f the entire Gita. Arjuna is the bewildered and sorrowing atma, the individual self, and Krishna is the divine Paramatma, the Supreme Self from which the atma derives its very being and existence. Forgetful of its true nature as part of the Infinite Spirit, the finite spirit passes through countless experiences that confuse and pain it, producing utterly false conclusions that compound and perpetuate the confusion and pain. Only when the perspective of the Divine Self is entered into, can its troubles cease. We can also think of Arjuna as our lower mortal self, and Krishna as our higher immortal self. Krishna and Arjuna thus represent both God and Man and our own (presently) dual nature as mortal and immortal. Keeping this perspective before us, the ensuing dialogue which forms the Gita is to be seen both as God's communication to human beings and the communication of our own divine self with our human self-liberation of the spirit (moksha) being their sole intention.

In the opening verse of the Gita, King Dhritarashtra, father of Prince Duryodhana, asks his minister and charioteer, Sanjaya: "Tell me, Sanjaya, what my sons and the sons of Pandu did, when they gathered on the sacred field of Kurukshetra, eager for battle?

The word Swami Prabhavananda renders "sacred field" is dharmakshetra-the field of dharma. Dharma usually means the right way of thought and action, but it can also mean the accurate expression of one's own dominant character, for dharma also means "quality." This entire world is a dharmakshetra, a field upon which we act out the character of our inner makeup-i.e., the quality of our emotions, mind, intellect, and will (not our ultimate being as spirit). We as individuals are each a dharmic field, expressing the actuality of our present level of evolution.

As already said, when we take stock of the inner conflict, we identify with both sides. Thinking that if they are dissolved or destroyed "we" will cease to exist, we are appalled and feel that our very existence is threatened. Then, like all human beings who do not like the truth when they see or hear it, we become "confused" and try to avoid the unpleasant prospect. Bitter as death seems the inner battle, so we shrink from it and desperately try to find a way out.

So does Arjuna. In a lengthy and impassioned monologue he presents to Krishna his "confusion," which is really a plea to inaction, to avoidance of conflict, thinking that such a negative condition is peace, whereas peace is a positive state, not the mere absence of unrest and conflict. It is also reached only through unrest and conflict, however little we like the fact.

Running away from spiritual obligation-and therefore spiritual life itself-is a common activity of the awakening soul, which brings all its ingenuity to bear on justification of such avoidance. Arjuna veils his aversion with words of compassion for others, when in actuality he is the sole object of his "compassion." He simply does not wish to see others suffer because that will make him suffer-and feel guilty for their suffering. Krishna makes this clear to him. The Stoic, Epictetus, was once visited by a man who told him that he loved his daughter so much he had run from the house rather than see her suffering from illness. Carefully, gently yet firmly, Epictetus led him to understand that it was his self-love that motivated him, not love for his child.

It is the same with us; ego-involvement-addiction, actually-grips us, and we are the only ones who can free ourselves from it. And battle is the only means.

Swami Nirmalananda Giri is the abbot of Atma Jyoti Ashram, a traditional Hindu monastery in the small desert town of Borrego Springs in southern California. He has written extensively on spiritual subjects, especially about meditation and about the inner, practical side of the world's religions. More of his writings may be found at the Ashram's website, http://www.atmajyoti.org.

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