Spiritual Message for the Day – The Yoga of the Despondency of Arjuna by Gurudev Sri Swami Sivananda
Baba Times Digest© | 3 April 2015 17.39 EST | New York Edition
The Yoga of the Despondency of Arjuna
Divine Life Society Publication: Chapter 1 - The Bhagavadgita Explained by Gurudev Sri Swami Sivananda
Dhritarashtra asks Sanjaya with an ego-conscious mind, blinded with selfishness and eagerness, what his people and the sons of Pandu assembled together in Dharmakshetra Kurukshetra, eager for battle, do. The land is called Dharmakshetra, because the field where they assembled for battle is the place where celestials like Agni, Indra and Brahma performed their austerities. It is also called Kurukshetra, where King Kuru, the ancestor of the Kauravas, also performed severe austerities. It was observed that whoever leaves his life in this land during a righteous war will go to heaven, and so it was selected for the purpose of the battle. Then Sanjaya says: Duryodhana, the ruling king of the Kauravas, saw the Pandavas’ army, which, though small in number when compared to that of the Kauravas, was arranged in such a way that it seemed bigger. Duryodhana, moving proudly towards his teacher, Drona’s side, controlling his inner fearful attitude, as he had to fight with the righteous Pandavas, excited the great leader into a revengeful attitude by reminding him of his past enmity with Drupada, whose son was leading the Pandava army. He also mentions this to encourage Drona, because he knows the powerful strength of Krishna, Arjuna, Bhima, etc., and of other powerful warriors on the side of the Pandavas. He knew that he was on the wrong side (Adharma) and in order to encourage his army-chief, Bhishma, ordered all others to protect him from all sides.
The family-chief as well as army-chief Bhishma blows his conch as a sign to commence the war and all others follow him and produce tremendous sounds by conches, kettledrums, tabors and cow-horns from the Kaurava side. Then, from the side of the Pandavas the Lord Krishna and Arjuna seated on a big, well-decorated chariot (with a Hanuman flag on top, from which Hanuman, son of Vayu, promised help), yoked with white horses, symbolising purity in all respects, and the other Pandavas blew their celestial and powerful conches as a challenging reply to the Kauravas, with which the sky and earth produced echoes and terrified the hearts of the Kaurava army as a whole.
On seeing the sons of Dhritarashtra arrayed for battle, Arjuna requests Sri Krishna to place his chariot between the two armies, in order to see the warriors. Krishna places the chariot where Bhishma, Drona and other great warriors were standing. On seeing his teachers, kith and kin, the evil of war explained by Vidura came to his memory. Sakuni thought of a cunning plan to discourage the hearts of the Pandavas and asked Vidura (who was very sincere and respectful to the Pandavas) to go to the good brothers and point out the undesirable results of the war, such as accumulation of sins in killing their own teachers and relatives, all the women of the country losing their husbands, due to which unrighteousness will dominate the land, loss of the country’s wealth and property, killing of harmless animals like elephants, horses, etc. Due to this advice, Arjuna refuses to fight, stricken with grief.
Arjuna, instead of speaking about his desire to rule the kingdom without killing his own teachers and relatives, tells Krishna, forgetting his own royal duty, about the disability of his body to hold even the gandiva bow, and other bad omens foreboding failure in the battle. In fear of killing his own teachers, with anxiety, unconscious of the power of Krishna, Arjuna talks like a wise man, about the evil consequences of war, and says that he wants neither pleasure after killing his own relatives and Gurus nor even the three worlds to rule as a result of war. He concludes that even if, by attachment, the Kauravas are to kill him, it would be better than the enjoyment of kingdom after the death of all relatives. With delusion and grief, forgetting the Omniscient power of Krishna, he argues that due to destruction of family the immemorial religious rites will perish, the women in families will become corrupt, with which confusion of castes that follows will lead to hell the slayers of the families. Arjuna decides that it would be desirable that the Kauravas kill him in the battle while he is standing unarmed and unresisting. Thus, having expressed his inability, laden with sorrow, Arjuna sat on the chariot, casting down his bow and arrows.
This chapter teaches humanity that:
When the mind is blinded with affection and selfishness, as with Dhritarashtra, man will never bother about the welfare of others in the nation, which in result would ruin his own kith and kin as well as the whole nation.
When the mind is clouded with pride, jealousy, greed, crookedness, ego, desire for fame, name and power, as with Duryodhana, man will not hesitate to destroy his own friends and relatives as well as the nation, which in the end results in his own destruction. When man fails to do his own duty due to attachment and desire, like Arjuna, he cannot utilise his own strength and courage, or feel the presence of God, even though the God is seated before him and ready to help him as Krishna.
When man is sincere, devoted to God, faithful to his master, desireless, and treats friends and foes alike, like Sanjaya, he will have peace of mind, and see the cosmic form of the Almighty.
This chapter explains that duality is the root cause of the suffering of humanity. All the suffering of Arjuna explained above is the result of a dualistic character in his personality, viz., disharmony between his mind and heart, thought and feeling. The mind of Arjuna insists on performing the duty as a Kshatriya, to destroy the unrighteous enemy. The heart craves for love and wants to protect the relatives and preceptors from destruction. This internal disharmony created an imbalance between his physical, mental, intellectual, moral and spiritual levels.
Thus ends the First Chapter entitled ‘The Yoga of the Despondency of Arjuna’.
Excerpts from: Introduction to The Bhagavadgita - The Bhagavadgita Explained by Gurudev Sri Swami Sivananda
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