विवेचन सारांश
Arjuna's Justifications - In Not Waging the War
The Vivechan session started with the customary lighting of the lamp and prayer.
The first chapter of Srimad Bhagavadgita is 'Arjuna-Viṣāda-Yoga' - The Yoga of Dejection of Arjuna.
This event has been deliberated extensively based on scientific reasoning of the psychological impact on mind at the moments of mental turmoil and despondent situation. Let us understand this change from this great treatise on Gita which is considered as infinite and immeasurable in its content but is smaller in its size, and least of all in just 700 shlokas. It is a conglomeration of simple words with deeper meanings filled by Bhagavan himself in his own words.
The actual response and spiritual instructions and guidance commences from 11th Shloka of 2nd Chapter. Before this as a friend of Bhagavan, Arjuna expressed whatever came to his mind. It is in this part of 1st chapter that we have to understand the state of mind of Arjuna and his averments to actually get a deeper meaning and impact which becomes the foundation to the rest of the conversation in the Bhagavadgita.
One has to slowly examine the teachings and equally slowly introspect and look within ourselves to work on our faults and face life in a more disciplined manner.
मन के हारे हार है मन के जीते जीत।
कहे कबीर हरि पाइए मन ही की परतीत
Defeat in life is only the feelings of the mind. If a man loses in the mind - is disappointed, then there is defeat and if he wins the mind then he is the winner.
रुणुझुणु रुणुझुणु रे भ्रमरा |
सांडी तू अवगुणु रे भ्रमरा || १||
चरणकमळदळू रे भ्रमरा |
भोगी तू निश्चळु रे भ्रमरा || २||
Sant Jñāneśvara Maharaj placed the treatise on Gita not just in the conversational manner but he also says let not this mind wander but should be stable. Oh mind do not go hither and thither like a bee which goes on sitting on different flowers.
The feet of Bhagavan is the only place where the Lotus flower should be placed and by surrendering to HIM, step by step one can gradually become a better person. Tending towards the goal of cleansing our inner self is a continuous process.
In this part Arjuna was giving justifications for his thought process borne out of his inner turmoil and is down with trepidation in his mind which is clouding his judgement.
1.37
tasmānnārhā vayaṃ(m) hantuṃ(n), dhārtarāṣṭrānsvabāndhavān,
svajanaṃ(m) hi kathaṃ(m) hatvā, sukhinaḥ(s) syāma mādhava.1.37
Therefore, Kṛṣņa, it does not behove us to kill our relations, the sons of Dhṛtarāṣṭra. For, how can we be happy after killing our own kinsmen?
Going through a despondent state of mind, Arjuna is lamenting and speaking his heart out. At this stage Bhagavan is just listening and not responding or reacting. The reason for HIS calmness in listening is to be understood.
If a person with a disturbed mind goes to a psychiatrist, first the doctor just listens to all that pours out of the subject's mind, and only after listening and when the subject's mind is empty he then prescribes medicines or gives advice.
HE knows that first he should allow Arjuna to bring all of his feelings out and empty all the thoughts flashing through his mind.
Arjuna continued to lament on how his own people, his own relations will be killed and by his own hands. He feels he can never be happy and peaceful after this action of his. He further continued with all his arguments, even though he is not able to get any reaction and Bhagavan's facial expression continues to be calm while listening to him. He keeps expressing that all the people in front of him in the battle are his well wishers and influencers, be it his revered teacher Dronacharya or his father like great grandfather Bhishma, and his friends with whom he has grown up.
मज हृदयी सद्गुरू | जेणे तारिला हा संसारपुरू |
म्हणोनी विशेषे अत्यादरू | विवेकावरी ||
A good disciple should make the teacher happy. Like Sant Jñāneśvara Maharaj lived only for his teacher. He said that he will live every moment to keep his teacher happy. Arjuna is also in a state of mind where he feels he should not make anyone unhappy and sad.म्हणोनी विशेषे अत्यादरू | विवेकावरी ||
yadyapyete na paśyanti, lobhopahatacetasaḥ,
kulakṣayakṛtaṃ(n) doṣaṃ(m), mitradrohe ca pātakam.1.38
Even though these people, with their mind blinded by greed, perceive no evil in destroying their own race and no sin in treason to friends,
kathaṃ(n) na jñeyamasmābhiḥ(ph), pāpādasmānnivartitum,
kulakṣayakṛtaṃ(n) doṣaṃ(m), prapaśyadbhirjanārdana.1.39
why should not we, O Kṛṣņa, who see clearly the sin accruing from the destruction of one's family, think of desisting from committing this sin.
One more dimension of Arjuna's mind is typical of a human being when a person tries to put down others just to make themselves look better.
In this context Arjuna was referring to the enemy side and commenting that those who wanted to fight with him on the opposite side were 'lobhopahatacetasaḥ' - overpowered by greed in their hearts. He further says that the sons of Dhritarashtra, his own relations from the extended family have taken the sinful step of destroying the family values and betraying his friends.
kulakṣayakṛtaṃ doṣaṃ - Killing the family
mitradrohe ca pātakam - Engaging in betrayal of friends.
Arjuna is trying to put across an argument that such persons are of altered and deformed minds indicating that in comparison he is better.
If one tries to see the faults in others to make oneself look better than others, then that will also amount to greed and perversion. When the mind is full of devious thoughts, in such a situation the faulty mind will be filled with unwanted thoughts. Sant Jñāneśvara Maharaj says do not even chide others and keep the mind connected with Bhagavan.
तुका म्हणे देह भरला विट्ठले, काम क्रोध घर रीते केले।।
Tukaram maharaj ji says in one of his abhang that his mind, his intellect, his thoughts are always filled with Lord Vitthala and devoid of desires and anger.इति वदति तुलसी दास शंकर शेष मुनि मन रंजनम
मम हृदय कुंज निवास कुरु कामादि खल दल गंजनम
मम हृदय कुंज निवास कुरु कामादि खल दल गंजनम
Sant Tulsidas who said Ramji stayed in his heart, but he still called Him again and again to come and stay in his heart and mind. He just wanted to ensure that no unwanted thoughts entered him and this could be achieved by chanting Ramji's name.
In reality we all get into this twisted thoughts which just inducts all unwanted thoughts. To get over this one should engage in study of such books with the stories and experiences, the life style of the sants and sadhus.
In reality we all get into this twisted thoughts which just inducts all unwanted thoughts. To get over this one should engage in study of such books with the stories and experiences, the life style of the sants and sadhus.
मलिनेमोचनं पुंसां जलस्नानं दिने दिने ।
सकृद्गीतामृतस्नानं संसारमलनाशनम् ॥
One may cleanse himself daily by taking a bath in water, but if one takes a bath even once in the sacred Ganges water of Bhagavadgita, for him the dirt of material life is altogether vanquished.
One should cleanse mind by immersing oneself in the flow of Bhagavadgita with its vivechan, and discussions so that the impurities of this world which gets into our system can be cleansed and mind can be peaceful.
We read so much around us, we watch news in so many channels, we read newspaper and become disturbed. Instead we can devote time to read Gita and get peace.
When we read about achievers, their experience will become our guiding spirit .
There are 2 instances quoted by Swami Vivekananda
1. After he came back from USA his disciples in that country collated all his discourses and started spreading his teachings. Swami Vivekananda once received a letter which gave him a message that one of his disciples was taking money to spread his teachings despite his instructions not to do so. Swami Vivekananda'a intention was clearly to spread his message for free. Swamiji read the letter and quietly walked into his meditation room and sat to meditate to calm his mind. He did not want others mistakes to pierce his mind and create disturbance.
Any Sant maharaja does not do anything for money or other personal gains. In Geeta Parivar it is the rule that knowledge is for free and money is not at all a criteria to teach. Hence all the classes are free.
2. Swami Vivekananda became popular and had many disciples which went on increasing as his talks on several subjects including the vedanta was very intently heard by people. Once an influential person arranged for his speech in the evening. When Swamiji approached, the gate keeper thought he was a not to be admitted as he did not look like he belonged to the elite crowd. He was dark complexioned and did not look like he belonged to the elite class. Swamiji quietly went back. Later the person who had invited him met him and asked as to why he did not come and give speech and that people were waiting to hear him. On learning the reason for Swamiji's absence, the person asked why Swamiji did not tell the gate keeper that he was from the elite class and not from the lower class though he was dark. Swamiji said that he did not want to say that as by talking about his status he would be denigrating the person of lower class and his intention would never be to project himself above others and he also does not consider the difference in class divisions.
These instances are a learning for us also not to denigrate others to show ourselves as better than others.
kulakṣaye praṇaśyanti, kuladharmāḥ(s) sanātanāḥ,
dharme naṣṭe kulaṃ(ṅ) kṛtsnam, adharmo'bhibhavatyuta.1.40
Age-long family traditions disappear with the destruction of a family; and virtue having been lost, vice takes hold of the entire race.
Arjuna says, that with the destruction of a dynasty or the clan, the entire traditions which are passed on from generation to generation will also get destroyed.
Every clan has their own traditions, and practices of values derived out of their inherited knowledge and learnings from their ancestors. When dharma gets destroyed the entire clan will be affected by the sins and will ultimately destroy the goodness and dignity of the people.
If the elders and the youth get killed then no one will be left to teach the dharma to young ones. During ones lifetime one has to do 'dharma' righteous duty towards the nation, mother, father, children, and to the society. 'Adharma' or unrighteousness is something that one must not do.
Arjuna's lament is that if all the elderly persons of the clan and the youth who are at war are killed then without the knowledge of 'dharma' the next generation would in their ignorance follow adharma. The generation which will not understand dharma will get destroyed.
If someone is watching over us, that will make one follow dharma as the person does not want to stoop low in front of elders. One can follow the path of dharma when one has full reverence to Bhagavan. Dharma of a clan or a dynasty gets transmitted from one generation to another generation.
Thus goes Arjuna's thought process which has reached the level of clan behaviour.
adharmābhibhavātkṛṣṇa, praduṣyanti kulastriyaḥ,
strīṣu duṣṭāsu vārṣṇeya, jāyate varṇasaṅkaraḥ.1.41
With the preponderance of vice, Kṛṣņa, the women of the family become corrupt; and with the corruption of women, O descendant of Vṛṣņi, there ensues an intermixture of castes.
Arjuna laments about the effect of a drastic change in the value system in society when adharma or unrighteousness increases. From the clan level his thought process has reached the impact on the social structure.
Even if one is alone we must understand and have belief that Bhagavan is watching us. If we are moralistic, even if we are alone and no one is watching us, we know that Bhagavan is watching and so will be following righteous duties. This faith will lead us to the cleaner path.
Arjuna explained his thought process about the impact of unrighteousness spreading in society. He laments that the women of the clan will become impure and because of this the purity of the race of the clan will get diluted. The progeny should be of the parents of the same varna for natural propagation of the value system in the DNA. If this does not happen and the communion happens between different clans and race or caste, then the characteristics also gets diluted for the progenies.
By being of a corrupted clan in the manner explained, initially a person may have some doubts and inhibitions about the change in the value systems, but as generation progresses whatever is being followed will become a norm and the original values will be forgotten.
Currently we see that the societal norms are now so diluted that it has become very regressive, like the current trend of live-in relationships beyond the sanctity of wedding vows.
saṅkaro narakāyaiva, kulaghnānāṃ(ṅ) kulasya ca,
patanti pitaro hyeṣāṃ(l̐), luptapiṇḍodakakriyāḥ.1.42
Progeny owing to promiscuity damns the destroyers of the race as well as the race itself. Deprived of the offerings of rice and water (Śrāddha, Tarpaņa etc.,) the manes of their race also fall.
The kulaghnānāṃ(ṅ) kulasya - one who will destroy the clan and the knowledge passed on in the generations will get lost.
Arjuna explains here that when the knowledge of customs, religious practices, rituals to be followed are not imparted to the next generation, the practicing ritual of giving liberation to the dead ancestors, the Vedic rituals which are performed for the soul of the dead will not be carried out. All these practices of feeding the food and water through the rituals will be lost and soul of the dead ancestors will not be peaceful and will not be able to journey to the others realms of after death.
Bhagavan keeps listening to all the explanations being given by Arjuna who does not want to war.
Arjuna explains here that when the knowledge of customs, religious practices, rituals to be followed are not imparted to the next generation, the practicing ritual of giving liberation to the dead ancestors, the Vedic rituals which are performed for the soul of the dead will not be carried out. All these practices of feeding the food and water through the rituals will be lost and soul of the dead ancestors will not be peaceful and will not be able to journey to the others realms of after death.
Bhagavan keeps listening to all the explanations being given by Arjuna who does not want to war.
doṣairetaiḥ(kh) kulaghnānāṃ(v̐), varṇasaṅkarakārakaiḥ,
utsādyante jātidharmāḥ(kh), kuladharmāśca śāśvatāḥ.1.43
Through these evils bringing about an intermixture of castes, the age-long caste traditions and family customs of the killers of kinsmen get extinct.
varṇasaṅkarakārakaiḥ - the new generation will get destroyed because there will be no elders to teach them Dharma and virtues. This will result in the loss of all rituals for the ancestors, because there will be no one to pass on the righteousness ways of the clan from one generation to the next. Arjuna says this because in the war the elders and the youth will be killed and the younger ones will be left without proper guidance,
The justification of Arjuna goes on and on and in his disturbed mind he is going an deeply analysing and giving reason
The justification of Arjuna goes on and on and in his disturbed mind he is going an deeply analysing and giving reason
utsannakuladharmāṇāṃ(m), manuṣyāṇāṃ(ñ) janārdana,
narake'niyataṃ(v̐) vāso, bhavatītyanuśuśruma.1.44
Kṛṣņa, we hear that men who have lost their family traditions, dwell in hell for an indefinite period of time.
Arjuna says utsannakuladharmāṇāṃ - one whose kula dharma or the clan's righteous practices have been destroyed, such a person will have to go to hell for an unlimited period of time.
Arjuna arrived at this type of extreme conclusion after thinking and over analysing the situation.
Arjuna arrived at this type of extreme conclusion after thinking and over analysing the situation.
aho bata mahatpāpaṃ(ṅ), kartuṃ(v̐) vyavasitā vayam,
yadrājyasukhalobhena, hantuṃ(m) svajanamudyatāḥ.1.45
Oh what a pity! Though possessed of intelligence we have set our mind on the commission of a great sin; that due to lust for throne and enjoyment we are intent on killing our own kinsmen.
Arjuna starts thinking about why he should not be in the war. Another dimension of his thoughts come out. He starts assessing his own thoughts and how bad is the desire for kingdom and his own happiness that he has come prepared to fight his own people. He wonders whether he is not sinning. Arjuna is questioning himself based on all his analysed and concluded thoughts in his disturbed state of mind.
Sometimes we think that because of some sins of our elders we suffer in our lives, likewise Arjuna started worrying that because of his sins, his next generation should not get affected.
Revered Govindji Giri Maharaja says that we have to escape from sins. We have to fear doing wrongs, we have to fear the force of water flow, we have to fear swimming in unknown waters without knowing the depth, we have to fear electricity or even a mentally unstable person. We cannot be fearless. We have to fear the rules and the good practices taught to us, lest we forget them. We have to tread the path of truthfulness and should have faith in dharma.
Arjuna felt he was going to commit sins and hence he was not able to decipher the events shaping around him in right perspective. He was in two minds, being unable to decide which was right, the kula dharma the duties and righteous path followed by his clan or his own personal duty towards his own people or the Kshatriya dharma the duty as a warrior of his clan to protect his clan and Dharma.
If a person is working and his child is sick and at such a moment the office where he is working calls to do some important task, how to choose between the two?
When should one follow which kind of dharma is something that Gita teaches us. When we learn to take this decision our life will become elevated to a better level of righteousness. One should definitely go for success but not at the cost of the duties. At the time of death, one should not become a sinner. One should learn to balance the two and understand which is to be followed in any given situation.
Sometimes we think that because of some sins of our elders we suffer in our lives, likewise Arjuna started worrying that because of his sins, his next generation should not get affected.
Revered Govindji Giri Maharaja says that we have to escape from sins. We have to fear doing wrongs, we have to fear the force of water flow, we have to fear swimming in unknown waters without knowing the depth, we have to fear electricity or even a mentally unstable person. We cannot be fearless. We have to fear the rules and the good practices taught to us, lest we forget them. We have to tread the path of truthfulness and should have faith in dharma.
Arjuna felt he was going to commit sins and hence he was not able to decipher the events shaping around him in right perspective. He was in two minds, being unable to decide which was right, the kula dharma the duties and righteous path followed by his clan or his own personal duty towards his own people or the Kshatriya dharma the duty as a warrior of his clan to protect his clan and Dharma.
If a person is working and his child is sick and at such a moment the office where he is working calls to do some important task, how to choose between the two?
When should one follow which kind of dharma is something that Gita teaches us. When we learn to take this decision our life will become elevated to a better level of righteousness. One should definitely go for success but not at the cost of the duties. At the time of death, one should not become a sinner. One should learn to balance the two and understand which is to be followed in any given situation.
yadi māmapratīkāram, aśastraṃ(m) śastrapāṇayaḥ,
dhārtarāṣṭrā raṇe hanyuḥ(s), tanme kṣemataraṃ(m) bhavet.1.46
It would be better for me if the sons of Dhṛtarāṣṭra, armed with weapons, kill me in battle, while I am unarmed and unresisting.
With lots of trepidation and lamenting continuously Arjuna then said that if he puts down his weapons and if the one who has the weapons, (meaning the enemy warriors) will kill him in the war that would be better for him. In his state of mind Arjuna had lost the discretion to take proper decisions.
sañjaya uvāca
evamuktvārjunaḥ(s) saṅkhye, rathopastha upāviśat,
visṛjya saśaraṃ(ñ) cāpaṃ(m), śokasaṃvignamānasaḥ.1.47
Sañjaya said:
Arjuna, whose mind was agitated by grief on the battlefield, having spoken thus, and having cast aside his bow and arrows, sank into the hinder part of his chariot.
In the war field, Arjuna is full of depressed mind and because of this he is stressed and despondent. In this state of mind he had analysed all the possibilities to justify that war brings with it many ills and that he did not want to be a part of such destruction and disruptions in the social fabric of the society as a whole. The continued stress on his mind makes him weaker in body as well. He goes to the hind portion of the chariot and plonks down leaving his bow and arrow.
Mind is connected to the body. If the mind is tired and depressed the body also gets affected and loses strength which makes him sit down as he was unable to even stand. Discarding the Bow and Arrow by a warrior is considered shameful, but Arjuna is not in a state of mind to even take cognisance of his act.
Gita is the treatise, a tool which takes the disturbed mind to a calm state. Gita acts as a psychoanalyst for the mind and treats the mind to calmness. As a friend, philosopher and guide and just like a psychiatrist initially does. Bhagavan just listened to get into the mind of Arjuna before HE could advise him. For anything to be filled up, it is necessary that it should be empty and have space to fill. Similarly, Bhagavan wanted Arjuna to empty his mind from all the unwanted and unjustified thoughts before HE could fill his mind with HIS preachings and knowledge.
It is interesting to understand the reason for this state of affairs of Arjuna and his mental disturbance. When all negotiations failed and war was the only solution, it was Dhritarashtra who played the game to influence the mind of Pandavas. There are several analysis carried out on this on what would have transpired before the war.
The senior most persons have the wisdom of understanding the situation and manipulating the right kind of person who will list. Dhritarashtra also planned accordingly when war was decided. He knew that the one who fears sins are patient enough to listen and also are pliable in mind to change their thoughts on how to keep oneself away from sins. He knew that Pandavas were righteous and the most patient and sympathetic person among the Pandavas was Arjuna. Hence Dhritarashtra sent Sanjaya to speak to them.
Duryodhana had already refused to give even a inch of land to them as against the demand of 5 villages put forth by Bhagavan on behalf of the Pandavas.
Sanjaya had to follow orders of his king and went to the forest to convince the Pandavas against war. All the justifications from Arjuna regarding how the clan will be destroyed, its dharma will be diluted, the women will be violated and the age-old ritualistic practices will be destroyed and the actual bloodline of the clan will get polluted, and how even the dead ancestors will not be getting the ritualistic water ablutions in the other realms are actually the words of Dhritarashtra through Sanjaya. The very reason for these words to be entering Arjuna's minds are because of the machinations from Dhritarashtra.
Dhritarashtra knows that his sons are not righteous and will not listen to him. But Yudhishtir was the epitome of dharma and followed the path of truth and feared committing injustice and sinning. Sanjaya's words impacted the Pandavas. 3 Pandavas did not want to war even before it was decided to war with Kauravas. Yudhishtira, Arjuna and Nakula were in a dilemma and were convinced that they can live in forest by begging for meals and spend their life among sadhus and decided to not desire for the kingdom.
But Bhima had taken a vow that the humiliation of Draupadi would be set right by clawing away the skin of Duryodhanas thighs and offering his blood to her to smear it on her hair to tie her hair. It was only Sahadeva who supported Bhima. Draupadi is justifiably chagrined and announces that if the Pandavas do not fight the war, her father King Drupada and her brother Drushtadyumna will join hands with Sahadev and wage war to keep her honour.
Kunti also supported war and chides her sons that they are grown up and cannot step back from war.
This is where we see the psychological impact on the good people. The bad people expect good from the good people and think that since they are already considered as bad they need not do any good to disprove it.
We have observed many times that it happens in every home too. If one brother is arrogant and the other is obedient. If they fight over one toy, the mother always tells the obedient child and convinces him to give the toy to the arrogant one as that child will not listen.
Gurudev threw light on this matter. Man wins due to morale and loses due to lack of morale. That's why it is very important to manage the mind.
Gurudev said, Bhagavad Gita gives this message that inculcate self-confidence in the sorrowful mind, then practice self-development and while doing so, surrender yourself. This beautiful book Gita, which teaches art, came into our hands, it is the supernatural grace of the Divine and blessings of our Gurudev on us.
The society has also changed and the good people keep listening whereas the bad continues with their undesirable character as they do not yield and do not care. If the good keeps on yielding the society will have more of the bad characters. Because of weakness mind goes to depression. Hence Gurudev said ensure confidence and develop oneself for inner strength.
In 2nd chapter Bhagavan says:
Swami Vivekananda favourite quote:
4th chapter Bhagavan says
Question and Answer
1. Satyanandji
Question :
2. Shrideviji
Question: Sant Ramdasji in one instance says
and elsewhere he says
Answer: Looks like they are contradicting, but it depends on the situation to understand. Solitude is not easy that everyone can practice when some sort of depression or disturbance in mind sets in. At such times one may need the emotional support of a near one whom the person trusts.
Draupadi said in solitude you get peace, you get ultimate bliss but not virtuousness. This was when Nakula and Arjuna did not want war. Some introspection is required in such a situation.
Mind is connected to the body. If the mind is tired and depressed the body also gets affected and loses strength which makes him sit down as he was unable to even stand. Discarding the Bow and Arrow by a warrior is considered shameful, but Arjuna is not in a state of mind to even take cognisance of his act.
Gita is the treatise, a tool which takes the disturbed mind to a calm state. Gita acts as a psychoanalyst for the mind and treats the mind to calmness. As a friend, philosopher and guide and just like a psychiatrist initially does. Bhagavan just listened to get into the mind of Arjuna before HE could advise him. For anything to be filled up, it is necessary that it should be empty and have space to fill. Similarly, Bhagavan wanted Arjuna to empty his mind from all the unwanted and unjustified thoughts before HE could fill his mind with HIS preachings and knowledge.
It is interesting to understand the reason for this state of affairs of Arjuna and his mental disturbance. When all negotiations failed and war was the only solution, it was Dhritarashtra who played the game to influence the mind of Pandavas. There are several analysis carried out on this on what would have transpired before the war.
The senior most persons have the wisdom of understanding the situation and manipulating the right kind of person who will list. Dhritarashtra also planned accordingly when war was decided. He knew that the one who fears sins are patient enough to listen and also are pliable in mind to change their thoughts on how to keep oneself away from sins. He knew that Pandavas were righteous and the most patient and sympathetic person among the Pandavas was Arjuna. Hence Dhritarashtra sent Sanjaya to speak to them.
Duryodhana had already refused to give even a inch of land to them as against the demand of 5 villages put forth by Bhagavan on behalf of the Pandavas.
Sanjaya had to follow orders of his king and went to the forest to convince the Pandavas against war. All the justifications from Arjuna regarding how the clan will be destroyed, its dharma will be diluted, the women will be violated and the age-old ritualistic practices will be destroyed and the actual bloodline of the clan will get polluted, and how even the dead ancestors will not be getting the ritualistic water ablutions in the other realms are actually the words of Dhritarashtra through Sanjaya. The very reason for these words to be entering Arjuna's minds are because of the machinations from Dhritarashtra.
Dhritarashtra knows that his sons are not righteous and will not listen to him. But Yudhishtir was the epitome of dharma and followed the path of truth and feared committing injustice and sinning. Sanjaya's words impacted the Pandavas. 3 Pandavas did not want to war even before it was decided to war with Kauravas. Yudhishtira, Arjuna and Nakula were in a dilemma and were convinced that they can live in forest by begging for meals and spend their life among sadhus and decided to not desire for the kingdom.
But Bhima had taken a vow that the humiliation of Draupadi would be set right by clawing away the skin of Duryodhanas thighs and offering his blood to her to smear it on her hair to tie her hair. It was only Sahadeva who supported Bhima. Draupadi is justifiably chagrined and announces that if the Pandavas do not fight the war, her father King Drupada and her brother Drushtadyumna will join hands with Sahadev and wage war to keep her honour.
Kunti also supported war and chides her sons that they are grown up and cannot step back from war.
This is where we see the psychological impact on the good people. The bad people expect good from the good people and think that since they are already considered as bad they need not do any good to disprove it.
We have observed many times that it happens in every home too. If one brother is arrogant and the other is obedient. If they fight over one toy, the mother always tells the obedient child and convinces him to give the toy to the arrogant one as that child will not listen.
Gurudev threw light on this matter. Man wins due to morale and loses due to lack of morale. That's why it is very important to manage the mind.
मन कभी हिलने न पाए, आए जाए लाख गम,
मन अगर मुरझा गया तो डगमगाएंगे ये कदम।
मन अगर मुरझा गया तो डगमगाएंगे ये कदम।
Gurudev said, Bhagavad Gita gives this message that inculcate self-confidence in the sorrowful mind, then practice self-development and while doing so, surrender yourself. This beautiful book Gita, which teaches art, came into our hands, it is the supernatural grace of the Divine and blessings of our Gurudev on us.
The society has also changed and the good people keep listening whereas the bad continues with their undesirable character as they do not yield and do not care. If the good keeps on yielding the society will have more of the bad characters. Because of weakness mind goes to depression. Hence Gurudev said ensure confidence and develop oneself for inner strength.
In 2nd chapter Bhagavan says:
क्लैब्यं मा स्म गम: पार्थ नैतत्त्वय्युपपद्यते |
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ||
Bhagavan chides Arjuna saying 'it does not befit you to yield to this unmanliness. Give up such petty weakness of heart and arise' क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ||
Swami Vivekananda favourite quote:
उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत ।
क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ।।
Arise, awake, and stop not till the goal is reached
4th chapter Bhagavan says
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मन: ||
Elevate yourself through the power of your mind, and not degrade yourself, for the mind can be the friend and also the enemy of the self.
“When wealth is lost, nothing is lost; when health is lost, something is lost; when character is lost, all is lost.” ia a famous quote by Billy Graham. and for this guru has added one more dimension and says 'If confidence is lost everything is lost forever'.
For Arjuna it is his war, but for us it is the daily conflicts and dualities we face in our life. To find solution to such situations we have to invest our mind in Bhagavadgita by learning, understanding and adopting the teachings in life.
“When wealth is lost, nothing is lost; when health is lost, something is lost; when character is lost, all is lost.” ia a famous quote by Billy Graham. and for this guru has added one more dimension and says 'If confidence is lost everything is lost forever'.
For Arjuna it is his war, but for us it is the daily conflicts and dualities we face in our life. To find solution to such situations we have to invest our mind in Bhagavadgita by learning, understanding and adopting the teachings in life.
Question and Answer
1. Satyanandji
Question :
Please explain यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः
Answer : The desire for kingdom and the resultant happiness are all physical desires. We are after success, fame, position. Arjuna is thinking about kingdom and the associated richness. Its ok to have desires, but not by killing his own people is what is in Arjuna's mind. Like Aurangzeb killed his own father for becoming King and later he even repented. Because of desires we may get dissociated from Bhagavan. 2. Shrideviji
Question: Sant Ramdasji in one instance says
अखंड एकान्त सेवावा ग्रन्थ भांडोळावा"
and elsewhere he says
सम्बन्ध आहे इतरे जनांसी
Is it not contradictory.Answer: Looks like they are contradicting, but it depends on the situation to understand. Solitude is not easy that everyone can practice when some sort of depression or disturbance in mind sets in. At such times one may need the emotional support of a near one whom the person trusts.
Draupadi said in solitude you get peace, you get ultimate bliss but not virtuousness. This was when Nakula and Arjuna did not want war. Some introspection is required in such a situation.
om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṃ(y̐)
yogaśāstre śrīkṛṣṇārjunasaṃvāde arjunavishadayogo nāma prathamo'dhyāyaḥ
Thus, in the Upaniṣad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Śrī Kṛṣņa and Arjuna, ends the first chapter entitled "The Yoga of Dejection of Arjuna."
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