All World
Gayatri Pariwar

[In this series of articles, we are trying to present the essence of Srimad Bhagavad Gita in the context of Pujya Gurudev’s thoughts. The previous two articles (Yug Gita – 3 and Yug Gita – 4) constitute the first half of the first chapter dealing with ‘Arjun Vishad Yoga’ (Arjuna’s melancholic state of mind). We saw how seer Veda Vyas advised (through shlokas of Gita) that we should thoroughly analyze the circumstances before taking any action. Valor – bravery – power has its own significance, but if one tackles life’s struggles prudently, then one does not encounter problems. In the coming days, there will be need of leaders who are patient, resolute and full of chivalry. Such leaders, who have attained true discipleship, can work towards ushering a new era. All these virtues were seen in Arjuna; that is why he evolved as an ideal hero for us – the pragya parijans. Let’s take the story forward.]

The first chapter is special in that it first introduces prominent warriors of both the armies as well as analyses their mindsets. Then Arjuna requests Lord Krishna, who is serving as his charioteer, ‘Senyorubhyormadhyen ratham sthapay me achyut’ (21 st shloka) – Oh Lord! Take me in the middle of the battlefield, so that I can see properly the warriors of both the sides; and decide with whom it would be proper to engage in war. Till then please keep the chariot standing there (22 nd shloka). This is a state prior to Arjuna’s melancholy, where, according to earlier note, it was said that one should prudently contemplate prior to taking any decision / action.

Let us compare the mental states of Arjuna and Duryodhana. As described in the previous article, Duryodhana had spoken to Bhishma Pitamah and Guru Dronacharya about the strengths and weaknesses of their opponents, and also sarcastically cautioned them that they should not forget their duties because of their excessive love for Pandavas. It is because of this tendency that Duryodhana is not able to awaken his discipleship, let alone humility. Among the Pandavas, there is Yudhishthira; but he was also a Dharmaraj (king obeying ‘Dharma’ or righteousness). He was a passive person. Had he acted in the proper time, there would have been no Mahabharata war. In fact, when Pandavas returned home after marrying Draupadi, Bheeshma Pitamah called a meeting of the state assembly and proposed that the governance of the state should be transferred to the Pandavas. No one could oppose or challenge his proposal.

When there was no opposition from any side, Yudhishthira stood up and said – ‘It is also the right of the sons of Dhritarashtra to rule over half of the state.’ It is that day that the seed of Mahabharata war was sown – the history was written. Neither was Duryodhana prudent or practical, nor Yudhishthira. It was only Arjuna who was ready to analyze the situation prudently in the middle of the battlefield. It is apparent that everything that happened was in accordance with Lord’s will. Without His will, nothing can ever happen. That is why Lord Krishna took Arjuna in front of his kith and kin.

As soon as the charioteer ‘Yogiraj’ Sri Krishna moved the chariot to the middle of the battlefield, Arjuna observed Bheeshma Pitamah’s and Guru Dronacharya’s chariots position directly ahead of him. On observing Bheeshma, Arjuna reminisced about his childhood. Bheeshma was his grandfather. Sometimes, when he would address Bheeshma as ‘Dad’, the latter would say ‘I am ‘Dad’ of your Dad – or granddad.’ Then, Arjuna started calling him ‘Baba’ (grandfather). He recollected how loving and caring his ‘Baba’ was and how fortunate he was to play in Bheeshma’s lap with his beard. A Himalaya-like high persona, Bheeshma had sacrificed everything to unite Kauravas and Pandavas, and struggled his whole life for their benefit. Arjuna felt overwhelmed by the emotions invoked by his childhood memories. When the memories overpower one’s emotions and make a person contemplate again and again, it should be inferred that it is the time for the purification of one’s sins. Do we feel like weeping whenever we remember how Pujya Gurudev and Vandaniya Mataji took pains for us and how affectionately they guided us on the righteous path? If yes, it’s an auspicious sign. If we are refining ourselves by those memories, then this sermon of the Gita can be meaningful. It is essential to go into this state to awaken true discipleship.

Arjuna thought about who he was going to fight against – the same ‘Baba’ in whose lap he played and the same Gurudev (Drona) who favored him over Eklavya, by taking the latter’s thumb so that he could not surpass Arjuna. Thinking about all this sends Arjuna into deep melancholy. Edwin Arnold, in his book ‘Light of Asia’, describes in detail how Prince Siddhartha became Gautam Buddha. When Siddhartha sees a bier (carrying a dead body to the cremation ground) and the mourners in the funeral procession for the first time in his life, he asks his charioteer why the people were weeping. The charioteer replied that memories make people weep, the mourners in the procession were recollecting memories associated with the dead person. Then Siddhartha asks, “What is the use of such memories that cause people to weep for their whole life? Is there no way to get salvation from these bonds?” This incident awakens his Inner Self and he gets transformed.

In the middle of the battlefield, Arjuna too gets immersed in the fond memories of his loving grandfather, Bheeshma Pitamah, and the pain and sacrifice of his teacher, Dronacharya. He is same Dronacharya, who helped him excel in archery and achieve the ‘Siddhi’ (accomplishment) of possessing the ‘Brahmastra’ (or, the most destructive weapon created by Lord Brahma). Bheeshma remained single and celibate throughout his life just to protect the kingdom and provided love and care to the sons of Pandu. These memories repeatedly flash through his mind and he gets perplexed. Shlokas 27 to 29 of the Gita describe thus:

Tansamikshya sa kaunteyah sarvanbhadhunavasthatan krupya paryavishton vishidannidabravit | Drushdhdemam swajanam Krishna yuyutsum samupasthitam || seedanti mama gatrani mukham va parishushyati | vepathushcha sharire me romaharshcha jayate | Meaning: On seeing all his kith and kin there, that son of Kunti, Arjuna was filled with compassion and expressed in sorrowful words – ‘Oh Krishna! By looking at the armies of my relatives and friends willing to engage in war in this battlefield, I feel myself growing weak, my mouth feels dry, and my body is trembling with horror.’ want any victory or kingdom or comforts. What is the benefit of winning such a kingdom? What is the use of such luxuries and what is the purpose of such a life? (Shlokas 30-31)

These are the words uttered by a distressed Arjuna. Had he not felt distressed, Arjuna would have been described as heartless and cruel. But he is human and, by awakening his discipleship, he aims to attain divinity. Arjuna is a thoughtful person and is passing through the transition to a state where the mind becomes void of thoughts or concerns. Arjuna is not like most people, who are thoughtless and unable to think about their goal of life. His going into a melancholic state is natural because of his compassionate personality. In the next shloka, Arjuna further explains his state – ‘Hey Keshav! Gandeev dhanush (bow) is falling from my hands, my skin is burning, and I am getting confused. I feel unable to stand. I perceive a bad omen and do not see any benefit in killing my own kith and kin in this war. I don’t From the viewpoint of psychology, this state of Arjuna appears to be extraordinary. After getting humiliated again and again due to Dharmaraj Yudhishthira’s policies, Arjuna felt very motivated to fight in the war, but when he saw his own kith and kin in the battlefield, he got perplexed. That is why he forgot his swadharma (own duty) and started lamenting. All of us have encountered such a state in our lives too. Our Gurusatta has been making us recall our swadharma by engaging us in the Mahabharata of unfavorable circumstances. We often think what is this - we joined this Mission for the social service, but we have to wage a war against injustice / immorality; we have to encounter opposition every now and then. This is our Mahabharata and we must not retreat under any circumstances. [To be continued in the next issue]