विवेचन सारांश
Arjuna Instructs Śrī Krishna to Position his Chariot amidst the Two armies to Assess his Enemies
The 1st chapter of the Bhagavadgītā is Arjuna Visada Yoga - The Despondency of Arjuna.
The session began with the Auspicious Lighting of the traditional lamp that lights the steadfast flame, guiding us towards the path of Dharma, cleansing our 'antahkarana' or the inner conscience with the light of knowledge leading us towards shedding the path of Ignorance. This was followed by salutations to Swamiji Govindji Giri Maharaj.
The study of Chapter 1st (Arjuna Visada Yoga) started last week with the understanding of Arjuna's viSAda or the sense of sadness and dejection because of the distressed mind.
1.11
ayaneṣu ca sarveṣu, yathābhāgamavasthitāḥ,
bhīṣmamevābhirakṣantu, bhavantaḥ(s) sarva eva hi. 1.11
Therefore, stationed in your respective positions on all fronts, do you all guard Bhīṣma in particular on all sides.
- ayaneṣu- Strategic location
- sarveṣu- everywhere
- yathā bhāga- differently arranged
- avasthitāḥ - situated,
- ābhirakṣantu- protected
- bhavantaḥ- your good self
- sarva- all
Viewed from three different angles:
- One, Duryodhana is almost instructing his Guru, Guru droNAcArya, as he had used the word 'all' while addressing his battalions. Instructing his teachers, soldiers, war wizards who were versatile in strategies and tactics of battle exposes Duryodhana's arrogance which could have been to some extent, because of nervousness.
- Second, angle that crop up is that there could be an element of doubt in the mind of Duryodhana. The reason could be Bhīṣma pitāmaha had a soft corner for pāṇḍavas. and to add to this Bhīṣma pitāmaha was not in favor of war and had tried several times to stop Duryodhana. But the reality was that Duryodhana did not budge and the war was taking place. He doubted that in heart of heart Bhīṣma pitāmaha is likely to support pāṇḍavas and hence the need to keep a watch on him. Bhīṣma pitāmaha hardly needed any protection as no warrior could equal his fighting excellence and prowess. This points a finger at Duryodhana who was a man doubting his own senior commanders and this can hardly be seen as the characteristic of an ideal leader in the war.
- Thirdly, if one looks at it from non-political viewpoint, It could be that Duryodhana wanted to genuinely protect his senior most warrior Bhīṣma pitāmaha. The reason being, in an event of a senior most commander of the army falling down, the whole army goes directionless. To protect the senior most commander is also a strategy which is followed in the war. This could also probably been the reason for asking Guru droNAcArya to protect Bhīṣma pitāmaha from all sides.
tasya sañjanayanharṣaṃ(ṅ), kuruvṛddhaḥ(ph) pitāmahaḥ,
siṃhanādaṃ(v̐) vinadyoccaiḥ(ś), śaṅkhaṃ(n) dadhmau pratāpavān.1.12
The grand old man of the Kaurava race, their glorious grand-patriarch Bhīṣma, cheering up Duryodhana, roared terribly like a lion and blew his conch.
- tasya- then
- sañjanayan- elevate or uplift harṣaṃ- cheerfulnesskuruvṛddhaḥ-senior most in Kuru dynastypitāmahaḥ - Bhīṣma pitāmaha,
- siṃhanādaṃ- like a lion's roar
- vinadya-cry out
- Uccaiḥ -loud
- śaṅkhaṃ- conch shell
- dadhmau-blow
- pratāpavān- one who is impressive
Bhīṣma pitāmaha probably sensed that Duryodhana is getting nervous. To boost his morale and to elevate his feelings he blew his conch shell very loudly. Here the same is being compared to a roar of a lion.
If the sagging morale of a king (in this case Duryodhana who was present on the battlefield) when sensed by the generals and others around, can act like a hole in the bottom of warship. This analogy is to describe the situation when a warship has a hole then the result would be that the ship would sink. Bhīṣma pitāmaha, the veteran soldier of distinguished eminence captured this moment and decided to boost up Duryodhana's moral by injecting a booster doze with roaring sound made using his conch shell filling the entire atmosphere around with the vibrations of this loud sound.
Even practically, the blowing of the conch shell is good for the mind and body when mind is restless. The process is by taking a deep breathe inhalation and the exhalation is by blowing out the air forcefully into the conch shell which emits the loud sound. The sound so emerged resonates in the forehead and the vibrations produced has a deep effect on the entire body particularly on the lungs. This is a good practice that one may follow at least 3 times every morning.
Bhīṣma pitāmaha by his action of blowing the conch shell loudly enhanced the confidence of Duryodhana.
tataḥ(ś) śaṅkhāśca bheryaśca, paṇavānakagomukhāḥ,
sahasaivābhyahanyanta, sa śabdastumulo'bhavat. 1.13
Then conches, kettledrums, tabors, drums and trumpets blared forth all at once and the noise was tumultuous.
- tataḥ- all of a sudden
- śaṅkhāśca-conch shell
- bherya-large drums
- paṇavānaka-small drums or kettle drums like the mridangam
- gomukhāḥ- trumpet horn,
- sahasa-suddenly
- ābhyahanyanta-started sounding
- saśabda-combined sound of all instruments played suddenly
- tumulo-loud
- abhavat-become.
Soon after Bhīṣma Pitāmaha blew his conch shell, the war hysteria engulfed the Kaurava army. The other conch shells, drums, trumpets, horns sounded suddenly and all together. The combined sound produced was intensely blustering and thunderous. In those times along with the weapons and the artillery, musical instruments too were brought to the battlefield. The loud booming sound created by instruments were used to instill great confidence even in the weak soldiers which was coupled with the sound of musical instruments.
We experience this on every 26th of January and 15th of August when the sounds of patriotism and nationalism are going all around on radio, TV, on FM channels. Everywhere viewers also get charged up with the national spirit and spirit of patriotism.
The musicians gathered at the battlefield would create thunderous and morale boosting sound. This was before the start of the war and also end of the day. In Mahabharat the battle was from sunrise to sunset. After the sunset cease fire is declared and no war till sunrise. At time of sunset the same musicians used to gather at the battlefield and play soothing music. During the day hundreds and thousands of soldiers used to get injured. While they rested in the camps these musicians used to play the soothing, calming music for them. This would act like a healing balm for wounded soldiers. The music had very important role in the battle in those days.
The usage of music during the war was interesting, but then it used to be a righteous war. It used to be fought based on certain rules, ethics with some kind of integrity as well as wisdom. Unlike today's war where the enemy bombs even the residential civilian areas without a second thought. This was not done in those days and that was one of the reasons Kurukshetra was selected for the battle between Kuravas and Pāṇḍavas, so that all civilians remained safe.
tataḥ(ś) śvetairhayairyukte, mahati syandane sthitau,
mādhavaḥ(ph) pāṇḍavaś caiva, divyau śaṅkhau pradadhmatuḥ. 1.14
Then, seated in a glorious chariot drawn by white horses, Śrī Kṛṣņa as well as Arjuna blew their celestial conches.
- tataḥ-thereafter
- śveta- white
- hayair-horses
- yukte-tbeing pulled , mahati-great syandane-chariot sthitau-situated,
- mādhavaḥ- Bhagavān Krishna
- pāṇḍavaś-Arjuna
- divyau-divine
- śaṅkhau-conch shell
- pradadhmatuḥ-to blow.
This shloka deserves clapping from all of us as it denotes the entry of Krishna Bhagavān on the battlefield. Thereafter something happened which charged up all Pāṇḍavas. With this clamorous sound on one side a great chariot drawn by celestial white horses entered the battlefield. Both Bhagavān Śrī Krishna and Arjuna were inside the chariot beholding a very divine sight.
This is described as the beautiful entry of Śrī Krishna in Bhagavatgītā. Although Bhagavatgītā is a divine song of Bhagavān Śrī Krishna, it is written by Śrī Vedavyas maharaj by drawing down from his memory. If one tries to visualize the battlefield of Kurukshetra, with the celestial white pristine horses drawing the grand chariot, seated on the chariot is the magnificent Bhagavān Śrī Krishna. HE is adorned in yellow coloured clothes and with the beautiful peacock feathers in his bejewelled crown. HIS face beamed with lustrous radiance and had a dazzling smile on his lips. HE was an epitome of sheer bliss. HE held the horses of the chariot by its reins. HE was performing the role of a charioteer.
All the while Arjuna was standing at the hind side of the chariot. Such a divine scene of the chariot can be visualised as it entered the battlefield and HE responded to the sound coming from the Kauravas camp by blowing HIS own divine conch shell. It goes without saying that the resultant sound resonated everywhere. The divine sound instilled great enthusiasm in the generals of pāṇḍavas camp, and they too started blowing their conch shells after that.
Blowing of conch shell from Pandavas side commenced initially by Bhagavān Śrī Krishna and followed by Arjuna.
pāñcajanyaṃ(m) hṛṣīkeśo, devadattaṃ(n) dhanañjayaḥ,
pauṇḍraṃ(n) dadhmau mahāśaṅkhaṃ(m), bhīmakarmā vṛkodaraḥ. 1.15
Śrī Kṛṣņa blew His conch named Pāñcajanya; Arjuna, Devadatta; while Bhīma of ferocious deeds blew his mighty conch Pauņḍra.
- pāñcajanya-name of conch shell blown by Bhagavān
- hṛṣīkeśo-Bhagavān
- devadattaṃ- conch shell of Arjuna
- dhanañjayaḥ-Arjuna ,
- pauṇḍra-conch shell of Bhima
- dadhmau-to blow
- mahāśaṅkhaṃ-very big
- bhīmakarmā-person who performs herculean tasks denoting Bhima
- vṛkodaraḥ-person whose stomach is so large that he can eat any time anything and in any quantity denoting Bhima.
Pāñcajanya denotes composite of five symbols. The name symbolises the five elements, the composition of which produces the sound through their interplay of sound vibrations traveling in air which exists in ether (sky). The fire element plays an integral role in the whole process. The five elements, the paJcamahAbhUta (the earth, the fire, the water, the air and the ether) constitutes the entire manifested world including not only our bodies but even the body of Bhagavān. Apart from this are five sense organs, the jJAnendriyas (5 sense organs of knowledge) and karmendriyas (5 sense organs of action). Hence considered a very appropriate name as pāñcajanya.
Arjuna's conch shell was named as Devadatta, which means divine and virtuous. Arjuna was a virtuous person of pure and noble disposition which justifies the name of his conch shell as Devadatta. This conch was given to Arjuna by King Indra when Pāṇḍavas performed the rAjasUya yajña.
On the other hand, Bhīṣma Pitāmaha was physically very strong and robust. His conch shell was called as Pauṇḍra which produced frightening and monstrously loud sound.
The names of conch shells Pāñcajanya Devdatta and Pauṇḍra reflected the individual personalities of Bhagavān Śrī Krishna, Arjuna and Bhīṣma. Scriptures or mythological literature described Arjuna as embodiment of teja or energy and Bhima as an embodiment of air. There are stories in scriptures which identifies Pāṇḍavas with Pañcamahābhūta.
Now questions can come in mind, whether these people were there in the battlefield for blowing their conch shells or to fight? Why was everyone blowing the conch shell instead of fighting the battle? But one needs to understand that this was a war being fought by people who were wise. They knew by doing so it would infuse courage and enthusiasm in their soldiers and simultaneously dampen the spirit of their enemies.
Arjuna's conch shell was named as Devadatta, which means divine and virtuous. Arjuna was a virtuous person of pure and noble disposition which justifies the name of his conch shell as Devadatta. This conch was given to Arjuna by King Indra when Pāṇḍavas performed the rAjasUya yajña.
On the other hand, Bhīṣma Pitāmaha was physically very strong and robust. His conch shell was called as Pauṇḍra which produced frightening and monstrously loud sound.
The names of conch shells Pāñcajanya Devdatta and Pauṇḍra reflected the individual personalities of Bhagavān Śrī Krishna, Arjuna and Bhīṣma. Scriptures or mythological literature described Arjuna as embodiment of teja or energy and Bhima as an embodiment of air. There are stories in scriptures which identifies Pāṇḍavas with Pañcamahābhūta.
Now questions can come in mind, whether these people were there in the battlefield for blowing their conch shells or to fight? Why was everyone blowing the conch shell instead of fighting the battle? But one needs to understand that this was a war being fought by people who were wise. They knew by doing so it would infuse courage and enthusiasm in their soldiers and simultaneously dampen the spirit of their enemies.
anantavijayaṃ(m) rājā, kuntīputro yudhiṣṭhiraḥ,
nakulaḥ(s) sahadevaśca, sughoṣamaṇipuṣpakau. 1.16
King Yudhiṣṭhira, son of Kuntī, blew his conch Anantavijaya, while Nakula and Sahadeva blew theirs, known as Sughoṣa and Maņipuṣpaka respectively.
Arjuna, Bhima and Yudhiṣṭhira were Kunti's sons. On the other hand, Nakula and Sahadeva were sons of mādrī. The adjective kuntīputro used in the above verse has been basically used for yudhiṣṭhira as he had been the king who ruled half of the Indraprastha kingdom before they went away on exile.
According to the promise and according to the prevailing law at that time he should have been the king after coming back from exile. By referring to him as king probably Sanjaya was hinting that he would be the king of the entire territory after the war. Maybe he had imagined the result of the war and assumed that yudhiṣṭhira would be the king.
Yudhiṣṭhira was also known as Dharmarāj which literarily means King of Dharma. But here Dharma does not refer to the absolute truth, In Bhagavatgītā dharma means one who has understood his duties including the dharma of knowing oneself. In other words, self-realization and realisation of Bhagavān is Dharma. The name dharmarāj represented the social rules on moral conduct which Yudhiṣṭhira is said to have followed very precisely. Though he was called dharmarāj, he nevertheless committed a blunder by error of judgement while gambling with Kauravas when he gambled his brothers and his wife as the pawns.
However, that one lapse did not wipe off all his character. His admirable quality was that he never lost his cool. He was extremely respectful towards all elders including Dhṛtarāṣṭra. He was very well aware of Duryodhana's animosity towards Pāṇḍavas, but he always stopped his brothers particularly Bhima towards retaliating saying that their Dharma does not allow this. He believed that anger cannot be a tool for retaliation. These were the principles which he followed for which he was called as dharmarāj,
As mentioned earlier Dharma of following social rules and moral conduct is different from Dharma of knowing the absolute truth (which is self-realization and God realization).
kāśyaśca parameṣvāsaḥ(ś), śikhaṇḍī ca mahārathaḥ,
dhṛṣṭadyumno virāṭaśca, sātyakiścāparājitaḥ. 1.17
And the excellent archer, the King of Kāśī, and Śikhaņḍī the Mahārathī (the great chariot-warrior), Dhṛṣṭadyumna and Virāṭa, and invincible Sātyaki,
drupado draupadeyāśca, sarvaśaḥ(ph) pṛthivīpate,
saubhadraśca mahābāhuḥ(ś), śaṅkhāndadhmuḥ(ph) pṛthakpṛthak. 1.18
Drupada as well as the five sons of Draupadī, and the mighty-armed Abhimanyu, son of Subhadrā, all of them, O lord of the earth, severally blew their respective conches from all sides.
Besides the Pāṇḍavas's side there were others who took to blowing their conch shells:
- King of Kasi an excellent archer,
- śikhaṇḍī a great fighter: In his previous birth he was born a woman (as daughter of the king of Kashi and named Amba). Was reborn as daughter of King Drupad and came to be known as śikhaṇḍī a biological male who had gender exchange with the help of a yakṣa. Bhīṣma knew this and so regarded śikhaṇḍī as a woman and did not shoot any arrows at him true to his principle not to fight with a woman. Arjuna while fighting kept this in his mind and ensured that śikhaṇḍī was always present in front of him while he shot arrows at Bhīṣma and overthrew Bhīṣma from his chariot by taking advantage of the very Bhīṣma's principle against śikhaṇḍī.
- dhṛṣṭadhyumna, was son of king Drupada,
- King Virata, the king who had given shelter to Pāṇḍavas when they were in the disguise for one year,
- The unconquerable Satyaki,
- King Drupada,
- The five sons of draupadī and
- Mighty armed son of Subhadra and Arjuna the brave warrior Abhimanyu. In the warfare Abhimanyu killed numerous warriors by entering into the cakravyūha which was an array of soldiers in the form of circle formed by DronaAcharya. As the Kauravas thought he is unconquerable, by deceit, six great warriors from the Kauravas army surrounded him and by foul means attacked him with weapons. He was killed when dūṣyasana's son hit him on the head behind his back with his mace. But for this deceit he was capable of almost destroying the Kauravas's army.
One may notice here that Sanjaya has taken name of only Bhīṣma Pitāmaha who blew the conch shell from Kauravas's army, while he mentioned 18 warriors who blew their conch shells from Pāṇḍavas side (Bhagavān, Arjuna, Bhima, yudhiṣṭhira, Nakula, Sahadeva, five sons of Draupadi, Abhimanyu, King of Kasi, Shikhandi, dhṛṣṭadhyumna Satyaki, King Virata and King Drupada). It seems Sanjaya does not want to describe the unrighteous side of Kauravas's army in detail. But he had great regards for Bhagavān, Pāṇḍavas and the Pāṇḍavas's army. Pāṇḍavas side was righteous which may have made him to think of describing the Pāṇḍavas's army in more details and took delight in describing them.
sa ghoṣo dhārtarāṣṭrāṇāṃ(m), hṛdayāni vyadārayat,
nabhaśca pṛthivīṃ(ñ) caiva, tumulo vyanunādayan. 1.19
And the terrible sound, echoing through heaven and earth, rent the hearts of Dhṛtarāṣṭra's army.
- saghoṣo-sound or vibrations
- dhārtarāṣṭrāṇāṃ-sons of dhritharashtra
- hṛdayāni -heart
- vyadārayat-shattered,
- nabha-sky
- pṛthivī-earth
- tumulo-loud
- vyanunādayan-sound and its echo.
Those sounds of conch shells from the Pāṇḍavas's army were so thunderous, so roaring, so horrifying that it echoed through the sky and earth, and it shattered the hearts of Kauravas who had snatched the empire from the Pāṇḍavas and also of the kings who were supporting them. The conch shells like a weapon shattered the heart and caused pain. The sounds that filled the sky and the earth discouraged the Kauravas, and they were horror struck.
The ratio of the Pāṇḍavas vs the Kauravas was 7:11. It is said that the size of the Pāṇḍavas‘ army in the Kurukshetra war was 7 Akshauhinis, and those of the Kauravas were 11 Akshauhinis. An Akshauhini, is described in the Mahabharata as battallion consisting of 21,870 chariots (Ratha); 21,870 elephants; 65,610 cavalry and 109,350 infantry (Adi Parva 2.15-23). The ratio is 1 chariot: 1 elephant: 3 cavalries: 5 infantry soldiers. In each of these large number groups (65,610, etc.), the digits add up to 18.
The ratio of the Pāṇḍavas vs the Kauravas was 7:11. It is said that the size of the Pāṇḍavas‘ army in the Kurukshetra war was 7 Akshauhinis, and those of the Kauravas were 11 Akshauhinis. An Akshauhini, is described in the Mahabharata as battallion consisting of 21,870 chariots (Ratha); 21,870 elephants; 65,610 cavalry and 109,350 infantry (Adi Parva 2.15-23). The ratio is 1 chariot: 1 elephant: 3 cavalries: 5 infantry soldiers. In each of these large number groups (65,610, etc.), the digits add up to 18.
The count is arrived as follows:
- One elephant (Gaja), one chariot (Ratha), three horses (Ashwa) and five-foot soldiers (Padhata) form a Patti;
- Three Pattis form a Sena-Mukha.
- Three Sena-Mukhas make a Gulma;
- Three Gulmas a Gana;
- Three Ganas a Vahini;
- Three Vahinis a Pruthana;
- Three Pruthanas a Chamu;
- Three Chamus a Anikini;
- Ten Anikinis form an Akshauhini. Thus, an Akshauhini, by calculation, contains 21,870 elephants, 21,870 chariots, 65,610 Horses, and 109,350-foot soldiers.
The Kauravas was getting shattered by sounds from the Pāṇḍavas army. The question is why there is no shattering of the Pāṇḍavas army because of the thunderous sounds played by the Kauravas? The Pāṇḍavas side warriors had a strong heart because of their righteousness and truthfulness as also being on the right side of the dharma. The strength of truth is so huge that nobody could shatter their heart.
Pāṇḍavas had ruled over the empire with justice and righteousness before their exile. After their return from exile they had put forth their legitimate demand for getting back their kingdom, which was also a just demand.
On the other hand, the hearts of those who are unrighteous like the kauravas are weak, doubtful and full of fear though they may be strong physically. They knew that they were doing something wrong. It is their sins or injustice which weakened their hearts.
In conclusion one can say that unrighteous people have weak heart and righteous people have strong heart.
Pāṇḍavas had ruled over the empire with justice and righteousness before their exile. After their return from exile they had put forth their legitimate demand for getting back their kingdom, which was also a just demand.
On the other hand, the hearts of those who are unrighteous like the kauravas are weak, doubtful and full of fear though they may be strong physically. They knew that they were doing something wrong. It is their sins or injustice which weakened their hearts.
In conclusion one can say that unrighteous people have weak heart and righteous people have strong heart.
atha vyavasthitāndṛṣṭvā, dhārtarāṣṭrānkapidhvajaḥ,
pravṛtte śastrasaṃpāte, dhanurudyamya pāṇḍavaḥ. 1.20
Now, O lord of the earth, seeing your sons arrayed against him and when missiles were ready to be hurled,
- atha-thereupon
- vyavasthitān-well standing or situated
- dṛṣṭvā-to see
- dhārtarāṣṭrānkapidhvajaḥ-flag of hanuman,
- pravṛtte-about to start
- śastrasaṃpāte-just starting to use the weapons
- Dhanur-bow
- udyamya-to lift
Maharshi Vedavyas ji mentioned here that the chariot of Arjuna steered by Bhagavān Śrī Krishna as the charioteer had a flag with the insignia of Hanuman ji on it. The one who incarnated as Bhagavān Rama in the earlier era incarnated as Śrī Krishna in this era. Hanuman ji had played a very pivotal role during Bhagavān Rama's era.
Hanuman Jayanti is celebrated, which indicates that people not only remember Bhagavān Rama, but equally remember Hanuman Ji too.
Hanumanji helped immensely in putting together the army for Bhagavān Rama. Be it assembling the army or tracing the whereabouts of Sita ji and much more. When Bhagavān Krishna was facing a war like situation then how is it possible that Hanuman ji will keep himself away from it?
Both Hanuman and Bhima are the descendants of Vayu dev.
Once Draupadi asked Bhima to fetch some flowers from the hilltop. On reaching the hilltop it is said that Bhima met Hanuman ji. The aging Hanuman ji was sleeping on the ground with his tail stretched out which was obstructing the path of Bhima who was approaching the mountain. Bhima as was his nature almost ended up yelling at Hanuman ji to make way for him. Hanuman Ji was not moving despite Bhima asking again and again. Finally, Hanuman ji broke his silence and told Bhima that he is old and would need his help in moving his heavy tail. Bhima first tried moving it with one hand but could not budge the tail. He grabbed it with his mighty hands to lift it up. It still did not move an inch.
Bhima got perturbed and realized he was not against any ordinary being. He bowed down with folded hands seeking to know the identity of Hanuman ji. Hanuman ji then appeared in his real form and said he was Bhima's elder brother as he too was the son of Vayu dev and had come to advise him. Hanumanji advised Bhima to use his intellect and not just his physical power while fighting the war as he would soon be in a war situation in the near future. He further advised not to make the error of judgement and should use his intellect.
At a time when all the supporters, friends and relatives of Pāṇḍavas came together, how could Hanuman ji remain away? He also joined the Pāṇḍavas by establishing himself as an insignia on the flag. Hanuman ji and did not manifest himself in physical form as he did not belong to the era in which the war was being fought even though he is immortal. In order to assist his brother and His Master (Bhagavān Krishna), he manifested himself as a symbol on the flag which remained displayed on Arjuna'S chariot. It may appear to be only a symbol but in reality, even when so many weapons were fired at the chariot it did not damage the chariot.
hṛṣīkeśaṃ(n) tadā vākyam, idamāha mahīpate,
arjuna uvāca
senayorubhayormadhye, rathaṃ(m) sthāpaya me'cyuta. 1.21
Arjuna, who had the figure of Hanumān on the flag of his chariot, took up his bow and then addressed the following words to Śrī Kṛṣņa; "Kṛṣņa, place my chariot between the two armies.
Arjuna requests Bhagavān to place the chariot in the middle of the two armies and hold it there until he observes the warriors who are war minded.
The two sides were stationed at distance enough to shoot arrows at each other. To begin with Arjuna was very brave and valiant but when he saw his kith and kin lined up against each other, he developed some disinterest and was overcome by attachment.
When a person in whatever circumstances he is, can make himself free from desires and can visualise HIM for Paramātmā always remains present in all circumstances.
The two sides were stationed at distance enough to shoot arrows at each other. To begin with Arjuna was very brave and valiant but when he saw his kith and kin lined up against each other, he developed some disinterest and was overcome by attachment.
When a person in whatever circumstances he is, can make himself free from desires and can visualise HIM for Paramātmā always remains present in all circumstances.
yāvadetānnirīkṣe'haṃ(y̐), yoddhukāmānavasthitān,
kairmayā saha yoddhavyam, asminraṇasamudyame.1.22
"And keep it there till I have carefully observed these warriors drawn up for battle, and have seen with whom I have to engage in this fight.
Arjuna carefully observes the enemies who were there to fight from the Kauravas side whom he had to encounter. He wanted to assess who was superior or inferior to him and form a strategy on how to wage the war. However, after observing both sides his mind goes into a different dimension. The Pāṇḍavas had tried to go for conciliation to avoid war, but the Kauravas were not ready and wanted the war.
Arjuna as a strategy wanted to observe the enemy first. So, he requested Bhagavān to take the chariot at a place where he could see clearly all the think tank behind his opponents. He wanted to see the placement of Duryodhana and all the people who were supporting the people who had wronged them.
Arjuna as a strategy wanted to observe the enemy first. So, he requested Bhagavān to take the chariot at a place where he could see clearly all the think tank behind his opponents. He wanted to see the placement of Duryodhana and all the people who were supporting the people who had wronged them.
yotsyamānānavekṣe'haṃ(y̐), ya ete'tra samāgatāḥ,
dhārtarāṣṭrasya durbuddheḥ(r), yuddhe priyacikīrṣavaḥ.1.23
"I shall have a look at the well-wishers of evilminded Duryodhana, in this war whoever have assembled on his side and are ready for the fight.”
Here Arjuna refers to Duryodhana as a durbuddhi a person of evil intent. He conveys here on how Duryodhana conspired and tried to kill the Pāṇḍavas several times during their exile. They were even refused Indraprastha which rightly should have been handed over to them.
Some of the kings should have tried reconciliatory measures but instead chose to support Duryodhana to fight against the Pāṇḍavas. Arjuna wanted to know who these people were who had chosen to support Duryodhana. Duryodhana could have agreed to give half of the kingdom and could have gained the good karma for the afterlife. But he did not agree.
Arjuna hence wants to observe those who are consumed by desire and have chosen the unrighteous side and are onboarding the sins of such actions.
Some of the kings should have tried reconciliatory measures but instead chose to support Duryodhana to fight against the Pāṇḍavas. Arjuna wanted to know who these people were who had chosen to support Duryodhana. Duryodhana could have agreed to give half of the kingdom and could have gained the good karma for the afterlife. But he did not agree.
Arjuna hence wants to observe those who are consumed by desire and have chosen the unrighteous side and are onboarding the sins of such actions.
sañjaya uvāca
evamukto hṛṣīkeśo, guḍākeśena bhārata,
senayorubhayormadhye, sthāpayitvā rathottamam. 1.24
Sañjaya said:
O king, thus addressed by Arjuna, Śrī Kṛṣņa placed the magnificent chariot between the two armies
1.24 writeup
bhīṣmadroṇapramukhataḥ(s), sarveṣāṃ(ñ) ca mahīkṣitām,
uvāca pārtha paśyaitān, ṣamavetānkurūniti. 1.25
in front of Bhīṣma, Droņa and all the kings and said, "Arjuna, behold these Kauravas assembled here.”
Sanjay has used an adjective "guḍākeśena" for Arjuna. The same is used for a person in two ways. One, for person who has curly hair and other for person who has control over his sleep. Arjuna fitted here in both ways.
The word "evamukto" which means one who is not slave to sleep, materialistic pleasure but is slave to HIM as a devotee also refers to Arjuna. Bhagavān listens to such a person and even follows their instructions. The reference here is seen as Bhagavān Śrī Krishna followed the instructions of Arjuna who is his devotee. Example, when asked Bhagavān moved the chariot to the middle of the battlefield etc.
In order to carry out Arjuna's wish, Bhagavān placed the chariot in between two armies. The placement was such that Arjuna could see Bhīṣma Pitāmaha, Drona Acharya, all the chief kings and warriors of Kauravas's army.
Bhagavān says see all the people from ("ṣamavetānkurūniti") Kuru dynasty opposite him. Kuru was the dynasty of Pāṇḍavas as well. So probably HE wanted to tell Arjuna that this is Kuru vs Kuru war. Meaning he will be fighting against his own people.
This was said probably to instill a feeling of fear and awareness inside Arjuna to wage war against his own relations, his friends, his Gurus who belonged to the same dynasty as him. If that had not happened, and if Bhagavān had used the words 'sons of Dhartrashtra' then probably Arjuna would have started the war. But saying the word Kuru probably meant that they were also belonging to the same dynasty as Arjuna.
The aftermath of this considering the state of mind and Arjuna's dejection became the culmination of the Bhagavadgītā.
The word "evamukto" which means one who is not slave to sleep, materialistic pleasure but is slave to HIM as a devotee also refers to Arjuna. Bhagavān listens to such a person and even follows their instructions. The reference here is seen as Bhagavān Śrī Krishna followed the instructions of Arjuna who is his devotee. Example, when asked Bhagavān moved the chariot to the middle of the battlefield etc.
In order to carry out Arjuna's wish, Bhagavān placed the chariot in between two armies. The placement was such that Arjuna could see Bhīṣma Pitāmaha, Drona Acharya, all the chief kings and warriors of Kauravas's army.
Bhagavān says see all the people from ("ṣamavetānkurūniti") Kuru dynasty opposite him. Kuru was the dynasty of Pāṇḍavas as well. So probably HE wanted to tell Arjuna that this is Kuru vs Kuru war. Meaning he will be fighting against his own people.
This was said probably to instill a feeling of fear and awareness inside Arjuna to wage war against his own relations, his friends, his Gurus who belonged to the same dynasty as him. If that had not happened, and if Bhagavān had used the words 'sons of Dhartrashtra' then probably Arjuna would have started the war. But saying the word Kuru probably meant that they were also belonging to the same dynasty as Arjuna.
The aftermath of this considering the state of mind and Arjuna's dejection became the culmination of the Bhagavadgītā.
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