Arjun gets defeated before the war (Part 4 of Ch1)

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
 

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 are

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 |

 

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.

Arjun orders Krushna ’Place my chariot’ (Part 3 of Ch1)

Chapter 1

(Despondency of Arjun)

Part 3 (Stanza 1.21 to 1.27)

Topic:  Arjun orders Krushna 'Place my chariot’ 

Synopsis: Though in part 2 Arjun’s name is flashed for his blowing conch, his full fledged entry occurs in this part. Arjun is boisterous while telling Krushna, a bit curtly to place his chariot between two armies. He exudes the ego of a great warrior when he says he wishes to see those who will fight with him just to please senseless Duryodhan. But no sooner Krushna places the chariot facing Bhishma, Drona etc he starts grieving. Why this happens?

For answering that question, you should know Arjun’s personality. The personality among other things depends upon one’s position in the life.  Arjun’s life  is briefly summed up here.

Starting right from his birth; Arjuna is the son of Indra, the king of the heaven, born of Kunti, the first wife of King Pandu in the Kuru dynasty. He was Kunti’s youngest child and hence was carefree than his elder brothers. It is likely that he was less affected by Duyodhan’s evil designs than his elder brothers especially Bhim.

He was brightest of all brothers including his cousins  in the studies which made him darling of his teacher Drona. Drona  taught Arjun more than his son Ashvatthama.

Drona took thumb of Eklavya so that Arjun remains the top archer.

Arjuna was the dearest grandson of Bhishma.

On the marital front Arjun married four great ladies.

Arjun fought many wars including one against load Shiva. He got special weapons from  Load Shiva and Indra the king of heaven.

Arjun was excellent in arts like dancing singing etc  and flaunt emotions. 

The list may include more but the most important is Arjun’ relation with Krushna. Arjun is Krushna’s cousin brother and also bother in law. Krushna is Arjun’s friend and teacher in Bhagvad Gita. In previous birth when Krushna was st. narayan, Arjun was St. Nar and both lived together.

It seems that his comfortable position in family coupled with his outstanding achievements has made him flamboyant but subservient to senior family members.

He follows inadvertently spoken words and shared his wife Draupadi with his brothers.

He accepts the consequences of gambling by elder brother and keeps mum during unclothing of Draupadi by Dusashan.

Though he personally approached Bhishma to see if war can be avoided, he did not argue with Yudhisthir against war decided by him.

All these may sound silly to a modern youth who are assertive for their interests and views. According to modern management methods, Arjun's behavior may be called a guilt management.

Arjun is a warrior. He has so far not thought about the ill effects of any war fought by him. In this war which is about to be ensued, the adversaries happen to be his friend and relatives and thereby he is upset because of the thought of losing them due to their getting killed and possibly at his hand. Though Arjun has extra ordinary powers he does not understand that this war is  due to family feud and for selfish interests.

With this background let us start with the stanzas..

arjuna uvāca

सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥ १-२१ ॥

 Senayor ubhayor madhye ratham stapaya me’chyuta || 1.21 ||

यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् ।
कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ॥ १-२२ ॥ ॥

 yāvadētānnirīkṣē'haṁ yōddhukāmānavasthitān|

kairmayā saha yōddhavyamasmin raṇasamudyamē || 1.22 ||

योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः ।
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥ १-२३ ॥ ॥

 yōtsyamānānavēkṣē'haṁ ya ētē'tra samāgatāḥ|

dhārtarāṣṭrasya durbuddhēryuddhē priyacikīrṣavaḥ || 1.23 ||

21-23 Arjuna said – Oh Krushna! Place my chariot between the two armies

till I see those who are assembled with a desire to fight. (Let me see) with

whom I should I fight in this event of war. I wish to see those who are assembled here eager to fight, and who want to fulfill the desire of the evil-minded Duryōdhanā in this war.

Inference: Up to his point, Arjun appears to be confident of his power and clear about the purpose of war.  Due to that he can order even Krushna (almighty) like an ordinary charioteer. He understands that to get a whole view of situation he should be in mid way. He asserts that Duryodhan has evil mind.

.

sañjaya uvāca

एवमुक्तो हृषीकेशो गुडाकेशेन भारत ।
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ १-२४ ॥ 

ēvamuktō hṛṣīkēśō guḍākēśēna bhārata|

 sēnayōrubhayōrmadhyē sthāpayitvā rathōttamam||1.24||

भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् ।
उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥ १-२५ ॥

 bhīṣmadrōṇapramukhataḥ sarvēṣāṃ ca mahīkṣitām|

uvāca pārtha paśyaitān samavētān kurūniti||1.25||

24-25. Sañjaya said – Oh Dhrtarāṣṭrā! Commanded thus by Arjuna, Krsna placed the

great chariot between the two armies in front of great warriors like Bhīṣma and

Drōṇa and all (other) kings and said thus – “Oh Arjuna! See these Kauravas

assembled”.

Inference: Krushna placed the chariot such that Arjun sees Bhishma and guru Drona, thus wanting Arjun to understand that it is not only Duryodhan that he has to fight with. Obviously Krushna is testing Arjun’s weak spot.

तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् ।
आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥ १-२६ ॥

tatrāpaśyat sthitān pārthaḥ pitṝnatha pitāmahān|

ācāryān mātulān bhrātṝn putrān pautrān sakhīṃstathā || 1.26 ||

श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ।
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥ १-२७ ॥
कृपया परयाविष्टो विषीदन्निदमब्रवीत् ।

śvaśurān suhṛdaścaiva sēnayōrubhayōrapi |

tān samīkṣya sa kauntēyaḥ sarvān bandhūnavasthitān||1.27||

kṛpayā parayā''viṣṭō viṣīdannidamabravīt |

26-7. There Arjuna saw fathers, grandfathers’ teachers, uncles, brothers,

sons, grandsons, friends, fathers-in-law, and well-wishers assembled in

the two armies. Having seen all these relatives assembled, Arjuna was

overpowered by deep attachment. Grieving he said the following (words).

Inference:

On seeing the close relatives in both armies, who will be killed in the war, Arjun was saddened due to his attachment to them and said as follows.(in the next part)

Utilitarian:

In any of the war fought by Arjun so far never worried about the consequences. As soon as he saw his teacher and grandfather about to be  killed in the war he started thinking about the evils of the war of the war.
The ramifications seems different when perspective changes.