Summary:
Chapter 1, Verses 24-27: Sañjaya narrates to Dhritarashtra that Krishna, upon Arjuna's request, placed their chariot in the midst of the two armies. Arjuna then saw his kinsmen, including elders, teachers, uncles, brothers, sons, grandsons, friends, and well-wishers on both sides. Overcome with deep compassion and sorrow, he expressed his emotional turmoil.
Chapter 1, Verses 28-31: Arjuna, addressing Krishna, revealed his intense emotional and physical distress upon seeing his relatives ready for battle. His body was trembling, his skin burning, and his mind confused. He foresaw bad omens and saw no good in killing his own kin.
Chapter 1, Verse 32: Arjuna declared to Krishna that he had no desire for victory, kingdom, or pleasures, questioning the value of such gains without his loved ones.
Chapter 1, Verse 33: He emphasized that the very people for whom he desired the kingdom and pleasures were now present on the battlefield, having sacrificed their wealth and lives.
Chapter 1, Verse 34: Arjuna specified the loved ones on the opposing side: teachers, paternal uncles, sons, grandfathers, maternal uncles, in-laws, grandsons, cousins, friends, and other relatives.
Revision:
How do I make the best choice possible (the perfect choice)?
There is no perfect choice. Recognizing that and constantly striving to be in alignment with the laws (samanya/svadharma) is the goal.
However there's a template for making the right choice:
1) Samanya-dharma: I bring my mind back to universal values, whenever personal values not keeping with universal, get too loud. Why did Krishna prefer Pandavas? He wasn't favoring Pandavas. “I am in form of dharma, and whoever is on side of dharma, I am favorable to them, I have no partiality”. Compensation for dharma and adharma can't be the same. Thus Krishna wasn't the same to Duryodhana and Arjuna.
2) Svadharma: We're connected to certain people/situations. Thus can't have same relationship with strangers, as with your parents, children, siblings. As parent/spouse/employer/friend, what are my responsibilities? And doing what needs to be done, and not being carried away by all the emotions evoked in you. Because close interactions become more challenging, thus your real feelings come out (intolerance, frustrations, etc). So turning from “What society/people owns me”, to “What is expected of me, and doing that”.
SUMMARY: When perform action, keep in mind samanya (general conduct towards all) and svadharma (conduct in reference to situations/people I'm connected to).
Bhagavad Gita, Chapter 1, Verse 24-27:
सञ्जय उवाच । एवम् उक्तः हृषीकेशः गुडाकेशेन भारत । सेनयोः उभयोः मध्ये स्थापयित्वा रथ-उत्तमम् ॥ १-२४॥
भीष्म-द्रोण-प्रमुखतः सर्वेषाम् च मही-क्षिताम् । उवाच पार्थ पश्य एतान् समवेतान् कुरून् इति ॥ १-२५॥
sañjaya uvāca | evam uktaḥ hṛṣīkeśaḥ guḍākeśena bhārata । senayoḥ ubhayoḥ madhye sthāpayitvā ratha-uttamam ॥ 1-24॥
bhīṣma-droṇa-pramukhataḥ sarveṣām ca mahī-kṣitām । uvāca pārtha paśya etān samavetān kurūn iti ॥ 1-25॥
24-25: Sañjaya said – Oh Dhrtarāṣṭrā! Commanded thus by Arjuna, Krsna placed the great chariot between the two armies in front of great warriors like Bhīṣma and Droṇa and all (other) kings and said thus – “Oh Arjuna! See these Kauravas assembled”.
तत्र अपश्यत् स्थितान् पार्थः पितॄन् अथ पितामहान् । आचार्यान् मातुलान् भ्रातॄन् पुत्रान् पौत्रान् सखीन् तथा ॥ १-२६॥
tatra apaśyat sthitān pārthaḥ pitṝn atha pitāmahān । ācāryān mātulān bhrātṝn putrān pautrān sakhīn tathā ॥ 1-26॥
There, Arjuna saw paternal elders, grandfathers, teachers, uncles, brothers, sons, grandsons, friends, fathers-in-law and well-wishers too, assembled in the two armies.
श्वशुरान् सुहृदः च एव सेनयोः उभयोः अपि । तान् समीक्ष्य सः कौन्तेयः सर्वान् बन्धून् अवस्थितान् । कृपया परयाविष्टः विषीदन् इदम् अब्रवीत् ॥ १-२७
śvaśurān suhṛdaḥ ca eva senayoḥ ubhayoḥ api । tān samīkṣya saḥ kaunteyaḥ sarvān bandhūn avasthitān | kṛpayā parayāviṣṭaḥ viṣīdan idam abravīt || 1-27
Seeing clearly all the assembled relatives, Kaunteya (Arjuna), seized by deep compassion, said this sorrowfully.
- Krishna places the chariot in the middle. Whose on the other side? Bhishma (his grandfather) and Drona (Arjuna’s teacher). Seeing so many close relations, Arjuna breaks down.
- CONTRAST: For Dhrtarastra, “my people” were only Kauravas. Whereas Arjuna sees everyone as “my people”. This shows maturity of mind. LESSON: Your “my” has to become larger, because everyone’s actions affect you. The more you see this, the more you grow.
NEXT VERSE: As fullness of situation got to Arjuna, he said…
Bhagavad Gita, Chapter 1, Verse 28-31: (Arjuna breaks down)
अर्जुनः उवाच । दृष्ट्वा इमम् स्वजनम् कृष्ण युयुत्सुम् समुपस्थितम् ॥ १-२८॥
सीदन्ति मम गात्राणि मुखम् च परिशुष्यति । वेपथुः च शरीरे मे रोम-हर्षः च जायते ॥ १-२९॥
arjunaḥ uvāca । dṛṣṭvā imam svajanam kṛṣṇa yuyutsum samupasthitam ॥ 1-28॥
sīdanti mama gātrāṇi mukham ca pariśuṣyati । vepathuḥ ca śarīre me roma-harṣaḥ ca jāyate ॥ 1-29॥
28-29: Arjuna said: Kṛṣṇa! Looking at these people, who are my own people, well stationed in battle positions and desirous to fight, my limbs are losing all their strength, my mouth is drying up, my body is trembling, and the hair (on my body) is standing on end.
गाण्डीवम् स्रंसते हस्तात् त्वक् च एव परिदह्यते । न च शक्नोमि अवस्थातुम् भ्रमति इव च मे मनः ॥ १-३०
gāṇḍīvam sraṃsate hastāt tvak ca eva paridahyate । na ca śaknomi avasthātum bhramati iva ca me manaḥ ॥ 1-30
The bow, Gāṇḍīva, is slipping from my hand and (my) skin also is burning. I am not able to stand up and my mind is totally confused as it were.
निमित्तानि च पश्यामि विपरीतानि केशव । न च श्रेयः अनुपश्यामि हत्वा स्वजनम् आहवे ॥ १-३१
nimittāni ca paśyāmi viparītāni keśava । na ca śreyaḥ anupaśyāmi hatvā svajanam āhave ॥ 1-31
Keśava (Kṛṣṇa)! I see bad omens and I do not see any good in killing one’s own people in this battle.
- Arjuna tells Krishna, “I see on both sides my people”. And explains, “I’m shaken. My throat is drying up. I’m unable to speak. Hands are shaking. I’m broken down. From my hand, weapon is slipping. My skin is burning. My mind is confused”.
- Linear thinking: We often have black-and-white linear thinking, believing that heroes are always positive and bad people have anxiety. How can a hero break down?! In case of Duryodhana — he is coming with a false bravado, while the hero (Arjuna) is trembling and crying. This is because the hero has a conscience, sensitivity — therefore doesn't cover up his concerns with a fake bravado. A hero may cry, but also acts.
- 2 kinds of composure when things don’t go our way:
- Duryodhana archetype: Initial composure where nothing affects me, I have control. But this provides no growth.
- Arjuna archetype: Suppose anxiety starts surfacing and don’t have knowledge to manage it, one chooses to face it with the right knowledge and introspection. This option initially seems more chaotic, but gives you quantum jump in development. Arjuna represents the hero's journey who is no longer willing to keep unresolves stuff under carpet, willing to confront, face it and resolve it. Arjuna starts with acknowledging and describing his state in detail. The more specific you can define your inner challenge, the more likely you'll find the solution and act on it.
NEXT VERSE: Arjuna further describes his state…
Bhagavad Gita, Chapter 1, Verse 32
न काङ्क्षे विजयम् कृष्ण न च राज्यम् सुखानि च । किम् नः राज्येन गोविन्द किम् भोगैः जीवितेन वा ॥ १-३२॥
na kāṅkṣe vijayam kṛṣṇa na ca rājyam sukhāni ca । kim naḥ rājyena govinda kim bhogaiḥ jīvitena vā ॥ 1-32॥
Kṛṣṇa! I want neither victory, nor the kingdom, nor comforts. Govinda (Kṛṣṇa)! What is the use of a kingdom or of pleasures, or of life itself to us?
Arjuna says: I don’t want to win the war, because winning it, although kingdom of Hastinapur is regained, I don’t want it nor the comforts/privileges that come with it. What will I do with this kingdom!
NEXT VERSE: Arjuna explains why he doesn’t want kingdom…
Bhagavad Gita, Chapter 1, Verse 33
येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च । त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥ १-३३॥
yeṣāmarthe kāṅkṣitaṃ no rājyaṃ bhogāḥ sukhāni ca । ta ime'vasthitā yuddhe prāṇāṃstyaktvā dhanāni ca ॥ 1-33॥
Those for whose sake (alone) the kingdom, objects of enjoyments and pleasures were desired by us, they have assembled in (this) battle, having given up their wealth and their lives.
- To enjoy the kingdom, you want the people you love, who happen to be on the other side (Bhisma, Drona, cousins, etc). People I love are not on my side, but the other side. Thus no point in having a kingdom, as won’t be able to enjoy it. Need people even as renunciate or Swami.
- STORY illustrates importance of loved ones: King got boon, where anything he touches, turns to gold. First was thrilled as table/plates turned to gold. His daughter hugged him, and turned to gold. Food he wanted to eat, turned to gold. He realized, you need people to enjoy your glories. Same with child, wants to share his accomplishments with mother. If she doesn’t listen, he can’t enjoy the accomplishments.
NEXT VERSE: Arjuna specifies the people who he loves on the other side…
Bhagavad Gita, Chapter 1, Verse 34
आचार्याः पितरः पुत्राः तथा एव च पितामहाः । मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनः तथा ॥ १-३४॥
ācāryāḥ pitaraḥ putrāḥ tathā eva ca pitāmahāḥ । mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinaḥ tathā ॥ 1-34॥
These are (our) teachers, paternal uncles, sons, grandfathers, maternal uncles, in-laws, grandsons, cousins, friends and other relatives.
I have teachers (with plural). Everyone teaches you something. Uncles. In-laws. Friends. Cousins. Grandfather.
NEXT VERSE: Arjuna explains, walking away is not an option either…
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Course was based on Neema Majmudar's Bhagavad Gita & Swami Dayananda (Arsha Vidya) home study course.
Recorded 9 June, 2024
I love your sense of humor Andre!!!! I have fun!!!
Hello Andre,
Thank you for explaining these verses with clarity
I have 2 questions
1. You said here that your Hanuman is your teacher, and you get all the knowledge that comes. You have a very good relationship with her.
But not everyone has access to that kind of relationship in their life. We need someone in our life to help us, to guide us. Arjuna asked Krishna at that time. Although we read scriptures to understand what Krishna guided but we interpret those as per our understanding (which is limited). Sometimes wrong understanding can make huge blunders
When it comes to my case, I also feel confused like Arjuna with a lot of stuff. I need someone to guide me – And sometimes I go for therapy or read books to understand what needs to be done, but after certain attempts I feel these are not working for me. Even in Temple, in front of Lord’s Murti, I ask for guidance – But it’s not like the answer will come instantly.
How can we find out to truly guide us or help us in our path? Whom can we trust? There are tons of false gurus are there. How can we distinguish the real and fake?
2. When we acknowledge that we are anxious, we are suffering, we are not growing, or there is something wrong, then we start to go to the internet or books to resolve this issue. But we drowned in the information, and nothing was resolved. Again, here also what needs to be done. As you said about cause and effect, How can we find out the root cause? What is the right way to find out the root causes?
Dear Sunita. Appreciate you reaching out.
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How can we find out to truly guide us or help us in our path? Whom can we trust? There are tons of false gurus are there. How can we distinguish the real and fake?
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Suppose you’re single and want to enter a relationship. Question is, “How do I know who is a healthy companion?”.
Won’t the answer depend on you first having CLEARLY defined what you’re looking for in a companion? Else we settle for anyone that’s “good enough”.
You have to decide what you want. What’s REALLY important to you?
For example, when I was a seeker, I didn’t know what I really wanted, except one thing – a structured teaching. Thinking, no more random satsang talks. Structure! Something that make sense and builds on. Someone who speaks my language.
In otherwords, what are those few one or two things that you REALLY need from a guru? They don’t have to be grandiose as every teacher is a human too and has quirks. It’s not restricted to a physical coming together.
But there needs to be that one factor that’s crucial to you. For example for me, it’s that I can ask them questions. Sometimes what they say doesn’t matter. Just the reply itself is reassuring.
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How can we find out the root cause? What is the right way to find out the root causes?
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The effect (what you feel, how we respond in the moment, how you think about difficulties and which emotions arise) is always linked to a deeper cause (programmed by society, parents, friends, books, past lives, etc).
So how do we address the root case? By reframing the effect. By changing the story you’re telling yourself. It’s not easy, but it’s the only way, as we literally have etched neuro pathways of old patterns. So it’s not an overnight change.
Whenever there’s mental disturbance (effect), that’s the perfect time to apply an opposite thought, or reframe the story, or ask “what else could this mean?”.
If someone for instance is speaking slow, and I’m boiling inside from impatience (effect of a deeper cause), and about to tell them to “get to the point!” – then this time I might tell them in a gentler tone, and add the word “please” at the end.
In otherwords, the BEST TIME to change the root cause, is right after you’re triggered. “How else could’ve I responded? How might I respond next time this happens?”. Or even taking a moment to reframe the situation, by changing the meaning.
Anyway, many more methods coming up in the course.
Hi Andre
your story about the research paper sent to you on matrix like conditions here..I am wondering, how much free will do we have if we are but at the mercy of the gunas? I often feel myself like I am a puppet on a string.
I have choice but no influence on the outcome of my choice, isn’t it?
Hi Julia,
There’s two answers:
1) Practical answer: A human being is given a sophisticated brain, by which we can deliberately pull ourselves out of certain thinking, develop new skills and change perspective. Though not easy, when you look at your own life in last 10 years, haven’t you made a few significant changes in your thinking, skills, beliefs and perception? Of course. So it seems like we’re puppets from in the now. But from slightly longer time perspective, you can’t deny milestones. Attach the word “free will” or not, to those milestones, the point is, they’re still milestones/changes.
2) From standpoint of Self (which will be discussed in chapter 2): Suppose you’re dreaming. Your mind creates a beautiful world of mountains, trees, and people who are discussing free will, whether it exists or not. Debates go on endlessly. Then a dream-sage says to them all, “Self alone is”. Everything you’re speaking of, such as “mountain” or “free will”, “Julia”, “Andre”, or “gunas” – is pervaded by the Self, in fact, is none other then the one Self appearing as many. This will be more explained in CH2+.