All World
Gayatri Pariwar

Soul Anguish or Escapism - 2
(The latter half of the first chapter of Gita)

In his writings, Param Pujya Gurudev described Arjuna as an ideal disciple, volunteer, and a social worker. Oftentimes, he recommended Arjuna as a character to be emulated. Pragya Abhiyan, which is currently published fortnightly by Shantikunj, was published monthly in 1980-81. In its joint issue of October-November 1981, Gurudev writes – The dialogue between Krishna and Arjuna took place in Dwapara Yuga The problems of Dwapara Yuga may not be comparable to, or may even be dwarfed by, the problems of Kali Yuga (present-day world). But, this dialogue and the teachings derived from it are still relevant, and must be utilized to solve today’s problems. Lord Krishna wanted to ensure unity and order in an Indian society threatened by anarchy and had resolved to transform ‘Bharat’ (or, India) into a ‘Maha Bharat’ (or, a unified or greater India). Lord Krishna’s strategic plans were not limited to the ones that were executed during the Mahabharata war in Dharmakshetra- Kurukshetra. He had already planned to unify all the post-war, fractured states by organizing a grand Rajsuya Yagya to lay the foundation for a greater India (‘Maha Bharat’). The Lord needed a capable partner to accomplish His vision. The person that He found most competent was, Arjuna. But initially, Arjuna was able to comprehend neither the magnitude of the Lord’s plan nor its far-reaching benefits. His limited sphere of thinking and his melancholy over losing his relatives during the war were hindering him from understanding the Lord’s vision. His arguments were based on an assessment of his personal and immediate gains and losses, and that made him reluctant to undertake greater responsibilities that he perceived to not yield immediate or reliable gains. Arjuna’s personal ambitions did not extend beyond self-preservation and living an ordinary life. The Lord perceived Arjuna’s mental weakness and overcame his fragile arguments using counter-arguments rooted in righteousness and idealism.

Arjuna’s melancholic state is one that a person suffers through when his or her discipleship has not been awakened. Arjuna’s state was a result of his never having perceived Lord Krishna as his Guru (or ‘spiritual teacher’). It is not sufficient for anybody to just be close or dear to his or her Guru, but one must understand and accept the superiority of one’s Guru to be able to overcome one’s innate inertia. Melancholy overcomes not only mental inertia but also the evil impressions of past lives. It is possible that Arjuna was destined to experience this state of mind.

“Why should we work for ‘Thought Revolution’?” – This question may have arisen in our minds at some point in time. We are unable to understand that we are only the resources; and if we do anything in this direction, we will only be fulfilling the need of our times. Like Arjuna, if our inner inertia can also be broken by melancholy– the inner distress - then our true discipleship can be awakened. Medical science too advises that sometimes weeping is beneficial to us. It is even better to contemplate on the limits of our selflessness and humility. But this process should not culminate in an emotional outburst.

From the 33 rd to the 46 th shlokas (or, verses) of the first chapter of the Gita, a despondent Arjuna voices the same thoughts over and over – “Is the kingdom (‘Hastinapura’) worth killing his own clan?” or, “Of what use are material comforts?” or, “What is purpose of living such a life?” He is so self-absorbed while providing these justifications for his melancholy that he does not give Lord Krishna a chance to speak. Arjuna also says – ‘Api trailokya rajyasya hetoh kim nu mahikrite’- that he would not kill the Kauravas, even if he were offered the good fortune of ruling all three worlds. Despite realizing the stature of whom he is speaking with, Lord Krishna Himself, he continues presenting scripturally coherent arguments, such as, killing the Kaurvas will end an entire clan, vulnerable women will be exploited, he will go to Hell for his actions, and so on. He also asserts that if he dies, even while unarmed, at the hands of Dhritarashtra’s sons (or, Kauravas), he would consider his own death beneficial to himself. From where has this feeling of ‘Vairagya’ (non-attachment, renunciation) emerged in Arjuna’s melancholic mind that he is ready to even beg for a living?

Sri Ramakrishna Paramhansa classified Vairgya into three categories; namely, (i) the ‘real’ Vairagya (renouncing everything for good), (ii) Shmashan Vairagya (feeling of renunciation in the cremation ground) and (iii) ‘Death-bed’ Vairagya (when the death appears to be imminent). The third type of Vairgya is transitory (or, short-lived), whereas the second type remains limited to the cremation ground. As soon as the pyre is lit, people start talking about worldly matters. Arjuna’s Vairagya is transitory. He is standing in the battlefield talking about principles. Lord Krishna knows that Arjuna’s Vairagya will be over soon, and therefore He is listening to him with a cheerful demeanour while readying himself to counter Arjuna’s arguments (in the second chapter). If we analyze the Arjuna’s state of mind, we will see that seeds of revolutionary thoughts are being planted in the midst of all the melancholy. A famous French philosopher, Jean Paul Sartre, who believed in existentialism, has explained this state very well. He writes – ‘Man is condemned to be free; because once thrown into the world, he is responsible for everything he does’. Existentialists didn’t have Lord Krishna’s guidance, which is why the western world could not make progress in the field of philosophy. To achieve the freedom that Sartre is referring to, one needs to have same rapport with one’s spiritual teacher, like Arjuna’s with Lord Krishna. The Gita conveys this relationship perfectly.

Arjuna appears incapable of differentiating between kith-and-kin and strangers. Consequently, at the peak of his melancholic state, he announces his decision – ‘I will not take part in the war’. Until a disciple surrenders totally to his or her Guru, he or she will keep making his or her own decisions. Arjuna defends his decision repeatedly by professing his attachment to his own relations and his supposed scriptural knowledge. Until the limitations imposed by worldly attachments and adherence to dubious assumptions are not overcome, true discipleship will not awaken. By putting his Gandeev (bow) aside and sitting in the rear of the chariot, Arjuna has demonstrated nothing but escapism. It is surprising that this brave and sensible person is so delusional. Thoughtlessness, delusion and indolence serve as obstacles in the path to discipleship. If one really wishes to get attached, then it is better to be attached to ideals and morality, instead of so- called kith-and-kin who do not reciprocate the same affection. One should adhere to ethics and dharma (righteousness) instead of immorality and adharma (evil). The core message of the first chapter of the Gita is essentially this - one should become a dedicated, industrious and learned person. This message embraces all the three yogas (‘Bhakti’, ‘Karma’ and ‘Gyan’ yogas). Param Pujya Gurudev said – ‘If you wish to take credit like Arjuna, then get busy in doing Vichar Kranti Mission’s work. If you won’t, someone else will.’ If we don’t work for this noble cause, will this gigantic divine campaign not progress? No! This campaign will certainly proceed smoothly, but we will miss the opportunity of emulating Arjuna. Param Pujya Gurudev writes in April 1982 issue of Akhand Jyoti (Hindi) – ‘In spite of the heavy weight of conscience, the bigger responsibilities, the high expectations of the Almighty, and the unparalleled, urgent demands of our times, what is that mediocrity that is preventing our parijans from taking up the leading roles? What is the reason that is turning the capable into incapable? Is it paranoia, superstition, or other mental cobwebs? The reason behind this inertia is not easy to comprehend. This is time of courage and bravery. In this hour of dire need, why are the Gandeevs of the Arjunas of our times slipping from their hands, why their mouths are getting dry, and why are they perspiring? Are discussions of principles and morals restricted to stories or regarded merely as a source of entertainment?’ Listening to the Arjuna’s silly arguments, Lord Krishna lost his temper. Prior to reading the second chapter named ‘Sankhya Yoga’ (in which Lord Krishna got angry with Arjuna and then his discipleship got awakened), it should be understood that the Lord had acknowledged that the doubts in Arjuna’s mind had originated from his genuine anguish over losing loved ones in the war. The pangs of conscience had fueled his self-restraint. Therefore, the time had arrived to awaken his discipleship. The present time too is extraordinary. We too are expecting the same guidance that Arjuna once received from his Guru, Lord Krishna. In the present age, we can acquire this knowledge by understanding the perspective of Yug Gita.