When godliness itself is present everywhere, there remains no need for the individual to be a guru. They are intensely intellectual, agnostic; they don’t rely on borrowed knowledge, they are ready to go through the fire test to find their own truth. Arjuna is a sceptic, he is not a trusting man in spite of being Krishna’s favourite disciple.. This is so heartening for the layman, it opens doors to everybody; in whatever situation they are, that they can transform it into a yoga. Even Arjun’s anguish, which is the triggering point of the Gita becomes a yoga: Arjun Vishad Yoga.

Saying “no” to such a person is painful. One’s very heart feels like saying “yes” in the presence of a person like Krishna. Osho delves deep into this phenomenon.Krishna, too, is amazing. The credit goes to the enlightened consciousness of Krishna. How do they get there? Where is the shrine located? They have no idea at all about this. Krishna’s continuous struggle with this state, which is represented in Arjuna; this dialogue, this debate that Krishna is having with Arjuna; Krishna’s monumental efforts to pull Arjuna back again and again towards the divine — and again and again Arjuna’s limbs giving way as he wants to fall back into the animal state…Those of us who are like Arjuna, are restless and troubled. Yoga is essentially a union, goes on uniting the fragments of one’s personality and integrating them as the whole. Having a close friend as precious as Krishna, he could easily have surrendered and followed him.

But he struggles with Krishna. His theism is based on doubt. Restless, because where they find themselves does not seem to be a place worth making a home. But one who is truly religious never has any desire to become a guru.It is interesting to see how Arjuna’s anguish and depression were turned into a yogic state. And the Gita is so special because it portrays the basis of man’s inner state of mind. He could have used the power of his glory and silenced Arjuna.Osho reminds us that Arjuna represents human consciousness and this is why he is so special. He puts the person Krishna to one side and doesn’t give up his questioning. He says Arjuna’s anguish is very religious; it has a momentum.Arjuna has the same quality of being like that of Sartre or Bertrand Russel. Had he had any desire to be a guru, he could certainly have done that.

But here is Arjuna continuing to question.There are so many streams of yoga, from Hatha yoga to Raaj yoga and so on. In the Bhagavad Gita, every chapter is called Yoga. The courage to struggle with Krishna is no ordinary courage.

And one who trusts existence doesn’t look at seekers’ questions with condemnation, because he knows that existence is there to take care and that if this person is raising questions, he is already on the journey. Had they met someone like Krishna they would have flowered into an enlightened consciousness. It is his constant questioning and Krishna’s answers that have made the Gita so lengthy and so multidimensional. They have evolved a long way from where they originally began, so it is not possible to fall back, but they have no idea about the destination that they have not yet reached.