Presentation on theme: "Section 2 Arjuna’s 5 reasons for not fighting
(1.28 – 1.46) Indecision (2.6) Destruction of Family Traditions (1.39 –
1.43) Fear of Sinful reactions (1.36."— Presentation transcript:
1 Section 2 Arjuna’s 5 reasons for not fighting (1.28 – 1.46) Indecision (2.6) Destruction of Family
Traditions (1.39 – 1.43) Fear of Sinful reactions (1.36 – 1.38) Enjoyment (1.31 – 1.35) Compassion
(1.28 – 1.30) Preparation for War (1.1 – 1.11) Signs of Victory for Pandavas (1.12 – 1.20) Krishna as
Bhakta Vatsala (1.21 – 1.27) Section 1 Introduction (1.1 – 1.27)
2 Chapter 1.Verses 1.24-1.46 Gudakesa – Arjuna conquered sleep & ignorance because of friendship
with Krishna Nature of the devotee o Cannot forget Krishna even for a moment (Samadhi); even while
walking or asleep o Devotee conquers sleep and ignorance; because of constant Krishna
consciousness. (This is called Samadhi) (b) Krishna as Hrsikesa – As director of mind and senses,
He could understand Arjuna’s purpose in placing the chariot in the midst of the armies – “hestitation
to fight”
3 Text 28-30:1 st Reason: Compassion Compassion due to soft heartedness of a pure devotee (1.28)
False compassion due to material fear, namely loss of life (1.29, 30) Cause of fearfulness Solution to
the fear Causes of such frustrations in life Misdirected interest – Only interested in one’s own welfare
Ignorance of real self-interest – Real self-interest is Vishnu’s satisfaction Conditional nature is to forget
this real self interest – this is the cause of material pain
4 Text 31-35:2 nd Reason: Enjoyment Arjuna in a “blind conception of life” cannot see the right way
to achieve even the material Happiness. He argues that fighting will not offer him any enjoyment, even
by victory Arjuna misuses the name ‘Govinda’ Typical calculation of material life Show off tendency –
Everyone wants to show off his opulence to friends and relatives, but Arjuna fears that all of them will
be killed on the battlefield To be so-called ‘good man’ – Arjuna did not want to kill his relatives, and
even if there was Any need to kill them,he desires that Krishna kill them and he should not be involved
5 Six kinds of aggressors (based on grounds of politics and sociology – Artha-sastra) Killing them
does not incur any sin. (b) Why Arjuna favors forgiveness (based on the grounds of religion and saintly
behavior – Dharmasastra) Aggressors as seniors and relatives Forgiveness on account of saintliness
Why to risk life and eternal salvation for temporary pleasures and kingdom. 1.36-1.38 3 rd Reason:
Fear of Sinful reactions
6 1) Death of elderly 2) Family traditions stop: Irreligious practices 3) Women Polluted 4) Unwanted
progeny: Varna Sankara 5) Hellish life for family and destroyers of family 6) Culture destroyed 7)
Varnasrama Dharma 8) Offering pinda to Ancesters 1.39-1.43 4 th Reason: Family tradition Destroyed
7 Arjun
saintly qualities revealed(1.28-1.46) Softheartedness (1.28) Does not want to kill even for
exchange of three worlds (1.35) Ready to forgive any aggressors (1.36) Considers evil consequences
even at the risk of refusing obligation to fight (1.37 – 1.38) Conscious of obligations to protect family
traditions and morals (1.39 – 1.44) He does not think that: “I am transcendental and I have no
obligations” (2.6) 5 th Reason: Indecision
8 Arjuna being saintly is conscious of moral principles – How he can kill one’s relatives based on
selfish motives (1.44) Does not want to retaliate (1.45) Custom according to Ksatriya fighting principles
– unarmed and unwilling foe not be attacked These symptoms are due to softheartedness resulting
from being a great devotee Kept his bow down (even broke his vow of not keeping the bow once lifted)
(1.46) Conclusion: Such a kind and softhearted person is fit to receive self-knowledge (1.46 purport)
What were Arjuna's five reasons to not fight the Mahabharat war?
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Compassion. Arjuna was full of compassion. ...
Enjoyment. Arjuna further said that even if I am victorious still, I won't be able to
enjoy the kingdom. ...
Fear of sinful reactions. Killing is a sinful activity. ...
Destruction of Dynasty. ...
Indecision.
List four signs of victory for the Pandavas. (1.14-20)
Sounding of transcendental conchshells indicated that there was no hope of victory for the other side because
Krsna was on the side of the Pandavas. Whenever and whereever the Lord is present, the Goddess of Fortune
is also there with her husband. These are signs: victory and furtune.
The chariot on which both were seated was donated by Agni, this indicates that this chariot was capable of
conquering all sides, wherever it was drawn over the three worlds.
The emblem of Hanuman on the flag of Arjuna is another sign of victory
1.
Sounding of transcendental conchshells indicated that there was no hope of victory for the other
side because Krsna was on the side of the Pandavas.
2.
Whenever and whereever the Lord is present, the Goddess of Fortune is also there with her
husband. These are signs: victory and furtune.
3.
The chariot on which both were seated was donated by Agni, this indicates that this chariot was
capable of conquering all sides, wherever it was drawn over the three worlds.
4.
The emblem of Hanuman on the flag of Arjuna is another sign of victory
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List the six kinds of aggressors. (1.36)
According to Vedic injunctions there are six kinds of aggressors: 1) a poison giver, 2) one who sets fire to the
house, 3) one who attacks with deadly weapons, 4) one who plunders riches, 5) one who occupies another's
land, and 6) one who kidnaps a wife. Such aggressors are at once to be killed, and no sin is incurred by killing
such aggressors. Such killing of aggressors is quite befitting for any ordinary man, but Arjuna was not an
ordinary person. He was saintly by character, and therefore he wanted to deal with them in saintliness. This
kind of saintliness, however, is not for a kṣatriya.
According to Vedic injunctions there are six kinds of aggressors:
1) a poison giver,
2) one who sets fire to the house,
3) one who attacks with deadly weapons,
4) one who plunders riches,
5) one who occupies another's land, and
6) one who kidnaps a wife.
Such aggressors are at once to be killed, and no sin is incurred by killing such aggressors. Such killing of
aggressors is quite befitting for any ordinary man, but Arjuna was not an ordinary person. He was saintly
by character, and therefore he wanted to deal with them in saintliness. This kind of saintliness, however,
is not for a kṣatriya.
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What is the significance of Dhṛtarāṣṭra’s saying māmakāḥ
in 1.1?
It illustrates his way of thinking. He separates the Pandavas from the Kuru heritage. Thinking that only his
sons are the rightfull heirs to the Kuru throne and not Pandu's sons.
Why is Dhṛtarāṣṭra asking to Sañjaya: what did my sons and the sons of Pāṇḍu do, being desirous to
fight?
Because he was highly doubtful about the possibility of his sons' ultimate victory. In his doubt, he inquired
from his secretary Sañjaya, "What did my sons and the sons of Pāṇḍu do?" He was confident that both
his sons and the sons of his younger brother Pāṇḍu were assembled in that Field of Kurukṣetra for a
determined engagement of the war. Still, his inquiry is significant. He did not want a compromise between
the cousins and brothers, and he wanted to be sure of the fate of his sons on the battlefield. Because the
battle was arranged to be fought at Kurukṣetra, which is mentioned elsewhere in the Vedas as a place of
worship—even for the denizens of heaven—Dhṛtarāṣṭra became very fearful about the influence of the
holy place on the outcome of the battle. He knew very well that this would influence Arjuna and the sons
of Pāṇḍu favorably, because by nature they were all virtuous. Sañjaya was a student of Vyāsa, and
therefore, by the mercy of Vyāsa, Sañjaya was able to envision the Battlefield of Kurukṣetra even while
he was in the room of Dhṛtarāṣṭra. And so, Dhṛtarāṣṭra asked him about the situation on the battlefield.
Both the Pāṇḍavas and the sons of Dhṛtarāṣṭra belong to the same family, but Dhṛtarāṣṭra's mind is
disclosed herein. He deliberately claimed only his sons as Kurus, and he separated the sons
of Pāṇḍu from the family heritage. One can thus understand the specific position of Dhṛtarāṣṭra in his
relationship with his nephews, the sons of Pāṇḍu.
Dhṛtarāṣṭra was the eldest son of the Kuru dynasty, but he was blind, bodily defect. Therefore he was not
awarded the throne. His next brother, Pāṇḍu, he was offered the throne, but he died at a very early age, a
young man. When these sons of Pāṇḍu, the five sons, Yudhiṣṭhira Mahārāja, at that time
not Mahārāja, Yudhiṣṭhira, Bhīma, Arjuna, Nakula, Sahadeva, they were very small children, so they were
taken care of by Dhṛtarāṣṭra and other elderly familymembers like Bhīṣmadeva. He was the grandfather
of the Pāṇḍavas. Bhīṣma was elder brother of Dhṛtarāṣṭra's father. He was so old.
Actually, the kingdom belonged to Bhīṣma, but he remained a brahmacārī, he did not marry. There was
no issue of Bhīṣmadeva. Therefore his nephews, Dhṛtarāṣṭra and Pāṇḍu, they were inheritor.
Now, after the death of Pāṇḍu, there was conspiracy. Dhṛtarāṣṭra thought "Actually, this is my kingdom.
Now, somehow or other, I could not get it. Now my brother is dead. So if I do not inherit, why not my
sons?" This is called politics. Enviousness and jealousy is always found in politics. This is the nature of
this material world. You cannot avoid it. Spiritual world means just the opposite. There is no politics.
There is no jealousy. There is no enviousness. That is spiritual world. And material world means politics,
jealousy, diplomacy, enviousness, so many things. This is material world. So even in the heavenly
planets, these things are there, politics. Even in animal kingdom, these politics are there. This is the
nature. Matsaratā. Matsaratā means enviousness. One man is envious of another man. It doesn't matter,
even they are brothers or family members like Dhṛtarāṣṭra and Pāṇḍ