01. Arjun Vishad Yoga. The despondency of Arjuna.

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अथ प्रथमोऽध्यायः । अर्जुनविषादयोगः 1. Arjun Vishad Yoga The despondency/Distress of Arjuna

Sanjaya Defines the Arrays 1-02 to 1-20

अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः । प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ॥ १-२०॥ हृषीकेशं तदा वाक्यमिदमाह महीपते । 1-20. Then, O Ruler of the Earth, seeing Dhrtarashtra's host being positioned and the fighting about to commence, Pandava, whose ensign badge is Hanuman, lifting his bow spoke the following words to Krishna.

Those who feel their cause just, have the courage and muster up for action. The Pandavas exhibit such a disposition through their pealing bugle-call. That uproar seems to be abnormally penetrating into the hearts of the Kauravas, because of their guilty conscience. Even the reprimand of a child is bound to touch an offender to the quick.

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स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥ १-१९॥ 1-19. Filling the earth and the sky with reverberation that tumultuous uproar rent the hearts of the sons of Dhrtarashtra.

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द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते । सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥ १-१८॥ 1-18. O Ruler of the Earth! Drupada and the sons of Draupadi, and the mighty armed son of Subhadra, all these as well blew their several conchs.

There is a purpose in Sanjaya addressing Dhrtarashtra as 'O Ruler of the Earth'. To preserve a country ever in peace or to involve it in ruinous warfare, is all in the hands of the ruling monarch. Now the die is cast. Events are heading to a catastrophe. "What is going to be your decision?" This seems to be the implied question.

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काश्यश्च परमेष्वासः शिखण्डी च महारथः । धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥ १-१७॥ 1-17. And the Ruler of Kasi, the adept archer and Sikhandi the great chariot-warrior, Dhrshtadyumna and Virata and Satyaki, the invincible;

Sikhandi being a eunuch was devoid of beard and moustache. Bhishma had taken a vow that he would lay down arms if he confronted a woman or a eunuch. Sikhandi therefore, very soon became the immediate cause of his defeat. Dhrshtadyumna means one who cannot be successfully encountered by anybody.

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अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः । नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ १-१६॥ 1-16. The King Yudhishthira, the son of Kunti, blew Anantavijaya; Nakula and Sahadeva blew Sughosha and Manipushpaka.

Yudhishthira is a king to the core. Being seated on the throne or being sent into exile in the forest makes no difference in his bearing. Under all circumstances he manifests royal grace and magnanimity. He is therefore described as Raja. He is now the uncrowned king on the battle-field.

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पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः । पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥ १-१५॥ 1-15. Panchajanya was blown by Hrishikesa, and Devadatta by Dhananjaya. Vrikodnra of terrible exploits blew his great conch, Paundra;

Hrishikesa means the Lord of the mind and the senses. This term connotes Sri Krishna in particular. He is ever the master of the mind and the senses. In no act of his, has he been earned away by the turbulent senses. He alone who is the master of the senses is capable of executing any undertaking nobly and virtuously. The word Dhananjaya means conqueror of wealth Arjuna went round the country and appropriated the hidden and stagnant wealths of the inactive rulers, and utilized them for public weal. He is therefore rightly addressed Dhananjaya. Vrikodara literally means one having the belly of the wolf. Here this term refers to Bhima, because of his wolf-like characteristics. The wolf's belly is concave and not bulged out. This beast is noted for its keen hunger and great digestive power. And Bhima too has these traits, and so he is called Vrikodara. A person of strong digestive power is very smart in all his doings.

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ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ । माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥ १-१४॥ 1-14. Then, seated as Madhava and Pandava were in their magnificent chariot yoked to white steeds, they gracefully blew their divine conchs.

Madhava is one of the thousand names attributed to Vishnu the preserving phase of Brahman. Ma is Lakshmi, the goddess of wealth and prosperity; dhava is the groom or the owner thereof. Vishnu is thus the Lord of Lakshmi. Madhava here refers to Sri Krishna, the embodied aspect of Vishnu. The grace of the Lord of Lakshmi has now come upon the Pandava brothers. lt indicates that this righteous group will very soon have Vijaya Lakshmi -the goddess of victory and Rajya Lakshmi-the goddess of kingdom bestowed on it by the grace of Madhava. Pandava means the son of Pandu. Any one of the five brothers may aptly be addressed as Pandava. Here this appellation applies to Arjuna in particular as he is always associated with Sri Krishna. The mythology of Bhagavatapurana has it that the sages Nara and Narayana of yore later incarnated as Arjuna and Sri Krishna.

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ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥ १-१३॥ 1-13. Then suddenly blared forth conchs and kettledrums, tabors and trumpets and cow-horns; and tremendous was that noise.

This is the uproar created by the warriors of the Kaurava group.

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तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः । सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥ १-१२॥ 1-12. In order to embolden Duryodhana, Bhishma the mighty grandsire, the oldest of the Kurus, now raised a lion's roar and blew his conch.

There is no statesmanship whatsoever in the impudent remarks of the unimaginative Duryodhana. He brags impertinently and drifts towards damping the war zeal of his allies and comrades. The prudent field marshal takes notes of this situation and comes to prompt rescue. He roars like lion and blows conch indicating that war is declared. This act, calculated to induce spirit in the mind of Duryodhana, amounts to, according to the codes of warfare, aggression by the Kauravas. There is scarifies greater than this that an upright man can make. But at the heart he knew that Dharma alone was going to triumph in the end. Still, true to his word, he chooses to champion the cause of wicked, only to prove that no power on earth or in heaven can make adharma victorious. Bhisma is no way tainted by taking sides of wicked, because of his being supremely above selfishness. The tent " be active in the world, but be not of the word" is exemplified by his perplexing character.

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अयनेषु च सर्वेषु यथाभागमवस्थिताः । भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ १-११॥ 1-11. Now all of you assume positions in your respective divisions and protect Bhishma alone, by all means.

Words always take the colour of a person's mind, wholesome or unwholesome. Duryodhana's instructions, put in other words, come to this: 'Since you all have no initiative and are even undependable, at least take directions from me and be of some use.'

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अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् । पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥ १-१०॥ 1-10 . Multitudinous is our army marshalled by Bhishma, but meagre is the army of theirs marshalled by Bhima.

Again, the ethical excellence of Bhishma ever remains beyond the ken of the worldly-minded Duryodhana. This divinely-gifted and invincible man has no doubt consented to wage war wholeheartedly for the Kauravas. There is no sacrifice greater than this that an upright man can make. But at heart he knew that dharma alone was going to triumph in the end. Still, true to his word, he chooses to champion the cause of the wicked, only to prove that no power on earth or in heaven can make adharma victorious. Bhishma is in no way tainted by taking sides with the wicked, because of his being supremely above selfishness. The tenet 'be active in the world, but be not of the world,' is exemplified in his perplexing character. As a corollary to the utterance of Duryodhana, there is a fact to be taken into account, in regard to the lives of nations. That nation thrives best, which is compact, well-knit, trained and tuned to an ideal. The other nation, which is multitudinous, loosely-knit and divergent in outlook, lingers and vegetates.

Vainglory is paramount in the demoniac when the days of their destruction draw near. Words of self-aggrandizement they egotistically indulge in, contain very often a meaning derogatory to themselves. This tragic irony of fate is found in the utterance of Duryodhana. He is right in estimating the valour of Bhishma superior to that of Bhima, his sworn enemy. But he unwittingly spells ruin to himself when he delights in depicting Bhima's army as meagre while praising that of Bhishma as multitudinous. He uses the terms paryaptam and aparyaptam respectively. Paryaptmn not only means meagre, it also means limited, compact and well disciplined. Aparyaptam, on the other hand, means unlimited, unwieldy and indisciplined. This makes a world of difference between the two forces. The strength and victory of an army do not depend on its bulk, but on its training and team-spirit. Though limited in number, the Pandava forces are trim and equal to any eventuality. The Kaurava forces are on the other hand, promiscuous and placed together pellmell. Duryodhana's boast, therefore, stands self-condemned.

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अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः । नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥ १-९॥ 1-9. And there are yet other heroes well trained in warfare, who, equipped with manifold weapons and missiles, are ready to lay down their lives for my sake.

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भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः । अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥ १-८॥ 1-8 Your venerable self, Bhishma, Karna, Kripa the victorious in fight, Asvatthama, Vikarna and Saumadatti as well.

Duryodhana now feels that, in his excitement, he has transgressed the limit in censuring the preceptor. As if in atonement for it he places Drona first in the list of the heroes on his side, relegating Bhishma, the Field Marshal himself, to the second rank. Further he designates Kripa, the brother-in-law of Drona as, the fierce in fight. The thoughtful Prince now quickly resorts to flattery, the last infirmity of even great men, to square up the awkward situation created by himself.

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अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम । नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ॥ १-७॥ 1-7. Know you, O the best of the twice-born, all those who are our distinguished chiefs, the leaders of my army; I name them for your information.

Duryodhana censures his master in a subtle and concealed manner. His reprimand comes to this: 'However capable you may be in teaching the science of warfare, you are after all, a Brahmana, given to peaceful life, and a bit timid too, by nature. It is too much to expect of you to be courageous in this war with the Pandavas. Still, be not afraid. We too have mighty warriors on our side.'

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युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् । सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥ १-६॥ 1-6. The courageous Yudhamanyu, the brave Uttamauja, Saubhadra and the sons of Draupadi - all being great chariot warriors.

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धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् । पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥ १-५॥ 1-5. Dhrshtaketu, Chekitana and the valiant King of Kasi, Purujit, Kuntibhoja and Saibya, the best among men;

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अत्र शूरा महेष्वासा भीमार्जुनसमा युधि । युयुधानो विराटश्च द्रुपदश्च महारथः ॥ १-४॥ 1-4. Here are mighty archers, peers in warfare to heroic Arjuna and Bhima; Yuyndhaua, Virata and Drupada the great chariot-warrior.

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पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ १-३॥ 1-3. Behold, O master, this mighty army of the sons of Pandu, marshalled by the son of Drupada, your talented disciple.

Duryodhana flings words of insolence at his preceptor even as a scorpion would sting its saviour. The perturbed prince means to say that his master had made a silly mistake in having chosen to teach archery to the sons of Pandu and that of Drupada. They have now arrayed themselves, determined to fight and vanquish none other than their own master. But for Drona's blunder this mishap might not have come about. This is how Duryodhana laments over the unexpected development. The army mobilized by the Pandavas seems in the eyes of Duryodhana, larger than what it actually is, due to his being disturbed over the coming catastrophe. This did not augur well for him.

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सञ्जय उवाच । दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा । आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥ १-२॥ Sanjaya said: 1-2. Now seeing the Pandava army arrayed properly, the Prince Duryodhana drew near his preceptor Drona and spoke these words:

It is but natural that a frightened child hastens to his parent for protection and encouragement. Even so, Duryodhana drew himself at a psychological moment to his preceptor who was held by him, like a parent. There was a purpose in Sanjaya's pointedly using the word 'seeing'. Duryodhana was fancying all along that it might not be possible for his rivals to mobilize an army strong enough to face his own huge force allied with those of several other kings. But what had happened was contrary to his calculation. He was a bit perturbed and unnerved over the position. The name Duryodhana has the implied meaning 'he who is hard to combat with.' But his guilty conscience had started a moral conflict within him. Mental defeat in him was a prelude to the actual defeat that came in the war.

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Dhrtarashtra's Query - 1

धृतराष्ट्र उवाच । धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः । मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥ १-१॥ Dhrtarshtra said: 1.1 Gathered together at Kurukshetra, the field of religious activities, what, O Sanjaya, did my war-inclined sons and those of Pandu do?

The conflict between the contending cousin groups was too sharp to be squared up. One stood for righteousness and possessed legitimate claim to the kingdom. The other was out to usurp it, the rights of the rival, by foul means. In this circumstance, war became inevitable. Dhrtarashtra knew this; but blind as he was physically, in mind also he was such. He, therefore, resorted to wishful thinking. The field of Kurukshetra has had many holy sacrifices performed on it. It was therefore saturated with a spiritual atmosphere; and so there was the possibility of Yudhishthira, the eldest of the Pandava brothers, being influenced by this divine atmosphere and beating a retreat into the forest in preference to a sanguine warfare. In that case, the odium of usurping the kingdom and waging an unrighteous war would not fall on his covetous and deceitful sons. This was the mental climate in which this fond question was raised by Dhrtarashtra the embodiment of indiscrimination.

Sanjaya is the name of Dhrtarashtra's minister. Literally the word Sanjaya means: he whose victory is decisive. True to his name, this minister had mastery over his mind and senses. He was not given to partiality or predisposition. Truthfulness and straightforwardness were his characteristics. Because of these virtues the sage Vyasa temporarily bestowed on him, the power to cognize intuitively all that took place at the war-front and he communicated them faithfully to his blind monarch. This was why Dhrtarashtra put this question to Sanjaya.

However long a stone may remain immersed in a river, it does not allow even a small particle of water to percolate into it. Even so the man steeped in worldliness does not permit any ethical or spiritual feeling gain access to his heart. -Sri Ramakrishna

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Arjuna's Impatience- 1.21 to 1.23

योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः । धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥ १-२३॥ 1.23. I desire to discern those that throng here to fight, intent on pleasing in battle the evil-minded son of Dhrtarashtra.

Inordinate zeal is very often the precursor of a soul-damping depression. Arjuna is unwittingly subjecting himself to this unwanted vacillation. Hence his hankering to scan his foes.

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अर्जुन उवाच । सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥ १-२१॥ यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् । कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ॥ १-२२॥ Arjuna said: 1.21 & 1.22. Place my chariot, O Achyuta, between the two armies so that I may behold the war-minded that stand here, with whom I must wage this war.

Achyuta is a name of Vishnu. Here it refers to Sri Krishna. He who does not deviate from his divine glory-this is the meaning of the word.

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Arjuna Beholds the Venerable Ones - 1.24 - 1.27

तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥ १-२७॥ कृपया परयाविष्टो विषीदन्निदमब्रवीत् । 1-27. He, the son of Kunti, gazing at those kinsmen posted in positions spoke thus in sadness, filled as he was with choking compassion.

A crisis now rapidly brews in the mind of Arjuna. He becomes a victim to a change of attitude. Stout-heartedness gives place to soft­heartedness, manliness to effeminacy. It is therefore apt to style him now as the son of a woman, Kunti. The hero who entered the battle-field with the attitude of the enemy of the wicked, now suddenly develops the attitude of a kinsman. This change over in the disposition is not the outcome of discrimination, but the very lack of it. Loss of discrimination, which is born of ignorance, is verily the, gateway to the fall and degradation of man.

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तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् । आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥ १-२६॥ श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि । 1.26. Standing there Partha then beheld in both the armies, paternal uncles, grandfathers, teachers, maternal uncles, cousins, sons, grandsons, comrades, fathers-in-law and benefactors.

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सञ्जय उवाच । एवमुक्तो हृषीकेशो गुडाकेशेन भारत । सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ १-२४॥ भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् । उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥ १-२५॥ Sanjaya said: 1-24. Thus requested by Gudakesa, Hrishikesa, O Bharata, having placed the best of chariots in between the two armies; 1-25. Facing Bhishma and Drona and all the rulers of the earth, spoke, "O, Partha, behold all the Kurus gathered together."

Arjuna is here termed as Gudakesa, which means the one who has control over sleep. When where and how long to sleep, were all under the sway of his will. Only he who can manipulate his mind as he likes, can gain mastery over sleep. Even one such is going to succumb very soon to an overwhelming situation. A hint to this effect is thrown here.

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Arjuna's Conflict- 1.28 - 1.30

न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥ १-३०॥ निमित्तानि च पश्यामि विपरीतानि केशव । 1-30. I am unable to stand; my mind whirls as it were; and Kesava, I see adverse omens.

Omens are not all true, or, all untrue. As forecasting is possible in regard to the weather, foreboding also has its place in nature. It is the way of the weak, the wavering and the vegetating to seek guidance from omens. The active, the dutiful and the discerning have neither the time nor disposition to run after them.

Body and mind are interrelated. Change in the one leads to a corresponding change in the other. Arjuna's mental calibre has gone down. The trying situation has laid bare the incompleteness within. Signs of it are evident both in body and mind. A change in the subject presents itself as a seeming change in the object. The same world presents itself as good or bad according to the transformation one undergoes within. While militant in attitude Arjuna saw no omens; but while hesitant he sees any number of them. It is all, more subjective than objective, born of confusion.

The name Kesava has three meanings.­ 1. The destroyer of the demon Kesin. 2. He who has beautiful hair on the head. 3. K=Brahma, the creator; A=Vishnu; Isa=Rudra. He who is the embodiment of the Vedic Trinity­ the Creator, the Preserver and the Destroyer.

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वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥ १-२९॥ गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते । 1.29 My body quivers and my hair stands on end. The bow Gandiva slips from my hand and my skin burns all over.

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अर्जुन उवाच । दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥ १-२८॥ सीदन्ति मम गात्राणि मुखं च परिशुष्यति । Arjuna said: 1-28. Seeing these my kinsmen, collected here prompted by war, my limbs fail me, O Krishna, and my mouth is parched up.

The word Krishna has 3 significant meanings 1. He is dark blue in colour indicating his infinitude. 2. Krish means existence, and na means Bliss. He who is existence - knowledge- bliss is Krishna. 3. He who saves the devotees from distress.

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Arjuna's Fallacy-1-31 to 1-46

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः । धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥ १-४६॥ 1-46 Should the sons of Dhutrashtra with weapons in hand slay me, unresisting and unarmed in the battle, that would be better for me.

The despondency of Arjuna now culminates in desperate resignation. This state is just the opposite of the self-surrender to the Lord.

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अहो बत महत्पापं कर्तुं व्यवसिता वयम् । यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥ १-४५॥ 1-45. Goaded by the greed of the pleasures of a kingdom, we are, alas, bent on perpetrating the great sin of killing our kinsmen.

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उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरके नियतं वासो भवतीत्यनुशुश्रुम ॥ १-४४॥ 1-44. We have heard, o Janaardana, that hell is verily the long lasting abode of the man whose family religion practices have been broken.

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दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः । उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥ १-४३॥ 1-43. The everlasting caste-virtues and family merits gets ruined because of the cast confusion created by the bad deeds of the family destroyers.

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सङ्करो नरकायैव कुलघ्नानां कुलस्य च । पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥ १-४२॥ 1-42. Hell is verily the lot of the family and family destroyers through cast admixture; for, their ancestors fall deprived of mans cake and libations.

The departed happen to stay for sometime in the region of the manes, before they resume another birth. Libations offered to them by their descendants have a toning effect on their dormant psyche.

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अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः । स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥ १-४१॥ 1-41 With the growth of impiety, O Krishna, the family women become unchaste; and women getting corrupted, O Varshneya, a caste admixture ensues.

All these evils which Arjuna foresees would actually come about if the wicked be allowed to thrive in the society.

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कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ १-४०॥ 1-40. In the decline of a family, its time-honoured usage perish; with the perishing of sacred rites impiety (Adarmah) overtakes the entire family.

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कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् । कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥ १-३९॥ 1-39. Why should we not learn to recoil from such a sin, o Janardana, we who see evil in the destruction of a family?

This Arjuna who pleads so much now for the saving of a family, does not yet know that he himself is going to exterminate that very family in a few days to come. Goaded by greed of kingdom the Kauravas want to kill the Pandavas. Prompted by attachment to kith and kin Arjuna wants to spare the desperadoes. Are greed and attachment the only guiding forces in life?

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यद्यप्येते न पश्यन्ति लोभोपहतचेतसः । कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ १-३८॥ 1-38 Although these, with understanding clouded by greed, see no guilt in extermination of a family, no crime in hostility to friends,

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तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् । स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥ १-३७॥ 1-37. We should not therefore slay the sons of Dhrtarashtra our kinsmen; for, how can we, O Madhava, killing our own kinsmen, be happy ?

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निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन । पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥ १-३६॥ 1-36 What delight can we derive, O Janardana, by doing away with these sons of Dhrtarashtra? Sin only will accrue to us by slaying these desperadoes.

Janardana is yet another popular name of Sri Krishna, meaning ' a person who is worshipped by people for prosperity and emancipation.' An atatayin is here translated as a desperado. There is no criminal offence to which he is stranger. The rival cousins have all been confirmed desperadoes. They secretly set fire to the residence where the Pandavas were expected to be sleeping; they surreptitiously tried to poison the food of the bitterly hated cousins; with drawn swords openly they attempted murder of the legitimate heirs to the throne; deceitfully they tried to deprive the Pandavas of their kingdom, wealth and wife. Death is the reward that dharma deals to the atatayins even if they happen to be learned. But Arjuna overwhelmed with sentimental commiseration, seeks to save instead of slaughtering them in open war.

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एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन । अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥ १-३५॥ 1-35. Though myself slain by them, I would not, O Madhusudana, seek to slay them even for the sake of domination over the three worlds, how then for the earth?

The three worlds refer to the earth, the heaven and the intermediate region. "O Krishna, it is to your everlasting glory that you are addressed as Madhusudana - the killer of the wicked demon, Madhu. But it would be to my everlasting ignominy as the killer of the kith and kin, if I ever indulged in this warfare "- this is what Arjuna implies.

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आचार्याः पितरः पुत्रास्तथैव च पितामहाः । मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ॥ १-३४॥ 1-34 Teachers, fathers, sons as well as grandfathers, maternal uncles, fathers-in-Jaw, grandsons, brothers in-law and other relatives.

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येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च । त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥ १-३३॥ 1-33. Those for whose sake we seek kingdom, enjoyments and pleasures, they stand here in battle, staking life and property.

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किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥ १-३२॥ 1-32. Of what avail to us is kingdom or enjoyment or even life, O Govinda?

The word Govinda is very appropriate here, go in Sanskrit means the living being; and vinda means the knower thereof. This name of Vishnu applies here to Sri Krishna. He being the knower of the minds of people, he alone can rightly solve their life problems.

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न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥ १-३१॥ न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च । 1-31. I do not foresee any good ensuing from the slaughter of kinsmen in battle. O Krishna, I banker not for victory or empire or pleasures even.

Indifference to the acquisition of wordly prosperity is an unfailing mark of ethical and spiritual progress. But what has come upon Arjuna is any-thing but indifference. He has been all along diligently and systematically preparing himself for war. Subsequent delusion in him masquerades as mental attainment. His very perplexed state of mind betrays it.

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सञ्जय उवाच । एवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत् । विसृज्य सशरं चापं शोकसंविग्नमानसः ॥ १-४७॥ Sanjay Said: 1-47. So saying, overwhelmed with sorrow in the battle-field, Arjuna seat on his chariot, abandoning his bow and arrows.

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ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे अर्जुनविषादयोगो नाम प्रथमोऽध्यायः ॥ १॥ In the Upanishad of the Bhagavad Gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the first discourse designated: THE DESPONDENCY OF ARJUNA.

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