The Lord clearly wanted to establish 184

new order with Arjuna, making him the first recipient. He spoke anew through Arjuna. That is why He wanted His teachings to be propagated in the tradition that came from Suryadev and others. He wanted Arjuna to be an authority in understanding the Bhagavad Gita. That is why we see that the Bhagavad Gita was taught specifically to Arjuna. The reason for this is that he was a disciple of the Lord, a direct disciple and close friend of Shri Krishna, and therefore a person with qualities like Arjuna can understand the Bhagavad Gita very well. That means he must have a direct relationship with the Lord and become a devotee. When one becomes a devotee of the Lord, one also has a direct relationship with that deity. The beginning is a very broad topic, but it can be summarized as a devotee having a relationship with God in one of the following five ways:

A devotee in a state of peace.
‘A devotee in a state of service’
A devotee who is a friend.
A devotee who is a father or mother
A devotee who is a lover

Arjuna has a relationship with God as a friend. However, there is a huge difference between this friendship and the friendship seen in the material world. This is a divine friendship, which not everyone can attain. However, everyone has a special relationship with God. That relationship is awakened through the perfection of devotional yoga. But in the present state of life, we have forgotten not only God but also our eternal relationship with God. Out of the billions of living entities, each living entity has a special eternal relationship with God. That is called “swarupa”. Through the process of devotional service, a person can awaken that swarupa. That state is called “swarupasiddhi”, that is, the perfection of the natural state of the living entity. That means Arjuna is a devotee, he has a relationship with God in the sense of friendship.

It is important to note how Arjuna accepted the Bhagavad Gita. The manner in which he accepted it is given in the Tenth Chapter
Arjuna said: “You are the God of gods, the Supreme, the Pure, the Boon.”

“Truth. You are eternal, divine, primeval, unborn, and supremely created. All the great sages like Narada, Asita, the gods, and Vyasa have confirmed this truth about you. Now you yourself are declaring this to me. O Krishna! I fully accept that everything you have told me is true. O God of Gods! Neither the gods nor the demons can know your form.”

After hearing the Bhagavad-gita from the Lord, Arjuna accepted Him as “Varam Brahma” (Parabrahman). Every living entity is Brahman, but the Supreme Being or the Supreme Godhead is Parabrahman. “Parandham” means that He is the “ultimate abode or abode” of everything. “Pavitra” means that He is pure, uncontaminated by material defilements. “Purusha” means that He is the Supreme Enjoyer. “Sasvatam” means eternal, “Divyam” means divine, “Adidevam” means the Primordial God, “Ajam” means unborn, and “Vibhum” means the Supreme Lord.

Since Krishna was his friend, one might think that Arjuna was flattering him. But to remove this doubt in the minds of the readers of the Bhagavad Gita, he substantiates his praises in the next verse by saying that not only he but also such authorities as Narada, Asita, Devala, and Vyasa had accepted Krishna as the Supreme Lord. All these great men propagated the Vedic knowledge that was accepted by all the teachers. Therefore, Arjuna told Krishna that he accepted everything he said as if it were completely complete. “Sarvametad ritam manye” – I accept everything you have said as true. I mean the Supreme Lord.
Arjuna also said that it is very difficult to do so, that even the gods cannot know Him. That is, God is not known even to people who are greater than humans. How can a human being understand Lord Krishna if he is not a devotee?

That is why the Bhagavad Gita should be accepted with devotion. One should not think that he is equal to Lord Krishna, that Krishna is an ordinary person, or that Krishna is a great person. Lord Krishna is the Supreme Lord. Therefore, if we accept Lord Krishna as the Supreme Lord, at least theoretically, following the words of the Bhagavad Gita or according to the words of Arjuna, who is trying to understand the Bhagavad Gita, we will be able to understand the Bhagavad Gita with a humble feeling. If we do not read the Bhagavad Gita with a humble feeling, it is very difficult to understand. Because it is a great mystery.

What is the Bhagavad Gita? The purpose of the Bhagavad Gita is to uplift humanity from the ignorance of samsara. Every human being is in various kinds of difficulties. Arjuna was also in the same difficulty of having to fight in the Kurukshetra battlefield. But he took refuge in Lord Krishna. As a result, this Bhagavad Gita was spoken. Not only Arjuna, but every one of us is full of worries due to this samsara. Our very existence is in the environment of non-being. In fact, we are not meant to be threatened by non-being. Our existence is eternal. But for some reason we are kept in non-being. Non-being refers to that which does not exist.

Of the many human beings who are miserable, only a very few truly inquire about their condition, asking who they are and why they are placed in this ugly state. Until a man awakens to this state of asking about his misery, until he thinks that he should not be miserable, and moreover, that he can show the solution to all misery, he is not considered a perfect human being. Only when such inquiry is awakened in the mind does humanity begin. In the Ehmanutras, this inquiry is called “Brahma Jijnāsa”. “Atato Brahma Jijnāsa”, until a man inquires about the nature of the Supreme Being, every action of this world is considered a mistake. Therefore, only those