Arjuna Vishada Yoga:
The Yoga of Arjuna's Sorrow
The Yoga of Arjuna's Sorrow
1:1: Dhritarashtra asked: My people and the people of Pandu assembled on the field of righteousness known as Kuruksetra desiring to fight. What did they do, O Sanjaya?
As described in some detail in my Setting the Stage, the Great Bharata Empire that had ruled all the earth for millennia in due course of time came under the dominion of two kings: Dhritarashtra (who was blind from birth) and Pandu. The entire account of these events is described in great detail in the classic Bharati (Indian) scripture the Mahabharata. The Bhagavad Gita is a section of that much larger work.
The descendants of these two kings, known as the Kauravas (i.e. the descendants of the legendary celebrated King Kuru) and the Pandavas (the sons of King Pandu, whom Sri Krsna reminds the Pandava Prince Arjuna were also descendants of King Kuru -- 6:43) eventually went to war for the throne of Hastinapura (the global capital located in the modern Doab region of Uttar Pradesh). Although the battlefield of Kuruksetra (today a city in the Kurukshetra District of the Indian state of Haryana) was local, this great conflict had global consequences. The conclusion of the war resulted in the end of the third age (Dvapara Yuga) and the beginning of our age, fourth of four and known as the Age of Quarrel and Confusion (Kali Yuga). The date for this shift in ages remains the subject of scholarly debate however for our purposes we will fix the time at circa 5561 B.C.E. as defined by common tradition. This traditional date also fits well with biblical chronology which has our present age beginning in circa 5769 B.C.E.
The Srimad Bhagavad Gita ("Glorious Song of God") relates one of the key events that happened during this global shift. Again this is described in more detail in my Setting the Stage. In brief, the following is an eyewitness account of the battlefield conversation that took place between Bhagavan Sri Krsna and His student and friend Arjuna. In this holy conversation the way of salvation and liberation may be found by those whose hearts are ready to receive.
Here in verse one of the Bhagavad Gita we find King Dhritarashtra asking his gifted Seer, the sage Sanjaya, to describe the events taking place on the battlefield. The details of the battle are important however more important still is the spiritual instruction being revealed by Sri Krsna. As we will read later on:
4:1, 2: The Blessed One said: I instructed this immutable yoga system to the sun god Vivasvan. He taught it to Manu [the father of the human race who saved the world from the global flood] and Manu taught it to Iksvaku.Thus through disciplic succession the royal sages understood this knowledge, but with the passing of time the great yoga system [ie method of linking with or realizing God] was lost to this world, O chastiser of enemies.
4:3: Today that ancient yoga system is declared by Me unto you. Because you are My devotee and friend I will fully reveal this foremost of all mysteries.
The Srimad Bhagavad Gita is therefore more than an historical treatise, it is the revelation of eternal truth and knowledge. Like the human body, the battlefield of Kuruksetra was the stage upon which the eternal truth is forever being acted out.
1:2: Sanjaya replied: Having seen the Pandava army drawn into battle array, King Duryodhana then approached his preceptor [Drona] and spoke the following words:
The two great armies lined up on the field facing one another awaiting the beginning of the conflict. In those days civilization was much more moral and cultured than today even in warfare. So called "collateral damage" wherein civilians and other non-combatants fall victim was unthinkable to these noble Bharata warriors (Kshatriyas).
Now Duryodhana, the eldest son of King Dhritarashtra, sought the advise of Master Drona, the commander of the Kaurava military forces. He was beginning to realize that this war would be unlike any he had ever fought.
1:3: O master, behold this great military of the people of Pandu arrayed by your skillful disciple, the son of Drupada.
The Pandava Prince Arjuna was married to Draupadi, the daughter of King Drupada and was his most intimate student in the military arts. King Duryodhana therefore here warns his commander Drona that Arjuna will doubtless prove to be a most formidable adversary now that they would be facing one other on the field of battle.
1:4: Here are heroes in battle, mighty archers equal to Bhima and Arjuna: Yuyudhana, Virata and Drupada, each a maharathah.
A maharathah is a great chariot fighter proficient in war and said to be able to defeat ten thousand archers single-handedly. This was quickly shaping up to the most fearsome battle in human history and the Kauravas were beginning to feel the pressure.
1:5, 6: The greatest mortals of all, including Dhristaketu, Cekitana and the fearless Kasiraja, Purujit, also Kuntibhoja and Shaibya,
Yudhamanyu and the mighty Uttamauja, [Abhimanyu] the courageous son of Subhadra [and Arjuna] and the sons of Draupadi; all of whom are certainly great chariot fighters.Here were are being introduced to the valiant cast of able characters who will be taking part in the upcoming battle. For the sake of space I wont offer a biography on them all here all, but as the context makes clear, these were the greatest warriors on earth assembled on both sides of the line and ready for battle.
1:7: O best of the bramanas, all of my warriors are most powerful, but for your information I will tell you only of the military leaders.
1:8: Your honored self, Bhishma, Karna and Kripa are victorious in battle even as Ashvatthama, Vikarna and [Bhurishrava] the son of Somadatta are.
It was this Ashvatthama, a son of Drona, along with Arjuna who released the dreaded brahmastra weapons that sealed the the end of Treta Yuga, brought on the Ice Age and begin our present Kali Yuga as described in the Mahabharata. Karna was Arjuna's half brother (born of Queen Kunti before she married King Pandu) and Kripa married Drona's twin sister.
1:9: There are many other heroes as well who are prepared to sacrifice their very lives for my sake. They are armed with many weapons and missiles and all are well equipped for battle.
1:10: [Behold] our unlimited forces, commanded by [venerable Grandfather] Bhishma and their limited army, commanded by Bhima.
1:11: "Everyone in this panoply of troops, divided by divisions and stations, defend [Grandfather] Bhishma!"
1:12: [Bhishma], the grand sire and elder of the Kuru dynasty, encouraged him [Duryodhana] by roaring like a lion and loudly sounding his mighty conch.
1:13: Then the conchs, kettledrums, tabors, small drums and cow-horns in unison quickly blared forth their tumultuous sounds.
The warriors are psyching themselves up, boasting of their power and greatness, encouraging one another that their victory is assured! But the mighty Pandava Prince Arjuna has reservations!
1:14-19: Thereafter, seated on a great chariot drawn by white horses Madhava [Sri Krsna] and Pandava [Arjuna] likewise blew their celestial conchs.
Bhagavan Sri Krsna is no mere human! Whereas the Kauravas and their supporter sounded their mighty horns as warriors of great prowess, when Sri Krsna sounded His horn it was a celestial blast, a divine utterance! Because Arjuna was on the side of the Lord his horn was likewise empowered with divine potency.
The various names of the Lord and His associates refer to various past times and glories. For instance here the Lord is referred to as Madhava which references Sri Krsna as Master of all energies. When Sri Madhava sounded his transcendental conk He did so as the Lord of all such sound vibrations. In the same way as you read the text be mindful of the names and attributes because they tell us so much!
Hrishikesha [Sri Krsna] blew Panchajanya, Dhananjaya [Arjuna] blew Devadatta and Bhima (whose actions inspire fear), sounded the great conch named Paundra.
King Yudhisthira, the son of Kunti, blew his conch, named Anantavijaya. Nakula and Sahadeva sounded Sughosa and Manipuspaka.
The Pandavas:
Sons of Goddess Kunti (Kunti Devi)
- King Yudhisthira
- Bima
- Arjuna
Sons of Goddess Madri (Madri Devi)- Nakula
- Sahadeva
That expert archer the king of Kashi named Shikhandhi, the great chariot fighter Dhristadyumna and Virata, as well as Satyaki the unconquerable --
O lord of the Earth [Dhritarashtra] -- and Drupada, the sons of Draupadi and the well armed son of Subhadra [Abhimanyu] all sounded their respective conchs.
That tumultuous uproar shattered the hearts of the sons of Dhritarashtra and even oscillated the sky and earth!
King Dhritarashtra had chosen to rely on material power and force. Given the choice between having Sri Krsna Personally among his companions or controlling the Lord's wealth he had chosen the way of material illusion rather than the way of spiritual potency. He did not understand that Lord's very name Hrishikesha signified that Sri Krsna is the Master of the senses! Now as the transcendental conks of the Pandava forces sounded the hearts of the Kauravas sank! The King's mind questioned his decision however it was too late, his course was set and his duty drove him forward. He was ready for war even if that meant fighting against God Himself!
1:20: Then adorned in battle attire and bearing the banner of Hanuman, the son of Pandu [Arjuna] prepared to engage. Beholding the sons of Dhritarashtra, he took up his arrows and spoke these words unto Hrishikesha [Sri Krsna], O lord of the earth.
1:21-23: Arjuna said, O Unlapsing Vishnu, please place my chariot in the midst of both armies so that I may behold all those desiring to fight, both those with me and those with whom I must enter into this strife of war.
I wish to look upon those assembled here by the evil minded son of Dhritarashtra who are intent upon fighting to please him.
Bhagavan Sri Krsna is no mere human! Here Arjuna glorifies the Lord as none other than Lord Vishnu Himself! It is Lord Vishnu who preserves all life. As Kali Yuga was dawning Arjuna realized that as a consequence of this horrific war all life was in jeopardy. As we will see below Arjuna, the greatest of warriors, feared for the very continuance of life itself! And if the earth did survive this ghastly war, what would that life be like! Would it be worth living in the aftermath of Kuruksetra? Thus Arjuna appeals to Sri Krsna as Unlapsing Vishnu, "acyuta visnu," he in whose hands alone is the continuation of life itself.
1:24: Sanjaya said: Thus addressed by Gudakesha [Arjuna], Hrishikesha [Sri Krsna], O descendant of Bharata, placed that best of chariots in the midst of the armies.
This is an important saintly trait: Balance. Sadhus are equal minded, seeking to understand all sides and then, employing free will and intelligence, they choose the side of Sri Bhagavan (God). Arjuna does not immediately side with his brothers but seeks to discover the truth of his situation and then accept the counsel of the One Without A Second.
1:25: In the presence of [Grandfather] Bhishma and Drona, as well as all the assembled rulers of the planet, [the Lord] spoke these words: O child of Partha, behold all these Kurus who are thus gathered.
1:26: Before him the son of Partha [Arjuna] saw his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends and fathers-in-law; indeed well-wishers were in both armies.
In the same way as we conduct our lives here we have so many influences to contend with. We are pulled in countless directions by our friends, family, our societies and peer pressures. One who makes his/her determinations based on such pressures will never succeed in life. Though our emotions are strong, only our service to Ek Devata, the One God, will produce the results we desire!
1:27: Having seen all these relatives so situated, the son of Kunti [Arjuna] was filled with compassion and with deepest lamentation he spoke thus:
1:28, 29: Arjuna said: O Krsna, seeing all these relatives standing ready and eager to fight, my limbs falter and my mouth is parched.
My body is trembling and my hairs are standing erect. Gandiva [my bow] is slipping from my hand and indeed, my skin is burning.
Gauging right and wrong, righteous and unrighteous, duty and dishonor with material eyes Arjuna feels himself to be stymied. He is unable to decide which course of action is correct. His power drains away and he sinks into lamentation and sore grief. This is a characteristic of our age, Kali Yuga, which was then dawning. Confusion fills our mind and we find the right path is difficult to distinguish between the wrong ones. As Kali Yuga progresses such uncertainties become more and more common. We seem forced to choose between equally undesirable options. Arjuna then is here manifesting the state of those living in this age. Being so consumed by doubt and uncertainty he approaches the supreme authority for direction, Sri Krsna. Only God can direct us through this fallen age to success.
1:30-35: I am unable to stand; my mind seems to reel and I see adverse omens O Keshava [Krsna].
I see no benefit in killing my own relatives in battle, nor do I desire victory or the kingdom nor [the subsequent] happiness [victory would bring me], O Krsna.
O Govinda, what use to us is the kingdom? Where is the enjoyment in life? For whose sake do we desire the kingdom, material enjoyment and happiness?
Those for whom we desire these things - our teachers, fathers, sons, indeed, even our grandfathers - are standing ready to battle and give up their lives and wealth.
Other relations as well, including our maternal uncles, fathers-in-law, grandsons and brothers-in-law; all these I do not wish to kill, even if I am killed by them, O Madhusudana [Krsna].
O Janardana [Krsna], what pleasure would there be, even if the three worlds were given in exchange for a kingdom; how then for the sake of this earth shall I kill the sons of Dhritarashtra?
Realistically beholding his situation Arjuna is heartbroken! As a saintly person he is kindly disposed toward all living entities and yet he has been ordered to take part in this horrible war. By profession Arjuna was a warrior as prescribed by family tradition and social contract, but this was too much for him! In this pending war he senses the loss of everything that he would be fighting for! And so he asks for the counsel of Sri Krsna, referencing Him as Madhusudana: the Killer of the demon Madhu.
Sometimes difficult decisions must be made and strong measures -- even though undesirable -- must be undertaken. Sri Krsna is everyone's well-wisher and friend and yet he killed this demon named Madhu for the good of everyone (ultimately including the demon himself!). And so now Arjuna asks God for the strength to slay his inner demons of doubt and confusion. He sees no way he can fulfill his duties as a Kshatriya or warrior without losing his own soul unless he is granted divine aid. This is an ancient truth and one well worth noting! Like Arjuna we must do our very best with what we have but when that's not enough, we must remember to turn to God!
As an interesting side note to this verse, Sri Krsna, as Krsna, never killed a demon named Madhu and yet this is one of His more respected names! Krsna killed many other demons, but never one named Madhu. However Arjuna understands who Sri Krsna really is: "God is One" (Ek Oankar) despite His various past times and assumed attributes! Sri Bhagavan, as the Visnu Incarnation (or avatar) Hayagriva, slew the demon Madhu and because God and His transcendental activities are One, Sri Krsna is globally celebrated as Madhusudana! Madhu's activities are described in the Devi Bhagavata, the Kalika Purana and of course in the Mahabharata.
Although we seek to categorize everything, thereby hoping to understand if not master reality, the reality is: Ekam Sat: Vipra Bahudha Vadante: "Truth is one; sages call it by various names". The ways are God are utterly transcendental to human conception and Ek Devata, the One God is BOTH This and That (tat tvam asi)! God is More!
1:36: Only guilt will cleave to us by killing these aggressors, therefore we are not justified in slaying the sons of Dhritarashtra. Indeed, how can we attain happiness by murdering our relations and relatives, O Madhava [Krsna]?
Arjuna was a morally upright person of great conviction and devotion to Dharma (Divine Law) and what he was now ordered to do seemed to violate everything he knew to be true! His convictions of personal piety was such that he refused to violate them at any cost! This is a righteous trait! To stand on ones convictions is a mark of a true saint. He continues to make his case to the Lord:
1:37, 38: Although these [Kauravas] do not see their fault - their minds being overpowered by greed - the destruction of families and the oppression of friends is a crime!
Why should we, who know the sin of destroying a dynasty, not cease from this crime, O Janardana [Krsna]?
Having considered the matter objectively Arjuna has rightly concluded that the Kauravas are in the wrong. Dharma, the Laws of Righteousness, dictate that their plans to denigrate the Bharata Empire must be opposed! As a warrior it falls to him to stand even if alone against this looming tyranny. Yet he wonders if opposing them is the correct course of action considering the likely results of doing so. Likewise we may at times wonder if opposing evil and standing for righteousness will be too costly. Perhaps it is wiser we consider to go along with the majority rather than risk standing alone with our convictions. Yet in his heart of hearts Arjuna knows the answer to this and so do we, but he continues to make his case:
1:39-42: With the destruction of a family its noble traditions perish. When its eternal rites and religious principles are destroyed the whole dynasty is overtaken by irreligion.
O Krsna, irreligion having become prevalent the women of the family become adulterated. When the women become corrupt, O descendant of Vrishni, caste confusion is generated.
Such confusion brings to hell the slayers of the family and the family itself. Then the ancestors are deprived of their sacrificial offerings of rice cakes and water and hence they also fall.
By such faults on the part of the destroyers of the family, caste confusion leads to the devastation of caste religious traditions as well as the eternal family traditions.
Bear in mind that this dialogue took place almost 6000 years ago. Back then there existed a structured global society based on the Varnashram System. This social system guided the global society by recognizing four basic types of people. Each of these varnas or classes were honored for their natural qualifications and beneficial roles in society.
As Arjuna here fears however, in time the loss of a spiritual center led to this system being manipulated and turned into the reprehensible system of virtual slavery -- largely based on birth, race and skin color -- that we today know as the Caste System. In time the four varnas were further subdivided in order to micromanage the lives of the community. Everything one did had varna overtones and restrictions and the people were largely imprisoned by the very system that once granted them freedom and direction. Today the government of Bharata (India) and most of its religious and secular leaders are working to disassemble what remains of this failed ancient system. As Swami AC Bhaktivedanta has noted in his Teachings of Lord Kapila chapter 8: "Although we may try to revive the perfect varnasrama system it is not possible in this age. People are fallen, disturbed and unfortunate."
The Four Varnas:
- Brahmins (intelligentsia, priests, scholars, teachers)
- Kshatriyas (warriors, nobility)
- Vaishyas (merchants, farmers),
- Sudras (tradesmen, artisans, craftsmen, workers, service providers)
Without a true spiritual center societies fail and become systems of abusive power to the detriment of their citizens and all who enter into their sphere of influence. This was Arjuna's concern as he contemplated the outcome of this war.
1:43-45: We have heard, O Janardana [Krsna], that those who spoil family traditions have hell as their eternal abode.
Alas, due to greed for royal pleasures we have determined to commit a great sin and are prepared to kill our own relatives.
Even if the sons of Dhritarashtra, weapons in hand, should kill me unarmed and without resistance in battle, for me, that would be better.
The Sanatana Dharma or "Universal Truth" which is the actual name of the umbrella faith known collectively as Hinduism, is an incredibly diverse path. Part of what Sri Krsna will offer us in His Gita is an insight into this diverse system. As we go through the Gita (which is the most widely accepted of all Hindu Scriptures) I should acknowledge that my biases will lean toward a school of Hindu thought known as Gaudiya (Bengali) Vaisnavism, in large part as inspired by Sri Caitanya Mahaprabhu (1486-1534) although not entirely.
In this verse Arjuna refers to the dangers of Hell. In this regard he refers to Sri Krsna as Janardana, "the chastiser of wicked men." This is important because the Hindu conception of Hell is not a place of eternal punishment as in some other religious systems but rather as a place of just chastisement. The word hell, narake, suggests falling into a unclean situation, into an abhorrent condition of being. this can be a mental state of anxiety and depression, it can mean taking birth in one of the lower planetary systems where existence is painful and sorrow common. Life is eternal, but suffering is not. Arjuna says that those who engage in greed, abusive behavior and the like are sowing the seeds of their suffering by the immutable laws of Karma (cause and effect), Dharma (Divine Law) and Marga (the course taken by the living beings as result).
How, Arjuna asks the Lord, can he be required to take actions that will doubtless lead to such horrendous results!
1:46: Sanjaya said: Having thus spoken, his mind overwhelmed with grief on the battlefield, Arjuna sat down in his chariot and dropped his bow and arrows.
Here ends chapter one. Of the Gitabhasya of Jagannatha Prakasa
Go to: Chapter Two
Jai Jagannatha! |
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