विवेचन सारांश
Arjuna's reasoning in a distressed state to not wage war
The first chapter of Srimad Bhagavadgītā is called Arjuna Vishada yog - The yoga of Arjuna's grief.
The session began with the auspicious lighting of lamps followed by prayers.
Salutations to Maa Saraswathi, Ved Vyas Ji, Gyaneshwar Maharaj Ji, and Guru Govind Dev Ji Maharaj as well as humble pranams to all gita students. It is a great honour to be connected to all lovers of the gita.
The first chapter of the gita is very important as it is against the backdrop in the holy land of Kurukshetra in the Mahabharata. The turmoil that Arjuna faced could be gleaned from this chapter alone. It is a monologue by Arjuna and no advice from Bhagavan, yet it is an important chapter. We have seen that Arjuna being a Kshatriya was forced to wage war against his will. The Pandavas were deprived of their rightful land and their wife Draupadi put to shame in the court of the Kauravas. They had to face a lot of conspiracy. On losing the game of dice, they had to remain incognito for a year, and were exiled for twelve long years.
The Pandavas initially were given Khandav forest to settle their kingdom. They worked hard to make Indraprastha as their kingdom. The forest and barren land which was of no use were given to them by the Kauravas. The Pandavas thus toiled to make Indraprastha as their capital. Unfortunately, the kingdom was also usurped by the Kauravas and Duryodhana was not ready to even give land occupied by a small needle on return from exile by the Pandavas.
Bhagavan Sri Krishna approached Duryodhana as a peace messenger and asked for atleast five villages instead of the entire kingdom. Duryodhana did not budge and instead insulted HIM. So war became the only route and after months of preparation, the two armies stood facing each other in the battlefield of Kurukshetra. The Commander in Chief of the Kauravas was Bhisma Pitamah and they had eight Akshounis.
The Commander in Chief of the Pandava army was Drishtadyumna the brother of Draupadi and they had seven Akshounis. The blowing of trumpets by both the armies signified the start of the war. Arjuna then asked Sri Krishna his Charioteer to strategically position the chariot in order to have a good view of all the warriors whom he had to fight with.
हृषीकेशं तदा वाक्यमिदमाह महीपते।
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत।।1.21।।
Arjuna said In the middle between the two armies, place my chariot, O krishna, so that I may behold those who stand here desirous to fight, and know with whom I must fight, when the battle is about to commence.
यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान्।
कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे।।1.22।।
कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे।।1.22।।
So that I may observe those who must fight on my side, those who must fight against me.
Arjuna wanted to take a good look at all his family members and friends who were up in arms to fight against him. Sri Krishna being the charioteer followed Arjuna's orders.
कृपया परयाऽऽविष्टो विषीदन्निदमब्रवीत्।
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्।।1.28।।
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्।।1.28।।
And his heart melted with pity and sadly he spoke: O Bhagavan! When I see all these, my own people, thirsting for battle.
सीदन्ति मम गात्राणि मुखं च परिशुष्यति।
वेपथुश्च शरीरे मे रोमहर्षश्च जायते।।1.29।।
My limbs fail me and my throat is parched, my body trembles and my hair stands on end.
गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते।
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः।।1.30।।
The (bow) Gandiva slips from my hand, and also my skin burns all over; I am unable even to stand and my mind is reeling, as it were.
Arjuna lamented on seeing his own people against him. He was unable to stand, his throat became parched, his body trembled and his hair stood on ends. Worse still, his bow slipped from his hand which has never happened before as he was a brave warrior.
Dyaneshwar Maharaj Ji says:
जेणें संग्रामीं हरु जिंतिला । निवातकवचांचा ठावो फेडिला ।
तो अर्जुन मोहें कवळिला । क्षणामाजीं ॥ २०० ॥
One who won the heart of Shiv Ji and when he went to heaven to get the brahmastra he killed a devil called Nivatha Kavach who gave a lot of trouble to the Devattas. Why was Arjuna so distraught? In a second, owing to attachment, Arjuna was thrown out of balance into a state of depression.
Attachment is a part like other vices namely anger, lust, greed, jealousy, pride, and ego. Attachment can be towards material wealth, family, or position in society. This is a vice which can lead to a fall. Attachment towards one's own tugged Arjuna's heart and was the cause of his dejection and despair. Therefore he put forth a set of reasons as to why the war should not be waged. Arjuna was unaware of this vice but Dnyaneshwar Maharaj Ji has given a clear psychological analysis.
Attachment towards family and friends is a very tender bond and hence should be easy to break; but it is otherwise. Humans find it impossible to break away from bondage. It is easy to break a relationship if someone behaves badly with us. It is very difficult to break bonds with people who are very affectionate and loving towards us.
Dnyaneshwar Ji says:
जैसा भ्रमर भेदी कोडें । भलतैसें काष्ठ कोरडें ।
परि कळिकेमाजी सांपडे । कोंवळिये ॥ २०१ ॥
तेथ उत्तीर्ण होईल प्राणें । परि तें कमळदळ चिरूं नेणें ।
तैसें कठिण कोवळेपणें । स्नेह देखा ॥ २०२ ॥
The bee in order to savour honey sits on the lotus flower. At dusk the petals of the lotus flower close trapping the bee within. The bee has the capacity to bore through wood. Unfortunately, it does not desire to bore through the soft petals of the lotus flower to escape. Instead, it is ready to give its life.
Thus Dyaneshwar Ji has summed up the mental agony of Arjuna who had never in his life experienced such an emotion, that too during war. Arjuna was not desirous of killing his own people. He put forth a set of arguments as to why such a war should not be waged. In all this Bhagavan is calm as HE is the KNOWER of all things. HE understood what Arjuna was going through and his feelings for his loved ones.
Arjuna felt that it was not right to kill his own people and that too for the sake of a kingdom. Even if he was offered the three kingdoms of heaven, earth, and hell; he felt it was not worth it at the expense of his loved ones. Arjuna addressed Bhagavan as Madhusudan - the killer of the demon Madhu. Arjuna little did he know that Bhagavan would soon kill the vice of attachment within him!!!
Madhusudan Saraswathi Ji in his book has described in detail the significance of the names used for Bhagavan and Arjuna. Why names like Gudakesh, Pandav, Kaunteya, etc was used to refer to Arjuna. Why Bhagavan was referred to as Keshav, Rishikesh, etc. These have been explained in detail with reference to context. Ved Vyas Ji has deliberately used such names in the gita to convey subtle messages.
Arjuna asked Bhagavan what happiness was he going to achieve by killing the sons of Drithrashtra? He felt that he would only feel guilty killing his own cousins. He said that he would only accumulate sins by killing such terrorists. Scriptures say on the contrary. It is one's duty to eliminate all terrorist. We are taught it to be a sinful act and are asked to show mercy and leave them scot free! Who are labelled as terrorists?
- Ones who cause fire to kill.
- Ones who kill by using poison.
- Ones who usurp others land.
- Ones who trouble others wife.
- Ones who ill treats women.
- Ones who steal wealth.
All the above are norms against the society and those who commit such crimes are labelled as terrorist. Those involved in bombings are also terrorist. Example being Hamas outfit who are presently fighting agains Israel. To capture children, cook them, and feed the meat to their own mothers .. is it not the height of terrorist activity? For the welfare of the society such people should be wiped out from the face of the world as clearly mentioned in our texts.
Arjuna had forgotten how they were treated by the Kauravas. Bhim was fed poison mixed in laddus. He was tied and thrown in the river. The Kauravas led by Duryodhana plotted to burn the Pandavas alive in the palace made of flammable lac. The Kauravas surreptiously usurped the kingdom of Indraprastha by cheating the Pandavas in a game of dice. Never before did the Kauravas face the Pandavas in war. Duryodhana, Dushasana, and Shakuni always plotted and cheated the Pandavas. The tried to win only through conspiracy.
The Kauravas had always been backstabbers be it in Agni Khand Lakshagriha, and Arjuna failed to remember. How could he forget the incidence when Draupadi was dragged in court and disrobed? Despite all this, Arjuna justified to Bhagavan that it was not right to kill the Kauravas. When one turns his back towards his duties, then he is forced to justify his actions with reasons which are always not pertinent. One knows very well that one is not on the right path if one keeps justifying his actions.
Arjuna heart of hearts knew that his thinking was skewed and that he should act by waging the war. He was brainwashed by Drithrashtra and was overcome by attachment, which resulted in a series of justification for not fighting the war. He just kept changing his course of arguments.
Arjuna felt that killing his cousins in war was not the best thing. He felt how he would be happy and peaceful by killing them. He felt that they were his own. He accepted that the Kauravas were terrorists and sinful but felt that the Pandavas were righteous and hence should not stoop to such a level of killing them! In the following two verses it is clear that Arjuna by putting down the Kauravas, and elevating the Pandavas as superior, justified not to wage war. In the book Sadhak Sanjeevini, it has been pointed out as a vice in Arjuna.
1.38
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,
Bhagavan patiently listened to Arjuna with folded hands. Arjuna wondered why Bhagavan had not spoken a word and supported his justification. He expected Bhagavan to advise him not to wage war. Arjuna felt that the Kauravas were greedy for kingdom and thereby lost their sanity. According to Arjuna the war would only result in death of all relatives belonging to the same clan. It is only the young who take part in war and not the old men, women in general, and children. He felt it was sin to kill all the young men and thus cause no lineage.
Further, Shalya the uncle of Pandavas was against them. So Arjuna felt that he would be a traitor to kill his family and friends as Bhishma Pitamah and Acharya Drona were also with the Kauravas. Arjuna overcome by attachment was blinded of their faults. When a person performs actions overcome by greed he is totally unaware of his actions. He fails to realize that he is acquiring wealth by illegal means resulting in injustice. Similarly. Arjuna felt that Kauravas being greedy failed to see justice in their actions.
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.
Arjuna explained to Bhagavān that they know what is right and wrong. They know that it is a sin to eliminate one's own people there by resulting in breaking of the lineage. They being aware of the sinful deed should refrain from doing so. Arjuna explained that they are the ones who practice righteousness; and how could they kill their own family and friends? He did not want to be the cause of destruction of his lineage and incur sin. Hence, Arjuna felt that it is better to not fight the war. Why was Arjuna having such thoughts?
When it was confirmed that war was the only way out, Drithrashtra sent Sanjay as a messenger to talk to the Pandavas. All that Arjuna felt was infact Drithrashtra's point of view as conveyed by Sanjay. This clearly shows that Arjuna was brain washed. Bhagavān also patiently heard Arjuna out so that all his thoughts tumble out. Sri Krishna knew all that was going on in Arjuna's mind.
As mentioned in Sadhak Sanjeevini, to put down others and prove to be good is definitely a vice. This shows that we stoop down to compare and feel that we are good. Gita teaches us to look above. The qualities of stitah pragnya, gunatheeth, or devotee inspire us to propel forward by looking ahead. Arjuna on the contrary puts down his own cousins, friends, and family and showed them in poor light.
Swami Vivekananda went to Chicago to give a talk in the world parliament of religions. His speech was well received and gathered a lot of discipiles. He consequently gave several lectures mainly on the Gītā. One such lecture was arranged by a host. Swami Vivekananda approached the venue but was denied entry by the gate keeper as he was considered a Negro because of his dark skin. America at that time was divided due to race and colour. Swami Ji returned. Later, when the host met him he enquired why he did not turn up for the talk.
Swami Ji politely replied that he was turned away at the gate thinking he was a Negro. The host simply asked him why he did not justify. Swami Ji humbly replied that he did not want to project himself as someone superior to a Negro. He did not want to put down a Negro and prove to be better.
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.
Every clan or lineage follows a set for traditions and customs. All rituals are therefore carried forward from one generation to another. This is referred to as kula dharma. Such traditions are followed for the welfare of the clan. When there are no young men remaining all the traditions would thus come to an end for lack of subsequent generations. This was Arjuna's point of view. He felt for lack of people in the clan would only result in unrighteousness. This according to Arjuna would lead to the downfall of the self and the corresponding family.
Arjuna felt that he should do his duty which would result in the welfare of all. Arjuna felt that his actions be only righteous. He wondered who would follow the sanatan dharma if all the young men were killled in the war. Guru Ji says that one who is rooted in righteousness alone can follow the path of dharma. One who is devoted to Bhagavan and believes in HIM alone has fear for HIM. 'Ish' means one who reigns in or controls which is 'Ishwar.' We all should be controlled in our behaviour towards others. We should therefore be respectful towards the elders and gurus. This will deter us from committing sins.
Today's scenario is completely different. One should take ownership for one's actions and be righteous. We see others perform unrighteous deeds and are negatively influenced by their actions. Arjuna felt that being unrighteous leads to destruction.
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 told Sri Krishna that when sins and unrighteous deeds increase, the guilt of sinful deeds vanish. People feel that it is okay to commit crimes in the dark where no one observes them. They fail to realize that Bhagavān is always watching. HE is the controller of the universe and one cannot escape from his grip. Paramātmā is all pervading and HIS rules are for all to follow and HE is watchful. This thought prevents an individual from committing sins.
Arjuna was of the notion that upon death of men in the battlefield, the women folk would be widowed. This would lead to dilution of the clan as women would have to marry outside the clan. The purity of the lineage would be affected. A Kṣatriya man marries a Kṣatriya woman and are referred to as pure breed as they belong to the same clan. The successive generation would have the qualities of Kṣatriyas. We saw how queen Padmini upon hearing the death of her husband prepared to immolate herself along with several other widows to prevent capture, enslavement, and rape.
There are many qualities that define a clan which is important for performance of their duties. Heredity plays a major role and hence to safeguard such qualities it was a must those days to marry within the community. A doctor couple's child has more chances of being a doctor. The four varnas or classes - Brahmin, Kṣatriya, Vysya, and Sudra - may result in a mixture when they intermarry.
Bhagavān had said:
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्।।4.13।।
The four divisions of society (the wise, the soldier, the merchant, the labourer) were created by Me, according to the natural distribution of Qualities and instincts. I am the author of them, though I Myself do no action, and am changeless.
Each class has special qualities like knowledge, valour, wealth, and manpower respectively.
All opinions expressed by Arjuna to justify his arguments were his own personal views. Bhagavān was a mere listener. HE began to talk only from the eleventh verse of chapter 2.
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.
Arjuna firmly said that one who is the destroyer of a clan and becomes the cause of its dilution, commits a sinful act only to be relegated to hell after death. 'Kulaghna' refers to one who destroys the clan. 'Kuladeepak' refers to one who brings fame to the clan.
Our saints too teach us about righteous and unrighteous deeds. Dharma does not refer to religion especially Hindu religion. Dharma refers to righteousness. Gita also reiterates that dharma refers to duty. One has to ponder about one's duty in this birth. There are various types of duties viz. Mathrudharma, Pitrudharma, duty towards society, Rashtradharma - duty towards one's country, etc. One has to oblige one's duty in all spheres of life.
Tulsidas Ji has said in Uttarkhand of Ramacharitamanas:
“परहित सरिस धर्म नहिं भाई, परपीड़ा सम नहिं अधमाई”
There is no greater good than doing good for the welfare of others; and there is no greater sin than causing sorrow to others.
Arjuna was worried about the ceremonies that were performed by the clan for generations to honour the dead. "Pinda" refers to a ball or lump of cooked rice, often mixed with ghee and black sesame seeds, offered to ancestors during funeral rites (Antyesti) and ancestor worship (Sraddha). The young men in the family perform these rites. If they are killed then the entire tradition would be obliterated as per Arjuna. The ancestors would therefore be left in the lurch in hell.
Arjuna was confused and could only see the negative aspects if he participated in the 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.
Due to mixture of the clan because of widowed women and intermarriage with other communities, it would result in permanent destruction of lineage and traditions. These traditions were otherwise kept alive by pure breed successive generations. All that would become redundant was Arjuna's view. The older generation in order to keep the traditions alive usually teach their sons and grandsons who ultimately become torch bearers of the clan. The young in the family learn by observing the elders and thereby keep the customs active.
We see in our households how the children follow the traditions of their grandparents. Arjuna thought it was a sin if the age old tradition was discontinued.
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 addressed Bhagavān as Janardana and said that people who caused destruction of the clan would be destined to live a life in hell for an indefinite period of time. This was what he had heard (Anushushruma) from his elders. By this time, Arjuna was in tears and one negative thought led to another, completely unnerving him! All along Bhagavan had been a passive listener. HE waited until Arjuna's outpourings emptied his mind. When one is depressed and thoughts overcrowd one's mind failing to discern the right from the wrong; one has to free the mind from all possible thoughts.
Thus a psychiatrist always calmly listens to his patients. When the mind is in turmoil, one loses the capacity to listen and understand. A sorrowful person should be allowed to cry first and empty all sad feelings. Similarly, is the stance taken by Bhagavan. Arjuna's ourpourings led to a string of negative thoughts.
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 felt miserable and wondered what he was about to do! Was he going to kill his own family for the selfish happiness of the self and greed for the kingdom? What a great sinful act!! He wondered how the Pandavas were getting ready for such a great sin. Arjuna wondered why Bhagavan was not speaking and accepting the situation. He felt he was right and that Bhagavan suggest that they leave the battlefield and be rid of the ensuing sins.
Our shastras teach us to be God fearing and restrain from sinful acts. We are brought into this world to follow certain rules by the Creator.
It is said that:
अजास्ता (विद्युत प्रवाह) वाले पानी और बिजली से डरना चाहिए क्योंकि दोनों ही जानलेवा हो सकते हैं।
One should be fearful of the uncontrolled force of water and electricity as both have the capacity to take one's life.
So should one be fearful of a mad person as one cannot predict his actions.
We hear quite often how the youth take on the challenge of jumping into gurgling waters only to meet their fate.
It dawned upon Arjuna how selfish he was. He felt sorrowful that for material comfort and happiness, he was in the battlefield to annihilate his family and loved ones.
Dyaneshwar Ji says:
तुजसीं अंतराय होईल । मग सांगे आमुचें काय उरेल ? ।
तेणें दुःखें हियें फुटेल । तुजवीण कृष्णा ॥ २३४ ॥
Arjuna said, 'Hey Krishna! I would never be able to live without YOU even for a second. I know for sure that YOU will move away from me if I sinned. That is the reason I have accumulated merits to be with YOU.'
तैसे राज्यभोगसमृद्धि । उज्जीवन नोहे जीव बुद्धि ।
एथ जिव्हाळा कृपानिधि । कारुण्य तुझें ॥ ६८ ॥
एथ जिव्हाळा कृपानिधि । कारुण्य तुझें ॥ ६८ ॥
Similarly, the prosperity of the kingdom cannot stimulate this bewitched intellect of mine. At this time, O' Shri Krishna, your grace is my support. (That is what will be useful). ॥2-68॥
Dyaneshwar Ji explains beautifully the mental state of Arjuna. Guru Dev Ji says that no one has expresses so clearly in their commentaries on the gita. The spiritual intellect of man cannot ascend however much he acquires material wealth and comfort. These merely contribute to the growth of intellect in the earthly plane. Wealth fans greed in an individual. It is only with the divine grace of Bhagavan can man ascend spiritually.
Arjuna told Bhagavan that because of his sins he has made himself bound to Bhagavan. If he commits further sins, Bhagavan would move further away from him. Arjuna was sure he would be heart broken if such a situation occurs. Arjuna declared his love for Bhagavan and proclaimed that he can be without wealth and happiness but never without Bhagavan!
That was the reason Arjuna chose the unarmed Bhagavan instead of HIS Narayani army when he was given a choice. We all know this incident when both Arjuna and Duryodhana approached Sri Krishna for help in the war. Arjuna chose to stand beside the feet of Bhagavan while Duryodhana stood beside Sri Krishna's head. When Sri Krishna opened his eyes from his restful state, HIS eyes fell upon Arjuna and therefore he was offered the choice first.
Duryodhana argued that he was the first one to approach Bhagavan. Sri Krishna replied that he saw Arjuna first and he was the younger amongst the two. The youngest always gets to choose. Without hesitation Arjuna chose the unarmed Sri Krishna as he felt he was self sufficient to take on the enemy. He wanted Bhagavan by his side while he performs the action.
What would have happened if Duryodhana was offered to choose first. Sinful people do not require Bhagavan. Duryodhana would have definitely chosen HIS Narayani army and that would have left Arjuna with Bhagavan. It would have then become that Arjuna had no choice and hence took Bhagavan as his charioteer!
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.
Arjuna reiterated that he was not prepared to commit sin and be the cause for Bhagavān to move away from him. He was sure that he could not think of a life without Bhagavān. If, on the contrary, the sons of Dhritarashtra, with weapons in their hand, should slay him, unarmed and unresisting, surely that would be better for his welfare! He assured Sri Krishna that he would not retaliate but accept his fate. This showed how sorrowful Arjuna became that he despite being a brave warrior was ready to give up without retaliation!!
Arjuna was totally depressed. Guru Dev Ji says that the song of the Gītā has the power to make a depressed person happy again. Bhagavān rendered the song of the Gītā in his own blissful style in the battlefield of the great Mahabharata war!! It was not in a temple, or on the banks of river Ganges, or in the pristine Himalayas but the Gītā was sung by Bhagavān in the battlefield.
Our life on earth is referred to as a battlefield. We tend to lose sight of our goal and get depressed. We endeavour to do our duty and face difficulties in life. In this process we have mental breakdowns. At such times, just as the Gītā gave direction to the dejected Arjuna and uplifted him to perform his duty, we too can find solace if we believe in the Gītā. After all the Gītā was rendered by Bhagavān HIMSELF for the welfare of the human race by instilling confidence to go ahead in life towards the accomplishment of one's purpose.
The last verse of this chapter (Vishada yog) was rendered by Sanjay describing the mental state of the great warrior Arjuna.
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.
Sanjay described that in the battlefield Arjuna overcome by sorrow and depressed mental state The mind becomes distressed because of sorrow. The ups and downs in life lead us to periodic state of distress. Life is always a mixed bag of happiness and sorrow. One should learn to be balanced and not become euphoric in happiness and distraught in sorrow. To come out of both extremes as soon as possible is the message of the Gītā for all humans. The Gītā teaches us how to empower us to reach our goal.
Arjuna was thus drained not only mentally but physically too. He threw his bow and arrow down and plonked himself in the back seat of the chariot. Such became the state of a warrior of merit as a result of brain washing and depression. Such is the power of sorrow over the mind - which can lead the mighty to fall!
There is a constant battle between the good and bad people. The the good are taught to be tolerant of the bad. Vir Sawarkar Ji termed it as 'Sajjan Vikruti' meaning it is a deformity of the gentry. The gentle should not have that level of tolerance that the bad people become worse by their actions leading to destruction.
It is a proven fact seen in daily life. A mother with two children always asks the gentle one to be more accommodative to yield to the wishes of the aggressive child. The same is happening in our society. This indirectly favours the bad forces and makes them stronger.
Guru Dev Ji aptly put it as:
If wealth is lost nothing is lost.
If health is lost something is lost.
If character is lost everything is lost.
If confidence is lost everything is lost forever.
As the saying goes:
“मन के हारे हार है, मन के जीते जीत”
The mental state of an individual determines his victory or defeat!
Arjuna said:
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव।।18.73।।
Arjuna replied: O Bhagavan! O Immutable One! My delusion has fled. By Thy Grace, O Changeless One, the light has dawned. My doubts are gone, and I stand before YOU ready to do Thy will."
This is a beautiful relationship between a guru and his disciple. The series of advices that followed after Arjuna sought the help of Bhagavān to be led in the right direction is encapsulated in the Gītā.
The name of this chapter is thus 'Arjuna vishada yog - the despair of Arjuna. Sometimes, sorrows in life make man bond with Bhagavān. Man calls Bhagavān for help and tries to be close to HIM. The only difference is that Arjuna's despair was not for selfish reasons as he wanted to fight for righteousness.
One who is in despair for the sake of the country/kingdom or for his entire clan is termed as yog. Such people worry for the welfare of all the people and their agitation is a result of their suffering. If it is for a selfish reason it is termed as just despair while if it is for mankind as a whole it is a yog. The gita beautifully expressed the mental agony of Arjuna as he truly cared for humanity. The meaning of yog is connection, and despair helps in uniting with Bhagavān.
The depressed state of Arjuna was a result of brain washing by Drithrashtra. Actually, three Pandavas - Yudhishtra, Arjuna, and Nakul were against the war. Bhim had vowed to destroy the Kauravas who were the cause of putting Draupadi to shame; but still remained neutral. Sahadev alone was for the war. How Bhagavān convinced the Pandavas to perform their duty is explained in the gita. One can read, understand, ponder, and dwell on each aspect of the gita.
The entire commentary was thanks to Guru Dev Ji who gave a talk in the camp and insights from Dyaneshwari, which has been shared with all gita students.
The session thus ends with profound obeseince to Dyaneshwar Maharaj Ji and Guru Govind Dev Ji Maharaj Ji.
Question and Answer session:
Raghavendra Ji
Question: How to integrate various spiritual texts and follow?
Answer: The traditions have been broken and different ways of praying are being followed. Among hindus some are vegetarians, non vegetarians, devi sadhaks, critics of various demi gods. In actuality, Brahma Ji, Vishnu Ji, and Shiv Ji represent the power of parabrahma Paramātmā. The trio is referred to as Generator, Operator, and Destroyer respectively. Does the Government refer only to the Prime Minister? Both the centre and state have ministries where portfolios are divided based on the minister's capacity. Each minister handles a portfolio. The different departments include Energy, Education, Home affairs, Defence, Finance, etc.
Similarly, demi gods take care of the activities. It is not only in Hindus. Christians refer to them as angels and seek their help. We have a narrow outlook and we have divided nature based on our discrimination. Various religions divide people. The Gītā's mantra is
संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः।।12.4।।
Subduing their senses, viewing all conditions of life with the same eye, and working for the welfare of all beings, assuredly they come to Me.
We humans have to work for the welfare of all and not divide and discriminate. This can be made possible only by reading the gita and following its principles. Sant Shri Gulab Rao Maharaj had prophesied long ago that the gita would be the holy book of the world, uniting all the people of this world. Sunita Williams had carried the gita into space.
द्वौ भूतसर्गौ लोकेऽस्मिन् दैव आसुर एव च।
दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे श्रृणु।।16.6।।
All beings are of two classes: Godly and godless. The Godly I have described; I will now describe the other.
यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति।
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्।।7.21।।
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्।।7.21।।
But whatever the form of worship, if the devotee have faith, then upon his faith in that worship do I set My own seal.
The speaker worked in the electricity department and hence aware of how electricity is dispersed. From the generating station, electricity reaches the 400 KV substation, then to 220 KV, then 133 KV, and finally to 11 KV which is then converted to 220 KV in our homes. An uninformed person may assume that electricity comes from the pole or generating station. Similarly we are unaware of the process of flow of energy from Parabrahma Paramātmā to various deities. Hence we tend to consider what we experience as truth.
The experience of an individual be it in a temple, or response to a prayer or wish makes one have faith. It is human nature to consider what one experiences as the only truth and the rest to be false. Such ignorance only leads to discrimination. One should endeavour to read the Gītā and follow rather than be skeptical of what others think or do. The truth should first sink in so that we can enable a change in how people think. We have to understand first while experience comes later.
Hence it is a gift of sanatana dharma as mentioned in the Rig Veda 1.89.1
"आ नो भद्राः क्रतवो यन्तु विश्वतोऽदब्धासो अपरितासउद्भिदः।
देवा नो यथा सदमिद् वृधे असन्नप्रायुवो रक्षितारो दिवे दिवे॥
Let noble thoughts come to me from all directions.
"Ekam sat vipra bahudha vadanti" translates to 'Truth is one, the wise call it by many names.'
One should be aware and stay away from anti socials who spread various kinds of rumours.
Subodh Ji
Question: How long did the gita and what were the others doing in the battlefield?
Answer: It is said that the conversation took 45 minutes. Arjuna was intelligent and could grasp everything easily. Ved Vyas Ji has written in chapters for our easy understanding. The entire army was waiting for the war to begin. Kauravas knew that there was something going on and the saw Arjuna throw away his bow and arrow and being seated in his chariot. They were secretly happy that if Arjuna ran away, they would be the winners.
The Kauravas always desired to win by conspiracy and not war. So they waited patiently to note the happenings.
Arjuna did not view Bhīṣma Pitāmaha, Dronacharya, and Karna as sinners. Since they were in support of terrorists they had to be killed as per dharma. Innocent funding to terrorist activities makes one an accomplice to the sin.
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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