusion of what he wanted to convey. Instead of taking it so, Arjuna interrupts with a very pertinent question: Was not Krishna’s birth after Vivasvan’s? How could he understand then Krishna’s statement that he instructed this yoga to Vivasvan ages ago (4.4)?

This is indeed an enquiry calling for a thorough answer. Arjuna knows Krishna well. They were close friends. Being so, Krishna claiming that he taught this knowledge to Vivasvan, and Vivasvan instructed it to the great Manu, the law-giver, has to be explained in an understandable manner. Evidently, the connection looks very mysterious. And none can accept it readily at all.

So, the question Arjuna raised is quite in place. As long as intelligence is there in any human, such questions are natural, even unavoidable, and they need to be answered and disposed of. In spiritual discussions and dialogues, more important than the question is the questioner, whose mind has to be appeased well. Only then the dialogue becomes meaningful.

The ‘I’ is unborn and undying

Krishna begins to answer Arjuna (4.5): “Many lives of mine have passed; many of yours too. I know them all, but you do not. The difference between us is one in knowledge alone.”

An intricate proposition indeed. One has to think deeply to know and accept it conclusively. Our bodies, an outcome of the food we consume, are matter alone. Matter is inert and cannot generate any experience or knowledge, a fact that has to be repeatedly reflected upon to make it a living part of one’s being and knowledge. If this is so, what is the source of all our experiences and knowledge? Evidently, it is the presence that animates and activates the body! It is this presence that reveals to us every time as the mind, intelligence and ego, together with all that these bring about. ‘I’ is the central factor on which all else subsist and revolve.

This ‘I’ is different from the body. Being sentient, it is neither matter nor energy. Nor does it transform any time the least. That is how every one refers to oneself as ‘I’ throughout his life, despite age advancing. If ‘I’ is totally different from the inert material body, then whatever happens to the body does not become true of the ‘I’. Thus the ‘I’ is birthless, deathless, transformation-less. As is the ‘I’ same in every one and all, as all do experience and express, so is it the same in those who lived in the past, and will live in the future as well. This is a knowledge and realization, which Knowers and Seers will undoubtedly have. Krishna is one like them. That is why he says this so categorically. Arjuna is still ignorant and deluded. So, he cannot feel and say as Krishna does.

The knowledge-dissemination continues

The question Arjuna has raised is a clue to Krishna that he (Arjuna) has not yet understood the message about the Imperishable sentience, the Soul. The instruction has thus to be continued.

In the normal course of life, birth, growth, decline and death are a common occurrence. All people born will be similar in their bodies as well as the mind, intelligence and ego, the inner personality.

The inner qualities will be somewhat alike. Nothing is there to be especially pin-pointed as unique, great or glorious. But now and then exceptional births also may take place, to fulfil great needs or missions.

Variety is the very expression of nature. It is Nature’s option and delight. In that variety, there is place and scope for a very rare order or sequence. Whether on the earth, sea or air, there will be need for balancing and harmony. What we call vagaries of Nature are verily such overall balancing measures.

When Nature gets unbalanced

In the State of Punjab, in 1963 the huge Bhakra Nangal Dam was built. It is 475 ft high. The reservoir of this dam is called the ‘Gobind Sagar’. It has the capacity to store around 9.43 billion cubic metres of water. This reservoir of Bhakra Dam is 90 km long and spreads over an area of 168.35 sq km. Naturally, it was for the first time in the history of earth that such a huge weight got formed there. Will it not have ample consequences so far as the impact of such a development is concerned? I believe in dealing with
our earth, we have to be far more insightful and concerned. For instance, Koyna dam in Maharashtra is believed to have caused increased seismic activity in the area.  Earthquake that occurred in 1967 in Koyna is considered as the largest known triggered earthquake. Who knows what dams like Bhakra Nangal could mean to seismic solidarity!

Safeguarding the welfare of the society

Human society with the inner potentials of the mind and intelligence can move in any direction, ranging from best to worst, in their thoughts, behaviour and interactions. Both harm and help can result from human behaviour. This tendency can grow like an epidemic, and many may come under its spell.

In the Kurukshetra Mahabharata war, 4.5 million warriors had assembled. Of this 11/18th were on the side of the wicked Duryodhana. Only 7/18th were with Yudhishthira. All who supported Duryodhana with their army subscribed to his wickedness and wanted it to triumph. It was the smaller number that had to defend goodness and virtue. How formidable was the task!

When wickedness thus grows disproportionately and society’s welfare stands threatened, some balancing measures have to be put into effect. Who will do this and how? Men have to be met by men themselves. Someone has to lead the mission. Thus, as world moves on, occasions for arresting the evil and strengthening virtue also arise. During such times, Krishna, identifying himself as the eternal Self, says he will instrument a special birth to fulfil the need of the time (4.7). In his own life, Krishna had brought about the death of 15 crores of warriors. He was a warrior, but not a king or ruler. He acted well whenever such great, grave tasks had to be undertaken. He had also built a city Dwaraka in the seas, and was living there peacefully.

Like Krishna, but in smaller measures, other such leaders also will emerge on the scene. Such instances will be there in all walks of life. It depends upon the overall needs the society faces from time to time. Nothing takes place without its special relevance or occasion. Krishna speaks of the factor that enables such special events and how the whole sequence follows. The pronouncement is very important and pregnant with meaning. One has to reflect upon it well and grasp it with sufficient clarity and depth.

Inner Presence can bring special manifestation

Our body is inert, a fact our reader must be knowing well. It cannot by itself do anything at all. For every action or movement, the inner presence. the ‘I’, alone plays its role.

The ‘I’ is eternal, inexhaustible, the substratum for the entire changeful existence and expression and hence the controller of all. It has the potential to preside over the complex prakṛti, Nature. Being so, whenever necessary, the ‘I’, the Supreme Reality, brings about whatever special manifestation is necessary, to ensure the overall balance and harmony of creation.

Imagine the inconceivably endless creation consisting of countless planets, stars and celestial bodies. All revolve and have their trajectories. None of the celestial bodies is stationary. The earth spins on its own axis at 1000 miles an hour and goes around the sun at 67,000 miles per hour. All the bodies have their respective rotational speeds. What a tremendous intelligence, system and procedure are needed to keep the huge whole aggregate in full balance and harmony, avoiding clashes and conflicts!

The word Ishvara means the one who controls everything with adequate attention, watchfulness and concern, to ensure the whole network moves sustaining one another. As the supreme Controller, it can also regulate Nature and its complexity dexterously. Whenever necessary, it will manifest as a special being to identify and deal with the need of the hour and deliver the right redress. 

What is required every time is the knowledge, wish and will to take stock of the situation and bring about the necessary redress effectively. Really speaking, this is solely a very subtle knowledge-process.

‘I’ gets evolved again, says Krishna

What we have to understand is that the ‘I’, the Supreme Presence, has the inscrutable power to accomplish anything and all necessary. This is how like the general aggregate creation, the special manifestations also come to be. By virtue of the power of the ‘I’, the Supreme Presence, says Krishna, he gets born specially (4.7), when something very vital has to be accomplished to ensure orderliness in the society, which in the normal course will not be possible. What we have to understand is that Krishna is not the body, but the ‘I’, the Imperishable Self, as every one is.

This manifestation is an automatic divine process, and no special will or wish is called for. In any field, whenever there is disorder of a serious magnitude, the balancing procedure will follow.

The physical world is of matter, and the body of humans is not different. The laws governing both are the same. In the case of humans, their superiority based upon their power of thinking and articulation makes matters more complex and consequential. This is all the difference.

The seeker must make a sober analysis of the endless complex creation. Let us accept as necessary, nay even inevitable, the special events and developments in the human world as in case of the material world.

In the hands of the Supreme Presence, the great Providence, whatever takes place is part of the intelligent task of preservation.