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Two armies stand ready to kill each other. War elephants are roaring. Drums are thundering. And in the middle of it all, one man drops his weapon. His name is Arjuna, a warrior prince facing an unthinkable dilemma. A battle against his own family. I can't do this, is what he says to himself. And beside him is his charioteer, his mentor, Krishna. But Krishna isn't just a friend. He's God in human form. And what follows isn't a sermon or a prophecy. It's a conversation on a battlefield about fear and duty, meaning and the nature of the soul. This is the Bhagavad Gita, the song of God. It is a 2000-year-old dialogue that has guided emperors and revolutionaries and seekers from Gandhi to Oppenheim. Why was this ancient text born in the first place? And how did its message turn inward? Because the Gita isn't about war. It's about you standing at your own crossroads, trying to choose the right path, when every choice has a cost. This is the song of. Of God. Understanding the Bhagavad Gita. If you are a fan of ancient wisdom, or you yourself are going through a difficult time trying to decide which path to take, or you're just more interested in understanding Hindu philosophy, this is the episode for you. So sit back, relax, and welcome to Religion Camp. The family that vacations together, stays together. At least that was the plan. Except now the dastardly desk clerk is saying he can't confirm your connecting rooms. Wait, what? That's right, ma'. Am. You have rooms 201 and 709. No, we cannot be five floors away from our kids, eh? The doors have double locks. They'll be fine. When you want connecting rooms confirmed before you arrive, it matters where you stay. Welcome to Hilton. I see your connecting rooms are already confirmed, Hilton. For this day, this episode is brought to you by Netflix from the creator of Homeland. Claire Danes and Matthew Rhys star in the new Netflix series the Beast in Me as ruthless rivals whose shared darkness will set them on a collision course with fatal consequences. The Beast in Me is a riveting psychological cat and mouse story about guilt, justice, and doubt. You will not want to miss this. The Beast in Me is now playing all only on Netflix. What's up, people? And welcome back to Religion Camp. My name is Mark Gagnon, and thank you for joining me in my tent, where every single Sunday, we explore the most interesting, fascinating, controversial stories from every religion from around the world. From all time. That is right. This is my attempt to understand what everyone believes I mean, I truly don't think you can understand a people or a culture, even if they're not practicing, just to understand where people come from and who they are without understanding the God that they worship. And so this is my attempt to understand the sacred teachings of every religion from around the world, find the commonalities, the things that I can hold on to and the things that might be beneficial that so many of my other friends and other people from around the world throughout all time have already known. And today we're diving into some of the philosophy in one of the most integral books to sort of, you know, Hindu culture and sort of what many of my Hindu friends and their parents and their parents, parents have read in some way, shape or form throughout the. The years. Now, of course, I can't do the show alone. You know, I need you watching at home. I need God, whoever that may be. I think the God of Catholicism. Shout out to you and also my dear friend, Christos. What's up, dude? Doing great. How are you, Mark? I'm good. Are you Hindu? I am not. Neither am I. So let me just say before I start, I was not raised Hindu. I knew a couple, you know, Indian Hindu friends growing up, and I never really understood the philosophy. So this episode is an attempt for me to understand one of the more integral, you know, texts to Hindu philosophy in general. And if I get anything wrong, I apologize to all my Hindus out there. My bad. The, you know, all my desi, you know, listeners, my apologies. What's up by Saabs? And I just want to say if I miss anything or if I mispronounce anything, I don't. I didn't grow up speaking Hindi. I don't know how to read Sanskrit. So please drop a comment if I missed anything or if I overlooked anything or if I get anything wrong, I am completely open to feedback. And it is my. My only desire to pursue truth. Capital T. To understand really what's going on. So if I mess anything up, please don't hesitate to correct me, but be nice about it, okay? I read all the comments and they hurt my feelings. All right? But anyway, please let me know what you think. I think it's like, just a couple important things. Most of my Hindu friends that I talk to, they don't describe Hinduism as a religion for the most part. And obviously there are, like, religious elements. But I think a better way to describe it is a philosophy of life. And the Bhagavad Gita is not necessarily a religious book. It is a story about, you know this warrior prince and Krishna, the sort of God manifest that is there to mentor him. And this dialogue between them that, I mean, unequivocally, I think is just full of wisdom and has so many insights that regardless of whatever your religious affiliation is, you can find something in here to help you through, you know, your own personal life, whether it's a breakup or, you know, a problem at work or even just a crisis in your personal life. I think there's so much wisdom just in this book, which is why it has been read and reread and dissected for basically two millennia. But I think in order to understand the book and sort of the text and why it's important, we kind of need some context for, you know, why it was written and even what's in it. So if you've never read the Bhagavad Gita, more or less, here is a brief summary. Okay, you have these two massive armies that are facing each other on a battlefield. And there's war elephants and chariots and thousands of sold soldiers on either side. And between them is a single chariot. And in it is Arjuna. Now, this is the warrior prince. He is sort of the main character. You probably, you know, if you grew up around, you know, Indian folks, you might have met an Arjun in your time that comes from the same name. It is the sort of main character, so to speak, of the Bhagavad Gita. He's looking across the battlefield at the people that he's supposed to fight, that he's supposed to kill. And he looks across and he sees his cousins and his teachers and his grandfather, his uncles, people that he knows and loves and cares about. And it is his task to go kill them. And his hands just go limp. His bow, this famous weapon that he's carried his entire life, drops to the floor. And he sits down and he says, I can't do this. And next to him is Krishna, his charioteer and a close friend. But Krishna is also something more. Krishna is the manifestation of the divine, though the full revelation of his cosmic nature will come later. In this conversation, Krishna just looks at Arjuna and starts talking. And what follows is one of the strangest things you'll find in any type of religious or spiritual text. It's not a sermon in a temple or a meditation in a cave. It is a conversation or on a battlefield, moments before mass violence, about maybe the deepest questions that a human being can ask. Who am I? Why should I act? What is my duty? What is my purpose on this earth? How Do I live with meaning when everything feels impossible? And this is ultimately the Bhagavad Gita. This is the song of God. And for over two millennia, it shaped how millions and millions of people have thought and lived. Because we've all been Arjuna at some point in our lives, we're standing at a crossroads, unsure of what to do, what direction to go, feeling like every choice has costs and that everything that we do will hurt someone. And we're torn between what we want and our duty, what we must do, between fear and purpose, between, you know, doing the comfortable, safe thing and doing the courageous, brave thing. And so what does this ancient conversation between a prince and a God actually teach us? Now, to answer this question, I think it's helpful to understand what exactly is the context that this text actually exists within. So to understand that the Bhagavad Gita isn't a standalone book. It is a part of a broader series, basically the Mahabharata, which is one of the longest epic poems ever written. Now, the Mahabharata tells the story of a difficult family conflict over a kingdom, and. And by the end, almost everyone is dead. And the Gita appears right at the story's breaking point, just before this war begins, in the pause between decision and action. And most scholars date it to around the 2nd or 1st century BC, although the exact date still is disputed, though its core ideas probably come from even older sort of, like, stories and older oral traditions. And it emerged during a time of social change in India when, you know, rigid religious rituals are being questioned and people were looking for something more personal. What's up, guys? We're going to take a break really quick because you might need a little bit of help. All right? As we know, our society is very sexual, right? It is in everything. We are constantly being marinated in sexual garbage. 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So download relay, start your 7 day free trial with the Code Gagnon, and start building some real freedom. There are thousands of guys that are already doing this and getting their lives back through Relay, and you can too. So seriously, stop gooning. Stop being a gooner. All right? At least for like a couple. A couple of weeks, right? Maybe a month, right? To do your best, okay? We're all in this journey together trying to be better men. So if you're interested, go to joinrelay App camp and become the person that you know you can be. Now, let's get back to the show. Shopping is hard, right? But I found a better way. Stitch Fix online personal styling makes it easy. I just give my stylist my size, style and budget preferences. I order boxes when I want and how I want. No subscription required. And he sends just for me, pieces, plus outfit recommendations and styling tips. I keep woodworks and send back the rest. It's so easy. Make style easy. Get started today@stitch fix.com Spotify that's stitchfix.com Spotify this episode is brought to you by Ulta Beauty. Holiday cheer is here. And Ulta Beauty has gifts for everyone on your list. Treat them to fan favorite gift sets from Charlotte Tilbury and Peach and Lily. Go all out with timeless freezer fragrances from ysl, Ariana Grande and Carolina Herrera. And you can never go wrong with an Ulta Beauty gift card. Head to Ulta Beauty for gifts that make the holidays brighter and even more beautiful. Ulta Beauty gifting happens here. Now. This time in sort of ancient India was. It was a world organized around dharma, which is a word that is sort of difficult to translate, but it means something like duty or, you know, the way that things should be, or righteousness. And effectively, everyone had a role. Kings would rule and do king stuff, and warriors would fight and priests would pray and merchants would trade. And dharma was the moral order that kept the universe from falling into ultimate chaos. And then you have karma. Now, this is the law of cause and effect, the idea that every action you take ripples outward, shaping not just your life, but the world around you. But what's interesting about the Gita is that it sort of breaks this mold. Instead of just saying, follow the rules, you know, do your ritual, stick to your role. You are a warrior Prince, go to war. It said, the real battle is not outside of you, but is actually inside of you. It's not about perfect offerings or, you know, rituals or memorizing chants. It. It's about mastering yourself, your mind, your emotions, your attachments to the world around you, acting with. With clarity and not out of, you know, a fear or, you know, status or desire to be liked. And the Gita shifted focus from a lot of external ritual to internal transformation. It made a lot of, you know, what was seen as like, sort of rigid, you know, religious, you know, rules into practical philosophy, bringing abstract spiritual questions into the lived experience of, you know, moral sort of decision making. And it made a lot of this philosophy really practical. It took these eternal questions. What's real? What matters about my life? How should I live my life? And it brings them to earth into the confusion of, you know, the everyday life of the person reading it. And it spoke to anyone who's ever felt stuck between who they are and who they are supposed to be, which, spoiler alert, is everyone. And what really makes the Gita stand out amongst sacred texts is the format. So unlike, you know, the Bible's commandments or the Quran's revelations or the laws of Torah, the Gita is sort of a conversation, it's like a dialogue. Almost like, you know, Greek philosophy will have these sort of dialogues between two characters, and it doesn't exist as divine orders from above, but rather a man in crisis and a God who is trying to help him through it. Right? It's philosophy under this pressure. It's, you know, you have this chaos and there's wisdom to be found within it. And the battlefield isn't just like a backdrop or like a setting for the story. It is the point of the whole thing. Because at times our lives can feel like battlefields. And so the Gita reminds us that the real test of truth and purpose, it doesn't necessarily happen in temples or while you're meditating in a cave and you have this sort of divine light and you realize the path. It happens in the middle of everyday decisions. When everything's on the line, you still have to decide who. Who you're going to be. So let's go back to Arjuna, right? He's sitting there slumped in his chariot. His bow is lying at his feet. And he's not a coward, right? But this is just a man who has fought demons and he's won impossible battles and he's trained under gods themselves. He's one of the finest warriors who's ever lived in the universe. But right now, he's looking across the battlefield and he's seeing the people that he loves. His family, his friends. And he just cracks. He has this moment where he's like, I just can't do this. And so he starts pouring his heart out, listing every reason that's tearing him apart. If I fight, I destroy my own family. How is that even a victory? I'm ruling over, you know, the corpses of the people that I love. Even if we win the kingdom, what's the point of any of this? How could I enjoy power when it's built on, literally, the blood of the people that I cherish most? And as he's describing this, his voice is shaking. His body feels like. Like it's stiff. Like he's, like, made of, like, stone. And he says he would rather die unarmed than lift his bow against the people that he loves. And the thing that makes this story so powerful is that he's not wrong. His confusion and the pain that he feels, it's not unreasonable, right? Like, it's not weakness. It's not fear. It's just this human experience. I mean, think about what you would do, right, if you were in that situation. What would you do? Would you fight against the people that you love? I mean, there's probably moments in your life when you felt completely stuck. And it's not because you're lazy or because you're afraid. It's because every option that you do would just feel wrong. You're in a job that's draining you, but quitting would be irresponsible. And you like the other people you work with, so you don't want to do that. But also it's, you know, it's hurting you. Maybe you're letting down your team, the people that depend on you. Like, there's all of these decisions that we're making all the time. But maybe you stay at the job and. And you're betraying yourself more and more. And you're trapped between guilt and fear and uncertainty. And you don't know what to do, and you don't know who to talk to, and there's no way out of the situation. And that's ultimately what Arjuna is going through, right? And maybe it's on a smaller scale, but to you, it's the biggest issue that you're facing in your life at that moment. And so what he's facing is what we now call moral injury. This is this conflict between duty and conscience, basically, like this clash between what we're supposed to do. And what feels right in your heart. And as anyone that's been in this situation, it just eats you alive. So he turns to Krishna and basically says, tell me what to do, I'm lost. And that is the moment where the Gita truly begins, not with just answers, but with questions so heavy that it brings everything else around these two characters just to a halt. How do you act when doing the right thing feels impossible? Now, Arjuna's breakdown, again, it's not weakness. It is the first step to attaining wisdom. You can't find clarity until you admit that you're lost. And you can't grow until you face the fact that you're actually stuck right now. And the breakdown is where the breakthrough ultimately starts. And so Krishna, looking at his shaken friends sitting in that chariot, doesn't hand him an easy solution like, oh, do this and you'll save the day and everyone will be happy. Instead, he starts to unfold a completely new way of seeing the world, one that will turn Arjuna's confusion into understanding. So Krishna's first response might sound a little cold, but basically he tells Arjuna, you're mourning for people who don't need your grief. You think you can kill them, but you can't. Because the real them, their true essence, can't be killed. Now, for context, he's talking about the Atman. This is the eternal self. Think of it like this. You are not your body. Your body is just the thing that you live in, right? Like, you know, it's like clothes that you wear or the house that you live in, right? It's not you. Like, if you lose your arm, you don't think like, oh, you lost some of yourself. It's like the body is a vessel. It is a way that you sort of interact with reality, but it's not the essence of you. The body ages, it breaks down, it dies. But the consciousness inside of you, the awareness, the observer that you that notices your thoughts and feels your emotions, that doesn't die. It doesn't change. It was never actually born, so it can't actually end. And in Western terms, you know, being in America, these concepts of you and, you know, sort of like this eternal consciousness, the unis that exists within you might sound kind of weird, but you kind of think of it as like, the difference between, like, your roles and, like, your essence, right? You might be an employee, a friend, a parent, a citizen, but if you strip all of those things away, what is still there? Who is the you that's underneath all of that? And the Gita Says that there's something deeper than all of these sort of external identities that society puts onto you. Something that existed before your thoughts, your fears or anything like that. And it stays constant no matter what. And that thing, that whatever that is, isn't separate from the world around you. It is ultimately connected to everything. Now this isn't just some mystical idea floating in the clouds. It is really practical because once you truly see that you are more than your situation. You are not your stress, you're not your mistakes, your temporary successes, your failures, right? Everything shifts and the fear sort of loosens its grip and life starts to make sort of a different kind of sense. Now, before we go any deeper, it helps to understand what yoga is. Now in America, most people hear yoga and they think like stretches and exercise mats and breathing poses and stuff. But in Sanskrit, the word yoga actually comes from yuj, which means to unite or to yoke. So yoga isn't about flexibility, it's about connection. Ultimately it is the union between your individual self and the greater reality that sort of persists behind everything. It's about bringing your limited kind of ego driven self into harmony with that sort of infinite thing that underlies existence. And in that sense, yoga is both, you know, the goal, right? It is the union, but it is also the path. And it is, you know, the sort of the practice that it takes to get you to that union. So when Krishna talks about different types of yoga, he's really talking about the different ways of living, the different paths that can lead you towards that inner freedom and peace and clarity that we all want so badly. And so the first one that he introduces to Arjuna is Karma yoga. And this is the path of action without attachment. So basically, in simple terms, it is, you know, do your work, do your duty, but do it with care and do it because it's your responsibility. And don't get obsessed with the outcome, right? Just do the right thing because it is right. Not because you want to be praised or you want people to see you as a moral person or the reward or the money that's maybe associated with doing it. Don't let your self worth rise and fall with the results, right? I mean, you can think of it like, like an actor that pours their heart into, you know, like a role for a movie, knowing they can't control whether the movie audience loves it or they just walk out and they hate it. Or a doctor treating a patient with full focus, knowing the outcome isn't guaranteed. A parent raising a child with love, knowing that the child will make their own choices one day you do the work and you do it honestly, and then you just let go of the outcome. And most of us live very oppositely today, right? We are addicted to results. Everything's analytics, everything's data. We're looking at our phone for likes, trying to see who commented. We. We won't go see a movie before we see the. We let our mood swings sort of like dictate every little outcome, and it becomes exhausting. And the Gita says that exhaustion comes from trying to control everything, even the things we can't control, which is. It's idiotic, it's nonsensical. And so do your part. Release the rest. I mean, the Stoics are basically saying the same thing, right? Focus on what is in your control and let go of what isn't, right? The Serenity Prayer and Christianity is borrowed often from these sort of Stoic ideas. I think it was Epictetus that originally wrote this sort of moral dilemma, that there's things you can control and things you can't control, and the things you can control, you shouldn't be worried about because you can control them. And the things you can't control, you shouldn't be worried about because you can't control them. And so this is the dichotomy of control as it's taught within the Stoics. And the Serenity Prayer, give me the courage to change what I can't, and, you know, sort of the serenity to accept the things I can't and the wisdom to know the difference. And mindfulness teachers call it non attachment. And this is, you know, basically one of the main teachings in the Gita that was talking about this long before any of these other people. So Krishna also emphasizes balance, not swinging to extremes, right? Not chasing constant pleasure, not pushing yourself with pain, not starving yourself, but not giving in to every little craving. Don't isolate yourself, but, you know, don't lose yourself in the crowd. It's about equanimity, the steadiness of mind, the ability to stay calm when life is really good and stay calm also when it's not that good. And, you know, there's even in chapter two of the Kita, it talks about, you know, seasonal changes and that even though the seasons change, you continue to do your work. You do, you know, whatever your purpose is. And, you know, you don't get sort of discouraged by the bad seasons, and you don't get distracted when the seasons are really good. You just stay true. And oftentimes we talk about you know, overcoming the tough times. But we don't really talk about overcoming the good times, right? We don't talk about staying focused in the times of, you know, great success. And that success can also distract us maybe more than, you know, desperation or despair can distract us. And it's that kind of inner strength that the Gita talks about, and it shows us how to build. And then Krishna also talks about emotional mastery, that inner discipline that lets you act with clarity even when everything around you feels so chaotic. And here is a really important part. Krishna isn't telling Arjuna to sit back and do nothing. He's telling him to act fully and decisively, but from a completely different place inside of himself. Not fear or anger or insecurity, to prove something or avoid something, but just from duty, from clarity, and from being in line with who Arjuna truly is. But the question ultimately is, okay, well, how do you get there? How do you know who you truly are in order to do that? And Krishna understands that Arjuna's uncertainty isn't resolved just by seeing himself as a part of something greater. Right? Lasting peace requires, you know, understanding, of course, but also practical tools for living with clarity all the time. So Krishna shifts the conversation from theory to actual practice. He introduces Arjuna to several paths, ways of living and acting that actually help cultivate strength from the inside out. These different paths include Karma Yoga. This is like the selfless action, Jnana yoga, which is knowledge, and Dhyana yoga, which is meditation, and Bhakti Yoga, which is devotion. So to understand these, again, when I'm saying yoga, don't think the normal yoga stuff. But you know, in the Gita, yoga is just, it's something bigger. It is that union that we talked about. So Krishna lays out these three paths, and the great thing is that they're all valid in different ways, right? People are different. And so what works for one person might not work for another. And the Gita gives us options. The first we've already talked about briefly. This is Karma Yoga. This is to do your duty without clinging to the outcome, right? So just to be fully engaged with the world, with responsibilities, to do work, to do people, to serve things, to create. You can think of, you know, a doctor that pulls like a 24 hour shift to save someone's life. Not because they want, you know, an award or be patted on the back or to make, you know, millions of dollars. They do it because that is their duty. And Karma Yoga teaches that your life itself is an offering, that every action can become sacred. And if it's done with the right intention, which again, is to remove yourself from the outcome, right? You don't have to run from the world to find meaning. You just find it by showing up, letting go of the ego, and just serving something bigger than yourself. And the second path is Bhakti Yoga. This is the yoga of devotion. This is about love, surrender, and opening your heart to something bigger than you and letting that connection transform. It can be, you know, devotion to nature or to humanity or truth or a deity or to beauty itself. And again, Bhakti yoga, like much of Hinduism, isn't about rules or dogma. It's about feeling. It says you don't have to understand everything, right? You don't have to figure it all out. Which is maybe good for me to honestly hear, because I do so much of these pods to try to figure it all out. But sometimes the path is simply loving something so deeply that it pulls you out of, you know, your small, anxious self into something much bigger than you. And the third is Janana Yoga. And this is the yoga of knowledge. This is the path for a philosopher, for a seeker, for someone who needs to understand. It is about seeing through the illusion of reality to, you know, questioning everything piercing the surface to discover what is actually real. And this involves a lot of meditation and study and sort of watching your thoughts until you start to see patterns and then examining your beliefs until you uncover the truth that actually is beneath them. And Jannata Yoga teaches that the same mind that created your suffering can also set you free, right? Like, this is, you know, the mind that tells you, like, oh, you don't actually need to work out today, or, you know, yeah, just eat that food that you know is bad for you, that you've eaten, that you say you don't want to eat anymore. Just do it, it's fine. And that the same mind that creates a suffering can also be the mind that gets you out of that. And you can see through the stories that you tell yourself and recognize, you know, what you're telling yourself about what is actually real. Now, here's the thing. Most of us end up using all three paths at different times in our lives. You might work selflessly and love deeply and, you know, reflect thoughtfully all in the same week, maybe the same day, right? What's interesting about the Gita is that it doesn't force you to pick one. It just lays out options and it says, find the path that works best for you at this specific moment. And the goal here isn't about following rules for a higher Power, it's, it's about liberation. It's about, you know, to be free from fear and ego and the cycle of wanting and worrying and anxiety. The goal is to live fully. Now, halfway through their conversation, something crazy happens. Arjuna asks Krishna to reveal his true nature. And Krishna agrees. And what comes next is one of the most, like, breathtaking moments in any religious text ever. Krishna reveals his cosmic form, the Vishva Rupa, the universal shape of existence itself. And like you can imagine in the text, right? Like it's pretty difficult to understand. Like, try taking in all of reality at once. Not just the surface, but the depths, not like, not just the present moment, every moment in time, past, future, all happening simultaneously. Stars are born and dying, galaxies spinning, life emerging, ending, emerging again. Creation, destruct, like, all of it. And Arjuna sees it all. Gods, demons, humans, animals, oceans, all contained within Krishna's infinite cosmic form. And he sees the warriors that he's about to fight already fallen, already absorbed back into the endless flow of existence. He sees himself. He sees everything that ever was, everything that will ever be woven into a pattern so fast and so vast and intricate that his mind can barely keep up. And he's both, like, overwhelmed and terrified and struck with awe. And he begs Krishna to return to the normal, familiar human form, because this vision is just too much to bear, right? Like, like astronauts will talk about, like, not the same thing, but a similar thing, like this astronaut effect, or the overview effect, right? That like, you know, they'll go to space and they'll look at Earth and then they have this realization that, like, things are connected, that borders are fake, that we're all a part of this, like, tiny, fragile little planet flying through the solar system. And they're just struck with this feeling of like, wow, like I am a piece of this bigger thing. Or, you know, physicians studying quantum mechanics, and they've recognized that the universe is way stranger and more interconnected than we could ever have imagined. And the Gita is saying that is what's real. Not the tiny slice of reality that you see from, you know, your perspective, wherever you're sitting right now, but it is the whole thing happening simultaneously. That time is, you know, non linear, that it's all happening at once, that it's, you know, terrifying and also amazing and incomprehensible. And in that vastness, like your little problems, your fears, your wins, your losses, they don't disappear. They just get sort of recontextualized into this bigger play. And they still matter, but not the way that you originally thought, right, because now it's all a part of something much bigger. And the vision doesn't make Arjuna passive. It doesn't make him, like, cynical or nihilistic. Instead, it gives him this perspective, and it reminds him that he's not the center of the story. He's a participant in something that is ancient and ongoing, that was way before him and will continue way after him. And somehow, like, almost paradoxically, that realization makes him free. And when the vision fades and Krishna returns to his human form, Arjuna does something striking. He doesn't walk away. He doesn't abandon the world and become like a hermit in a cave. He picks up his bow and he steps back into his role, into his duty, into his life. But he's a different person. His confusion is gone and the paralysis that he had before is lifted. And he acts. But his action now comes from a different place. It's not ego or. Or anger or the need to prove himself. It's from clarity and alignment with something way bigger than his own desires or his own ego. And this is the core of what the Gita teaches, that enlightenment isn't about escaping life. It's not about checking out a society and going to a cave and avoiding responsibilities or pretending that the world doesn't exist. It's about acting fully and giving everything that you have while staying free on the inside. Right? You still work, you still love, you struggle, create, but you're not consumed by it. You're not crushed when things go wrong, and you're not carried away and egotistical when things go right. You're just steady the entire time. And the Gita doesn't promise that life will suddenly be easy. It just promises something deeper, I guess, that, you know, you can find peace in the chaos and you can act, like, powerfully and decisively without being destroyed by the results. And that, you know, you can live fully without being owned by every decision that you make. And that, you know, our transformation, similar to Arjuna's transformation, isn't about, you know, becoming God or becoming superhuman. It's about becoming fully human, but in a calm and courageous and a freer sense. Now, here's something that's important to get. The Gita doesn't really speak with just one voice, or maybe it kind of does, but it sort of depends on who you are. So even within Hinduism, people have read it in totally different ways. So Adi Shankaracharya, way back in the 8th century, read the whole Gita and said that the Gita was about Jnana. This this knowledge, right? And so for him, the world is basically an illusion, this Maya. And the freedom comes from realizing that your soul and the ultimate reality, Brahman are the same things. Then comes Ramanuja who basically flips the focus to Bhakti Yoga, this devotion. So for him it's about surrender and a love for God. Not just knowing, but feeling this connection with the divine. And then there's Madhva who went a completely other way entirely. And he said that, you know, the soul and God are always separate and that devotion connects you to the vine. But like they never actually merge. And these aren't like small disagreements, they're just completely different worldviews. Yet all of them are pulled from the same text. And that's part of, you know, the genius of the Gita is that it can mean different things for different people at different times. It's like a mirror. So what you see depends on what you yourself are bringing to it. So you can see, you know, big differences between, you know, Indian and Western readers. So for many Hindus, the Gita isn't just philosophy. It is a part of daily life. It's something that, you know, you chant, you live with, you think about in your day to day struggles. And for Western readers, they read it more as like a philosophy or almost like a self help book. It's lessons on mindfulness and duty and calmness. It's, you know, it's not something sacred. It's more like insightful ancient wisdom that they can draw on during their life. And then there's a split between, you know, scholars and seekers, right? Like academics will look at it and say, like, well, when was it written? What was the social context? How does it fit in the Mahabharata, like all this stuff? Whereas, you know, like seekers or practitioners will ask like, well, what does this mean for me? How do I apply it to my life right now? And what's interesting is that both are valid, right? One wants to understand the Gita, the other one wants to live it. And maybe that's what makes it so fascinating. Like the sort of the intangibles of the text is that it is big enough for all of us, for every culture generation, for every individual to find something in it that speaks to their own daily life. Now the Bhagavad Gita didn't stay in India, right? Over the last two centuries it crosses oceans and, you know, landed in the hands of people who have never heard of Krishna or Karma or they still think yoga is about stretches or something. And you know, it's it's given people meaning in their own lives that, you know, whatever their religious tradition was, couldn't give them. So the first English translations actually came out in 1785 by Charles Wilkins, backed by Warren Hastings, the British Governor General of India. And ironically, the colonizers. The colonizers who ruled India were now reading a book that kind of challenged everything that they believed about know, like this pagan culture that needed to like, be civilized. Hastings even wrote that its ideas would survive when the British dominion in India shall have long ceased to exist. So even in that moment of sort of like British mandate India, they recognized, like, these ideas are sort of eternal to the people that understand them. And then shortly thereafter came American thinkers, right, you can think Emerson, Thoreau. And Emerson called it the voice of an old intelligence, literally called it like ancient wisdom. And Thoreau read it by the fire at Walden Pond, you know, and used the lessons in the Bhagavad Gita on simplicity and detachment to sort of guide his quiet sort of experiment in, you know, sort of, you know, this moment in time where he was just sort of living as a hermit in the woods. And in the 20th century, Gandhi turned to the Gita for strength. And he called it literally his spiritual dictionary. He saw it not as a call to war, but as a guide to action, to fighting injustice without hate, you know, to, you know, non violent rebellion, to act without being so obsessed with, you know, victory or defeat, just to do his duty, whatever his purpose was. And that idea really shaped India's freedom struggle and then later inspired Martin Luther King and the civil rights movement in America. But in the west, the Gita also got a bit lost in translation some way, right? Like people picked up this, you know, the calm and peace part, and they kind of ignored the duty or the struggle part or, you know, they turned into like a, like a New Agey, like self help thing, like manifest this, let go of that. And like a lot of the hard questions about like Dharma and karma and yoga were sort of like flattened into simple things like duty and fate and discipline. And it kind of lost the deeper meaning of what it actually means to, you know, a lot of, like Hindu readers. But still, the Gita's impact was massive. I mean, what's sort of ironic is, you know, Oppenheimer, part of the Manhattan Project that actually developed the nuclear bomb, he actually kept a copy of the Gita on his desk and later said that when he witnessed the Trinity test, he remembered Krishna's chilling words. And he literally said, now I am become death, the destroyer of worlds. So even today, the Gita keeps showing up, not as, you know, a dusty scripture, but as, like, a mirror for anyone that's trying to find, like, clarity in the chaos of their lives. Now, of course, over the millennia, the Gita has been, you know, sort of critiqued and analyzed and scrutinized by many people, right? No religious text will last thousands of years without raising some questions. And the Bhagavad Gita, despite all of its brilliance, carries some tension that I think, you know, probably deserves some attention. So first, and probably the biggest one, is a conversation about violence. So Krishna urges Arjuna to fight and to kill and to fulfill his duty as a warrior, even though it means slaughtering his own family. And for a text that later inspired Gandhi's whole movement of nonviolence, that's kind of like a hard pill to swallow. It seems like a contradiction, right? Like, Gandhi had to bend over backwards to read the Gita as an inner battle, not like a literal war. But the text itself isn't so symbolic, right? Like, Krishna is pretty clear. Arjuna must flight. The blood, bodies, the death, it's all real. So the question is, does the Gita glorify war? Well, again, not exactly. It kind of depends. It's not saying violence is good. It's saying that if fighting is your dharma, which, again, it's difficult to really translate, but if that is, like, your purpose, do it without hatred or ego. And it's a subtle difference, but one that is easy to twist into a justification for anything, even atrocity. And then, of course, there's the conversation around caste. Okay? So the Gita keeps returning to this idea of dharma or Svadharma, your own duty, your role in life. And Krishna tells Arjuna, it's better to do your duty badly than someone else's. Well, and that sounds noble until you see how, you know, human beings have used this, right? And they've used it in many ways that have been pretty terrible, right? To defend caste divisions, to tell people, like, hey, stay in your place. And for centuries, that line was a cage disguised as wisdom. And then, of course, there's conversations about free will. So Krishna tells Arjuna, like, you know, the warriors that he's about to fight are already dead. Their fate is already sealed. It's already been written. So is Arjuna choosing freely, or is he just playing out this script and his free will is actually suspended? And the Gita seems to say both, right? Like, act. But know that the result is already decided. Depending on how you read it, it can be really liberating for some or, like, terrifying for others. Like, what do you mean I don't have free will? Everything I do has already been decided. It's a fate that I'm just sort of playing a role in. And compared to other scriptures, the Gita is very unusual. And I really shouldn't even call it a scripture. It's. It's just an ancient story, an ancient text. It's not, you know, the same as, you know, the Bible or the Quran. So, you know, it's. It's not a list of, you know, laws or divine commandments. It's a conversation in this chaos. And there's no single authority or voice or clear do this, don't do that. It is ultimately a personal, philosophical journey, and that's what makes it so timeless, but also really slippery at times. But here's the catch. The Gita doesn't really talk about society. It doesn't tell you how to build a fair social system, or it doesn't tell you how to help the weak or to stop injustice. It's about your inner struggle, not social reform. And that's powerful for the seeker, but really limited for the world builder. But still, none of these critiques really cancel out the value, in my opinion. Every sacred text has light and potentially some elements of it that are difficult to explain. And the real test is whether we are brave enough or capable enough to try to see both. So why does a conversation from over 2,000 years ago, set in an ancient battlefield with a God, a mentor, still matter today? Well, I think it's kind of for everything that we've said, and I think it's, you know, we're all standing in our own version of Arjuna's chariot, right? We are facing some type of impossible choice, whether it's, you know, relationship work, whatever. And we're caught between different values and we're paralyzed by fear or guilt and. And we're all just trying to figure out what it actually means to live meaningfully when the world is so overwhelming. And especially today, I mean, now more than ever with, you know, burnout and being overworked at your job or anxiety that, you know, am I doing the right thing? Am I dating the right person? We're off. Everyone's told all the time on Instagram, like, oh, hustle, optimize, achieve, produce, produce, produce. But yet we're all exhausted, right? We have more information than we've ever had in the history of humankind, but we're more confused. There's more connection, right? Like, we can call up our friend on a moment's notice where you couldn't even do that 50 years ago. But now we're more lonely than we've ever been. We have more options, but we're also more paralyzed. I mean, restaurants have to put fewer options than they're able to make because the consumer will get too overwhelmed by having too many things to pick from. And what's interesting is that the Gita speaks directly to this. It says, you are suffering because you are living from the wrong place. You're letting your worth depend on outcomes you can't control. You're identifying with roles or possessions or achievements that are all temporary, that are not actually who you are. You're, you know, sort of mistaking the surface of life for the actual depth. But there is another way, and that you can act without being destroyed by results. You can find something inside of you that doesn't change with, you know, circumstances or, you know, something in your life shifting. You can live with purpose and peace at the same time. And that's what I think makes the Gita radical specifically for its time, is that it's not about religion. You don't have to believe in Krishna as a deity. You don't have to adopt like a faith. It's just offering something more fundamental. It is a way of seeing or being that can ultimately set you free. And it's about realizing that you are not your thoughts, that you can watch your mind without being controlled by it, that your actions are matter, but your identity doesn't have to rise and fall with every, you know, success or failure. That you can love deeply without clinging or work hard without burning out. And you can care without being crushed when things don't go your way. And these aren't just ancient ideas. They are ideas that show up everywhere. And the words change, but the insight ultimately stays the same that you know this freedom can come from within. And the Gita gives us something our world, I think, needs in a lot of ways. It is, you know, a way to act ethically in a complicated reality. And it doesn't offer a simple answer. It doesn't just say, like, oh, follow your heart and do the rules follow xyz. It asks you to think deeply and reflect on your duty, who you are, and act from your highest understanding, whatever it is at the time, all while letting go of the outcome or the attachment to being right. Right. It's a guide for living when there's no easy answers. At the end of the Bhagavad Gita, Krishna tells Arjuna, I've given you this knowledge. Now choose. The decision is yours, and that's the final teaching. You have to decide. No one can do it for you. There's no text, there's no teacher, there's not even a God that can live your life or make your choices. You have to step into your own power, your own duty, and act decisively. So Arjuna chooses to fight not because fighting is good or because it's bad, but it's just because that is his Dharma, that is his role in that moment. And your dharma might be completely different. I hope it is right. It might be to create or to heal, or to teach or to build or to speak truth. And the specifics don't matter. But what matters is that you show up in that moment and you act from clarity, not from fear or outcome or success, or to not piss off people and to give what is yours to give. And the Gita ends sort of where it begins, right on a battlefield. But now Arjuna is ready, not because he has answers, but because he found his center. He understands what his role is, and he's learned to act without being destroyed by action. You know, to care without being consumed by the caring, and to live fully while staying, you know, free on the inside. And I think maybe that's the message that we can take away. Like the Gita has been saying this all along, that chaos isn't going away. Like things are only going to get more chaotic or stay the same level, and the hard choices aren't going to stop, the uncertainty, the loss. It's all a part of being alive, and you don't have to be destroyed by it. You can find stillness in all of this. You can find purpose in this confusion. And there's freedom in the midst of all this chaos. And ultimately that is your duty. And that, ladies and gentlemen, is a brief sort of snapshot about the Bhagavad Gita, this ancient sacred text, and why it has been so captivating for so many people for so long. I mean, again, I, I find it fascinating. I, I, again, I look at this show and like, sort of my role in the show is like, I just want to see what is helpful for me and for other people from any religion. Like, I don't care where it comes from, just as long as it's resonant and, you know, it has some truth. I guess for someone that grew up Catholic, my, my only criticism would be like, you know, all of this peace and calm doesn't come from within yourself, it comes from God. But the way that you create that devotion, that connection with God comes through the things that you do. Like, you can't just sit there and be like, well, God will pay my rent. It's like, well, no, you need to go out and you need to perform your duty and do these things and then, you know, create basically a pathway to connecting with the divine, whether that's through prayer or, you know, service, whatever else it may be. And then. And obviously there's other things with, like, you know, Christian theology that don't necessarily align, like past life, you know, predetermination, free will, etc. But again, just looking at the text as something practical that you can apply to your life. I mean, the biggest things for me is like, again, I think a stoic principle that is really helpful is just like, letting go of the outcome. Like, I do so much where I'm like, oh, was it good? And I'm like, well, let's just see. Did the audience laugh? Like, like, is this joke good? I'm like, well, did the audience laugh or not? And like, it's so outcome driven. Or, like, even with this show, like, I'll post an episode. I'm like, well, was it a good episode or not? And if the views are really good, then I'm like, well, I guess it was good. And in my mind, I'm like, I don't know if that's the best way to go about things, that I should probably just do things because it's the right thing to do or it's my duty or, you know, I feel compelled to do it. And if there's no views in it, then that's fine. If there's no. If there's. People don't resonate and say, like, I love this, like, that's also okay. What matters is that I did it and that ultimately is my purpose, you know, and that, you know, not being so tied to the outcome of every little thing that I do is probably, I just think probably a useful thing for everyone to kind of, you know, meditate on. But I don't know. Christos, there anything you got from this? Anything you. You pulled away. I just feel so enlightened that I'm in the treehouse now. Look at that, dude, you're levitating. You're truly levitating now. You're. You're not even six, five anymore. You're fully, like ten foot. But I don't know, what do you guys think if you grew up Hindu? If you've read this whole text, which I have not. If you have any insights or anything at all, I'd love to know what you think. If there's anything I missed, please drop a comment. Please let me know what I got wrong. Another really interesting insight that I got from watching a video on the Bhagavad Gita from, from Beer Biceps. What is Ranveer Alabadia? He did a podcast where he spoke with basically like a Hindu monk that has read it and talked about his. His teachings. And one of the things that he talks about that is so interesting is like, jealousy and envy in other people that you compare yourselves to. So, you know, seeing divinity in all things and in all people rather than feeling envious or jealous. So, like, you know, think about this way, like you're a salesman at a job and there's another salesman at your same job that's way better than you. He just is smoother when he talks. He's better at selling. He's calmer in the pocket. He can just talk to anyone. He can wheel and deal. He's just so good at his job. And you feel envious and you feel angry and you're jealous. You're like, why does he get that? Why can't I do that? Why am I not made the way he is? And as a result, you try to sabotage him. You try to get in the way of what he does. You try to, you know, you. You try to spoil his leads on some business deal. You try to affect his job because it makes you feel good you got over on him. But that is ultimately an affront to the divine because the gift that he has to be a great salesman, to do whatever he does so well is partially his doing, but it's ultimately the doing of the divine that gave him those gifts. So by you being jealous and trying to sabotage, you're not sabotaging him alone. You're also sabotaging the divine that gave him that. And I think that applies to whatever philosophy you belong to. You know, if you're Christian and there's someone you're jealous of, it's like, well, those gifts are partially his, but it's also partially God that gave him the gift of sales or the ability to sing or to be a great comic or to be good at sports. And so for you to try to stop that in sort of a nefarious way or malicious way, not to say that you shouldn't, like, compete in sports, but like, to try to shut someone down from being their best is an affront to the divine in some way that you're actually stopping God's plan for that person if you go about it through a nefarious way, which I just thought was a really interesting takeaway that this specific monk actually got from the Bhagavad Gita. So maybe I'll pick up a copy and read it. And I don't think this will be the last video that we do on this ancient text, but let me know what you think. I'd love to know. I'm always curious about other perspectives. Also, if you're a fan of this channel, please like comment. Subscribe. All that also hit us up on History Camp where I go through crazy historical stories and figures and then obviously on Camp Gagnon where I do a bunch of long form interviews and dive into all sorts of all their miscellaneous craziness. And you can also see me live markagnonlive.com check out all my tour dates. I'm coming to a bunch of awesome cities. Also do a show in New York City every single month, which I'll be posting on my website. And yeah, I hang after the shows. I talk with everyone. I would love to know, you know, what is your dharma, what is your duty? And you can come see me do mine. So anyway, thank you all so much for being a part of this. I appreciate it deeply and I will see you next Sunday. Peace be with you. What's up people? Quick announcement. If you are a fan of Camp Gagnon or Religion Camp, I have great news because we are dropping History Camp. That's right. This is the channel. We're going to be exploring the most interesting, fascinating, controversial topics from all time throughout all history. Right. You probably know about Benjamin Franklin. I don't know, Thomas Jefferson, Nikola Tesla. Interesting figures from history. 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