Chapter 1
(Despondency of Arjun)
Part 4 (Stanza 1.28 to 1.47)
Topic: Arjun gets defeated before the war
Synopsis:
This last part of the Chapter 1 contains 20 stanzas from 1.28 to 1.47.
This part is casually summed up as Arjun’s despondency and there are not worthwhile comments by scholars. However, from Utilitarian angle this part merits detailed discussion in the form of stanza wise inference and Utilitarian teaching at the end of the part 4.
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥ १-२८ ॥
dṛṣṭvēmaṃ svajanaṃ kṛṣṇa yuyutsuṃ samupasthitam|| 1.28||सीदन्ति मम गात्राणि मुखं च परिशुष्यति ।
वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥ १-२९ ॥
sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati || 1.29||
vēpathuśca śarīrē mē rōmaharṣaśca jāyatē
na ca śaknōmyavasthātuṃ bhRāmatīva ca mē manaḥ||1.30||
assembled, eager to fight, my limbs droop. My mouth dries up. Shiver and
goosebumps occur in my body. Gandiva slips from the hand and the skin burns. I
am not able to stand even. My mind also reels, as it were. Oh Krushna! I see adverse omens also.
Inference: i) Arjun has described his physical symptoms so vividly, that anyone can experience Arjun’s despondency vicariously.The mighty Arjun on seeing his relatives on the battlefield almost instantly collapses. He looses self control as described above.
ii) Arjun has fought and won many wars. He is used to holocaust, maiming and deaths. He is aware of his power and potential of winning a war and hence he is not at all afraid. He himself is also not afraid to die, which is expressed in the following stanza. Then what is that which did crumble him?All that is narrated in the well knit way in what follows.
na ca śreyo'nupaśyāmi hatvā svajanamāhave | 1.31 |
kiṁ nō rājyēna gōvinda kiṁ bhōgairjīvitēna vā|| 1.32 ||
31-2. Moreover, killing my people in this war, I do not see any good. Oh
Krushna! I desire neither victory, nor kingdom, nor pleasures. Oh Krushna!
What is the use of kingdom for us? What is the use of sense pleasures? Or,
(what is the use of) life (itself)?
Inference:
In these 2 stanzas Arjun has stated sad paradox of wars. The history of mankind is full of wars fought not for noble cause like protecting helpless and refugees but for expansion of kingdoms to increase wealth and power and get physical pleasures from women of defeated side.
Though Arjun has fought previous wars not for greed and pleasures but he is a valiant warrior and he has never felt philosophically depressed because of wars due to many people would be killed there.
In this case, the opponent side happens to be relatives and therefore Arjun is dismayed by idea of killing. He does not want kingdom and pleasure through bloodshed of relatives.
ta imē'vasthitā yuddhē prāṇāṁstyaktvā dhanāni ca || 1.33 ||
33. Renouncing (their).lives and wealth, such (people) have assembled in
this war, for whose sake of the kingdom, sense objects, and pleasures
are desired by us.
mātulāha śvaśurāḥ pautrāḥ śyālāḥ saṁbandhinastathā || 1.34 ||
34. Teachers, fathers, sons as well as grandfathers, maternal uncles,
fathers – in –laws, grandsons, brothers – in –law, and other relatives (are
assembled here).
api trailōkyarājyasya hētōḥ kiṁ nu mahīkṛtē || 1.35 |
35. Oh Krsna ! Even for the sake of three worlds, I do not desire to kill hese people, even if they kill (me). Why indeed (should I fight) for the sake of a kingdom?
Inference: Arjun is ready to die himself rather than kill these relatives. Even reign of three lokas - Earth, Svarg ( Heaven) and Patal loka (subterranean realms of the world) is not worth for killing the relatives.
pāpamēva''śrayēdasmān hatvaitānātatāyinaḥ || 1.36 ||
svajanaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava || 1.37 ||
37. There we ought not to kill our kindred, the sons of Dhrtarastra. For
how could we, O Madhava, gain happiness by the slaying of our kinsmen?
kulakṣayakṛtaṁ dōṣaṁ mitradrōhē ca pātakam|| 1.38 ||
38. With their intellect overpowered by greed, they do not see the evil
caused by the destruction of families and the sin in harming friends
Inference:
Arjun says that even if Kauravas are incorrigible, we means Arjun and his side should not kill them. Arjun believes that this war is for Pandava's personal benefit. He forgets that this war is not their own making. Duryodhan has refused to allow only 5 villages instead of full kingdom of Indraprastha and not even a land equal to needle. Here Arjun is so much emotional about his relatives which includes Duryodhyan and his brothers etc, that he does not understand that by not killing them he allows to continue their evil acts
kulakṣayakṛtaṁ dōṣaṁ prapaśyadbhirjanārdana|| 1.39||
39. Still, why can’t we decide to withdraw from this sinful action, seeing the evil caused by the destruction of families, Oh Krushna?”
dharmē naṣṭē kulaṁ kṛtsnamadharmō'bhibhavatyuta||40||
40. When families are destroyed, the longstanding family traditions perish. When family traditions are lost, unrighteousness, indeed, overtakes the entire family.
strīṣu duṣṭāsu vārṣṇēya jāyatē varṇasaṅkaraḥ||41||
41. Oh Krushna! Because of the prevalence of unrighteousness, the women of the family become corrupt. Oh Krushna! When women become corrupt, the intermixture of castes takes place
patanti pitarō hyēṣāṁ luptapiṇḍōdakakriyāḥ || 1.42 ||
utsādyantē jātidharmāḥ kuladharmāśca śāśvatāḥ || 1.43 ||
43. Due to these misdeeds of the destroyers of families, which cause the intermixture of castes, longstanding caste-traditions as well as family-traditions are destroyed.
narakē niyataṁ vāsō bhavatītyanuśuśruma || 1.44 ||
44. Oh Krushna! We have heard (from the scriptures) that stay in hell becomes inevitable for the people whose family-traditions are destroyed.
Inference:
In stanzas 40-44 Arjun talks about one after another effect of war. The death of warriors (men folk) getting killed causing unprotected women subjected to immoral relations and illegitimate children etc. This in turn breaks family tradition of offering water and rice meal to departed souls.
yadrājyasukhalōbhēna hantuṁ svajanamudyatāḥ || 1.45 ||
45. Alas! We have undertaken to commit a great sin! For, due to greed for the pleasure of kingdom, we are prepared to kill our people.
Inference:
Arjun is so much confused that instead of reckoning greedy Duryodhan as responsible for the war, he says that they means Pandavas due to their greed for the pleasure of kingdom are about to kill their own people.
dhārtarāṣṭrā raṇē hanyustanmē kṣēmataraṁ bhavēt || 1.46 ||
46. Even if armed Kauravas would kill me who is unarmed and unresisting in this battle that would be better for me.
Inference:Instead of killing heinous criminal cousin brothers and establishing just and moral valued rule, Arjun rankles, that it will be better if armed Kauravas kill him unarmed.
sañjaya uvāca |
visṛjya saśaraṁ cāpaṁ śōkasaṁvignamānasaḥ ||1. 47 ||
Sanjaya said:
47. Having spoken thus in the battlefield Arjuna, whose mind was grief-striken, sat on the seat of the chariot, having given up the bow along with the arrows.
Inference: All 15 stanzas are monologue by Arjun. Krushna has not uttered a word!
This is very unusual. In all the following chapters if Arjun questions in one or 2 stanzas, Krushna answers at length explaining from all angles.
Does Krushna's silence means what ? i) does he not understand ii) does he agree with what Arjun says and is sympathetic iii) does he agrees with Arjun but he is annoyed iv) or does he disagrees
Don't answer for now! Keep an eye on what unfolds. Figure out then.
Utilitarian: The situation of this part is very similar to our day to day life. Our thinking gets confused due to our attachment with others. The correct approach described here is based on the teaching of Bhagvad Gita which will be imparted here after.
1. While performing your duties and work, you do some actions to others, but if the same actions are called upon to be done towards your relatives and friends, you might be disturbed. That occurs due to the attachment. When that happens, either you should pass on the task to a good and competent person or if that is not possible, stop and ponder over what is right and what is good for most of people.
2. One should take important decision of everyday life (like recruiting and sacking a person, performing a surgery excepting emergency, judging others as an excellent or as useless or branding as criminal or innocent etc) only after considering all ramifications like what are the alternatives and the pros and cons of each of them.
3. Changing of a well thought decision, impulsively in hurry, due to emotional reasons is dangerous.
4. If adversary is unjust and damaging, sacrificing for him is not righteous and hence should be confronted for the justice.
गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते ।
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥ १-३० ॥
gāṇḍīvaṃ straṃsatē hastāt tvakcaiva paridahyatē|na ca śaknōmyavasthātuṃ bhRāmatīva ca mē manaḥ||1.30||
निमित्तानि च पश्यामि विपरीतानि केशव ।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥ १-३१ ॥
nimittāni ca paśyāmi viparītāni kēśava ||1.31||28-30. Arjuna said – Oh Krsna! Having seen these relatives of mine who areassembled, eager to fight, my limbs droop. My mouth dries up. Shiver and
goosebumps occur in my body. Gandiva slips from the hand and the skin burns. I
am not able to stand even. My mind also reels, as it were. Oh Krushna! I see adverse omens also.
Inference: i) Arjun has described his physical symptoms so vividly, that anyone can experience Arjun’s despondency vicariously.The mighty Arjun on seeing his relatives on the battlefield almost instantly collapses. He looses self control as described above.
ii) Arjun has fought and won many wars. He is used to holocaust, maiming and deaths. He is aware of his power and potential of winning a war and hence he is not at all afraid. He himself is also not afraid to die, which is expressed in the following stanza. Then what is that which did crumble him?All that is narrated in the well knit way in what follows.
na ca śreyo'nupaśyāmi hatvā svajanamāhave | 1.31 |
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ।
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥ १-३२ ॥
na kāṅkṣe vijayaṁ kṛṣṇā na ca rājyaṁ sukhāni ca |kiṁ nō rājyēna gōvinda kiṁ bhōgairjīvitēna vā|| 1.32 ||
31-2. Moreover, killing my people in this war, I do not see any good. Oh
Krushna! I desire neither victory, nor kingdom, nor pleasures. Oh Krushna!
What is the use of kingdom for us? What is the use of sense pleasures? Or,
(what is the use of) life (itself)?
Inference:
In these 2 stanzas Arjun has stated sad paradox of wars. The history of mankind is full of wars fought not for noble cause like protecting helpless and refugees but for expansion of kingdoms to increase wealth and power and get physical pleasures from women of defeated side.
Though Arjun has fought previous wars not for greed and pleasures but he is a valiant warrior and he has never felt philosophically depressed because of wars due to many people would be killed there.
In this case, the opponent side happens to be relatives and therefore Arjun is dismayed by idea of killing. He does not want kingdom and pleasure through bloodshed of relatives.
येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च ।
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥ १-३३ ॥
yēṣāmarthē kāṅkṣitaṁ nō rājyaṁ bhōgāḥ sukhāni ca |ta imē'vasthitā yuddhē prāṇāṁstyaktvā dhanāni ca || 1.33 ||
33. Renouncing (their).lives and wealth, such (people) have assembled in
this war, for whose sake of the kingdom, sense objects, and pleasures
are desired by us.
आचार्याः पितरः पुत्रास्तथैव च पितामहाः ।
मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ॥ १-३४ ॥
ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ |mātulāha śvaśurāḥ pautrāḥ śyālāḥ saṁbandhinastathā || 1.34 ||
34. Teachers, fathers, sons as well as grandfathers, maternal uncles,
fathers – in –laws, grandsons, brothers – in –law, and other relatives (are
assembled here).
एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ।
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥ १-३५ ॥
ētānna hantumicchāmi ghnatō'pi madhusūdana |api trailōkyarājyasya hētōḥ kiṁ nu mahīkṛtē || 1.35 |
35. Oh Krsna ! Even for the sake of three worlds, I do not desire to kill hese people, even if they kill (me). Why indeed (should I fight) for the sake of a kingdom?
Inference: Arjun is ready to die himself rather than kill these relatives. Even reign of three lokas - Earth, Svarg ( Heaven) and Patal loka (subterranean realms of the world) is not worth for killing the relatives.
निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥ १-३६ ॥
nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana |pāpamēva''śrayēdasmān hatvaitānātatāyinaḥ || 1.36 ||
तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् ।
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥ १-३७ ॥
tasmānna''rhā vayaṁ hantuṁ dhārtarāṣṭrān svabāndhavān |svajanaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava || 1.37 ||
37. There we ought not to kill our kindred, the sons of Dhrtarastra. For
how could we, O Madhava, gain happiness by the slaying of our kinsmen?
यद्यप्येते न पश्यन्ति लोभोपहतचेतसः ।
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ १-३८ ॥
yadyapyētē na paśyanti lōbhōpahatacētasaḥ|kulakṣayakṛtaṁ dōṣaṁ mitradrōhē ca pātakam|| 1.38 ||
38. With their intellect overpowered by greed, they do not see the evil
caused by the destruction of families and the sin in harming friends
Inference:
Arjun says that even if Kauravas are incorrigible, we means Arjun and his side should not kill them. Arjun believes that this war is for Pandava's personal benefit. He forgets that this war is not their own making. Duryodhan has refused to allow only 5 villages instead of full kingdom of Indraprastha and not even a land equal to needle. Here Arjun is so much emotional about his relatives which includes Duryodhyan and his brothers etc, that he does not understand that by not killing them he allows to continue their evil acts
कथम् न ज्ञेयम् अस्माभिः पापात् अस्मान् निवर्तितुम् ।
कुल-क्षय-कृतम् दोषम् प्रपश्यद्भिः जनार्दन ॥ १-३९ ॥
kathaṁ na jñēyamasmābhiḥ pāpādasmānnivartitum|kulakṣayakṛtaṁ dōṣaṁ prapaśyadbhirjanārdana|| 1.39||
39. Still, why can’t we decide to withdraw from this sinful action, seeing the evil caused by the destruction of families, Oh Krushna?”
कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः ।
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ १-४० ॥
kulakṣayē praṇaśyanti kuladharmāḥ sanātanāḥ|dharmē naṣṭē kulaṁ kṛtsnamadharmō'bhibhavatyuta||40||
40. When families are destroyed, the longstanding family traditions perish. When family traditions are lost, unrighteousness, indeed, overtakes the entire family.
अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः ।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥ १-४१ ॥
adharmābhibhavāt kṛṣṇa praduṣyanti kulastriyaḥ|strīṣu duṣṭāsu vārṣṇēya jāyatē varṇasaṅkaraḥ||41||
41. Oh Krushna! Because of the prevalence of unrighteousness, the women of the family become corrupt. Oh Krushna! When women become corrupt, the intermixture of castes takes place
सङ्करो नरकायैव कुलघ्नानां कुलस्य च ।
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥ १-४२ ॥
saṅkarō narakāyaiva kulaghnānāṁ kulasya ca |patanti pitarō hyēṣāṁ luptapiṇḍōdakakriyāḥ || 1.42 ||
दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः ।
उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥ १-४३ ॥
dōṣairētaiḥ kulaghnānāṁ varṇasaṅkarakārakaiḥ |utsādyantē jātidharmāḥ kuladharmāśca śāśvatāḥ || 1.43 ||
43. Due to these misdeeds of the destroyers of families, which cause the intermixture of castes, longstanding caste-traditions as well as family-traditions are destroyed.
उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।
नरके नियतं वासो भवतीत्यनुशुश्रुम ॥ १-४४ ॥
utsannakuladharmāṇāṁ manuṣyāṇāṁ janārdana |narakē niyataṁ vāsō bhavatītyanuśuśruma || 1.44 ||
44. Oh Krushna! We have heard (from the scriptures) that stay in hell becomes inevitable for the people whose family-traditions are destroyed.
Inference:
In stanzas 40-44 Arjun talks about one after another effect of war. The death of warriors (men folk) getting killed causing unprotected women subjected to immoral relations and illegitimate children etc. This in turn breaks family tradition of offering water and rice meal to departed souls.
अहो बत महत्पापं कर्तुं व्यवसिता वयम् ।
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥ १-४५ ॥
ahō bata mahatpāpaṁ kartuṁ vyavasitā vayam |yadrājyasukhalōbhēna hantuṁ svajanamudyatāḥ || 1.45 ||
45. Alas! We have undertaken to commit a great sin! For, due to greed for the pleasure of kingdom, we are prepared to kill our people.
Inference:
Arjun is so much confused that instead of reckoning greedy Duryodhan as responsible for the war, he says that they means Pandavas due to their greed for the pleasure of kingdom are about to kill their own people.
यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः ।
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥ १-४६ ॥
yadi māmapratīkāram aśastraṁ śastrapāṇayaḥ|dhārtarāṣṭrā raṇē hanyustanmē kṣēmataraṁ bhavēt || 1.46 ||
46. Even if armed Kauravas would kill me who is unarmed and unresisting in this battle that would be better for me.
Inference:Instead of killing heinous criminal cousin brothers and establishing just and moral valued rule, Arjun rankles, that it will be better if armed Kauravas kill him unarmed.
sañjaya uvāca |
एवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत् ।
विसृज्य सशरं चापं शोकसंविग्नमानसः ॥ १-४७ ॥
ēvamuktvā'rjunaḥ saṅkhyē rathōpastha upāviśat |visṛjya saśaraṁ cāpaṁ śōkasaṁvignamānasaḥ ||1. 47 ||
Sanjaya said:
47. Having spoken thus in the battlefield Arjuna, whose mind was grief-striken, sat on the seat of the chariot, having given up the bow along with the arrows.
Inference: All 15 stanzas are monologue by Arjun. Krushna has not uttered a word!
This is very unusual. In all the following chapters if Arjun questions in one or 2 stanzas, Krushna answers at length explaining from all angles.
Does Krushna's silence means what ? i) does he not understand ii) does he agree with what Arjun says and is sympathetic iii) does he agrees with Arjun but he is annoyed iv) or does he disagrees
Don't answer for now! Keep an eye on what unfolds. Figure out then.
Utilitarian: The situation of this part is very similar to our day to day life. Our thinking gets confused due to our attachment with others. The correct approach described here is based on the teaching of Bhagvad Gita which will be imparted here after.
1. While performing your duties and work, you do some actions to others, but if the same actions are called upon to be done towards your relatives and friends, you might be disturbed. That occurs due to the attachment. When that happens, either you should pass on the task to a good and competent person or if that is not possible, stop and ponder over what is right and what is good for most of people.
2. One should take important decision of everyday life (like recruiting and sacking a person, performing a surgery excepting emergency, judging others as an excellent or as useless or branding as criminal or innocent etc) only after considering all ramifications like what are the alternatives and the pros and cons of each of them.
3. Changing of a well thought decision, impulsively in hurry, due to emotional reasons is dangerous.
4. If adversary is unjust and damaging, sacrificing for him is not righteous and hence should be confronted for the justice.
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