The Bhagavad-gita’s ending reveals two facets of
enlightenment: one expressed by Arjuna and the other by Sanjaya.
After Krishna finishes speaking (18.72), Arjuna responds
that his illusions have been destroyed, and he will do Krishna’s will (18.73).
That his doubts are destroyed means that comprehension has dawned in him. He
comprehends Krishna’s position not only as the Absolute Truth but also as the
ultimate well-wisher of all living beings. Arjuna’s comprehension manifests in
his action: when he understands that Krishna’s will is the best course of
action for us, souls, who are his eternal parts, he naturally surrenders.
In Sanjay’s ensuing speech (18.73-78), well-known is his
concluding prophecy of the victory of the Krishna-Arjuna duo (18.78). Lesser
known are the preceding verses, which convey his vision of enlightenment: he is
thrilled on contemplating Krishna’s words (18.76) and form (18.77).
Thrill conveys a sense distinct from comprehension – whereas
comprehension connotes a sense of knowing and understanding, thrill connotes a
sense of astonishment and excitement at glimpsing a newer, bigger, finer aspect
of something thought to be known.
We can reconcile these two aspects of enlightenment when we
appreciate the unlimitedness of the object of enlightenment, Krishna. Become
enlightened by comprehending him is not a finite intellectual challenge like,
say, solving a crossword puzzle; once it’s done, it’s done, and we look
elsewhere for stimulation. Becoming enlightened is an endless journey of
ecstatic absorption.
When we are enlightened in the sense of Arjuna – we
understand Krishna to be the supreme reality and the pivot of all reality –
then we focus undistractedly on him. With such focus, we appreciate his glories
more and more. As he is unlimited, we keep appreciating him endlessly. Thus, we
become enlightened in the sense of Sanjaya, being wonder-struck at Krishna’s
inconceivable infiniteness, immeasurable greatness and inexhaustible sweetness.
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