Chapter I (28 - 47)

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अर्जुन उवाच -

दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥ २८ ॥

सीदन्ति ममगात्राणि मुखं च परिशुष्यति ।

वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥ २९ ॥ 

गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते ।

न च शनोम्यवस्थातु भ्रमतीव च मे मनः ॥ ३० ॥

Arjuna said: Oh Krishna! Seeing these my kinsmen gathered here eager to fight, my limbs fail me, and my mouth is parched up.  I shiver all over, and my hair stands on end.  My bow Gandeeva slips from my hand, and my skin burns.  Neither can I stand upright.  My mind is in a whirl.

(I – 28, 29, 30)

Valorous Arjuna, Arjuna with a strong, well built body, the best archer Arjuna, Arjuna the master of greatest warfare skills says he is unable to stand upright.  He says he is unable to grip the Gandeeva, which has been part of his physical self all these years.  His body is trembling under exhaustion and Mouth dried up.  What could be the reason for such a dramatic change?

Prompted by Shree Krishna, Arjuna looked at both the armies and saw ‘My’ own people in both the armies.  His enthuisiasm for the war, which would result in killing of ‘my’ people, instantly dried up and the effects described above resulted.  There is a death occuring in the world every minute.  If death were to affect us, each and every death would leave an effect on us.  No.  That is not so.  The news of a death leaves an effect on us.  Even that is minimal, if it is the news about death of a stranger in some corner of the world.  If it be about the death of someone associated to us by this word ‘My’, then the effect is more.  Due to the association, the death causes a feeling as if a part of ‘me’ is lost.  Arjuna too is similarly affected.  The thought that “I will be initiating a process of my own destruction.  I will be cause to it” was the reason.  Did he not know all these days that these were his kith and kin?  Did he come to know that Duryodhana is his brother and Bheeshma is his Great Grand Father all of a sudden on the battle field?  No.  He very much knew this, but anger and hatred in him had shrouded the obvious realization that he will have to fight his own relatives.  Shree Krishna’s words coupled with the extraordinary situation of the battlefield made it astonishingly glaring for him.

We can understand Arjuna’s refusal to fight owing to the coldness set in his mind.  But, why the trembling and other visible symptoms at the physical level?

It is the mind that rules the body.  Body too becomes exhausted when the mind is exhausted.  An enthused mind energizes and refreshes the body too.  Various fields of Science including the medical science and Technology direct their efforts towards the body to comfort and revitalize man.  Spiritual efforts are directed towards the human mind, trying to soothe it and thereby elevate man.  The physical symptoms described by Arjuna will prompt any modern day physician to declare that he is infected with ‘Influenza’ or ‘Viral flu’ advising immediate hospitalization for tests and observation.  The psychiatrist would name it ‘Anxiety-state Neurosis’ and start his treatment with tranquilizers.  Gita is the result of Shree Krishna’s great effort at setting right his interior.

-ॐ-

निमित्तानि च पश्यामि विपरीतानि केशव ।

न च श्रेयोsनुपश्यामि हत्वा स्वजनमाहवे ॥ ३१ ॥

I see adverse omens.  Neither do I see any good in killing these my own people in battle.

(I - 31)

Not only the body, but also the intellect (buddhi) is affected by disturbance at physical level.  Rationalizing faculty gives way to superstitions.  Arjuna is summoning natural phenomenons in support of his arguements.  Screaming of an owl, crossing of a cat, whirlwind, uprooting of a tree, etc. are normal happenings in nature.  Arjuna, in a disturbed state of mind, observes these and feels that these are ominous signs of the disastrous effects of the battle.  Any effort is efficient and result positive if accompanied by enthusiastic mind.  On the other hand, a disturbed and confused mind, disturbs the effort, obviously resulting in failure.

-ॐ-

न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ।

किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥ ३२ ॥

I do not desire victory, nor do I desire empire and all the pleasures that come with it.  Of what avail is dominion to us, O Govinda! of what avail are pleasures and even life?

(I - 32)

These are words born neither out of detachment, nor out of realization that kingly positions and the comfort that goes with those positions are temporary.  On the other hand, Arjuna was the most eager to fight, win, and regain the lost empire.  To deny a desire when the mind is clogged by weakness is human nature.  When hardwork becomes unbearable, when the other enticing allurements become too strong to be denied, when laziness can not be given up, a student laments, “I neither want to study, nor do I want high marks.  What is use of high marks?  I know what has happened to the high scorers.”  “I do not want your job and the so-called comforts which go with it” bemoans an employee, stressed by a feud with his boss.  Does he really not want?  No.  He goes in search of another job with the same, if not better perks and comforts.  The death of a dear one causes a wild storm within and he declares, “there is no God.  God, Temples and worship are all humbug.  What is use of all the worships and temple visits I did till date?”  He throws away the images of God so lovingly worshipped by him.  Arjuna’s words are in the same vein as a very common man.

-ॐ-

एषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च ।

त इमेsवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥ ३३ ॥

All those, for whose sake we desired empire, enjoyment and pleasure, stand here in the battlefield having renounced life and wealth.

(I - 33)

Arjuna is resorting to various attempts to make his arguements agreeable to Shree Krishna.  It is obvious that he himself is not convinced, otherwise he would not seek someone else’s approval.  He would have simply walked out of the battlefield.  Shri Krishna’s mischievous smile coupled with silence, clearly indicated his non-approval, thus adding to Arjuna’s confusion.  He is repeating his words and at times contradicting his own words.

Human being always wants a sharer of his pleasures and pains.  He would expect a word or two of appreciation from near and dear when he constructs a new house or when he proudly owns a new car or even when he wears a new shirt.  He is saddened if there is no one to share and appreciate his joy.  Similar is his behaviour in times of pain.  A child does not cry when it has a fall and there is no one around to console.  When mother is around, even a harmless fall causes a bitter cry.  We can see so many elders around us who lament umpteen times, a painful or bitter experience that occured years ago.  These are mere efforts to satiate ego (Ahankara).  He wants his ‘own’ people to attest ‘his achievement’, to agree that ‘his achievement is unparalleled, to weep with him over his grief, again with a certificate that ‘his grief was the bitterest and no one else could endure such a strong dose of pain.  He is saddened if others fail his expectation and do not respond favourably.  On the other hand, when others match his expectation and start singing in appreciation, he will turn into a very personification of humility and say, “Oh no.  I have done nothing.  It is all His grace”.  These are all nourishments for blooming of the Ego.

I will win this battle, regain my empire and will live with all glory.  But, what is use if none of my dear ones is alive to see and relish my success?  All ‘my’ people are arrayed on this battle field with readiness to die.  I will have to kill all these men to regain my lost territories and kingly status.  What is the use of my achievement in the absence of these ‘my’ men.  A minute back, Arjuna had declared that he did not want Victory, Empire and all the pleasures and Glory which go with these.  Now, a minute later, he is suggesting that, “yes, I am winning.  I am sure to regain my empire, and I am going to live a pompous and glorious life associated with kingly status.  But, how am I to relish all these if ‘my own’ men are not around?”

His ego shows off in all these words of Arjuna.  He wants to assume the garb of a detached saint, which he is not, when he says, “I do not seek victory and empire and all the kingly pleasures.”  He boasts of his prowess when he says, “Yes, I’ll win and regain my empire and live a comfortable life”.  The next moment he parades his humility and selflessness by saying, “It is not for me, but for these my people, that I seek victory and empire.  They will be pleased at my success.  They will be happy to see me leading a comfortable life in the palace.  It is only for their happiness that I seek this war and victory therein.”  Shree Krishna knew very well that these expressions do not reflect reality and hence was silent with his sarcastic smile.  This only added to Arjuna’s discomfiture.  He tries to take a philosophical route in the next few verses to convince Shree Krishna.

-ॐ-

आचार्याः पितरः पुत्रास्तथैव च पितामहाः ।

मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ॥ ३४ ॥

एतान्न हन्तुमिच्छा घ्नतोsपि मधुसूदन ।

अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥ ३५ ॥

Teachers, fathers (uncles), sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, besides other kinsmen, all are here.  O Madhusudhana! (slayer of Madhu) I do not wish to kill them, even if they were to kill me.  Not even for the sake of dominion over the three worlds, much less for a bit of land on the earth.

(I – 34, 35)

Shree Krishna was also called Madhusudhana as he had killed a demon named Madhu.  What does Arjuna want to convey by using this name?  “It was right on your part to kill Madhu.  He was a demon and deserved to be killed.  But, do Teachers, Grandfathers, Uncles, brothers-in-law and fathers-in-law and sons deserve to be killed?  Am I so mean to desire and strive for their death?” Arjuna seems to suggest.  He tries to convey a nobler image of self through the next speech.  “The character of those sons of Dhritarashtra, who oppose me is too well known to need elaboration.  But, am I the same?  Am I not aware of what is right and what is wrong?  I will not retaliate even if they attack me with all their weapons.  I do not want to kill these men even if I am offered the dominion over all the three worlds.  Will I kill for a small bit of land on this earth?”  Shree Krishna was looking at Arjuna, rather at the raging confusion within him.  His ‘smile’ continued.

-ॐ-

निहत्य धार्तराष्ट्रान्नः का प्रीति स्याज्जनार्दन ।

पापमेवाश्रयेदस्मान् हत्वैतानाततायिनः ॥ ३६ ॥

What pleasure indeed be ours, O Janardhana, from killing of these sons of Dhrittarashtra?  We would gather nothing but sin by slaying these felons (terrorists).

(I - 36)

Sage Vasishta defines a terrorist as one who ‘unhesitatingly and ruthlessly uses fire, poison and weapons to kill and snatches away money, land and women’.  (Vasishta Smriti).  {It will be interesting to apply this definition on the present day Islamic terrorists!!}  The notorious gang of four comprising Duryodhana, Dushasana, Karna and Shakuni had done all the six deeds suggested in this definition.  They had torched the guest house with an intention to kill the Pandavas resting inside.  They had poisoned Bhima’s food and thrown him in the river.  They have taken to arms in this battlefield. They snatched Pandavas’ empire, robbed them off their jewels and other belongings, tried to disrobe and dishonour their wife Draupadi in open court.  “Yes, they are felons, terrorists and deserve to be killed.  But, we will not gain happiness in their death.  On the other hand, we will gather sin by killing these men.”  This is a new arguement of Arjuna.  (He seems to have given ideas and words to the modern day secularists and human rights activists.  Their refusal to prosecute hard core terrorists and hang convicted ones is too recent to forget.)

-ॐ-

तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् ।

स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥ ३७ ॥

Therefore ought we not to kill our kindred, the sons of Dhritarashtra.  For how could we, O Madhava, gain happiness by slaying of our own kinsmen?

(I - 37)

He is repeating his arguements for lack of new ones.  Shree Krishna’s unresponsive silence seems to have tired him and he is in lack of arguements in his efforts to gain approval of Shree Krishna.

-ॐ-

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः ।

कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ ३८ ॥

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् ।

कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥ ३९ ॥

O Janardhana! Their understanding has been overpowered by greed and hence neither see the evil impact due to decay of families, nor the grave sin in hostility to friends and kins.  But, we can see clearly the evil due to the decay of families.  Why should we not turn away from this sin?

(I – 38, 39)

There are two ways to establish one’s own superiority.  To talk high of self is one and to point out shortcomings in and to talk ill of others is another.  Arjuna is using both these ways in this verse.

Lobha or avarice is one of the six adversaries of man, Kaama (desire), Krodha (raging anger), Moha (infatuation), Mada (arrogance) and Matsarya (jealousy) being the other five.  These are powerful enough to clog his intellect, thereby dampening his vison.  Not only Indraprastha, but also Hastinapur does not belong to Duryodhana.  Pandavas were the rightful claimants to the throne of Hastinapur.  Dhritarashtra was merely a custodian to the throne till the Pandavas attained adulthood and became fit enough to rule.  Dhritarashtra and the courtiers submitted to the wildly obstinate Duryodhana, partitioned the kingdom and handed over Hastinapur to him.  The Pandavas gleefully accepted the barren portion allotted to them and turned the same into a green, flourishing state through their hardwork.  Duryodhana grew jealous and snatched their land too through a game of dice.  Now, when they have returned after completion of thirteen years of banishment, Duryodhana not only refuses to give back their terroritory, but also has gathered an army to fight and finish them.  “Duryodhana’s vision is blinded by his avarice and jealousy and he is refusing to see reason.  He has neither repented his past misdeeds nor has he realized the grave sin of gathering an army hostile to his own brothers.”  This is the arguement of Arjuna.

He adds in the same breath, “But, are we not different and better than these?  We can very well discriminate the wrong from right.  To stay away from sin should be our nature.  Do the nobles pay back the misdeeds and foul words of a drunkard, who has lost his discretion and is acting under the influence of intoxication.  To walk out of the battlefield refusing to fight these obvious sinners is the best option for Pandavas.” says Arjuna.  ‘We not only retain our rationalizing faculty, but also act as suggested by it’ claims Arjuna.  This was the last straw in his bag of arguements.  Shree Krishna continued to be unresponsive.  Arjuna probably felt he was too selfish and tries to add a benevolent and philosophical polish in the next few verses.

-ॐ-

कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः ।

धर्मे नष्टे कुलं कृत्स्नमधर्मोsभिभवत्युत ॥ ४० ॥

On the decay of a family, the immemorial religious rites of that family die out.  Impiety further overwhelms the whole of the family due to destruction of spirituality.

(I - 40)

Eighteen akshouhinis of the two armies are gathered on the battlefield Kurukshetra.  A battle is sure to result in a colossal loss of lives, all of them males.  Such a huge loss of males will disrupt infinite number of families.  Older men are also part of these armies.  Older men are responsible for guidance and training in family traditions, cultural values and immemorial religious rites.  These have bound individuals to a virtuous life for generations.  Loss of older men in thousands will naturally destroy these family traditions, human values and religious rites.  Demise of virtue will obviously give way to rise of vice.

-ॐ-

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः ।

स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्ण सङ्करः ॥ ४१ ॥

He Krishna!  On the prevalence of impiety, the women of the family become corrupt.  Women being corrupted, there arises, O Varshneya, intermingling of castes.

(I - 41)

For the Hindu, the individual, family and the society are all lively units, one higher than the other in that order.  The lower unit foregoes its rights whenever there is a clash of interest with the higher unit.  The individual gives up his stake when it clashes with the interest of the family or the society.  Similarly, the family gives up its stake when it clashes with that of the society.  Family and society play a crucial role in establishing virtues.  On the contrary, individual is a sole unit in the western societies and family and society are mere groups of individuals and are almost non-existant as independant units.  Individual rights are foremost in those societies.  An individual has the right to do anything, anytime, anywhere and anyhow and any restriction is unwelcome.  The government and its laws are the only attempts to restrain the individual, the attempt being rigorous and harsh in dictatorial and communist regimes and feeble in democratic setups.

‘An infinite number of widows will be generated by this battle.  With the loss of traditional practices and values and destruction of social fabric, amorous desires will crop up.  Desire does not bother about implication.  Culture, Values and Nobility are out of bounds for desire struck individuals.  An unrestricted run after the amorous desires will further destroy values and other social establishments’, argues Arjuna.

The arguement, ofcourse is logical and valid, but the intention of Arjuna in putting forth this arguement is not social well-being.  He is merely trying to coverup his weakness in the garb of social well-being.

-ॐ-

सङ्करो नरकायैव कुलघ्नानां कुलस्य च ।

पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥ ४२ ॥

Admixture of castes, indeed, is for the hell of the family and the destroyers of the family.  Their ancestors too fall, deprived of the offerings of rice-ball (Pinda) and water (Udakam).

(I - 42)

‘This battle on the Kurukshetra is going to leave its disastrous impact not only on this visible world, but also on the other invisible worlds’, argues Arjuna.  Man assumes a body and lives in this world.  At his death, he leaves behind the physical body here and takes along the subtle bodies to the Pitru Loka.  The others in his worldly family offer rice balls (pindam) and water (Udakam) in his memory for his peace and emancipation.  These reach him in subtle form in the Pitru loka.  The souls not fortunate to get these fall to lowly worlds.

With the destruction of families, there will be none to offer the paternal obligations.  With the loss of eternal values, man will be living solely for the bread and obvious pleasures.  His faith in subtler and invisible aspects of life will be deminished.  Hence, these ancestral obligations will not be fulfilled, resulting in fall of the ancestors.

The arguement seems very logical.  But, Shree Krishna does not show any sign of approval.  He always sees beyond the visible and obvious plane.  He does not fall for Arjuna’s words, but sees the mind of Arjuna speaking these words.

-ॐ-

दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः ।

उत्स्याद्यन्ते जातिधर्माः कुलधर्मश्च शाश्वताः ॥ ४३ ॥

उत्सन्न कुलधर्माणां मनुष्याणां जनार्दन ।

नरकेsनियतं वासो भवतीत्यनुशुश्रुम ॥ ४४ ॥

These misdeeds of the destroyers of clans, bringing about confusion of castes, cause destruction of the immemorial religious rites of the castes and the clans.

O Janardhana! We have heard that inevitable is the dwellings in hell for these men in whose families religious practices have been destroyed.

(I – 43, 44)

Arjuna’s arguements continue, but he seems to be struggling for words.  “All of us will end up in hell as a result of this war,” says he.

Man in today’s world is content with a sensuous life, lacking in values.  If you suggest ‘such a life may lead to hell’, the instant reply is ‘who has seen hell?’  “The worldly pleasures are real.  If a life without the so-called values can fetch me these pleasures, what is wrong in pursuing it?  Hell, even if real and inevitable will come only after life ends.  I can not forego the sensual pleasures for the fear of an imaginary concept.  Values have no meaning for me, if these would restrict these pleasures.”  Arjuna’s latest arguement may seem senseless and childish for the modern man with such ‘secular’ ideas.  Shree Krishna also felt the same way, for different reasons, ofcourse.

-ॐ-

अहो बत् महत्पापं कर्तुं व्यवसिता वयम् ।

यद्राज्य सुखलोभेन हन्तुं स्वजनमुद्यताः ॥ ४५ ॥

यदि मामप्रतीकारमश्स्त्रं शस्त्र पाणयः ।

धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥ ४६ ॥

Alas! We are involved in a grave sin, in that we are prepared to kill our own kinsmen, for the greed of the pleasures of a kingdom.  Verily, if the sons of Dhritarashtra, with weapons in hand, were to slay me, unresisting and unarmed, in the battle, that would be better for me.

(I – 45, 46)

Arjuna’s words are not the result of a thinking process.  He started speaking with a mind disturbed, confused and fear-fraught.  His speech was erratic and at times contradictory.  It was not a well-thought speech.  His mind was exhausted by the storm of confusion.  His vocabulary too failed him.  He eagerly sought Shree Krishna’s approval for his arguements.  But Shree Krishna’s continued silence loudly expressed his non-approval, adding to Arjuna’s confusion.  Obviously, Arjuna stopped speaking.

“We have ventured into a grave sin of killing our own kinsmen.  We have indeed become puppets in the hands of ‘greed for empire and kingly comforts’.  I fondly hoped that you would come in support of my effort to stop this.  But, your silence is disappointing.  Anyhow, I have decided to give up weapons and will not resist aggressions on me.  Rather than fighting this battle and killing my own people, being slaughtered by armed Duryodhana and his men, very much like an unarmed deer hunted and killed by a fully armed hunter, will do me good.”  Arjuna ended his wailings with these words.

There are two terms, Astra and shastra in this verse.  An astra is a missile, e.g. Arrow, Spear, etc.  The weapons held firmly in hand are shastra, e.g. Sword, Knife, etc.  In modern day warfare, dependant more on technology, rather than bravery and valour, there is almost no place for a shastra.

-ॐ-

सञ्जय उवाच

एवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत् ।

विसृज्य सशरं चापं शोकसंविग्न मानसः ॥ ४७ ॥

Sanjay said:

Having spoken these words in the midst of battlefield, Arjuna casting away his bow and arrows, sank down on the seat of his chariot, with his mind distressed with sorrow.

(I - 47)

‘A sad and dejected Arjuna declared in sorrowful voice that he won’t fight and casting away his Gandeeva, sank into his seat at the rear of his chariot.’  The first chapter concludes with these words of narrator Sanjaya.

-ॐ-

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्म विद्यायां योगशास्त्रे श्री कृष्णार्जुन संवादे 'अर्जुन विषाद योगो नाम प्रथमोsध्यायः ॥

Thus concludes the first chapter ‘Arjuna Vishada Yoga’ in the grand dialogue between Shree Krishna and Arjuna, called the Shreemad Bhagawad Geetha, which is verily an Upanishad, elaborating on ‘The Divine Knowledge’ and also describing the ‘Way to Godhood’.

ॐॐॐॐॐ HARIH OM TAT SAT ॐॐॐॐॐ