Shrimad Bhagavad Gita | Chapter 1 ~ Arjuna Vishaada Yogam
श्रीमद् भगवद्गीता
Shrimad Bhagavad Gita ~ Chapter 1
Arjuna Vishaada Yogam {അർജ്ജുനവിഷാദയോഗം}
The Yoga of the Despondency of Arjuna
Introduction
The Bhagavad-Gita occurs just before the great
battle of Mahabharata begins. The army mustered by the five Pandava brothers
was to fight the battle against the army of the Pandava’s cousin, Duryodhana,
who had resisted to handover them (the Pandavas) their rightful kingdom and
further, refused to participate in any plans for a negotiation. Even after the
attempt by Lord Sri Krishna Himself to peacefully settle the royal case of
Pandavas towards the ownership of rightful land, the greed and ego of Prince
Duryodhana made the doors closed for an amicable solution. This led the two
faction to a fearsome battle named as “Mahabharata Yudham”.
Framework of Bhagavad Gita
The eighteen chapters of the Bhagavad-Gita are
classified as ‘yogas’, starting with the ‘yoga’ of Arjuna’s depression and
ending with the yoga of ‘liberation through renunciation’. The Bhagavad-Gita, or the Song of the Lord, is
dialogues between Lord Sri Krishna, an incarnation of Lord Vishnu, and one of
the greatest warriors Arjuna, who was Sri Krishna’s relative, friend and a
disciple too.
About Chapter 1: Arjuna Vishaada Yogam
"Vishaadam" in Sanskrit means grief or dejection. Then what is Vishaada Yogam?
We usually say that when we are happy, we tend to forget the God. But
when we are in dejection, we immediately remember the God and start worshiping.
The severity of prayers shall depend on the degree of dejection we get at that
time. Here, the renowned warrior hero of Pandavas, Arjuna, succumbs to
dejection under the unfortunate circumstances of a war with his own relatives
and friends. This scenario brought such a unique situation that Arjuna had to ultimately surrender to Bhagavan Sri Krishna to obtain great knowledge of life.
Divine Vision (Divya Drishti) of Sanjaya
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Shlokam | 1.1
धृतराष्ट्र उवाच |
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः |
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय || 1 ||
dhṛitarāśhtra uvācha |
dharma-kṣhetre kuru-kṣhetre samavetā yuyutsavaḥ |
māmakāḥ pāṇḍavāśhchaiva kimakurvata sañjaya ||
Meaning --
Dhritarashtra said - What did my people and the sons of
Pandu do when they had assembled together eager for battle on the holy plain of
Kurukshetra, O Sanjaya.
The blind King Dhritarashtra’s attachment and
affection towards his own sons had given him spiritual blindness also by
stopping Pandavas getting the rightful land. He had grabbed the land of Hastinapura
from its rightful owners; the Pandavas, sons of his brother Pandu. Feeling
guilty of the injustice he had done towards his nephews, his sense of ethics has
induced guilt in his thoughts thereby fears on the outcome of this battle.
He was uncertain of the results that would come
out of the war, yet decided to test the fate of his sons. Therefore, he eagerly
asked Sanjaya about what is happening on the battleground.
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Shlokam | 1.2
सञ्जय उवाच ।
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।
आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ।। 2 ।।
sañjaya uvācha
dṛiṣhṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanastadā
āchāryamupasaṅgamya rājā vachanamabravīt
Meaning --
Sanjaya said: On observing the Pandava army
standing in military formation, King Duryodhana approached his teacher
Dronacharya, and said the following words.
Sanjaya clearly informed that the Pandava army
was standing in a military formation, ready for battle. Seeing the preparedness
of Pandavas into the battle, Sanjaya understands that Prince Duryodhana is a
little puzzled.
Duryodhana approached his Guru Dronacharya with
the act of high respect, but his actual purpose was to disperse his own puzzle.
Duryodhana had a wrong assumption on the actual strength of Pandava army which
was revealed in front of him in the battlefield. Hence he had to feel what his
strongest warrior, his own Guru thinks about the opponent’s power.
Shlokam | 1.3
पश्यैतां
पाण्डुपुत्राणामाचार्य महतीं चमूम् ।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ।। 3 ।।
paśhyaitāṁ pāṇḍu-putrāṇām āchārya mahatīṁ chamūm
vyūḍhāṁ drupada-putreṇa tava śhiṣhyeṇa dhīmatā
Meaning --
Duryodhana asked
Dronacharya to look at the skillfully organized military mass of the Pandava
contingent under the initial leadership of Dhrishtadyumna, King Dhrupad’s son. He
was also one of Acharya Drona’s disciples. Duryodhana wanted to remind Drona’s past
mistake.
Many years back,
Dronacharya along with the Pandavas had defeated King Drupad in a battle and
took away half of his kingdom. In a revenge, Drupad performed a “yagna” to have a brave
son. Dhrishtadyumna was born out of that sacrificial fire, with a blessing that
he would kill Dronacharya in the future. Even though Dronacharya was aware on
this, when he was approached for Dhrishtadyumna’s military training, he, very
humbly accepted and taught all his knowledge open-minded to his student.
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Shlokam | 1.4 to 1.6
अत्र शूरा महेष्वासा भीमार्जुनसमा
युधि
युयुधानो विराटश्च द्रुपदश्च महारथ: || 4 ||
धृष्टकेतुश्चेकितान: काशिराजश्च
वीर्यवान् |
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गव: || 5 ||
युधामन्युश्च विक्रान्त उत्तमौजाश्च
वीर्यवान् |
सौभद्रो द्रौपदेयाश्च सर्व एव महारथा: || 6 ||
atra śhūrā maheṣhvāsā bhīmārjuna-samā yudhi
yuyudhāno virāṭaśhcha drupadaśhcha mahā-rathaḥ
dhṛiṣhṭaketuśhchekitānaḥ kāśhirājaśhcha vīryavān
purujit kuntibhojaśhcha śhaibyaśhcha nara-puṅgavaḥ
yudhāmanyuśhcha vikrānta uttamaujāśhcha vīryavān
saubhadro draupadeyāśhcha sarva eva mahā-rathāḥ
Meaning --
O Acharya, please look at many dominant fighters, like
Yuyudhan, Virat, and Drupad, carrying
mighty bows and equal in military competency to
Bheem and Arjun. There are also expert conquerors like
Dhrishtaketu, Chekitan, the gracious King
of Kashi, Purujit, Kuntibhoj, and Shaibya—highly accomplished men. With them, they
also have the daring
Yudhamanyu, the gallant Uttamauja, the son of Subhadra, and the sons of
Draupadi, who are all great warrior heads.
Duryodhana became nervous seeing, the mighty Pandava army which seemed much larger to him than he thought. He had never anticipated Pandavas would assemble such a large contingent of warriors with such fighting proficiency, who would be tough to win against in the battle. Duryodhana started imagining the forthcoming devastation, as he started recognizing all the mahārathīs (warriors who could single-handedly win over mighty army) grouped on the Pandava army. They were all exceptional conquerors, and great armed chiefs, equivalent in gallantry to his cousins Arjun and Bheem.
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Shlokam | 1.7
अस्माकं तु विशिष्टा ये तान्निबोध
द्विजोत्तम |
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते || 7||
asmākaṁ tu viśhiṣhṭā ye , tānnibodha dwijottama
nāyakā mama sainyasya , sanjñārthaṁ tānbravīmi te
Meaning --
“Further,
take note of all those captains who have ranged themselves on our side, O best
of Spiritual Guides! The leaders of my army. I will name them for you”.
Or as per another Acharya, the meaning goes
like this: “O
twice-born Drona, now I would like to bring to your attention to our
competent warriors. Let me point you to some of my army’s commanders”.
Duryodhana
continued his conversation with Dronacharya in this shloka. Clearly, he
wanted to talk to Drona about his Kaurava army,
having assessed the capabilities of the Pandava army.
Duryodhana
with his shrewd attitude, tenaciously
addressed his teacher as dwijottama (best
amongst the twice-born, or Brahmins). His demeaning and indirect
reminder for Dronacharya was that, if he did not show his gallantry in
this encounter, he
would not be considered as a Brahmin,
who was fascinated in
the luxury that was provided by the royal family.
Twice-born
usually refers to individuals in the brahmin, kshatriya and vaishya classes. However, in this shloka, this
was an indirect
insult because although Dronacharya was an accomplished warrior, he was a Brahmin by
birth. Duryodhana wanted to imply that Dronacharya,
being a Brahmin,
would be soft on his disciples the Pandavas. In addition, use of the
phrase “my army” also indicates the high degree of
Duryodhana’s ego.
Then
to hide his venomous words and enhance his
teacher’s and his own optimism;
Duryodhana started naming all the great generals present on the Kaurava side,
describing their valor and military expertise.
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Shlokam | 1.8 & 1.9
भवान्भीष्मश्च कर्णश्च कृपश्च
समितिञ्जय: | अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च || 8||
अन्ये च बहव: शूरा मदर्थे त्यक्तजीविता:
| नानाशस्त्रप्रहरणा: सर्वे युद्धविशारदा: || 9||
bhavānbhīṣhmaśhcha karṇaśhcha kṛipaśhcha
samitiñjayaḥ
aśhvatthāmā vikarṇaśhcha
saumadattis tathaiva cha
anye cha bahavaḥ śhūrā
madarthe tyaktajīvitāḥ
nānā-śhastra-praharaṇāḥ sarve yuddha-viśhāradāḥ
Meaning --
There are personalities like yourself,
Bheeshma, Karna, Kripa, Ashwatthama, Vikarna, and the son of Somadatta called
Bhurishravas, who are ever triumphant in battle.
Also, there are many other brave fighters, who are prepared to surrender their lives for me. They are all accomplished in the art of warfare, and prepared with various kinds of artilleries.
Duryodhana revealed the outstanding brave man in the battle, all of whom are ever-victorious. Vikarna is the brother of Duryodhana, Ashwatthama is the son of Dronacharya, and Bhurishravas son of Somadatta. Karna is the half-brother of Arjuna, as he was born of Kunti before her marriage with King Pandu. Kripacharya married the twin sister of Dronacharya.
As far as the others are concerned—like Jayadratha, Krithavarma, Salya, etc.—all are firm to lay down their lives for Duryodhana's sake. In other words, it is already determined that all of them would die in the Battle of Kurukshetra for joining the party of the sinful Duryodhana. Duryodhana was, of course, self-assured of his victory thinking of the above-mentioned collective fighting power of his supporters.
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Shlokam | 1.10
अपर्याप्तं तदस्माकं बलं
भीष्माभिरक्षितम् |
पर्याप्तं त्विदमेतेषां बलं
भीमाभिरक्षितम् || 10 ||
aparyāptaṁ tadasmākaṁ balaṁ bhīṣhmābhirakṣhitam
paryāptaṁ tvidameteṣhāṁ balaṁ bhīmābhirakṣhitam
Meaning --
This army of ours marshalled by Bheeshma is
insufficient, whereas that army of theirs marshaled by Bheema is sufficient.
Or in other words, “yet our army seems the weaker, though commanded by
Bheeshma; their army seems the stronger, though commanded by Bheema”.
The closest meaning that I encountered for this Shlokam is as follow:
Thus the Pandava army guarded by Bheema is unlimited or yet insufficient for us; on the other hand, our Kaurava army guarded by Bheeshma is limited or sufficient for the Pandavas.
If we observe Duryodhana’s explanations, he has a habit of becoming big-headed and deliberately exaggerated throughout the dialogues. This whole episode shows Duryodhana’s fundamental self-doubt.
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Shlokam | 1.11
अयनेषु च सर्वेषु
यथाभागमवस्थिता: |
भीष्ममेवाभिरक्षन्तु भवन्त: सर्व एव हि || 11 ||
ayaneṣhu cha sarveṣhu yathā-bhāgamavasthitāḥ
bhīṣhmamevābhirakṣhantu bhavantaḥ sarva eva hi
Meaning --
Therefore, I call
upon all the generals of the Kaurava army now to give full support to Grandsire
Bheeshma, even as you defend your respective strategic points.
The commander-in-chief of the Kaurava army was Grandsire Bheeshma. Apart from being an incomparable combatant, he had an unusual blessing. He could choose the time of his death, this meant he was practically unconquerable. Duryodhana felt that under Bheeshma’s commanding position their army was unassailable. Whereas, the Pandava army was secured by Duryodhana’s sworn enemy, Bheema. In the Shlokam 10, Duryodhana was comparing his Grandfather Bheeshma’s strength with his cousin Bheema.
Duryodhana instructed his main warriors to ensure Bheeshma’s safety at all cost since the Mahabharata war was about to begin. Duryodhana imagined Bheeshma’s unassailability as a benefit and craved to use it as strong point and motivation to his army.
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Shlokam | 1.12
तस्य सञ्जनयन्हर्षं
कुरुवृद्ध: पितामह: |
सिंहनादं विनद्योच्चै: शङ्खं दध्मौ प्रतापवान् || 12 ||
tasya sañjanayan harṣhaṁ kuru-vṛiddhaḥ pitāmahaḥ
siṁha-nādaṁ vinadyochchaiḥ śhaṅkhaṁ dadhmau
pratāpavān
Meaning --
Then the valiant grandsire Bheeshma, the senior
most of the Kuru clan, roaring like a lion, blew his conch with a view to cheer
up Duryodhana.
Duryodhana was slightly grief-stricken within, by that time. Observing his unhappiness, Bheeshma, in order to applaud him, roared like a lion, and then blowing his conch, made his side sound their conchs and kettle-drums, which made an uproar as a sign of conquest.
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Shlokam | 1.13
तत: शङ्खाश्च भेर्यश्च
पणवानकगोमुखा: |
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् || 13 ||
tataḥ śhaṅkhāśhcha bheryaśhcha paṇavānaka-gomukhāḥ
sahasaivābhyahanyanta
sa śhabdastumulo
’bhavat
Meaning --
Thereafter, conches,
kettledrums, bugles, trumpets, and horns suddenly blared forth, and their
combined tumultuous sound was extremely overwhelming.
On hearing Bheeshma’s call for battle, everyone
in the Kaurava army also started playing various instruments eagerly, creating
boisterous sound. All these instruments playing together created a loud
pandemonium.
This is another verse in the sequence of verses
that announces the beginning of the battle. It also suggests that the Kaurava
army was happy that their commander Bheeshma was enthusiastic to initiate the
war to start. When we
progress through this verse into some of the later verses, we can imagine an
image of that battleground, since the words used in these verses are so reminiscent.
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Shlokam | 1.14
तत: श्वेतैर्हयैर्युक्ते
महति स्यन्दने स्थितौ |
माधव: पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतु: || 14 ||
tataḥ śhvetairhayairyukte mahati syandane sthitau
mādhavaḥ pāṇḍavaśhchaiva
divyau śhaṅkhau pradadhmatuḥ
Meaning --
Then, Madhava (Lord Sri Krishna) and the son of
Pandu (Arjuna), seated in the magnificent chariot, yoked with white horses,
blew divine conches.
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Shlokam | 1.15
पाञ्चजन्यं हृषीकेशो
देवदत्तं धनञ्जय: |
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदर: || 15 ||
pāñchajanyaṁ hṛiṣhīkeśho devadattaṁ dhanañjayaḥ
pauṇḍraṁ dadhmau mahā-śhaṅkhaṁ bhīma-karmā vṛikodaraḥ
Meaning --
Shlokam | 1.16 to 1.18
अनन्तविजयं राजा कुन्तीपुत्रो
युधिष्ठिर: |
नकुल: सहदेवश्च सुघोषमणिपुष्पकौ || 16 ||
काश्यश्च परमेष्वास: शिखण्डी च महारथ: |
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजित: || 17 ||
द्रुपदो द्रौपदेयाश्च सर्वश: पृथिवीपते |
सौभद्रश्च महाबाहु: शङ्खान्दध्मु: पृथक् पृथक् || 18 ||
anantavijayaṁ rājā kuntī-putro yudhiṣhṭhiraḥ
nakulaḥ sahadevaśhcha sughoṣha-maṇipuṣhpakau
kāśhyaśhcha parameṣhvāsaḥ śhikhaṇḍī cha mahā-rathaḥ
dhṛiṣhṭadyumno virāṭaśhcha sātyakiśh chāparājitaḥ
drupado draupadeyāśhcha sarvaśhaḥ pṛithivī-pate
saubhadraśhcha mahā-bāhuḥ śhaṅkhāndadhmuḥ pṛithak pṛithak
Meaning --
King Yudhishthira,
blew the Anantavijaya, while Nakul and Sahadev blew the Sughosh and
Manipushpak. The excellent archer and king of Kashi, the great warrior
Shikhandi, Dhrishtadyumna, Virat, and the invincible Satyaki, Drupad, the five
sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all blew
their respective conch shells, O Lord of the Land!
In this verse, Sanjay also called Dhritarashtra
the “Ruler of the Land.” The real reason for this appellation was to remind him
of his duties as the ruler of the country. With so many kings and princes
participating from both sides in this war, it was as if the entire earth was
split into two parties. It was definite that this mammoth war would cause
irreversible destruction. The only person who could stop the war at this
juncture was Dhritarashtra, and Sanjay wanted to know if he was willing to do
that.
ഭഗവാൻ പാഞ്ചജന്യത്തെയും അർജ്ജുനൻ ദേവദത്തമെന്ന ശംഖത്തെയും കടുംകൈക്കാരനായ ഭീമൻ പൗണ്ഡ്രമെന്ന വലിയ ശംഖത്തെയും ഊതി. കുന്തീപുത്രനും രാജാവുമായ യുധിഷ്ഠിരൻ അനന്തവിജയമെന്ന മഹാശംഖത്തെ ഊതി. നകുലനും സഹദേവനും സുഘോഷം, മണിപുഷ്പകം എന്ന ശംഖങ്ങളെ ഊതി.
വലിയ വില്ലാളിയായ കാശിരാജാവും തോൽവി പറ്റാത്ത സാത്യകിയും ദ്രുപദരാജാവും പാഞ്ചാലിയുടെ മക്കളും നീണ്ട കൈകളുള്ള അഭിമന്യുവും; അല്ലയോ രാജാവേ, എല്ലാ ഭാഗത്തുനിന്നും പ്രത്യേകം പ്രത്യേകമായി ശംഖുകൾ ഊതി.
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Shlokam | 1.19
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् |
नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् || 19 ||
sa ghoṣho dhārtarāṣhṭrāṇāṁ hṛidayāni vyadārayat
nabhaśhcha pṛithivīṁ chaiva tumulo abhyanunādayan
Meaning --
That boisterous sound
reverberated through the earth and the sky, horrified the hearts of the sons of
Dhritarashtra.
When the Pandavas
blew their conches, their sound was much louder and determined than the
Kauravas, even though the Pandava army was smaller than the Kaurava army. That
sound was a proof of the Pandava army’s purpose and homework, which caused fear
in the hearts of the Kauravas.
The Kauravas were afraid of the war result due to their past crimes and
misdeeds. They were banking on their might to escape from the extreme results
of war. However, the Pandavas were self-reliant and felt safe in the proximity
of Supreme Lord Shree Krishna.
മണ്ണും വിണ്ണും മാറ്റൊലിക്കൊള്ളിച്ച് ഇരമ്പിക്കയറുന്ന ആ ശംഖധ്വനികൾ കൗരവന്മാരുടെയും കൂട്ടരുടെയും ഹൃദയം പിളർന്നു.
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Shlokam | 1.20
अथ व्यवस्थितान्दृष्ट्वा
धार्तराष्ट्रान् कपिध्वज: |
प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डव: |
हृषीकेशं तदा वाक्यमिदमाह महीपते || 20 ||
atha vyavasthitān dṛiṣhṭvā dhārtarāṣhṭrān kapi-dhwajaḥ
pravṛitte śhastra-sampāte
dhanurudyamya pāṇḍavaḥ
hṛiṣhīkeśhaṁ tadā vākyam idam āha mahī-pate
Meaning --
Now, as he was about
to take up arms against the battle-ready sons of Dhritarashtra, Arjuna – whose
chariot displayed the emblem of Shree Hanuman – spoke these words to Hrisheekesha.
Very proficiently Arjun dropped thousands of arrows and
made a huge bridge. Now, it was time to test it. Shree Krishna called upon
great Hanuman for the testing job. As soon as Lord Hanuman started walking on
the bridge, it started collapsing under his feet. Arjun realized his silliness;
his bridge of arrows could not have sustained the weight of Lord Rama’s huge
army. He asked for their forgiveness. Afterwards, Hanuman gave Arjun lessons on
being modest and never be proud of his skills. He also granted Arjun a blessing
that, during the Great War, he would seat himself on Arjun’s chariot.
Therefore, Arjun’s chariot flag carried the insignia of the Lord Hanuman.
The essence of the Gita is the dialogues between Shri
Krishna and Arjuna. In ancient Indian literature, there exists a tradition of
beginning important teachings or messages with the word “atha” which means,
now. The shlokas so far covered introduction and background of the Gita, but
now, Arjuna starts the dialogue in the next verse, hence the word “atha” is
used here.
ഇങ്ങനെ
ശസ്ത്രം പ്രയോഗിക്കാൻ തയ്യാറായി നിൽക്കെ, പൊരുതാൻ നിശ്ചയിച്ച് കൂട്ടരോടുകൂടി നിൽക്കുന്ന
ധൃതരാഷ്ട്രമക്കളെക്കണ്ട്, കപിധ്വജനായ ആ പാണ്ഡവൻ അർജ്ജുനൻ വില്ലുപൊക്കിപ്പിടിച്ച് ഭഗവാൻ
ഹൃഷീകേശനോട് ഇങ്ങനെ പറഞ്ഞു:
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shlokam | 1.21, 22 & 23
अर्जुन उवाच |
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत || 21 ||
यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् |
कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे || 22 ||
योत्स्यमानानवेक्षेऽहं य एतेऽत्र
समागता: |
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षव: || 23 ||
arjuna uvācha
senayor ubhayor madhye rathaṁ sthāpaya me
’chyuta
yāvadetān nirīkṣhe ’haṁ yoddhu-kāmān avasthitān
kairmayā saha yoddhavyam asmin raṇa-samudyame
yotsyamānān avekṣhe ’haṁ ya ete ’tra samāgatāḥ
dhārtarāṣhṭrasya durbuddher yuddhe priya-chikīrṣhavaḥ
Meaning --
Arjuna
said: O Infallible One, please take my chariot to the middle of both the
armies, so that I may look at the warriors arrayed for battle, whom I must
fight in this great combat.
Let me
see those battle-hungry warriors, those who wish to adore that evil-minded Dhritarashtra’s
son, who have gathered here to fight this war.
Arjuna was located at some distance from the Kaurava army, so he knew that he needed to get a better look at
the opposing army, and therefore have all the information he needs to make his
battle plans. Arjun wanted to see all those who had taken the side of
injustice. He wanted to punish them equally, as they had chosen to be on the
wrong side, none of them would be spared.
Arjuna seemed to say “my victory is definite, my proficiency is greater, so let me look at the persons that I am going to kill in battle”. He probably also
wanted his opponents to take a closer look at him, so that the sight of Arjuna
in full warrior mode would further weaken their spirits.
Here Arjuna calls Shri Krishna by the name, Achyutha,
which is another name of Lord Vishnu and appears as the 100th and 318th names
in the Vishnu Sahasranama. It is also often used in the Bhagavad Gita and
Bhagavat Puranas a personal name of Shri Krishna. Achyutha means "one who will never lose his inherent nature and
powers". ... And hence the name.
അർജ്ജുനൻ പറഞ്ഞു:
അല്ലയോ
ഭഗവാൻ അച്യുതാ, ഈ യുദ്ധത്തിൽ ആരോടൊക്കെയാണ് ഞാൻ പോരാടേണ്ടതെന്ന് നോക്കിക്കാണുന്നതുവരെ
ഇരുസൈന്യങ്ങളുടെയും മദ്ധ്യത്തിൽ തേര് കൊണ്ടുചെന്ന് നിർത്തിയാലും. ബുദ്ധികെട്ട ധൃതരാഷ്ട്രപുത്രന്നു
പ്രിയം ചെയ്യാനാഗ്രഹിച്ച് യുദ്ധം ചെയ്യാൻ വന്നിട്ടുള്ളവരെ ഞാൻ ഒന്നു കാണട്ടെ.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shlokam | 1.24 & 25
सञ्जय उवाच |
एवमुक्तो हृषीकेशो गुडाकेशेन भारत |
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् || 24 ||
भीष्मद्रोणप्रमुखत: सर्वेषां
च महीक्षिताम् |
उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति || 25 ||
sañjaya
uvācha
evam ukto hṛiṣhīkeśho guḍākeśhena
bhārata
senayor ubhayor madhye sthāpayitvā rathottamam
bhīṣhma-droṇa-pramukhataḥ sarveṣhāṁ cha mahī-kṣhitām
uvācha pārtha paśhyaitān samavetān kurūn iti
Meaning --
1.24: Sanjaya said to Dhritarashtra addressing him as “O successor of the great King Bharat: Having
heard Gudaakesha instruct Him, Hrisheekesha placed the outstanding
chariot between the two armies”.
Here Sanjaya uses the name Hrisheekesha to
mention Shri Krishna. “Hrishka” in Sanskrit means
“Indriya” (Sensory Organs) and “Easha” means
the “Lord”. Thus, Hrisheekesha is the “One
who is the Lord of Indriya” which contextually means “Krishna”. Same time, Sanjaya uses the name Gudaakesha to
mention Arjuna. It means “conqueror
of sleep”. The background is that the greatest warrior Arjuna is “the one
always awake” whereas not to mention about his sleeping order.
1.25: In front
of Bheeshma, Drona and the other kings, He said “O Partha, witness all
the Kuru combatants, congregated
here”.
സഞ്ജയൻ
പറഞ്ഞു:
ഗുഡാകേശൻ ഇങ്ങനെ പറഞ്ഞപ്പോൾ ഭഗവാൻ ഹൃഷീകേശൻ, ഭീഷ്മനും ദ്രോണനും മറ്റു പ്രമുഖന്മാരും വീക്ഷിക്കെ, ഉത്തമമായ ആ തേര് ഇരുസേനകളുടെയും മദ്ധ്യത്തിൽ കൊണ്ടുചെന്നു നിർത്തിയിട്ട് ഇങ്ങനെ അരുളിച്ചെയ്തു:
"ഹേ പാർഥാഃ, ഇവിടെ യുദ്ധത്തിനൊരുങ്ങി വന്നുചേർന്നിട്ടുള്ള ഈ കുരുവംശജരെയും കൂട്ടരേയും
നീ നല്ലവണ്ണം കണ്ടുകൊൾക".
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shlokam | 1.26 & 27
तत्रापश्यत्स्थितान् पार्थ:
पितृ नथ पितामहान् |
आचार्यान्मातुलान्भ्रातृ न्पुत्रान्पौत्रान्सखींस्तथा |
श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि || 26 ||
तान्समीक्ष्य स कौन्तेय: सर्वान्बन्धूनवस्थितान्
|
कृपया परयाविष्टो विषीदन्निदमब्रवीत् || 27 ||
tatrāpaśhyat
sthitān pārthaḥ pitr̄īn atha pitāmahān
āchāryān mātulān bhrātr̄īn putrān
pautrān sakhīṁs tathā
śhvaśhurān suhṛidaśh chaiva
senayor ubhayor api
tān samīkṣhya sa
kaunteyaḥ sarvān
bandhūn avasthitān
kṛipayā
parayāviṣhṭo viṣhīdann idam
abravīt
Meaning --
1.26: There,
Arjuna saw his fatherly and grandfatherly elders, teachers, uncles, brothers,
sons, grandsons, as well as friends, in-laws and well-wishers, present in both
armies.
1.27: Seeing
his kinsmen positioned near him, Kaunteya, became overwhelmed with pity, and hit
by despondency, told this:-
In
this verse Sanjaya calls Arjuna by the name Kaunteya; the son
of Kunti, symbolizing that he has become sentimental, like his mother.
This shloka teaches that everyone has a chance to fall into the grip of ego and subsequently to pitiful dejection. Arjuna was a brave warrior and one of the most disciplined men among the people gathered there. Even someone as tough as Arjuna could lose the emotional balance within a moment.
രണ്ടു
സൈന്യങ്ങളിലും അണിനിരന്നുനിൽക്കുന്ന പിതാക്കന്മാരെയും പോരാതെ പിതാമഹന്മാരെയും ആചാര്യന്മാരെയും
മാതുലന്മാരെയും സഹോദരന്മാരെയും പുത്രന്മാരെയും പൗത്രന്മാരെയും സഖാക്കളെയും അതുപോലെ
ശ്വശുരന്മാരെയും സുഹൃത്തുക്കളെയും അർജ്ജുനൻ അവിടെ കണ്ടു. രണ്ടു സൈന്യത്തിലും യുദ്ധത്തിനായി
ഒരുങ്ങിനിൽക്കുന്ന ബന്ധുക്കളെ വീക്ഷിച്ച കൗന്തേയൻ, അങ്ങേയറ്റം കനിവോടെ നിറഞ്ഞ വിഷാദത്തിൽ
ഇങ്ങനെ പറഞ്ഞു
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shlokam | 1.28 & 29
अर्जुन उवाच |
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् |
सीदन्ति मम गात्राणि मुखं च परिशुष्यति || 28 ||
वेपथुश्च शरीरे मे रोमहर्षश्च
जायते || 29 ||
arjuna
uvācha
dṛiṣhṭvemaṁ sva-janaṁ kṛiṣhṇa yuyutsuṁ samupasthitam
sīdanti mama
gātrāṇi mukhaṁ cha pariśhuṣhyati
vepathuśh
cha śharīre me roma-harṣhaśh cha
jāyate
Meaning --
1.28: Arjuna said; O
Krishna, I see my kinsmen gathered here to fight.
1.29: My
limbs are weakening, and my mouth has completely dried up, my body is trembling and I am getting goosebumps.
Here, Veda Vyasa is showing His highly divine
state during the epic writing, as He explains the panic attack Arjuna experienced
within a completely humane way of presenting the emotions he underwent. Bhagavad
Gita is certainly a spiritual text but the difference is that the verses are
created in an absolute practical framework. Here, Arjuna’s anxiety and emotional
disorders are so vividly mentioned that the readers could easily relate to the
actual physical and psychological feelings of a person who falls into such situation.
അർജ്ജുനൻ പറഞ്ഞു: അല്ലയോ കൃഷ്ണാ, യുദ്ധം ചെയ്യാനായിട്ട് തയ്യാറായി നിൽക്കുന്ന എന്റെ സ്വന്തം ആൾക്കാരെ ഞാൻ കാണുന്നു. എന്റെ അംഗങ്ങൾ തളരുന്നതും മുഖം വറ്റിവരളുന്നതും ഞാൻ അറിയുന്നു. എന്റെ ശരീരം വിറയ്ക്കുകയും രോമാഞ്ചം വരികയും ചെയ്യുന്നു.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shlokam | 1.30 & 31
गाण्डीवं स्रंसते हस्तात्त्वक्चै
व परिदह्यते |
न च शक्नोम्यवस्थातुं भ्रमतीव
च मे मन: || 30 ||
निमित्तानि च पश्यामि विपरीतानि
केशव |
न च श्रेयोऽनुपश्यामि हत्वा
स्वजनमाहवे || 31 ||
gāṇḍīvaṁ sraṁsate hastāt
tvak chaiva paridahyate
na cha
śhaknomy avasthātuṁ bhramatīva
cha me manaḥ
nimittāni
cha paśhyāmi viparītāni keśhava
na cha
śhreyo ’nupaśhyāmi hatvā sva-janam āhave
Meaning --
1.30: My
Gaandeeva bow is slipping from my hands, my skin is scorching, and I am
unable to stand. My
mind is in dilemma and spinning in
confusion.
1.31: O
Keshava, I see omens that are discouraging. I
also do not see the good in killing, my
kinsmen, in the battle.
“Why to kill, my own people?” This is the
question Arjuna is asking now to his charioteer-guide, Shri Krishna. Though we can consider this as an act of
compassion towards his friends and relatives, why should he feel disillusioned at this moment? The exact fundamental
emotion that comes out from the panic attack is fear or distress. Arjuna
was habituated to
winning situations always till now. But when he
actually understood the competence of
warriors in the Kaurava army, his ego rose to the surface. Here
we see that Arjuna’s self-esteem was
trying to hide this
fear by switching to words of compassion.
എന്റെ
കൈയിൽ നിന്നും ഗാണ്ഡീവം തെന്നി വീഴുന്നു. ചർമ്മം ചുട്ടുനീറുന്നു. എനിക്ക് നിൽക്കാൻ
പോലും സാധിക്കുന്നില്ല. മനസ്സ് കറങ്ങിക്കൊണ്ടിരിക്കുന്നു.
ഹേ കേശവാ,
ദുഃശ്ശകുനങ്ങൾ ഞാൻ കാണുന്നു. എന്റെ സ്വന്തം ജനങ്ങളെ യുദ്ധത്തിൽ വധിച്ചിട്ട് ശ്രേയസ്സുണ്ടാകും
എന്നെനിക്ക് മുൻകൂട്ടിക്കാണാൻ ആവുന്നില്ല.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shlokam | 1.32 & 33
न काङ्क्षे विजयं कृष्ण न च
राज्यं सुखानि च |
किं नो राज्येन गोविन्द किं
भोगैर्जीवितेन वा || 32 ||
येषामर्थे काङ्क्षितं नो राज्यं
भोगा: सुखानि च |
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा
धनानि च || 33 ||
na kāṅkṣhe vijayaṁ kṛiṣhṇa na cha rājyaṁ sukhāni cha
kiṁ no rājyena govinda kiṁ bhogair jīvitena
vā
yeṣhām arthe kāṅkṣhitaṁ no rājyaṁ bhogāḥ sukhāni cha
ta ime
’vasthitā yuddhe prāṇāṁs tyaktvā
dhanāni cha
Meaning --
1.32: O
Krishna, neither do I desire victory, nor pleasures, nor the kingdom. Of what
value is the kingdom, pleasure, or in life itself, O Govinda?
Arjuna calls Sri Krishna by the name “Govinda” here. The literal translation of this Sanskrit term means the lord of cows (Go – cows and Vind – Lord, leader or ruler). The most popular version says this name reminds us of Sri Krishna’s happiest pastime as a cowherd in Go-Kul as a young boy.
1.33: Of
what purpose will
be a kingdom, pleasures, or even life itself, when the very persons for whom we
crave them,
are standing against us
for combat?
This is a classic example of how we “take
things personally” at work. When Arjuna suddenly feels the attachments to his
people in war, he goes into a complete
confusion and breakdown of the mission, for which he is living for.
ഹേ കൃഷ്ണാ, എനിക്ക് വിജയത്തിൽ ആഗ്രഹമില്ല; രാജ്യവും
സുഖവും വേണ്ട. അല്ലയോ ഗോവിന്ദാ, രാജ്യം കൊണ്ടോ, സുഖാനുഭവങ്ങൾ കൊണ്ടോ, ഈ ജീവിതം കൊണ്ടു
തന്നെയോ എന്താണ് പ്രയോജനം?
ആർക്കുവേണ്ടിയാണോ നാം രാജ്യവും ഭോഗവസ്തുക്കളും അവയിലെ സുഖങ്ങളും കാംക്ഷിച്ചത്, അവർ തന്നെ പ്രാണനും ധനവും ത്യജിച്ച് യുദ്ധത്തിനായി നേരെ മുന്നിൽ നിൽക്കുന്നു.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shlokam | 1.34 & 35
आचार्या: पितर: पुत्रास्तथैव
च पितामहा: |
मातुला: श्वशुरा: पौत्रा: श्याला: सम्बन्धिनस्तथा || 34 ||
एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन |
अपि त्रैलोक्यराज्यस्य हेतो: किं नु महीकृते || 35 ||
āchāryāḥ pitaraḥ putrās
tathaiva cha pitāmahāḥ
mātulāḥ śhvaśhurāḥ pautrāḥ śhyālāḥ sambandhinas tathā
etān na
hantum ichchhāmi ghnato ’pi madhusūdana
api trailokya-rājyasya hetoḥ kiṁ nu mahī-kṛite
Meaning --
1.34: Teachers,
fathers, sons, grandfathers, maternal uncles, grandsons, fathers-in-law,
grand-nephews, brothers-in-law, and other kinsmen are standing in front of me, risking their
lives and possessions.
Arjuna had a deep view at
the massive congregation of fighters on
the combat zone and suddenly started
thinking about his connections with all of them; his
teachers, Dronacharya and Kripacharya; grand uncles Bheeshma and Somadatta; Bhurishravas,
Kuntibhoj, Purujit, Shalya, and Shakuni his maternal uncles; to name a few. The
hundred Kauravas were his uncle Dhritarashtra’s sons;
their sons, grandsons, and several other relatives had all assembled there
prepared for a battle till death.
Somadatta,
son of Bahlika, was an ally of the Kauravas. He was a suitor to Devaki, mother
of Sri Krishna.
He fought with Vrishni Prince Sini,
who was seeking the hand of Devaki for his friend Vasudevar. The
battle was hard fought and in the end Sini emerged victorious. Devaki married
Vasudevar. This
incident began a bitter grudge
between the fraternity of
Somadatta and the descendants of
Sini, including Sini's grandson Satyaki. Somadatta's
son Bhurishravas was also a great warrior, who was eliminated by
Satyaki in the battle of Kurukshetra.
1.35: Although
they would like to kill me, I don’t want to attack them, O Madhusudana. When I will not kill them even
if I get all
the three worlds, why will I do for this land?
എന്റെ
മുന്നിൽ നിൽക്കുന്ന ആചാര്യന്മാർ, പിതാക്കൾ, പുത്രന്മാർ, പിതാമഹന്മാർ, മാതുലന്മാർ, ശ്വശുരന്മാർ,
പൗത്രന്മാർ, സ്യാലന്മാർ, മറ്റു ബന്ധുക്കൾ എല്ലാം കൂടി എന്നെ വധിച്ചെന്നാലും, എനിക്കവരെ
കൊല്ലുവാൻ ആഗ്രഹമില്ല.
ഇനി ത്രിലോകങ്ങളുടെ
അധീശത്വം സ്വന്തമായാലും ഈ മണ്ണിനുവേണ്ടി, ഞാൻ ഇത് ചെയ്യുമോ, ഹേ മധുസൂദനാ?
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shlokam | 1.36 & 37
निहत्य धार्तराष्ट्रान्न: का
प्रीति: स्याज्जनार्दन |
पापमेवाश्रयेदस्मान्हत्वैतानाततायिन:
|| 36 ||
तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान्
|
स्वजनं हि कथं हत्वा सुखिन:
स्याम माधव || 37 ||
nihatya
dhārtarāṣhṭrān naḥ kā prītiḥ syāj janārdhana
pāpam evāśhrayed asmān hatvaitān ātatāyinaḥ
tasmān nārhā vayaṁ hantuṁ dhārtarāṣhṭrān
sa-bāndhavān
sva-janaṁ hi kathaṁ hatvā sukhinaḥ syāma
mādhava
Meaning --
1.36: What
pleasure are we going to derive
by killing these sons and relatives
of the King Dhritarashtra, O
Janaardhana? We will only acquire sin
by killing these felons.
Arjuna
continues to talk in favor of not fighting the war as he
added another point – that this endeavor will incur sin. The word “aatatayinah”
means felons. Felony, is a crime punishable by death or equivalent, by the law of the land.
Crimes considered a felony can include: aggravated assault or battery, arson,
burglary, domestic violence, drug-related crimes, driving under influence,
fraud, kidnapping, manslaughter, murder, rape, robbery, theft and vandalism.
Arjuna calls Sri Krishna by the name Janaardana
here. Janaardhana is
another name of Lord Vishnu and appears as the 126th name in the Vishnu Sahasranamam. It
is also a common name of Krishna being addressed in many texts. According to Adi Sankara's interpretation on
the Vishnu Sahasranamam, Janaardhana means
"One who imposes
suffering on sinful
men." It also means,
"He to whom all people pray
for worldly success and liberation."
1.37: Thus, it
is not appropriate for us to kill these sons and relatives
of uncle Dhritarashtra who are also
our own brothers and relatives. How
can we become happy by
killing our own people, O Madhava?
ഹേ ജനാർദ്ദനാ!
ധൃതരാഷ്ട്രരുടെ മക്കളുടെയും ബന്ധുക്കളുടെയും ഹത്യ ചെയ്തിട്ട് നമുക്ക് എന്ത് പ്രീതി
കിട്ടാനാണ്? കൊല്ലാൻ ഒരുമ്പെട്ടവരാണെങ്കിലും ഇവരെ വധിക്കുന്നതിലൂടെ നമ്മുടെ മേൽ പാപം
തീർച്ചയായും വന്നിടും.
തന്മൂലം
ധൃതരാഷ്ട്രരുടെയും നമ്മുടെ തന്നെയും ബന്ധുജനങ്ങളുടെ ഹത്യ ചെയ്യുന്നതിന് നമ്മൾ അർഹരല്ല.
അല്ലയോ മാധവാ! സ്വജനങ്ങളുടെ ഹത്യ ചെയ്യുന്നതിലൂടെ നമ്മൾ എങ്ങിനെ സന്തോഷവാന്മാരാകും?
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shlokam | 1.38 & 39
यद्यप्येते न पश्यन्ति लोभोपहतचेतस:
|
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् || 38 ||
कथं न ज्ञेयमस्माभि: पापादस्मान्निवर्तितुम् |
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन || 39 ||
yady apy ete
na paśhyanti lobhopahata-chetasaḥ
kula-kṣhaya-kṛitaṁ doṣhaṁ mitra-drohe
cha pātakam
kathaṁ na jñeyam
asmābhiḥ pāpād asmān
nivartitum
kula-kṣhaya-kṛitaṁ doṣhaṁ prapaśhyadbhir
janārdana
Meaning --
1.38: If their greed-afflicted minds cannot see the
fault in overpowering humanity, and the sin of quarreling with their
associates;
1.39: Why shouldn’t we, who appropriately distinguish
this mistake, refrain from committing this sin, O Janaardhana?
Arjuna was a proclaimed warrior, and with his virtuous
nature, he now tries to avoid violence with his arguments. Arjuna was aware
that killing one’s own relatives was a great sin. He said to Sri Krishna,
“Greed has blinded Kauravas and they do not recognize that it is a great sin to
kill their own relatives and friends, but at the same time we should not do the
same thing, as we are able to avoid this wrongdoing with greater understanding.”
രാജ്യലോഭത്താൽ
സ്വന്തം കുലം ക്ഷയിച്ചാലുണ്ടാകുന്ന ദോഷത്തെയോ മിത്രങ്ങളെ ദ്രോഹിച്ചാലുണ്ടാകുന്ന പാതകത്തെയോ
ഈ കൗരവർ കാണുന്നില്ലെങ്കിലും;
ഹേ ജനാർദ്ദനാ, കുലക്ഷയം
മൂലമുണ്ടാകുന്ന പാതകത്തെ കുറിച്ച് നേരായ ധാരണയുള്ള നാം, എന്തുകൊണ്ട് ഈ പാപത്തിൽ നിന്നും
വിട്ടുനിൽക്കുന്നില്ല?
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shlokam | 1.40
कुलक्षये प्रणश्यन्ति कुलधर्मा:
सनातना: |
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत
|| 40 ||
kula-kṣhaye praṇaśhyanti
kula-dharmāḥ sanātanāḥ
dharme naṣhṭe kulaṁ kṛitsnam adharmo ’bhibhavaty uta
Meaning
–
As heredity gets devastated, its
timeless laws and hereditary traditions
destroy. When this takes place, unruliness activates and
dominate the whole inheritance.
Here, Arjuna’s deluded thoughts have gone too
far that he started thinking about the end the Kuru Dynasty itself by this war
as almost all the people are going to be either killed or vanquished. Arjuna started getting the scary feeling of how
this
warfare between the two family factions could ultimately
result in the destruction of the whole civilization which
he is a part of.
Internal strife has triggered the breakdown of empires and civilizations, we have many notable examples in the history. When the advocates of the regulation, namely the dynasty leaders and supporting warriors, fight among themselves, a collapse of law and order takes place. Here, Arjuna is realizing the worst case scenario; but unfortunately it’s too late.
Shlokam | 1.41
अधर्माभिभवात्कृष्ण प्रदुष्यन्ति
कुलस्त्रिय: |
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्कर:
adharmābhibhavāt
kṛiṣhṇa praduṣhyanti kula-striyaḥ
strīṣhu duṣhṭāsu vārṣhṇeya jāyate
varṇa-saṅkaraḥ
Meaning
–
When unruliness dominates, O
Krishna, the women of the dynasty
become immoral; and from the immorality of women, O Varshneya, contaminated
progeny are born.
കുലം ക്ഷയിച്ചാൽ,
സനാതനമായ കുലധർമ്മങ്ങളെല്ലാം നശിക്കുന്നു. ധർമ്മച്യുതി സംഭവിച്ചാൽ, കുലമൊന്നാകെ അധർമ്മം
ബാധിക്കുന്നു.
ഹേ കൃഷ്ണാ,
അധർമ്മം ബാധിക്കുമ്പോൾ കുലത്തിലെ സ്ത്രീകൾ ദുഷിക്കുന്നു. ഹേ വാർഷ്ണേയാ, അങ്ങനെ സ്ത്രീകൾ
ദുഷിക്കുമ്പോൾ വർണ്ണസങ്കരത്തോടെ സന്താനപരമ്പര ജനിക്കുന്നു.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shlokam | 1.42 & 43
सङ्करो नरकायैव कुलघ्नानां कुलस्य
च |
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रिया: || 42 ||
दोषैरेतै: कुलघ्नानां वर्णसङ्करकारकै:
|
उत्साद्यन्ते जातिधर्मा: कुलधर्माश्च शाश्वता: || 43 ||
saṅkaro narakāyaiva kula-ghnānāṁ kulasya cha
patanti pitaro hy eṣhāṁ lupta-piṇḍodaka-kriyāḥ
doṣhair etaiḥ kula-ghnānāṁ varṇa-saṅkara-kārakaiḥ
utsādyante jāti-dharmāḥ
kula-dharmāśh cha śhāśhvatāḥ
Meaning --
1.42: Contamination of social character leads the
social annihilators along with the society itself into a life of hell; their
ancestors fall from grace, by the deprival of sacrificial offerings;
1.43: Timeless
societal and humanitarian values and traditions are destroyed by the contaminated
progeny created by these annihilators of society.
In these shlokas, Arjuna expressed his anxiety of
a possible decline of post-war societal values and moral traditions that would
result in loss of respect for his ancestors who created the laws and values of his
dynasty.
Though Arjuna was in a serious delusion, he
still upholds the reverence towards his ancestors. It is worth noting here that
during every independence or republic day celebration of a country, freedom
fighters’ and war leaders’ contributions are remembered and admired. Similarly,
if we visit any progressive modern organization, we can usually see the founders’
portraits displayed elegantly. Someone who cares deeply about one’s country, or
about one’s place of work, or their history of evolution, will never look
forward to the disparagement of the forefathers. Arjuna, even in his deluded
state, thought about the creators of the Kuru dynasty.
വർണ്ണസങ്കരം
മൂലം, കുലം മുടിക്കുന്നവരും കുലം ഒന്നാകെയും, നരകത്തിലേക്ക് പതിക്കുന്നു. ഇങ്ങനെ ദുഷിച്ചവരുടെ
പിതാത്മാക്കൾ, ബലിച്ചോറ് കിട്ടാതെ അധഃപതിക്കുന്നു.
ഇത്തരം കുലാന്തകരാലുള്ള വർണ്ണസങ്കരവും തന്മൂലമുള്ള ദോഷങ്ങളാലും, സനാതനമായ മാനുഷികമൂല്യങ്ങളും
കുലധർമ്മങ്ങളും നശിക്കുന്നു.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shlokam | 1.44 & 45
उत्सन्नकुलधर्माणां मनुष्याणां
जनार्दन |
नरकेऽनियतं वासो भवतीत्यनुशुश्रुम || 44 ||
अहो बत महत्पापं कर्तुं व्यवसिता
वयम् |
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यता: || 45 ||
utsanna-kula-dharmāṇāṁ manuṣhyāṇāṁ janārdana
narake ‘niyataṁ vāso bhavatītyanuśhuśhruma
aho bata
mahat pāpaṁ kartuṁ vyavasitā vayam
yad rājya-sukha-lobhena hantuṁ sva-janam udyatāḥ
Meaning --
1.44: O Janaardhana, I
have perceived from scholars that
those who do away with societal and moral
traditions inhabit in
hell for an indeterminate time period;
1.45: Alas! It is very unfortunate that
we have decided to execute this extreme sin. Our
greed towards the pleasures of the kingdom has organized us to
destroy our own kinsmen.
What
Arjuna is saying, in simple words, is that the Kaurava faction is
committing the sin of possible destruction of the Kuru
dynasty. This will lead to the complete annihilation of
the societal as well as inherited moral system. Since
he feels it is
an extreme sin, Arjuna cannot
join in this act of killing his own people.
Moreover, in shloka 45, Arjuna reveals his psychological “victim”
conviction which depicts his uncontrollable mind, as he used words
like “alas” and “it
is very unfortunate”, etc. His delusion has taken over
his mind so totally that the
world’s leading warrior spoke
the weakest words a man can use.
ഹേ ജനാർദ്ദനാ,
കുലധർമ്മങ്ങളെ ഇല്ലായ്മ ചെയ്യുന്ന മനുഷ്യർക്ക് അനിശ്ചിത കാലത്തോളം നരകത്തിൽ വസിക്കേണ്ടിവരും
എന്ന് പണ്ഡിതർ പറഞ്ഞു കേട്ടിട്ടുണ്ട്.
കഷ്ടം!
രാജ്യസുഖം എന്ന ലോഭത്താൽ സ്വജനങ്ങളെ വധിക്കുക എന്ന മഹാപാപം ചെയ്യാൻ തയ്യാറായ നമ്മൾ
എത്ര ദൗർഭാഗ്യകരമായ തീരുമാനമാണ് എടുത്തത്?
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Shlokam | 1.46
यदि मामप्रतीकारमशस्त्रं शस्त्रपाणय:
|
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् || 46 ||
yadi mām
apratīkāram aśhastraṁ śhastra-pāṇayaḥ
dhārtarāṣhṭrā raṇe hanyus tan
me kṣhemataraṁ bhavet
Meaning --
If I stand weaponless and without any resistance and if I am killed in this battlefield by the fully equipped sons of King Dhritarashtra, that would be more beneficial for me.
These are the final words expressed by Arjuna in the first chapter of the Gita, Arjuna Vishaada Yogam. It indicates the degree of delusion in Arjuna’s mind, as he transformed from a skillful fighter into a sad, fragile, deserted man. Arjuna was completely confused as to how to escape from the difficult situation in front of him, making all sorts of arguments from his distressful mind.
Our minds can generate tenacious reasoning to
preserve the ego or fear inside. Sri Krishna kept quiet all through Arjuna’s outburst
as He wanted Arjuna to eject all his perverse thoughts out of his mind. Sri
Krishna decided to respond fruitfully, after hearing all the arguments for the
real benefit of His dear friend, Arjuna. The upcoming divine response is
nothing but, the Bhagavad Gita.
ഞാൻ നിരായുധനായും ചെറുത്തു നിൽക്കാതെയും ഈ യുദ്ധത്തിൽ സർവ്വായുധ ധാരികളായ ധൃതരാഷ്ട്ര പുത്രരാൽ വധിക്കപ്പെടുകയാണെങ്കിൽ അതായിരിക്കും എനിക്കേറ്റവും ക്ഷേമതരമായി ഭവിക്കുന്നത്.
Shlokam | 1.47
सञ्जय उवाच |
एवमुक्त्वार्जुन: सङ्ख्ये रथोपस्थ उपाविशत् |
विसृज्य सशरं चापं शोकसंविग्नमानस: || 47 ||
sañjaya
uvācha
evam uktvārjunaḥ saṅkhye rathopastha upāviśhat
visṛijya sa-śharaṁ chāpaṁ śhoka-saṁvigna-mānasaḥ
Meaning --
Sanjaya said: Speaking thus in the battlefield, Arjuna cast aside his bow
and arrows, and sank into the center of his chariot with his mind in distress
and overwhelmed with grief.
Fortunately for Arjuna, Sri Krishna was right
there to provide him the direction he required badly. But without passing
through that tough real life situation, he never would have realized the need
for such a guidance.
സഞ്ജയൻ പറഞ്ഞു:
യുദ്ധഭൂമിയിൽ ഇങ്ങനെ പറഞ്ഞ അർജ്ജുനൻ, രഥത്തിന്റെ
മധ്യത്തിൽ തന്റെ ശരവും ചാപവും വലിച്ചെറിഞ്ഞ് മനസ്സിൽ തീവ്രദുഃഖവും വിഷാദവും പേറി തളർന്നിരിപ്പായി.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
ഓം തത് സത് ഇതി ശ്രീമദ് ഭഗവദ് ഗീതാസു ഉപനിഷത്സു
ബ്രഹ്മവിദ്യായാം യോഗശാസ്ത്രേ ശ്രീകൃഷ്ണാർജ്ജുന
സംവാദേ
അർജ്ജുനവിഷാദയോഗോ നാമ പ്രഥമോഽദ്ധ്യായഃ ||
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