Geetha

kÉëÑiÉUÉ·í EuÉÉcÉç, kÉÉqÉï¤Éå§Éå MÑüÂYzÉå§Éå xÉqÉuÉåiÉÉ rÉÑrÉÑixÉuÉÈ | qÉÉqÉMüÉÈ mÉÉhQûuÉɶÉæuÉ ÌMüqÉMÑüuÉïiÉ xÉÇeÉrÉ || 1 || 1.1 Sri Vyasa has bestowed a power to Sanjaya, so that he is able to see and narrate what happens in the kurukshetra though he stays with Dhritarashtra at the palace. The war between the cousins is about to begin and Dhritarashtra asks Sanjaya, “People have assembled together for the sake of war. What are my sons and Pandavas currently doing in Kurukshetra, the land of the Dharma?” People have assembled together; But, for the sake of fighting, “My sons and Pandavas”, “Kurukshetra, the Dharmakshetra”; Note the contradictions in Dhritarashtras’ tone. xÉÇeÉrÉ EuÉÉcÉ, SìÖwOèuÉÉiÉÑ mÉÉÇQûuÉÉlÉÏMÇü urÉÔRÇû SÒrÉÉãïkÉlÉxiÉSÉ | AÉcÉÉrÉïqÉÑmÉxÉÇaÉqrÉ UÉeÉÉ uÉcÉlÉqÉoÉëuÉÏiÉç || 2 || 1.2 Sanjaya starts revealing. “Duryodhana looked at the army of Pandavas that was arranged there in perfect order. Duryodhana the king, respectfully approached the guru, Dronacharya, and started talking to him”. Duryodhana did not really have respect for the guru, Dronacharya, because he always felt that Dronacharya had a bias for the Pandavas. So, Sanjaya subtly indicates here that instead of approaching the guru like a devote student, he behaved in a disrespectful way of approaching him like a King, though Dhritarashtra is still the king. There is here, a tone that Duryodhana was a little shaken upon seeing the army of Pandavas. Because, instead of approaching Bheeshmacharya, who was the assigned commander, he goes to Dronacharya to discuss the issues, for reasons that will be evident as we move on. mÉzrÉæiÉÉqÉç mÉÉhQÒûmÉѧÉÉhÉÉqÉÉcÉÉrÉï qÉWûiÉÏÇ cÉqÉÔqÉç | urÉÔRûÉqÉç SìÓmÉSmÉѧÉåhÉ iÉuÉ ÍzÉzrÉåhÉ kÉÏqÉiÉ || 3 || 1.3 Instead of approaching the leader assignee Bheeshmacharya, Duryodhana actually went to his guru and said, “Look at this army (ChamU – 1/30 of an AkshauohiNi) of the Pandavas which is so close to us and so well organized by the son of Drupada, who also your disciple”. Drupada once was real friend of Dronacharya and hence he cunningly states here that the assembly of army is actually laid down by Drupada’s son who is in fact Dronacharya’s disciple too. A§ÉzÉÔUÉqÉWåûµÉÉxÉ pÉÏqÉÉeÉÑïlÉxÉqÉÉ rÉÑÍkÉ | rÉÑrÉÑkÉÉlÉÉã ÌuÉUÉOû¶É SìÓmÉS¶É qÉWûÉUjÉÉÈ || 4 ||

1.4 Now, Duryodhana started talking about the enemy army, “there are many ostensibly valorous warriors with their great bows, over there, who are almost equal to Bheema & Arjuna in war; like, Yuyudhaana, Viraata & Drupada “. [ One should not miss the disappointment in Duryodhana’s voice here. The Kaurava army consisted of eleven AkshauhiNi’s whereas the Pandavas had seven. But, while mentioning leaders on either sides, Duryodhana talks about seven on his side and eleven on the Pandavas side. In addition to that he mentions those whom he had lost to Pandavas’ side, in spite of his machinations earlier. And, on his own side, he mentions people in whom he laid little trust. Yuyudhaana, was a Yadava, as Saathyaki, Son of Satyaka or as Shaineya, the grandson of Shini. He lost Satyaki to Pandavas because of Balarama who remained neutral in the war. Viraata, who obeyed Keechaka went with Pandavas with the Keechakas’ death at the hands of Bheema. (Keechaka was actually not a kshatriya at all, coming from a charioteer’s race who had forcefully ascended the thrown) Drupda, who was disgraced at the hand of Pandavas earlier was with them because, his daughter Draupadi had married the Pandavas. Drupada had fought against Krishna earlier, under the orders of Jaraasandha. Mahaaratha is one who can fight alone in his chariot, without the help of others]. SìÓ¹MãüiÉѶÉãÌMüiÉÉlÉÈ MüÉÍzÉUÉeÉ¶É uÉÏrÉïuÉÉlÉç | mÉÑÂÎeÉiÉç MÑüÎliÉpÉÉãeÉ¶É zÉæorÉ¶É lÉUmÉÑÇaÉuÉÈ || 5 || 1.5 Drushtakethu, Chekitaana and Kaashiraaja who have great strength & Purujit, KuntiBhija & shaibya are like human-bulls.Again, Drushtakethu was Shishupaalas’ son and Shishupaala had died at hands of Krishna. But they had gone with the Pandavas because, Shishupalas’ daughter was married to Dharmaraja. Chekitaana was another Yadava whom he had lost because of Balaramas’ neutral stance in the war. KashiRaja was a great archer who was supposed to be able to use two arrows with great precision at once. Puruijit and KuntiBhoja are from the Kunti kingdom who had nothing to do with Pandavas until, Prutha (Or Kunti, later the mother of all Pandavas), was adapted by the Raja of the Kunti Kingdom. Shaibya, who was the king of Shibi kingdom lost his son, when Bheema killed him while he helped Jayadhrata to kidnap Draupadi earlier. And so, the disappointment continues.. rÉÑkÉÉqÉlrÉÑ¶É ÌuÉ¢üÉÇiÉ E¨ÉqÉÉæeÉÉ¶É uÉÏrÉïuÉÉlÉç | xÉÉæpÉSìÉå SìÉæmÉSårÉÉ¶É xÉuÉï LuÉ qÉWûÉUjÉÉÈ || 6 || 1.6 There are Yudhamanyu and uttamaujaa (both Drupadas sons) who are so strong that you can make out from the way they walk. [Here he completes narrating about the eleven members who have joined the Pandavas in this war. His confidence has stooped to such levels now ] He continues and says even Saubhadra (Abhimanyu) and the five sons of

Draupadi are also very capable and strong. One can easily make out that he does not care to mention any of his or his brothers sons while narrating about the people on his own side. He is almost sure, from the tone in his narration that Kauravas are no match for Pandavas and that they were going to lose the war. In total, he mentions about the ‘18’ members on the Pandavas side, including the 5 prativindyas who are just in their teens. AxqÉÉMÇü iÉÑ ÌuÉÍzÉ¹É L iÉÉͳÉpÉÉãS ̲eÉÉã¨ÉqÉ | lÉÉrÉMüÉ qÉqÉxÉælrÉxrÉ xÉÇglÉÉjÉïÇ iÉÉloÉëuÉÏÍqÉ iÉå || 7 || 1.7 “Great enlightened Brahmin, Now listen, I will tell you as a reminder, about the [so called] extraordinary members leading our side”. More disappointment follows, he names just seven leaders on his side of 11 Akshauhinis. pÉuÉÉlÉç pÉÏwqÉ¶É MühÉï¶É M×ümÉ¶É xÉÍqÉÌiÉÇeÉrÉÈ | AµÉjÉÉqÉÉÌuÉMühÉï¶É xÉÉæqÉS̨ÉxiÉjÉæuÉcÉ || 8 || 1.8 Yourself, Bheeshmacharya, Ashvathama, Krupa, Karna, Vikarna, and Bhoorishrava who are with me now and who can win the war for me! Actually he says so in a sarcastic way because he never mentions any one on his side who joined him with fervor. Dronacharya, has been the mentor of Pandavas also and he always had a soft corner for them; especially Arjuna. He was there because he felt obliged because of his long-standing association with the king. Bheeshma was always biased towards Pandavas and in fact he had blessed Pandavas with victory, being the leader on the enemy side, when Dharmaraja had approached him for blessings, just before the war was to begin. So he naturally had no trust in him and that is exactly the reason he had come to Dronacharya instead of Bheeshma who was the leader assignee, now. Krupa and Ashvathama were also related to Dronacharya and were all Brahmins. Naturally he placed little trust in any of these three people. Krupacharya also had no fervor had joined the Kauravas only as an obligation. Ashvathama, was a carefree and naïve personality and he had even gone to the extent of trying to persuade Duryodhana against war. He never showed perseverance in anything and always behaved as an impulsive person with no reasoning. And talking of Karna, he had owed not to take part in the war as long as Bheeshmacharya was alive. Bheeshmacharya had purposefully insulted Karna earlier as a weakling who had been cursed by his own mentor (Sri Parashurama ) to the extent of forgetting the use of the weapon when he needed it most. Vikarna was Duryodhanas brother and singles him out because he had spoken against the insult meted out to Draupadi after the game of dice. Bhoorishrava, son of Somadatta, was a relative of Bheeshma and had arrived from Bahlika kingdom just for the sake of Bheeshma and not

with real fervor. So it is clear that the so called strong leaders on his side were not really useful to him at all. And the essence in general, indicates that Duryodhana says he had to fight with those people who really not useful for him. AlrÉåcÉ oÉWûuÉzrÉÔUÉÈ qÉSjÉãï irÉ£üeÉÏÌuÉiÉÉÈ | lÉÉlÉÉzÉx§ÉmÉëWûUhÉxxêuÉã rÉÑ®ÌuÉzÉÉUSÉÈ || 9 || 1.9 He continues saying, “There are many others who are here to die for me. Everyone is clever in the usage of different kind of weapons and adept in war”. Again, he considers that those many people on his side are going to lay down their lives for him in spite of being strong at war. AmÉrÉÉïmiÉqÉç iÉSxqÉÉMüqÉç oÉsÉqÉç pÉÏwqÉÉÍpÉ UͤÉiÉqÉç | mÉrÉïmiÉqÉç ÎiuÉSqÉåiÉåzÉÉqÉç oÉsÉqÉç pÉÏqÉÉÍpÉUͤÉiÉqÉç || 10 || 1.10 This is a verse that has been interpreted by many in improper way. This verse has to be understood in the context of what Duryodhana has said so far. Duryodhana contnues, “This army of Pandavas, being protected by Bheemsena is fully capable of defeating that army of ours, which is led by Bheeshmacharya”. Though being near his side of army, he addresses his army as ‘that’ and Pandavas army as ‘this’. This shows that he is already visualizing the pandava-army close to his own and ready to defeat them. Another factor to be noted is that, he mentions Bheeshmaacharya, the current leader assignee on his side and Bheema who was not then the leader assignee [It was actually, Drushtadyumna]. These are the two people he is afraid of bringing forth his defeat. ArÉlÉåwÉÑ cÉ xÉuÉåïwÉÑ rÉjÉÉpÉÉaÉqÉuÉÎxjÉiÉÉÈ | pÉÏwqÉqÉãuÉÉÍpÉU¤ÉliÉÑ pÉuÉÇiÉxÉuÉï LuÉ ÌWû || 11 || 1.11 Therefore, he says “guard all the entry points of our army’s formation by carefully safeguarding the army and Bheeshmacharya from your respective assigned positions”. Here too, Duryodhana is worried that Bheeshmacharya has to be guarded carefully because he feels Bheeshma is not capable of defending himself and the army. And Bheeshmacharya has been made the leader, owing only to the fact that he is the eldest of the Kurus and not because he can win the war for the Kaurvas. iÉxrÉ xÉÇeÉlÉrÉlÉç WûwÉïÇÇïÇ MÑüÂuÉ×kÉÈ ÌmÉiÉÉqÉWûÈ | ÍxÉqWûlÉÉSÇ LlɱÉåŠææ zÉÇZÉÇ SkqÉÉæ mÉëiÉÉmÉuÉlÉç || 12 ||

1.12 Bheeshmacharya who was nearby was insulted by the words of Duryodhana. Bheeshmacharya, the great soul, though an aged person then, was still strong and he was fighting against his conscience. To make Duryodhana realize that he really meant to fight and pleasing him thus, he sounded his great conch that reverberated like a lions roar. iÉiÉÈ zÉÇZÉÉ¶É pÉãrÉÉï¶É mÉhÉuÉÉlÉMü aÉÉãqÉÑZÉÉÈ | xÉWû xÉæuÉÉprÉ WûlrÉliÉ xÉzoSxiÉÑqÉÑsÉÉãpÉuÉiÉç || 13 || 1.13 Panava, Aanaka and Gomukha are kind of drums that were used intemples and also in wars to make loud sound. These are not generally seen today. After Bheeshmacharyas’ sounding of his conch, many people started beating the drums aforesaid, and the army came to attention. The sound thus created a great disturbance in the ambience. zÉiɵrÉåiÉæWïû rÉærÉÑï£åü qÉWûÌiÉxrÉlSlÉã ÎxjÉiÉÉæ | qÉÉkÉuÉÈ mÉÉÇQûuɶÉæuÉ ÌSurÉÉæ zÉÇZÉÉæ mÉëSkqÉiÉÑÈ || 14 || 1.14 Now, Maadhava and Arjuna who were on a great chariot driven by 4 beautiful white horses sounded their divine conches respectively. On the Pandavas’ side, the war-cry began with Krishna sounding the conch first. [ Maadhava : One who bestows happiness on people (Madhuhoney). Arjuna has been addressed as Pandava though there are other Pandavas because, as Krishna himself admits later, there is a significant and subtle manifestation of Krishna within Arjuna. ] mÉÉÇcÉeÉlrÉqÉç ¾ÒûwÉÏMåüzÉÉã SåuÉS¨ÉqÉç kÉlÉleÉrÉÈ | mÉÉæÇSìqÉç SkqÉÉæ qÉWûÉzÉZÉÇ pÉÏqÉMüqÉï uÉ×MüÉãSUÈ || 15 || 1.15 Krishna blew ‘Paanchjanya’ and Arjuna blew his divine conch ‘Devadatta’. Bheema, the man of great acts, blew his great conch ‘Paundra’ following Krishna and Arjuna. [ Hrusheekesha : One who motivates the sense organs from inside and outside. Paanchajanya : The conch within which a rakshasa by name Pancha-jana lived under the sea. Krishna kills that demon and brings back to life his mentors’ son. Devadatta : Conch given by Indra to Arjuna. He was also given a crown and that’s why he is also called ‘Kireeti’. Paundram : A great sized conch found in Paundra region, probably today’s Bihar or Orissa. Vrukodara : Grossly means, a man with the wolf’s stomach. ‘ also means a fire with in Brahmas or Vayu’s stomach that is capable of consuming the whole universe. ] AlÉliÉ ÌuÉeÉrÉqÉç UÉeÉÉMÑüliÉÏ mÉѧÉÉãrÉÑÍkÉ̹UÈ | lÉMÑüsÉxxÉWûSåuÉ¶É xÉÑbÉÉåwÉqÉÍhÉmÉÑwmÉMüÉæ || 16 ||

1.16 Yudhishtira blew his conch, ‘Ananta-Vijaya’ and Nakula & Sahadeva blew their respective conches, ‘Sughosha’ and ‘ManiPushpaka’. [ Yudhishtara has been addressed as Kunti-Putra as he was the first of Kunti’s sons. Though his name means one who has a firm footing in the war, he never showed any interest in the war]. Interestingly, this is the only place in the whole of Mahabharata that the Pandavas’ conches have referred to by name]. MüÉzrÉ¶É mÉUqÉåµÉÉxÉÈ ÍzÉZÉhQûÏcÉ qÉWûÉUjÉÉÈ | SìÓ¹SèrqlÉÉãÌuÉUÉOû¶É xÉÉirÉÌMü¶ÉÉmÉUÉÎeÉiÉÉÈ || 17 || 1.17 The man with the great bow, Kashiraja, the powerful Shikhandi, Drushtadyumna,Virata and the undefeated Bhoorishrava blew their respective conches later. [ Shikhandi : One who wore the feathers of a peacock, incidentally he was born a girl and changed to a man later. He was a great fighter and that’s why he has been referred as ‘Mahaarathi’] SìÓmÉSÉãSìÉæmÉSårÉÉ¶É xÉuÉïzÉÈ mÉ×ÍjÉuÉÏmÉiÉã | xÉÉæpÉSì¶É qÉWûÉoÉÉWÒûÈ zÉZÉSkqÉÑÈ mÉ×jÉMçü mÉ×jÉMçü|| 18 || 1.18 Sanjaya continues describing the start of the war by Pandavas. Following this, Drupada and the five sons of Draupadi, the man of great strength, Abhimanyu blew their different conches one after the other. It should be noted here that the narration of blowing of the conches by Pandavas concludes in this eighteenth verse. And on the Pandavas side, in all, eighteen people blew their conches, eager and confident of the victory for themselves. [Why did Sanjaya, while narrating this whole episode, addresses Kauravas as ‘Dhaartharaashtraah’? Because, it is a peculiarity of Sanskrit language that it is used as a surname and also in a sarcastic way because, Dhrutaraashtra had addressed his sons as ‘maamakaah’ (or my people) earlier]. xÉbÉÉåwÉÉå kÉÉiÉïUÉ·íÉlÉç WØûSrÉÉÌlÉ urÉSÉUrÉiÉç | lÉpÉ¶É mÉ×ÍjÉuÉÏÇ cÉæuÉ iÉÑqÉÑsÉÉã urÉlÉÑlÉÉSrÉlÉç || 19 || 1.19 This war-cry made in an organized way by the Pandavas shook the very hearts of Dhrutarashtras’ sons. It created a reverberating effect as if connecting the skies and the earth. The verse 1.11 has to be understood in this context. Most commentators have interpreted that Duryodhana says that the army protected by Bheeshmacharya is capable of defeating the army led by Bheemasena. If that was so, why did the powerful sound of conches made by just eighteen of the Pandavas shake the very hearts of the Kauravas? While, all the sound of conches and drums beaten by many on the Kauravas side, has not been described as causing a similar

effect on the enemy army. So it is evident that Duryodhana had really lost confidence when he approached Dronacharya. AjÉurÉuÉÎxjÉiÉÉlÉç SØwOèuÉÉ kÉÉjÉïUÉ·íÉlÉç MüÌmÉkuÉeÉÈ | mÉëuÉרÉå zÉx§ÉxÉÇmÉÉiÉå kÉlÉѱÑqlÉ mÉÉÇQûuÉÈ || 20 || WØûwÉÏMãüzÉÇ iÉSÉuÉÉYrÉÍqÉSqÉÉWû qÉWûÏmÉiÉå | xÉålÉrÉÉãÂpÉrÉÉåqÉïkrÉå UjÉÇ xjÉÉmÉrÉqÉãcÄrÉÑiÉ || 21 || 1.20/1.21 Sanjaya further says ‘Oh King, the man who has a monkey in his flag, Arjuna, observed the army on both sides that was ready to begin the war, and at that very moment when he had to start the war, be told Krishna, ‘Take my chariot between the two armies’ “. Note the ego, in Arjuna’s words, when he says ‘my’ chariot, as if Krishna was just a driver of the chariot. [ Note that there was a special manifestation of Vayudeva or Hanumanta in Arjuna’s flag. Hanumantha had agreed to be there during the war and instill fear in the enemy by his roar]. rÉÉuÉSãiÉÉͳÉUϤÉãWÇû rÉÉã®ÒMüÉqÉlÉuÉÎxjÉiÉÉlÉç | MæüqÉïrÉÉ xÉWûrÉÉã¬urÉqÉÎxqÉlÉç UhÉxÉqÉѱqÉå || 22 || ÄrÉÉãixrÉqÉÉlÉÉlÉuÉå¤ÄrÉåWûqÉç rÉ LãiÉ§É xÉqÉÉaÉiÉÉÈ | kÉÉjÉïUÉ·íxrÉ SÒoÉÑïkSãrÉÑïkSå ÌmÉërÉÍcÉMüÐwÉïuÉÈ || 23 || 1.22/1.23 Arjuna says “Till I have a look at the all the people who have come here to fight with me, take my chariot between the two armies so that I can have a good view of all the people who have come to fight along with me and those who are foolhardy to fight against me, for the sake of evil Duryodhana”. Note that Arjuna is speaking with an elevated ego, and he considers himself as the sole person who can defend the war for Pandavas. LãuÉqÉÑ£üÉã WØûwÉÏMåüzÉÉã aÉÑQûÉMãüzÉãlÉ pÉÉUiÉ | xÉãlÉrÉÉãÂpÉrÉÉãqÉïkrÉå xjÉÉmÉÌrÉiuÉÉ UjÉÉã¨ÉqÉqÉç || 24 || pÉÏwqÉSìÉãhÉmÉëqÉÑZÉiÉÈ xÉuÉåïzÉÉqÉç cÉ qÉWûÏͤÉiÉÉqÉç | EuÉÉcÉ mÉÉjÉïmÉzrÉæiÉÉlÉç xÉqÉuÉãiÉÉlÉç MÑüÃÌlÉÌiÉ || 25 || 1.24 / 1.25 “Oh King Dhritaraashtra, Krishna having been told so by Arjuna, took the great chariot and stationed the same between the two armies”. [ Gudaakesha : A rare usage, referring to Arjuna as a person who won over the sleep; a person who could fight, without sleep for many days at a stretch, without rest. It may also mean, a person with curly, cactus like hair ]. He stopped the chariot in such a way so that he could have a good view of all the kings assembled there, mainly Bheeshma & Dronacharya. He purposefully did so, so that he could destroy his ego from outside and from within. Krishna also told Arjuna, “Have a look at all the Kauravas, who are assembled here”.

iɧÉÉmÉzrÉiÉç ÎxjÉiÉÉlÉç mÉÉjÉïÈ ÌmÉiÉ×lÉjÉ ÌmÉiÉÉqÉWûÉlÉç | AÉcÉÉrÉÉïlqÉÉiÉÑsÉÉlÉçpÉëÉiÉÚlmÉѧÉÉlmÉÉæ§ÉÉlxÉZÉÏxiÉjÉÉ || 26 || µÉzÉÑUÉlÉç xÉѾÒûS¶ÉæuÉ xÉålÉrÉÉãÂpÉrÉÉãUÌmÉ | iÉÉlxÉqÉϤrÉ xÉ MüÉæliÉãrÉxxÉuÉÉïlÉç oÉlkÉÔlÉuÉÎxjÉiÉÉlÉç | M×ümÉrÉÉ mÉUrÉÉÌuɹÉã ÌuÉzÉÏSͳÉSqÉoÉëuÉãiÉç || 27 || 1.26/1.27 Suddenly Arjuna started seeing all those people assembled there as, fathers, grandfathers, mentors, uncles, brothers, sons, grandsons and friends. Here the reference as father is to be taken as people who are equal in social status as a father. Incidentally most of them were on the enemy side. [Sons & grand-sons: Pandavas’ sons, Duryodhana and brothers’ sons; GaTothkachas son, Nishtya as a grand-son. It is quite possible that most of the Pandavas had grand-children as, they were aged above 60 years when the war was fought]. He also saw his inlaws, well-wishers and relatives who had assembled there on either sides of the armies. SØwiuÉãqÉqÉç xuÉeÉlÉqÉç M×üwhÉ rÉÑrÉÑixÉÑqÉç xÉqÉÑmÉÎxjÉiÉqÉç | xÉÏSÇÌiÉ qÉqÉ aÉɧÉÉÍhÉ qÉÑZÉqÉç cÉ mÉËUzÉÑwrÉÌiÉ || 28 || 1.28 Arjuna looked at all the relatives and was overcome with kindness. He addressed Krishna and said, “I see all of my own people Krishna, who have come here to fight in this war. My whole body feels week and my face is drying up”. One can notice that Arjuna is thinking about his own people here and not the army as a whole. He looks worried because he saw his relatives. This was something unexpected of a great warrior like Arjuna. It is for this very reason that Krishna stations the chariot right in front of the great Bheeshma and Dronacharya. uÉãmÉiÉÑ¶É zÉUÏUå qÉå UÉãqÉWûwÉï¶É eÉÉrÉiÉå || 29 || aÉÉÇQûÏuÉÇ xÉëÇxÉiÉå WûxiÉÉiÉç iuÉYcÉæuÉ mÉËUS½iÉå | lÉ cÉ zÉYlÉÉãqrÉuÉxjÉÉiÉÑÇ pÉëqÉiÉÏuÉ cÉ qÉå qÉlÉÈ|| 30 || 1.29/1.30 He further says, “My body shudders and feel my hair raising. The bow, GaaNdeeva is slipping from my hand and my skin is burning. I donot have any more power to sit straight as, I have illusions”. This pictures Arjuna as a person who lost all his confidence, mental resolve and conviction regarding the war, at that moment. ÌlÉÍqɨÉÉÌlÉ cÉ mÉzrÉÉÍqÉ ÌuÉmÉUÏiÉÉÌlÉ MåüzÉuÉ | lÉ cÉ ´ÉårÉÉãÅlÉÑmÉzrÉÉÍqÉ WûiuÉÉ xuÉeÉlÉqÉÉWûuÉå || 31 ||

1.31 “I see bad omen and I am confused and I do not see any good in killing my own people”. While he had been vehement in asking Krishna to take his charriot forward, after seeing his relatives on either sides of the army, he is overcome with the fright of killing his own people because of which he has started to reason against going to war. He is also saying that the future generation will definitely not appreciate what I do now. lÉ MüÉǤrÉã ÌuÉeÉrÉÇ ¢ÑüwhÉ lÉ cÉ UÉerÉqÉç xÉÑZÉÉÌlÉ cÉ | ÌMÇülÉÉã UÉerÉãlÉ aÉÉãÌuÉÇS ÌMÇü pÉÉãaÉæeÉÏïÌuÉiÉãlÉuÉÉ || 32 || 1.32 “I do not want victory, Krishna, I do not want the kingdom or all the pleasures that come with it. What shall I do with the kingdom Govindaa, and of what use is all the pleasures or in fact even living (by killing all our own people)”? All the while, he is speaking as if he is the only one who is involved in the war and as if, he is the deciding factor for deciding the results of the war. It is interesting to note that in this verse, Arjuna addresses Krishna as Govinda as he never ascended any throne or possessed the kingdom though he had many chances to do the same. rÉãwÉÉqÉjÉãï MüÉÇͤÉiÉqÉç lÉÉã UÉerÉqÉç pÉÉåaÉÉlxÉÑZÉÉÌlÉ cÉ | iÉ CqÉãuÉÎxjÉiÉÉrÉÑkSã mÉëÉhÉÉlxirÉYiuÉÉ kÉlÉÉÌlÉ cÉ|| 33 || 1.33 “What do we do with all the wealth and pleasures associated with it as, for the sake of whom we are fighting for, those very people have come here, forgoing all their wealth to die”. AÉcÉÉrÉÉïÈ ÌmÉiÉUÈ mÉѧÉÉx¨ÉjÉæuÉ cÉ ÌmÉiÉÉqÉWûÉÈ | qÉÉiÉÑsÉÉzµÉzÉÑÑUÉÈ mÉÉæ§ÉÉzrÉÉsÉÉxxÉÇoÉÇkÉÏlÉxiÉjÉÉ || 34 || 1.34 “Mentors, fathers (Equal in status to fathers), sons, grand-fathers, maternal uncles, in-laws, nephews, grandchildren and all other relatives (are here to fight and probably die in this war)” LãiÉÉlÉç lÉ WûliÉÑÍqÉdcÉÉÍqÉ blÉiÉÉãÌmÉ qÉkÉÑxÉÔSlÉ | AÌmÉ §ÉæsÉÉãYrÉ UÉerÉxrÉ WãûiÉÉãÈ ÌMÇü lÉÑ qÉWûÏM×üiÉã || 35 || 1.35 “I do not wish to kill these people and I will not fight even if they want to fight and kill me. Even if it bestows the kingdom comprising of the three worlds (BhU, BhuvAh, Svah), I do not want to fight for land”. Madhusudana here means one who grants eternal sorrow on souls who deserve it and one who bestows eternal happiness on deserving souls.

ÌlÉWûirÉ kÉÉiÉÉïUÉw§ÉɳÉÈ mÉëÏÌiÉxrÉÉ‹lÉÉSïlÉ | mÉÉmÉqÉãuÉÉ´ÉrÉãSxqÉÉlÉç WûirÉæiÉÉlÉiÉiÉÉClÉÈ || 36 || 1.36 “what kind of great sense of satisfaction can we derive by killing all the sons of Dhritaraashtra? We will only accumulate sins by doing so”. (AAtataayi – One who steals others wealth, woman, etc or does something like, burning one’s house etc, which, in fact Duryodhana was. According to Shaastraas, it is said that such a person should be killed wherever he is seen). He further says that even though, they are akin to pervert criminals, they were his cousins and hence he could not kill them. iÉxqÉɳÉÉWûÉïuÉrÉÇ WûliÉÑÇ kÉÉPïûUÉw§ÉÉlÉç xuÉoÉÉÇkÉuÉÉlÉç | xuÉeÉlÉqÉç ÌWû MüjÉqÉç WûiuÉÉ xÉÑÎZÉlÉxrÉÉqÉ qÉÉkÉuÉ || 37 || 1.37 “Therefore I do not have any right to kill Duryodhana and brothers because they are my blood-relatives. After all, how can we stay happy by killing our own people”? rɱmÉãiÉå lÉ mÉzrÉÎliÉ sÉÉãpÉÉãmÉWûiÉcÉãiÉxÉÈ | MÑüsɤÉrÉM×üiÉÇ SÉãzÉqÉç ÍqÉ§É SìÉãWåû cÉ mÉÉiÉMÇü || 38 || 1.38 “These people (Kauravas)do not see the consequences of this war. They are just driven by greed. We will be anointing our selves with the sin of destruction of the entire (Kshatriya) race and also of forsaking friends by this war”. MüjÉÇ lÉ ¥ÉãrÉqÉxqÉÉÍpÉÈ mÉÉmÉÉSxqÉÉͳÉuÉÌiÉïiÉÑÇ | MÑüsɤÉrÉM×üiÉÇ SÉãzÉqÉç mÉëmÉzrÉΰeÉïlÉÉSïlÉ || 39 || 1.39 “ How can we indulge in this war being aware of the consequences of the war so clearly? How can we participate in this war even with the knowledge of all consequences of the destruction of the race and if we do, what is the difference between Kauravas and us”? MÑüsɤÉrÉå mÉëhÉzrÉÎliÉ MÑüsÉkÉqÉÉïxxÉlÉÉiÉlÉÉÈ | kÉqÉãï lɹã MÑüsÉÇM×üixlÉqÉkÉqÉÉãïÅÍpÉpÉuÉirÉÑiÉ || 40 || 1.40 “How can we do something, that will result in the destruction of the dharma of our race itself? [Here Kula-Dharma refers to the society in general and hence its dharma. In contrast, the Jaati-Dharma refers to the dharma of an individual, not necessarily what he inherits through his birth. If it is not understood in this context, the following verses cannot be properly interpreted. There is another one, Sanatana-Dharma,

which is usually translated as eternal truth or the eternal-Dharma, that which does not change over time and has remained same. Dharma in general means an exclusive quality of an entity. Say for example, vision is the dharma of the eye or smelling that of the nose] ”. He means that if the race gets destroyed, then the responsibility of its maintenance may fall under some vested interests and hence degenerate. Hence Dharma which is actually unique in its meaning and hard to get an equivalent word in any other language. And broadly can be understood as an accepted procedure or practice that is exclusively attributed to achieving a certain goal. When it refers to a society we would call it social dharma (xÉÉqÉÉÎeÉMü kÉqÉï). And Arjuna pleads here that non-dharma will become dharma and enforcement of these practices would fall into the hands of people who are not fit for that. AkêqÉÉÍpÉpÉuÉÉiM×üwhÉ mÉëSÒwrÉÎliÉ MÑüsÉÎx§ÉrÉÈ | x§ÉÏwÉÑ SÒ¹ÉxÉÑ uÉÉwhÉãïrÉ eÉÉrÉiÉã uÉhÉïxÉÇMüUÈ || 41 || 1.41 And the direct result of this destruction is the degeneration of all the good women. [ This can be observed even today and when an enemy army enters another territory it’s the women who suffer first. Moreover, when innumerable male population vanishes, it creates an imbalance in gender and that would naturally have repercussions on the women]. The women would naturally be either forced, either by external circumstances or their own desires to indulge in incest. It is interesting to note here that Arjuna addresses Krishna as ‘Vaarshneya’, which means among others, one who fulfils others desires. Here ‘Varna’ in ‘Varna Sankara’ refers to a external manifestation of a person’s nature. And by Varna-sankara, we have to infer, a detrimental reaction on the following generations because of altered mental states of women who have relationship with multiple males. It is because of these reasons women have a special status in the society and we have to safeguard them for the sake of future generations. Perversion in the whole of the generation would definitely lead to perversion in the following generations xÉÇMüUÉã lÉUMüÉrÉæuÉ MÑüsÉblÉÉlÉÉqÉç MÑüsɤÉrÉÈ| mÉiÉÇÌiÉ ÌmÉiÉUÉã½ãwÉÉqÉç sÉÑmiÉÌmÉÇQûÉãSMüÌ¢ürÉÉÈ || 42 || 1.42 “Because of the afore-mentioned reasons, generations would land up in hell and we, ourselves would land up there too, for causing the degeneration. Our ancestors, would also suffer because there would be no people who could assist them by the performing rituals to overcome hurdles for their progress in subtle forms after their deaths”. [Here, Pitru refers to the class of demigods who preside over the souls after their

death. They are akin to ‘TatvAbhimAni devatas’ who control us when we are alive. There are totally hundred such Pitru-devatas out of which ten are important and further 3 more important devatas among them presided over by Vasu, Rudra and Aditya forms, yama, Soma, Kavyavaaha, the eternal pitru’s. The pitru-kriya is performed by us, as a mark of respect, mainly for this Pitru-gaNa and not solely for our actual fore-fathers and during this process, we request the deities that preside over souls after their death to remove any hurdles if there are any, for their spiritual progress and it is our responsibility to do so. Arjuna refers here to the consequence that there would not be people to engage in these rituals for their spiritual progress because of the holocaust]. SÉãwÉæUãiÉæÈ MÑüsÉblÉÉlÉÉqÉç uÉhÉïxÉÇMüUMüÉUMüÈ | EixÉÉkrÉliÉã eÉÉÌiÉkÉqÉÉïÈ MÑüsÉ kÉqÉÉï¶É zɵÉiÉÉÈ || 43 || 1.43 “Due of these defects in the generations to come because of the holocaust that we would be responsible for, like, destruction of the organized society, and the eternal dharma that society has been following”. EixɳÉMÑüsÉkÉqÉÉïhÉÉqÉç qÉlÉÑwrÉÉhÉÉqÉç eÉlÉÉSïlÉ | lÉUMãü ÌlÉrÉiÉÇ uÉÉxÉÉã pÉuÉiÉÏirÉlÉÑzÉÑ´ÉÑqÉ|| 44 || 1.44 “We have heard from learned people, that from the dereliction of the duties or because of un-natural deaths, entire generations land up in the hell without any where to go.” AWûÉã oÉiÉ qÉWûimÉÉiÉÇ MüiÉÑïÇ urÉuÉÍxÉiÉÉ uÉrÉqÉç | rÉSìÉerÉxÉÑZÉsÉÉãpÉãlÉ WÇûiÉÑÇxuÉeÉlÉqÉѱiÉÉÈ || 45 || 1.45 “Alas, what a grave mistake we are prepared to commit and what we would be responsible for, if we engage in this war. Just because of the love of the kingdom, we would have killed our relatives and all these people.” rÉÌS qÉÉqÉmÉëiÉÏMüÉUqÉzÉx§ÉÇ zÉx§ÉmÉÉhÉrÉÈ | kÉÉjÉïUÉ·íÉ UhÉã WûlrÉÑxiÉlqÉã ¤ÉãqÉiÉUÇ pÉuÉãiÉç || 46 || 1.46 “Even if others are prepared to engage in this war, I would stay still. I will relinquish my weapons even if these kauravas approach me with the intention to kill me. I consider it more appropriate than fighting in this war.” xÉÇeÉrÉ EuÉÉcÉ, LãuÉqÉÑYiuÉÉeÉÑïlÉxxÉÇZrÉã UjÉÉãmÉxjÉ EmÉÉÌuÉzÉiÉç | ÌuÉxÉ×erÉ xÉzÉUÇ cÉÉmÉÇ zÉÉãMüxÉÇÌuÉalÉqÉÉlÉxÉÈ || 47||

1.47 Sanjaya told Dhritarashtra “After narrating his concerns and losing complete confidence because of the overwhelming sense of grief & guilt of killing his kith and kin, Arjuna collapsed in his charriot right in the battlefield. Grieving, Arjuna relinquished his bow and arrows and sat down in the centre of his charriot”.

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Chapter – 2

xÉÉÇZrÉrÉÉãaÉ

xÉÇeÉrÉ EuÉÉcÉ, iÉÇ iÉjÉÉM×ümÉrÉÉÅÅÌuɹqÉ´ÉÑmÉÔhÉÉïMÑüsÉå¤ÉhÉqÉç | ÌuÉwÉÏSÇiÉÍqÉSÇ uÉÉYrÉqÉÑuÉÉcÉ qÉkÉÑxÉÔSlÉÈ || 2.1 || 2.1 Sanjaya told Dhritarashtra, “Arjuna was overcome and possessed by grief and kindness towards enemies, tears in his eyes; Krishna, MadhusUdana told the grieving Arjuna thus..” [ Arjunas state is akin to a person who’s eyes are covered with mist. ] ´ÉÏ paÉuÉÉlÉÑuÉÉcÉ, MÑüiÉxiuÉÉ MüzqÉsÉÍqÉSÇ ÌuÉzÉqÉã xÉqÉÑmÉÎxjÉiÉqÉç | AlÉÉrÉïeÉѹqÉxuÉarÉïqÉMãüÌiÉïMüUqÉeÉÑïlÉ ||2.2|| 2.2 “where did you acquire these dirty ideas especially in this moment? This is undeserving of you as these ideas are not going take you anywhere; Arjuna, you are respected for your intelligence. These ideas of your’s will not take you to heaven nor will it bring you honor, here in this world” YsÉæqorÉqÉç qÉÉxqÉaÉqÉÈ mÉÉjÉï lÉæiÉiuÉrrÉÑmÉmɱiÉå | YzSìqÉç ¾ÒûSrÉSÉæoÉïsrÉqÉç irÉYiuÉÉą̃ɹ mÉUÇiÉmÉ ||2.3|| 2.3 “You speak like a coward, a neuter. Do not lose confidence and strength. Give up your ill formed ideas and your pessimism, get up and get ready to fight” It is to be understood that Krishna is not asking Arjuna to fight because he wants millions to die or because he likes violence. There are two

options now, “To fight or not to fight”. If by fighting we save the nation in long run, it is worth the loss of lives. This is practical philosophy and he is not driven by selfish desire. Actually, whatever Arjuna has wailed about earlier have been committed by DuryOdhana and allowing him to take control of the nation; thi would result in more heinous crime and fear in the society. He is stressing, never to compromise with perverted people even if they are one’s relatives. We may observe as we go further, that Krishna never directly addresses any concern that Arjuna has taken up and he is dismissing all of the Arjunas’ arguments as foolish and without any ‘shaastric’ base. He would later narrate more important and eternal truths that he should have on his mind in all circumstances. AeÉÑïlÉ EuÉÉcÉ, MüjÉqÉç pÉãwqÉqÉWûqÉç xÉÇZÉå SìÉãhÉqÉç cÉ qÉkÉÑxÉÔSlÉ | CwÉÑÍpÉÈ mÉëÌiÉrÉÉãixrÉÉÍqÉ mÉÔeÉÉWûÉïuÉËUxÉÔSlÉ ||2.4|| 2.4 Arjuna now diverts to a different reasoning…”How can I fight back against Bheeshma & Dronacharya with arrows. Madhusudana, they both deserve to be worshipped. How can I fight against them?” [They were two great souls and both had learnt archery under Lord Parashurama] aÉÑÃlÉWûiuÉÉ ÌWû qÉWûÉlÉÑpÉÉuÉÉlÉç ´ÉårÉÉã oÉæ¤rÉqÉmÉÏWû sÉÉãMåü | WûiuÉÉjÉïMüÉqÉÉÇxiÉÑ aÉÑÃÌlÉWæûuÉ pÉÑÇeÉÏrÉ ÂÍkÉUmÉëÌSakÉÉlÉç ||2.5||

oÉÉã£ÑüqÉç pÉÉåaÉÉlÉç

“Is it not better to beg and lead the life; instead of killing the great souls and the gurus? [People who are basically divine in nature and had taken human birth at present, Eg.. Bheeshma – One of the Ashta Vasus, Drona – Brihaspathi] Though they are fighting for the sake of wealth/obligation, they are our mentors and if they are killed, all the wealth that we enjoy get tainted by their blood. lÉ cÉæiÉ̲©È MüiÉU³ÉÉã aÉUÏrÉÉã rÉ²É eÉrÉåqÉ rÉÌS uÉÉ lÉÉã eÉrÉårÉÑÈ | rÉÉlÉãuÉ WûiuÉÉ lÉ ÎeÉeÉÏÌuÉwÉÉqÉxjÉãÅuÉÎxjÉiÉÉÈ mÉëqÉÑZÉå kÉÉiÉïUÉ·íÉÈ ||2.6|| It is not clear whether, we will win or not. These are further, sons of Dhritarashtra, who is our uncle, and how can they be killed? MüÉmÉïhrÉSÉåzÉÉãmÉWûiÉxuÉpÉÉuÉÈ mÉ×dcÉÍqÉ iuÉÉqÉç kÉqÉïxÉÇqÉÔQûcÉåiÉÉÈ | rÉdcÉëãrÉÈ xrÉÉͳÉͶÉiÉqÉç oÉëÔÌWû iÉlqÉã ÍzÉwrÉxiÉãWÇû zÉÉÌS qÉÉÇ iuÉÉqÉç mÉxɳÉÈ ||2.7||

After all kinds of reasoning, Arjuna concedes, “I am now overcome with mercy and not able to decide what is right and wrong. I therefore ask you to help me decide in this regard and I am myself too perturbed to think correctly. I am your disciple; please advise me, what is truly appropriate to do now. lÉÌWû mÉëmÉzrÉÉÍqÉ qÉqÉÉmÉlÉѱÉSè rÉdcÉÉãMüqÉÑdcÉÉãzÉhÉÍqÉÎlSìrÉÉhÉÉÇ | AuÉÉmrÉ pÉÔqÉÉuÉxÉmɦÉqÉ×kSqÉç UÉerÉqÉç xÉÑUÉhÉÉqÉÌmÉ cÉÉÍkÉmÉirÉqÉç ||2.8|| I do not see a way of releasing myself of this grief and confusion that has filled all my senses. I do not think I will find a way out of this situation even if I get all that exists on this earth and the heaven. xÉÇeÉrÉ EuÉÉcÉ, LãuÉqÉÑYiuÉÉ ¾ÒûwÉÏMãüzÉÇ aÉÑQûÉMãüzÉÈ mÉUÇiÉmÉ | lÉ rÉÉãixrÉ CÌiÉ aÉÉãÌuÉlSqÉÑYiuÉÉ iÉÔwhÉÏqÉç oÉpÉÔuÉ Wû ||2.9|| Sanjaya continues his narration, “Thus said, Gudakesha, and the one who taunts the enemy to Hrishikesha, (one who controls all the sense organs) … “I cannot fight” and sat down quietly. This is very surprising!” iÉqÉÑuÉÉcÉ ¾ÒûwÉÏMãüzÉÈ mÉëWûxÉͳÉuÉ pÉÉUiÉ | xÉålÉrÉÉãÂpÉrÉÉãqÉïkrÉå ÌuÉwÉÏSÇiÉÍqÉSqÉç uÉcÉqÉç ||2.10|| Krishna laughed at Arjunas’ concerns and started replying to Arjuna, who had started wailing while in the middle of the battlefield. ´ÉÏ pÉaÉuÉÉlÉÑuÉÉcÉ, AzÉÉãcrÉÉlÉluÉzÉÉãcÉxiuÉqÉç mÉë¥ÉÉuÉÉSÉ¶É pÉÉwÉxÉå | aÉiÉÉxÉÔlÉaÉiÉÉxÉ旅 lÉÉlÉÑzÉÉãcÉÇÌiÉ mÉÇÌQûiÉÉ: || 2.11 ||