विवेचन सारांश

Arjuna's mental turmoil leading to dilemma and dejection

Bhagavān Śrī Krishna deliberately and tactically, placed the chariot right in front of Arjuna's beloved elders like Bhīṣma Pitāmaha, Dronacharya and other chief warriors of the Kauravas. HE then asked Arjuna to look and survey all around.

Standing there in the warfield, Arjuna could see his much-respected grandfather Bhīṣma Pitāmaha and Guru Dronacharya standing in front of him. He could further see other relatives including uncles, cousins, sons, nephews, grandchildren, friends, and well-wishers.

Arjuna had very well known the warriors who would come to the war on Duryodhana's side.  There is, however, a big difference between knowing and seeing.

Seeing all the elders, kinsman and friends present there, Arjuna was overcome with a sense of compassion towards those who would possibly lose their lives in the battlefield leading to deep sorrow.

Arjuna was led to such a sense of despondency that his mind was filled with confusion and dilemma on his course of action. He was unable to differentiate between the good and evil or grasp the course of action required from him at that time. Someone who was so confident a few minutes ago was now the epitome of depression.
Sant Śrī Dnyaneshwar Maharaj gives a beautiful analogy for what Arjuna said in his state of extreme grieve.

तेथ मनीं गजबज जाहली आणि आपैसी कृपा आली ।

तेणें अपमानें निघाली वीरवृत्ति ॥ १८५ ॥

जिया उत्तम कुळींचिया होती आणि गुणलावण्य आथी ।

तिया आणिकींते न साहति  सुतेजपणें ॥ १८६॥

नविये आवडीचेनि भरें कामुक निजवनिता विसरे ।

मग पाडेंविण अनुसरें भ्रमला जैसा ॥ १८७॥

Śrī Dnyaneshwar Maharaj here very skillfully uses wife as a metaphor to describe Arjunas bravery and valor.

He says, just as a noble woman does not tolerate her husband's association with any other woman and feeling insulted abandons him, similarly, Arjuna’s bravery and valor, humiliated by Arjuna’s depression, compassion and sorrow forsakes him.

Arjuna is now bereft of his valor and heroic instincts, lost to his depression.

Śrī Dnyaneshwar Maharaj further says,

तैसें अर्जुना तेथ जाहले । असतें पुरुषत्व गेले ।

जें अंतःकरण दिधले । कारुण्यासी ॥ १८९॥

It looked like Arjuna had lost his masculinity and bravado when his heart was filled with empathy for the Kauravas.

When Arjuna gave place to compassion in his heart, VeeraŚrī or Valor, his metaphoric wife seemed to have deserted him and his bravery was replaced with the fear of losing near and dear ones in the war.

Sanjaya describes to Dhritarashtra that Arjuna's heroism totally destroyed to dejection, sorrow and extreme compassion, tells Bhagavān Śrī Krishna,

दृष्ट्वेमं(म्) स्वजनं(ङ्) कृष्ण, युयुत्सुं(म्) समुपस्थितम्।।

Seeing own family and loved ones assembled in front of him with a desire to battle against him makes his whole-body shudder, and his hair stand on end.

In face of extreme difficult situations, a person’s throat becomes parched, his hands, feet and entire body starts to shiver. Seeing his own people battle ready against him, Arjuna's condition became similar.

Sanjay continues to say that further describe that Arjun is saying, that his Gāṇḍīva bow is slipping from his hand. His skin is burning, and his mind is totally bewildered.

This is what despair has done to the one of the best archers!

Arjuna’s distress does not only affect him physically, but his mind also becomes filled with dilemma, spiraling out of control in confusion; He declares that he is no longer able to hold himself steady.

We can only appreciate this condition of Arjuna only when we place ourselves in the place of Arjuna who has to fight against and perhaps kill his own loved kith and kin in order to perform his duty to upload righteousness. Life couldn't be more difficult than to put a brave man like Arjuna in such a situation.
Srimadbhagavadgītā provides us a path to deal with such a devastating situation.

The answer to what should be our course of action in every difficult matter of our life is found in the Bhagavadgītā. It is that holy guide that gives an answer to every possible question in our lives.

From a state of complete despair, Arjuna recovers a little and starts thinking. His thought process convinces him that whatever was happening, or whatever was going to happen, was not going to be in the good interest of all involved. He tells Bhagavān Śrī Krishna, that he could see only ill omens that foretell severe devastation. He couldn’t see anything good coming out of the war where family kill each other, and hence he was filled with apprehension if he should fight and kill his own people at all.

Unless we understand this state of mind of Arjuna at that moment, we will possible not be able to comprehend and appreciate the deep teachings of the Bhagavadgītā.

Therefore, it becomes extremely necessary for all Gītā Sadhaks to understand Arjuna's state of mind at that moment.

With certainty Arjuna tells Śrī Krishna that he was not ready to and secure victory in the war at the huge cost of killing his own people.

He neither desires victory nor kingdom or even happiness that is obtained by killing his own. He feels there is no benefit or joy in having a kingdom that would be bereaved of kith and kin.

How can anyone be happy with such pleasures, he asks Śrī Krishna. He even questions the purpose of his life in such a dreadful situation.

Arjuna's mind had become so depressed, so filled with grief, that even suicidal thoughts come to his mind.

It is interesting to note how hearing Bhagavadgītā from the Paramātmā restores Arjuna’s self-confidence and motivation to perform his duty from his present state of suicidal melancholy.

Whenever a person is in a depressive or similar state of mind where he has become indifferent towards life, he can overcome that state of depression and renew his vigor to start a new life with a new attitude by simply reading Bhagavadgītā; as had happened to Arjuna.

Arjuna believes and says that all those for whom he wanted to get the kingdom with the desire for pleasure and enjoyment were standing to be sacrificed in the war. He was unable to understand why those who were ready to sacrifice their lives in the battle were those for whom he was keen to get victory in the battle. If they were not there to share the happiness from the victory, then what was the purpose of such a victory?

When we want to do something in life, we mostly do it with the inspiration of others. Someone takes higher education to become a doctor or an engineer in order to fulfill his father’s dreams. Someone does good in life to accomplish his mother’s or maybe his brother’s wishes.

In any war, there is loss of life and property. Right now, we are witnessing the war in the Middle East, in Ukraine and Russia, which has taken the lives of thousands and millions of people, destroyed many homes, buildings and resources. In this way, war becomes a curse to mankind.

Arjuna questions how can one feel happiness if one does not have their loved ones to share it with.

Arjuna’s state of compassion is such that he says that he doesn’t want to attack and kill his loved ones on the side of the Kauravas even if they do so.

It is surprising how the brave Arjuna who had moments earlier blown his conch to announce the start of the battle, had picked up his bow with confidence and had gone to survey those who had come to battle against him was in the radically changed dejected state of mind on seeing his relatives.

Arjuna’s deep moral values are exposed in this Shloka. He was prepared to die, rather than kill his kith and kin; his loved ones, even if it meant the loss of the kingdom. Even the lucrative offer of all the empires in all the three lokas could not lure him to wage the war. Then, how can a small piece of land called Hastinapura make him fight?

Arjuna is unconvinced what would he get by killing the Atatayi or tyrant sons of Dhritarashtra? He is convinced that in fighting the war, he will be ever guilty of slaughter.

Arjuna uses the word ātatāyinaḥ or aggressor or assassin.

According to our scriptures, Atatayi is a person who has any one of the following six vices,

• one who plunders another' s wealth,
• one who takes away another 's wife,
• one who usurps another' s land,
• one who attacks another with a weapon and kills him,
• one who burns down another 's house, or
• one who poisons someone.

Duryodhana had all these evil qualities. He had tried to burn the Pāṇḍavas in the Lakshagriha; he had poisoned Bhima; he had taken away the entire land belonging to the Pāṇḍavas. He had also taken away the wife of the Pāṇḍavas and looted their wealth.

Our scriptures also say that killing a Atateyi or assassin is not a sin.

Here Arjuna's state of mind is such that he is even ready to forgive Duryodhana despite him being such a tyrant, just because they are brothers. Even after having knowledge on the advisement of the scriptures, Arjuna says that if he kills these people, it will be a sin and he doesn’t want to be a part of that.

Arjuna's heart was so filled with love and attachment for his relatives that he was forgetting his duties. 

We conclude this session with the understanding of the deep melancholic state of Arjuna’s mind.

What further thoughts come to Arjuna's mind and what he says to Bhagavān Śrī Krishna will be discussed in the next Vivechan session.

The session concluded by offering the entire discourse on our attempt to understand Arjuna’s state of mind at the lotus feet of Bhagavān Śrī Krishna.

This was followed by a Questions and Answers session and chanting of the Hanuman Chalisa.

Questions and Answers

Smt. Suman Rastogi Ji

Q: While walking on the path of truth like Arjuna, we are wronged by our own and maybe get an opportunity to kill the wrong doer, then we get into a dilemma and are not able to take revenge. Why does this happen?

A: On seeing his kinsmen in the battlefield, Arjuna's mind was filled with dejection and his heart was filled with compassion for them. His power of resistance was exhausted. The same happens with us. But it is more wrong to suffer than to sin. Our life is also a war and there will be consequences. You have to try to win over such thoughts. We have to fight injustice not with a sense of malice but with a sense of duty.

Śrī Malay Ji

Q: This chapter is Arjuna’s Dejection Yoga. In difficult circumstances, Krishna guided Arjuna. Who will guide us today? The teachings of gītā have to be inculcated in life, but it always becomes difficult to practice it throughout life? What is the remedy when we cannot control our desires and impulses?

A: Being the charioteer of Arjuna, Śrī Krishna brought him out of the dilemma by giving him knowledge through the Bhagavadgītā. Bhagavadgītā is not just a book, it is the discourse from the Bhagavān. The Gītā that we are reading is the voice of Bhagavān Śrī Krishna, so in a way it is Bhagavān showing us the right path.

।।जयतु जयतु गीता, वाङ्ग्मयी कृष्ण रूपी।।

God appears in different forms. For this, we need to know our own nature.

Control over desires and impulses is possible only through practice because our mind is restless. Arjuna said to Śrī Krishna:

चञ्चलं हि मन: कृष्ण, प्रमाथि बलवद्दृढं।

तस्याहं निग्रहं मन्ये, वायोरिव सुदुष्करम्।। 6•34।।

On this, Bhagavān explained to him the importance of practice and said that the mind is restless, there is no doubt about it, but with practice you can control it.

असंशयं महाबाहो, मनो दुर्निग्रहं चलम्।

अभ्यासेन तु कौन्तेय, वैराग्येण च गुह्य ये।।6•35।।

Śrī Sachchidananda Panda Ji

Q: In the war of Mahabharata, Pitāmaha Bhīṣma was the commander of the Kauravas and he first announced the beginning of the war by blowing the conch shell. Dhrushtadyumna was the commander of the Pāṇḍavas, but Krishna first blew the conch, while he was the charioteer of Arjuna. Isn't this a violation of the law?

A: Sri Krishna had come to the battlefield as a charioteer and had also taken a pledge not to take up arms, but the Pāṇḍavas had faith in him and they considered Bhagavān Śrī Krishna as their real commander; as far as the Pāṇḍavas were concerned, HE was their Chief.

As a charioteer, Śrī Krishna guided Arjuna. To honour the vow of his devotee Bhīṣma Pitāmaha, HE broke HIS own vow and took up arms and fought with Bhīṣma. The first sounding of the conch by Śrī Krishna, who inspires one to perform their duties, will definitely not be considered a violation of the rules.

Śrī Tek Pappaneja Ji

Q: How can we attain Divya Dristi?

A: Divya Dristi  or Divine Vision can be obtained only from the Sadhguru. We wear glasses when there is a disorder in our normal vision. We perceive air by touch, but to know the elements in the air, scientific vision is necessary.

Similarly, for the experience of Atmanattva, the eyes of knowledge are necessary, which can be obtained only from the Sadhguru.

अज्ञान तिमिरान्धस्य, ज्ञानान्जन शलाकया।

चक्षु: उन्मीलितं येन, तस्मै श्री गुरुवे नमः।।

On attaining Self-realization, God is seen everywhere and in all beings.

जे जे भेटे भूत, तेथे पाहिला भगवन्त।।

Śrī Premnath Upadhyaya Ji

Q: It has been read in the Ramayana that Śrī Ram had to take measures to get rid of the feeling of guilt of murder, but in the war of Mahabharata, Śrī Krishna tells Arjuna that killing will not be sinful. Why didn't Arjun take any measures to get rid of guilt of murder?

A: Śrī Krishna says in the Eighteenth Chapter:

स्वे स्वे कर्मण्यभिरत:, संसिद्धिं लभते नर:।।18•45।।

There is no sin in doing one's natural duty. Killing the unjust is the duty of a Kṣatriya  and Arjuna being a Kṣatriya, would not be guilty. Śrī Ram may have taken measures for the liberation of the body.

Śrī Premnath Upadhyaya Ji

Q: Where can Dnyaneshwari be found in the original form?

A: The original Dnyaneshwari is written in Marathi language which has mesmerizing poems. The original text has to be read along with the Hindi translation to understand and appreciate it.

Just as the Mahabharata can be easily understood by listening to the discourse of Swami Govind Dev Giri Ji Maharaj's' Mahabharata Katha Sandesh, similarly Gnyaneshwari can be understood by listening to Guruji's Gyaneshwari Bhavkatha. It can be obtained from Dharmashree office in Pune in the form of a pen drive.

Śrī Kanhaiya Nagar Ji

Q: In the first chapter of the Bhagavadgītā, Arjuna has spoken of Varna Sankara Dosha as a result of war. Today we see that there a lot of inter-cast marriages in society. Are they all going to hell?

A: Bhagavadgītā mentions varna-sankara, not jati-sankara. In the fourth chapter, the Bhagavān says:

चातुर्वर्ण्यं मया सृष्टं, गुण कर्म विभागश:।। 4•13।।.

According to the duties performed, Bhagavān has created four varnas namely Brahmān, Kṣatriya, Vaisya and Sudra. Attributes and deeds are natural, the child of a trader does not have to be taught to trade, this is his natural quality.

The properties are genetic. The nature is formed according to the karma and deeds of the previous birth. Therefore, the character is not determined only by birth.

Due to inter-caste marriage, the qualities of two varnas are getting mixed, due to which purity is being destroyed.