The Challenge Bhagavad Gita As It Is Chapter 1

The challenge Bhagavad-Gita As It Is

CHAPTER ONE

Observing the Armies on the Battlefield of Kurukshetra.

Text 1.1 Dhritarashtra said: O Sanjaya, after assembling in the place of pilgrimage at Kurukshetra and desiring to fight, what did my sons and the sons of Pandu do?

Purport 1.1 Bhagavad Gita, the widely read theistic science, is summarized in the Gita Mahatmya (Glorification of the Gita), where it says that one should read Bhagavad Gita very scrutininzingly, with the help of a person who is a devotee of Krishna and try to understand it without any motivated misinterpretations. The example of clear understanding is there in the Bhagavad Gita itself as it is understood by Arjuna, who heard Bhagavad Gita directly from the Lord. If somebody is fortunate enough to understand Bhagavad Gita in that line of disciplic succession, without any motivated interpretations, then he surpasses all studies of Vedic wisdom and all scriptures of the world. One will find in the Bhagavad Gita all that is contained in other scriptures and the reader will find still more things which are not to be found in other scriptures. That is the specific standard of Bhagavad Gita. Bhagavad Gita is the perfect theistic science because it is directly spoken by the Personality of Godhead, Lord Shri Krishna.

The topics discussed by Dhritarashtra and Sanjaya, as described in the Mahabharat, form the basic principle of this great philosophy. It is understood that this great philosophy evolved on the battlefield of Kurukshetra, which is a sacred place of pilgrimage from the time immemorial of the Vedic age. It was spoken by the Lord when He was present personally on this planet for the guidance of mankind. Mankind is now advanced in material science, but at the present moment they have failed to find oneness of the entire human race on the surface of the earth. Bhagavad Gita will solve this problem and the intelligent class of men will find oneness of the entire human society through this great theistic literature. By thorough study of the Bhagavad Gita there is a hundred percent possibility that throughout the whole word there can be only one scripture namely the Bhagavad Gita, there can be God only i. e. Lord Shri Krishna, the son of Devaki, and there can be one hymn for chanting by the human race, which is the glorification of Lord Krishna’s holy name. Such chanting of the holy name of Lord Krishna was highly recommended by Lord Krishna and people are experiencing practical effects by chanting HARE KRISHNA HARE KRISHNA KRISHNA KRSIHNA HARE HARE / HARE RAMA HARE RAMA RAMA RAMA HARE HARE. In the western world, in New York, the chanting of this glorious holy name has been introduced by THE INTERNATIONAL SOCIETY FOR KRISHNA CONSCIOUSNESS INC and gradually it is spreading all over the world so that the human race can have only one religion, one God, one hymn and one engagement in the service of the Lord. That will bring about the so much anxiously desired peace in the world.

The word dharma-kshetra is significant because on the battlefield of Kurukshetra, the Supreme Personality of Godhead was personally present on the side of Arjuna, and Dhritarashtra, the father of the Kurus, was highly doubtful about the ultimate victory of his sons. In such mode of doubt, he enquired from his secretary Sanjaya: ”What did they do?” He was confident that both his sons and the sons of his younger brother, Pandu, were assembled in that field of Kurukshetra with definite determination of engagement in war, and still his doubtful enquiry about it is very significant. He did not want any compromise between the cousin brothers, and he wanted to decide the fate of his sons on the battlefield. But because it was arranged to be fought in the place of pilgrimage Kurukshetra, which is mentioned in the Vedas also as a place of worship even by the denizens of heaven, Dhritarashtra became very doubtful about the influence of the place. The influence of the place was manifested however in the person or Arjuna, but there was no influence on the other party. Dhritarashtra knew it very well that it would influence the sons of Pandu, because by nature they were all virtuous. Sanjaya was a student of Vyasa, and therefore by the mercy of Vyasa, Sanjaya was able to vision the battlefield of Kurukshetra even while in the room of Dhritarashtra. Dhritarashtra therefore asked about the situation on the battlefield. Both the Pandavas and the sons of Dhritarashtra belong to the same family. But Dhritarashtra’s mind is disclosed herein because he deliberately claimed his sons as “ours” and he separated the sons of Pandu from the family heritage. One can thus understand the specific position of Dhritarashtra in relationship with his nephews, the sons of Pandu. As from the paddy field the unnecessary plants are wiped out and real paddy plants are sowed in, similarly it is expected from the very beginning of these topics that in the religious field of Kurukshetra, where the Father of religion Shri Krishna was present, the unwanted plants like Duryodhana and others would be wiped out and the thoroughly religious persons headed by Yudhisthira would be established by the Lord. That is the significance of the words Dharmakshetra and Kurukshetra apart from its historical and Vedic importance.

Text 1.2 Sanjaya said: O king, after looking over the military phalanx arranged by the sons of Pandu, king Duryadhona went to his teacher and began to speak the following words. 

Purport 1.2 Dhritarashtra was blind from his very birth, but unfortunately he was also bereft of spiritual vision. He knew it very well that his sons were equally blind in the matter of religion and he was sure that they could never come to an understanding with the Pandavas, who were all pious by birth. Still he was doubtful about the influence of the place of pilgrimage and Sanjaya could understand the motive of his asking from him about the situation on the battlefield. He wanted therefore to encourage the king in his despondency and thus assured him that his sons were not going to make any sort of compromise under the influence of the holy place. He therefore informed the king that after seeing the military force of the Pandavas, his sons at once went to the commander in chief Dronacharya to inform him of the real position. Although he is mentioned as the king, still he had to go to the commander on account of the seriousness of the situation. He was therefore quite fit for being a politician. But his diplomatic veneer could not disguise his fearful mind after seeing the military arrangement of the Pandavas.

Text 1.3 O my teacher, please behold how very intelligently your disciple, the son of Drupada, arranged the military phalanx of the sons of Pandu. 

Purport 1.3 Duryodhana, as a great diplomat, wanted to point out the defects on the part of Dronacharya, the great Brahmin commander in chief. He had some political quarrel with king Drupada, the father of Draupadi, As such king Drupada performed a great sacrifice in which he received the benediction of having a son who would be able to kill Dronacharya. Dronacharya knew it perfectly well and yet as a liberal Brahmin he did not hesitate to impart all the military secrets when the son of Drupada, Dhristadyumna, was entrusted to him for military education. Now on the battlefield of Kurukshetra, Dhristadyumna took the side of the Pandavas and is he who arranged their military phalanx after learning the art from Dronacharaya as his student. Duryodhana pointed out the mistake to Dronacarya so that he might be alert in the fighting. By this he also wanted to point out that he might not be similarly lenient in fighting with the Pandavas, who were also his affectionate students. Especially Arjuna was his most affectionate and brilliant student. He warned that his leniency in fighting with the other party would bring havoc to them and that he may set aside his personal deficiencies.

Text 1.4 Here in this military arrangements there are many heroic bowmen equally strong in fighting as Bhima and Arjuna. There are also great fighters like Yuyudhana, Virata and Drupada.

Purport 1.4 Even though Dhristadyumna was not a very important factor in the face of Dronacarya’s very great power in the military art, there were many others also who were causes of fear. They are mentioned by Duryodhana as strongest stumbling blocks on the path of victory because each and everyone of them represented as hard a nut to break as Bhima and Arjuna. He knew the strength of Bhima and Arjuna and thus he compared others with them. 

Text 1.5 There are also great, heroic and powerful fighters like Dhrstaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and Saibya.

Text 1.6 There are very powerful chariot fighters like Yudhamanyu, Uttamajau, and the sons of Subhadra and Draupadi.

Text 1.7 O best among the Brahmins, for your information, let me speak about the captains who are especially qualified to lead my military force.

Text 1.8 Personalities like yourself, Bhisma, Karna, Kripa, Ashvatthama, Vikarna, and the son of Somadatta called Bhurishrava are always victorious in battle.

Purport 1.8 Duryodhana mentions herewith the exceptional heroes in the battle. All of them are ever victorious in battles. Vikarna is the brother of Duryodhana, Ashvatthama is the son of Dronacharya and Saumadhatti or Bhurishrava is the son of the king of the Bahlikas. 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 Dronacarya (Prabhupada and Hayagriva) and Jayadvaita: Kripacharya’s twin sister married Dronacaraya.

Text 1.9 There are many other heroes also who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons and all are experienced in the military science.

Purport 1.9 As far as others are concerned like Jayadratha, Kritavarma, Shalya etc, all are determined to lay down their lives for Duryodhana’s sake. In other words, it is already concluded that all of them would die in the battle of Kurukshetra only for joining the party of the sinful Duryodhana. Duryodhana was of course confident of his victory on account of the combined strength of his friends as above mentioned.

Text 1.10 Our strength is immeasurable and we are perfectly protected by grandfather Bhishma, while the strength of the Pandavas is limited and carefully protected by Bhima.

Purport 1.10 Herein an estimation of comparative strength is made by Duryodhana and he thinks that the strength of his armed forces is immeasurable and are specifically protected by the most experienced general, grandfather Bhishma. On the other hand, the forces of the Pandavas are limited and they are protected by less experienced general Bhima who is compared to a fig in the presence of Bhishma. Duryodhana was always envious of Bhima because he knew it perfectly well that if he were to die at all he would be killed by Bhima only. But at the same time, he was confident of his victory on account of the presence of Bhishma, who was a far superior general than Bhima. His conclusion was fixed that he would come out victorious of the battle. 

Text 1.11 All of you may now give full support to grandfather Bhishma, as you stand at your respective strategic points of entrance into the phalanx of the army.

Purport 1.11 After giving more importance to Bhishma, Duryodhana further considered that others might think that they have been considered as less important, so in his usual diplomatic way he tried to adjust the situation in the above words. He emphasised that Bhishmadeva was the greatest hero undoubtedly, but after all he was an old man so all of them must take special care for his protection from all sides. He might be engaged in the fight and the enemies may take advantage of his full engagement on one side and therefore it is apt that other heroes may not leave their strategic position and allow the enemies to enter into the phalanx from so many points. Because after all the victory of the Kurus depended on the existence of Bhishma. He was confident of the full support of Bhishma and Dronacharya in the battle because he knew well that they did not speak even a word when Draupadi in her helpless condition appealed to them for justice while she was being forced to become naked in the presence of all great generals in the assembly. He also knew that those two generals had some sort of affection for the Pandavas and that may now be completely given up by them, as they did during the gambling performances. 

Text 1.12 Thereafter the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, very loudly blew his conchshell, which sounded like the roar of a lion, just increasing the cheerfulness of Duryodhana. 

Purport 1.12 The grandsire of the Kuru dynasty could however understand the inner meaning of the heart of his grandson Duryodhana and out of his natural compassion for the little grandchild he tried to increase his cheerfulness by blowing his conchshell very loudly, just befitting his position as a lion. Indirectly he informed his depressed grandson Duryodhana that he had no chance of victory in the battle because the Supreme Lord Krishna was on the other side. But still it would be his duty to conduct the fight in his befitting position and no pains would be spared in that connection. 

Text 1.13 After that the conch shells, drums, bugles, trumpets, horns all together vibrated all of a sudden and the combined sound became very tumultuous. 

Text 1.14 On the other side, both Lord Krishna and Arjuna, situated on a chariot drawn by white horses sounded their respective transcendental conch shells.

Purport 1.14 In contrast with the conch shell blown by Bhishmadeva, the conch shells in the hands of Krishna and Arjuna are described herein as transcendental. Such sounding of the transcendental conch shells indicated that there was no hope of victory for the other side because Krishna was on the side of the Pandavas. Jayas tu pandu-putranam yesam pakse janardanah. Victory is always with persons like the sons of Pandu because Lord Krishna is associated with them. And whenever and wherever the Lord is present the Goddess of Fortune is also there. Because the Goddess of Fortune never lives alone without her husband. Therefore victory and fortune were awaiting Arjuna and that was the meaning of the transcendental sound produced by the conch shell of Vishnu or Lord Krishna. Besides that the chariot on which both friends were seated was donated by Agni to Arjuna and this indicated that the chariot is meant for conquering all sides, wherever it would be drawn. The chariot was meant for conquering all the three worlds by all means. 

Text 1.15 Thereafter Lord Krishna blew His conch shell of the name Pancajanya, Arjuna blew his Devadatta and Bhima, the voracious eater and performer of herculean tasks, blew his terrific conch shell of the name Paundra. 

Purport 1.15 Hrishikesha is the name of Lord Krishna because he is the owner of all senses. The living entities are His part and parcels and therefore the senses of the living entities are also the parts and parcels of His senses. The impersonalist cannot account for the senses of the living entities and therefore they are always busy to render all living entities sense-less or impersonal. Being situated in the heart of all living entities, the Lord directs the senses of all living entities. But He directs in terms of the surrender of the living entity and in the case of a pure devotee He directs directly the senses of such a devotee. Here on the battlefield of Kurukshetra, the Lord directly directs the transcendental senses of Arjuna and thus His particular name is in that connection. The Lord has different names in terms of His activities. Just like His name is Madhusudana because he killed the demon of the name Madhu. His name is Govinda because He gives pleasure to the cows and the senses. His name is Vasudeva because He appeared as the son of Vasudeva. His name is Devaki-nandan because He accepted Devaki as His mother. His name is Yashoda-nandan because He awarded His childhood pastimes to Yashoda in Vrindavan. His name is Partha-sarathi because He worked as charioteer of His friend Arjuna. Similarly His name is Hrishikesha because he gave direction to Arjuna on the battlefield of Kurukshetra.

Dhananjaya is the name of Arjuna because he helped his elder brother in fetching wealth when it was required by the King for expending in different sacrifices. Similarly Bhima is known as Vrikodara because he could eat as voraciously as much as he could perform many herculean tasks like killing the demon Hidimba. So, the particular types of conchs shell blown by the different personalities on the side of the Pandavas, beginning with the Lord were all very much encouraging for the fighting soldiers. On the other side, there were no such credits of activities, neither there was the presence of the Lord, the Supreme Director, nor the presence of the Goddess of Fortune. So, they were predestined to lose the battle and that was the message announced by the sound of the conch shells.

Text 1.16-18 King Yudhisthira, the son of Kunti, blew his conch shell, the Anantavijaya, and Nakula and Sahadeva blew the Sughosa and Manipuspaka. The great archer King of Kasi, the great fighter Sikhandi, Dhrstadyumna, Virata and the unconquerable Satyaki, Drupada, the sons of Draupadi, and all others, O King, such as the son of Subhadra, greatly armed, all blew their respective conch shells.

Purport 1.16-18 Sanjaya informed King Dhritarastra very tactfully that his unwise policy to deceive the sons of Pandu and endeavour to enthrone his sons on the seat of the kingdom were not very laudable. The signs were already there that the whole Kuru dynasty would be killed in that great battle because beginning with the grandsire, Bhishma, down to the grandsons like Abhimanyu and others,, including many other kings from many states of the world, all were present there to be killed in the battle. The whole catastrophe was due to him only, because he encouraged the policy followed by his sons. 

Text 1.19 The blowing of all these different conch shells became very uproarious and thus vibrating both in the sky and on earth, it shattered the respective hearts of the sons of Dhritarastra.

Purport 1.19 On the other side, when Bhishma and others blew their respective conch shells, there was no heart-breaking on the part of the Pandavas. Such occurrences are not mentioned. But here, in this particular verse, it is mentioned hat the hearts of the sons of Dhritarashtra were shattered by the sounds vibrated by the Pandava’s party. This is due to the Pandavas and their confidence in Lord Krishna. One who takes shelter of the Supreme Lord has nothing to be afraid of, even in the midst of the greatest calamity.

Text 1.20 O King, at that time, Arjuna, the son of Pandu, seated on the chariot bearing the flag marked with Hanuman took up his bow and prepared to shoot his arrow. After looking at the sons of Dritharastra, he spoke to Krishna as follows.

Purport 1.20 The battle was just about to begin and it is understood from the above statements that the hearts of the sons of Dhritarastra were more or less shattered by the unexpected arrangement of the military force by the Pandavas endowed with the cooperation of Lord Krishna, dispensing direct instruction on the battlefield. The emblem of Hanuman on the flag of Arjuna as mentioned here is another sign of victory because Hanuman cooperated with Lord Rama in the battle between Rama and Ravana and Lord Rama came out victorious. Now both Rama and Hanuman were present on the chariot of Arjuna to help him. Lord Krishna is Rama Himself and wherever there is Lord Rama, His eternal servitor Hanuman and His eternal consort Sita, the Goddess of Fortune, are also present. Therefore Arjuna had no causes of fear from the enemies whatsoever. And above all the Lord of the senses, Lord Krishna, was personally present to give him direction and as such all good counsel was available for him in the matter of executing the battle. Such a condition of auspicious arrangement by the Lord for His eternal devotee was certainly the signs of his assured victory in the fight.

Text 1.21-22 Arjuna said: O Infallible One, please draw my chariot between the two armies so that I may see those who are present here, who desire to fight and with whom I must contend in this great trial of arms.

Purport 1.21-22 

Although Lord Krishna is the Supreme Personality of Godhead still out of His causeless mercy He engaged in the service of His friend. He never therefore fails in His affection for His devotees and thus he is addressed here as the infallible. As charioteer he had to carry out the orders of Arjuna and He had no hesitation to do that and as such He is addressed as the infallible. And because He had accepted the position of charioteer of His devotee there was no chance of His position being lowered. In all circumstances He is the Supreme Personality of Godhead, Hrishikesha, the Lord of the total senses. The relationship between the Lord and His servitor is very sweet and transcendental. The servitor is ever ready to render service to the Lord and similary the Lord is always seeking opportunity to render some service to the devotee. He takes more pleasure when His pure devotee takes the advantageous position of ordering Him and thus enjoys such orders from the devotee rather than being the giver of orders. As Master everyone is under His orders. Nobody is above Him to order Him. But when He finds some pure devotee ordering Him, He enjoys transcendental pleasure, although He is infallible Master in all circumstances. 

As a pure devotee of the Lord, Arjuna had no desire to fight with his cousin-brothers, but he was forced to come onto the battlefield by the obstinacy of Duryodhana, who was never agreeable to any terms of peaceful negotiation. Therefore he was very anxious to see who were the leading persons present on the battlefield. Although there was no question of peace making endeavour on the battlefield, still he wanted to see them again and judge how much they were bent to call for an unwanted war. 

Text 1.23 Let me see those who have come here to fight to satisfy the senses of the evil minded son of Dhritarashtra. 

Purport 1.23 It was an open secret that Duryodhana wanted to usurp the kingdom of the Pandavas by evil plans, in collaboration with his father Dhritarashtra. Therefore all persons who had joined the side of Duryodhana must have been birds of the same feather. Arjuna wanted to see them on the battlefield before the fight began just to see who those persons were. But he had no intention to propose peace negotiations with them. It is also a fact that he wanted to see them just to make an estimate of the strength he had to face, although he was quite confident of victory because Krishna was sitting by his side.

Text 1.24 Sanjaya said: O descendant of Bharata, being thus addressed by Arjuna, Lord Krishna placed the fine chariot in the midst of the armies of both parties. 

Purport 1.24 Gudaka means sleep and one who conquers sleep is called Gudakesha. Sleep also means ignorance. So Arjuna conquered both sleep and ignorance on account of his friendship with Krishna. As a great devotee of Krishna, he could not forget Krishna even for a moment because that is the nature of a devotee. As awake or in sleep, a devotee of the Lord can never be free from thinking of Krishna’s name, form, quality, pastimes and thus a devotee of Krishna can conquer both sleep and ignorance simply by thinking of Krishna constantly. This is called Krishna consciousness. As Hrishikesha or the director of the senses and mind of every living entity, Krishna could understand what was the Arjuna’s purpose in placing the chariot in the midst of the armies. Thus He did so and said as follows. 

2.25 In the presence of Bhishma, Drona and all other chieftains of the world, the Lord said: “O Partha just behold all the Kurus who are assembled here.”

Purport 1.25 As the Supersoul of all living entities Lord Krishna could understand what was going on in the mind of Arjuna. The purpose of using the word Hrishikesha in this connection was to indicate that He knew everything. And the word Partha or son of Kunti or Pritha is also similarly significant. As a friend, He wanted to inform Arjuna that because Arjuna was the son of Pritha, the sister of His father Vasudeva, He had therefore agreed to accept the charioteership of Arjuna. Now what did Krishna mean by “Just behold the Kurus” Did Arjuna want to stop there and not fight? Or what did He mean? Krishna never expected such things from the son of His aunt Pritha. The mind of Arjuna was thus predicted by the Lord in friendly joking. 

Text 1.26 There Arjuna could see within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grand sons, friends as well as his father-in- law and well wishers, all present there.

Purport 1.26 On the battlefield Arjuna could see all grades of relatives. He could see there persons like Bhurishrava, who were his father’s comtemporaries, grandfathers like Bhishma and Somadatta, etc, teachers like Dronacharya and Kripacharya, maternal uncles like Shalya and Shakuni etc, brothers like Duryodhana, sons like Lakshman and others, friends like Ashvatthama etc, well-wishers like Kritavarna etc. He could also see the armies which contained many of his friends.

Text 1.27 After seeing all different grades of friends and relatives, the son of Kunti, Arjuna, became much overwhelmed with compassion and spoke thus.

Text 1.28 Arjuna said: My dear Krishna, seeing my friends and relatives present before me in such a fighting spirit, the limbs of my body are quivering and my mouth is drying up considerably.

Purport 1.28 Any man who has genuine devotion to the Lord has all the good qualities which are found in the godly persons or in the demigods. Whereas the non-devotee, however advanced he may be in material qualification by education and culture, will lack in godly qualities. As such Arjuna just after seeing his kinsmen, friends and relatives on the battlefield, was at once overwhelmed by compassion for them as to how they had so decided to fight amongst themselves. As far as the soldiers were concerned, he had his sympathy from the beginning but he became compassionate even for the imminent death of the soldiers of the other party. And thinking like that, the different limbs of his body began to quiver and his mouth dried up. He was more or less astonished to see their fighting spirit. Practically the whole community in relationship with Arjuna came to fight with him and his was too much for a devotee like Arjuna. Although it is not mentioned here, still it can be easily imagined that not only were his bodily limbs quivering and his mouth drying up but he might also have been crying out of compassion. Such symptoms in Arjuna were not due to weakness but to his soft heartedness on account of becoming a pure devotee of the Lord. It is said therefore:

yasyasti bhaktir bhagavaty akincana

sarvair gunais tatra samasate surah

harav abhaktasya kuto mahad-guna

mano-rathenasati dhavato bahih

“One who has unflinching devotion for the Personality of Godhead has all the good qualities of the demigods. But the material qualification of one who is not a devotee of the Lord have no value because he is hovering on the mental plane and is thus sure to be attracted by the glaring material energy.” (SB 5.18.12) 

Text 1.29 My whole body is trembling, my hair is standing on end, my bow Gandiva is slipping from my hand and my skin is burning. 

Purport 1.29 There are two kinds of trembling of the body and two kinds of standings of the hair on end. They are so either in great ecstasy of spiritual sensation and the other is under great fear under material conditions. There is no fear in transcendental realisation, therefore Arjuna’s trembling of the body and standing of hair on end under the circumstances are out of material fear, namely loss of life. It is evident from other symptoms also namely that he became very much impatient so much so that his famous bow Gandiva was slipping from his hands and because he had heart burning within therefore he was feeling a burning sensation of the outward skin. And all these are due to a material conception of life. 

Text 1.30 I am now unable to stand here any longer and I am forgetting myself because my mind is not working. I see only causes of misfortune, O Krishna, killer of the Keshi demon. 

Purport 1.30 Due to his impatience, Arjuna was unable to stay on the battlefield and was forgetting himself on account of the weakness of his mind. Excessive attachment for material things puts a man in such bewildering condition of existence. Bhayam dvitiyabhinivesatah syat (SB 11.2.37). Such fearfulness and loss of mental equilibrium take place in persons who are too much affected by material conditions and therefore Arjuna envisioned only opposite results on the battlefield, namely that he was not going to be happy even by gaining victory over the enemy. The word nimittani is significant. When a man sees frustration in some expectation, he thinks, “Why I am here”. Every one is interested in himself and his own welfare own. No one is interested in the Supreme Self or Krishna. Arjuna is supposed to show such ignorance of his real self-interest by the will of Krishna. One’s real self-interest lies in Vishnu. The conditioned soul forgets it and therefore suffers the symptoms of bodily derelictions. Arjuna thought that his victory in the battle would be he cause of lamentation for him.

1.31 I do not find any goodness in killing my own kinsmen in the battle. Nor do I, my dear Krishna, desire any longer the resultant victory, kingdom or happiness.

Purport 1.31 Without knowing that one’s self-interest lies in Vishnu, conditioned souls are attracted by bodily relationships, hoping to be happy by such situations. Under such blind conceptions of life, one forgets even the causes of material happiness. Arjuna appears to have forgotten even the moral codes for a ksatriya. It is said that two kinds of men, namely the ksatriya who dies directly on the battlefield and the person in the renounced order of life absolutely devoted to spiritual culture are eligible to enter into the sun globe, which is so powerful and dazzling. He is reluctant even to kill his enemies and what to speak of his relatives. He thought that by killing his kinsmen there would be no happiness in his life and therefore he was not willing to fight as much as a person who does not feel any hunger is not inclined to cook. He has now decided to go to the forest and live a secluded life in frustration. As a ksatriya he required a kingdom for his subsistence because the ksatriyas cannot engage themselves in any other occupation. But Arjuna had no kingdom. The opportunity was to fight with his cousin-brothers and reclaim his kingdom inherited from his father, which he does not like to do. Therefore he is fit to go to the forest and live a secluded life of frustration.

Text 1.32-35 O Govinda, of what use to us are a kingdom, enjoyment and happiness or even life itself? Because all those for whom we may desire kingdom and happiness are now arrayed in the battlefield. O Madhusudana when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and each and every relatives are ready to give up their lives and properties and are standing before me, then why shall I wish to kill them, even though I may be killed by them? O maintainer of all living entities, I may inform you that I am not prepared to fight with them even in exchange for the three worlds, what to speak of this earth. What pleasure shall we derive by killing the sons of Dhritarashtra? 

Purport 1.32-35 Arjuna has addressed Lord Krishna as Govinda because Krishna is the object of all pleasures for the cows and senses. By using this significant word Arjuna conveys to Krishna to understand what will satisfy his senses. But Govinda is not meant for satisfying our senses. If, however, we try to satisfy the senses of Govinda, then automatically our senses are satisfied. Materially, everyone wants to satisfy his senses and he wants that God may be the order supplier for satisfaction of everyone’s senses. The Lord can satisfy the senses of the living entities as much as they may deserve but not to the extent that one may covet. But when one takes the opposite approach, namely when one wants to satisfy the senses of Govinda, without any desire for satisfying one’s own senses, then by the grace of Govinda all desires of the living entity are satisfied. Arjuna’s deep affection for community and family members is exhibited herewith partly due to his natural compassion for them. He is therefore not prepared to fight with them. Everyone wants to show his opulence to his friends and relatives but Arjuna thinks that all his friends and relatives will be killed on the battlefield and who will then be left to see his opulence after victory? This is the calculation of material life. The transcendental life is however different from such calculation. A devotee wants to satisfy the desires of the Lord and as such if the Lord wants the devotee can accept all kinds of opulence for the service of the Lord and if the Lord does not want the devotee would not accept a farthing for his personal self-interest or for any extended self-interest. Arjuna did not want to kill his relatives and if there was at all a need to kill them, he desired that Krishna may kill them personally, without considering that Krishna had already killed them before their coming unto the battlefield and that Arjuna was to become the direct instrument of the killing. This fact will be disclosed in the following chapters of the Bhagavad Gita.

As a natural devotee of the Lord, Arjuna did not like to retaliate against his miscreant cousin-brothers, but it was the plan of the Lord that they should all be killed. The devotee of the Lord does not retaliate against the wrongdoer, but the Lord does not tolerate any mischief done to the devotee by the miscreants. The Lord can excuse a person on His own account, but He excuses no one who has done harm to His devotees. Therefore the Lord determined to kill those miscreants although Arjuna wanted to excuse them.

Text 1.36 By slaying such aggressors, sin will overcome us. Therefore it is not appropriate for us 

to kill the sons of Dhritarashtra along with friends. What should we gain, O Krishna, husband of the Goddess of Fortune and how should we be happy by killing our own kinsmen?

Purport 1.36 According to Vedic injunctions there are six kinds of aggressors. They are aggressor number 1) the poison giver. 2) the 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 there is no sin in killing such aggressors. Such dealings with the aggressors are 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 ksatriya. A responsible man in the administration of the state should not be cowardly, even though such head of state requires to be saintly and Lord Rama was so much saintly that people still now are anxious to have the kingdom of Lord Rama (Rama Rajya) but Lord Rama never showed any instance of cowardice. Ravana was an aggressor to Rama because he kidnapped Lord Rama’s wife, Sita. And Lord Rama gave him sufficient lessons unparalleled in the history of the world. But Arjuna was considering the special type of aggressors, namely his own grandfather, own teacher, friends, sons, grandsons, etc., and therefore he thought that he should not take such severe steps as it is necessary for ordinary aggressors. Besides that saintly persons are advised to forgive. Such injunctions for the saintly persons are more specific than any political emergency. Arjuna considered that they should not kill their own kinsmen on grounds of political reasons. Better forgive them on grounds of religion and saintly behaviour. He did therefore not see any profit in such killing simply for the matter of temporary bodily happiness. After all kingdom and the pleasures therefrom are not permanent and thus why should he risk his life and glide to hell by killing his own kinsmen. Arjuna’s addressing Krishna as Madhava or the husband of the Goddess of Fortune is also significant in this connection. He wanted to point out to Krishna that He, as husband of the Goddess of Fortune, cannot induce Arjuna to take up a matter which will ultimately bring about misfortune. Krishna, however, never brings misfortune to anyone and what to speak of His devotees. 

Text 1.37-38 O Janardhana, although these men, their hearts overtaken by greed, see no fault in killing the family, quarrelling with friends and similar acts, why should we engage ourselves in these acts of sin, despite of our knowledge of the crime which lies in destroying the family.

Purport 1.37-38 A ksatriya is not supposed to deny a battle or gambling when he is so invited by some rival party. Under such obligation, Arjuna could not deny to fight because he was so invited by the party of Duryodhana. In response, Arjuna considered that the other party may be blind to the effects of such a fratricidal fight, whereas he could see the future ending of such a fight and how then could he accept such a false challenge? Obligation is actually binding when the effect is good. But when the effect is otherwise, nobody can be bound by such false obligation. Considering all these pros and cons of the challenge Arjuna decided not to fight with them. 

Text 1.39 With the destruction of the dynasty, the eternal family tradition becomes vanquished, and thus the rest of the family becomes involved in irreligion.

Purport 1.39 In the system of the varnashrama institution there are many principles of religious traditions to help the members of the family grow nicely in spiritual values. The elderly members of the family are responsible for such purificatory processes of the family beginning from birth to death. Therefore on the death of the elderly members such family tradition of purification may stop and the remaining younger family members may develop irreligious habits without any chance for spiritual salvation. Therefore for no purpose should the elderly members of the family be slain.

Text 1.40 When irreligion is prominent in the family, O Krishna, the ladies of the family become polluted and from the degradation of womanhood, O descendant of Vrishni, comes unwanted progeny. 

Purport 1.40 Good population in human society is the basic principle for peace, prosperity and peaceful spiritual progress of life. The varnashrama’s religion principles were so designed that good population may prevail in the society for all round spiritual progress of the state and community. Such good population of the society depends on the chastity and faithfulness of womanhood. As children are very easily prone to be mislead, similarly women are also very easily prone to degradation. Therefore both the children and the womenfolk are required to be protected not only by the elderly members of the family but also require various engagement in religious practises so that they may not be mislead into adultery. According to Chanakya Pandit, the woman class is not very intelligent and therefore not trustworthy. Therefore different family traditions of religious activities could always engage them and thus their chastity and devotion would give birth to good population eligible for participating in the varnashrama institution. On the failure of such varnashrama dharma naturally women become free to act and free to mix with other men and thus adultery is indulged in at the risk of unwanted population. Irresponsible men accentuate adultery in the society and thus unwanted children flood the human race at the risk of war and pestilence. 

Text 1.41 When there is an increase of unwanted population, certainly such situation causes hellish life both for the family and the one who destroys family tradition. In such ruined families, performances for offering food and water to the forefathers is stopped altogether.

Purport 1.41 According to the rules and regulations of fruitive activities there is need of offering periodically food and water to the forefathers of the family. The food and water offered to the diseased forefathers are done by worship of Vishnu. Because eating the remnants of foodstuff offered to Vishnu can delivered one from all kinds of sinful actions. Sometimes the forefathers might be suffering from various types of sinful reactions and sometimes some of them do not even get a gross material body and they remain as ghost in the subtle body and thus when remnants of foodstuff is offered to forefathers by the descendants, the forefathers get released from such miserable ghostly or other kinds of miserable life, irrespective of their location. This sort of help by the descendants to the forefathers are some of the family traditions and those who are not in devotional life require to perform such things. But one who is in devotional life does not require to perform such ritual. Because simply by performing devotional service, one can deliver hundreds and thousands of forefathers from all kinds of miserable life. In the Bhagavatam (11.5.41) it is said as follows:

devarisi-bhutapta-nrinam pitrinam

na kinkaro nayam rni ca rajan

sarvatmana yah sharanam sharanyam

gato mukundam parihritya kartam

“Anyone who has taken shelter of the lotus feet of Mukunda, the giver of liberation, giving up all kinds of obligation, and has taken to the path in all seriousness, such person has no duty or obligation to the demigods, sages, general living entities, family members, humankind or to the forefathers.” Such obligations are automatically fulfilled by performances of devotional service to the Supreme Personality of Godhead.

Text 1.42 By the faults of the destroyer of the family tradition leading to unwanted children, all kinds of community projects and family welfare activities are devastated.

Purport 1.42 Community projects of the four orders of human society combined with family welfare activities as they are designed by the institution of sanatan dharma or varnashrama dharma, all have a great aim of ultimate salvation of the human being. Therefore breaking of the link by irresponsible leaders of society or community brings about chaos in the human society, forgetting the aim of life, Vishnu. Such leaders are called blind and persons who are led by such leaders are sure to be in chaos of great magnitude.

Text 1.43 O Krishna, maintainer of the people in general, I have heard it by disciplic succession that those who destroy family tradition are always domiciled in hell.

Purport 1.43 Arjuna does not place his argument on the basis of his own experience of personal research, but he says that he has heard it from the authorities. That is the way of receiving real knowledge. One cannot reach to the real point of factual knowledge without being helped by the right person who is already in the knowledge. In the varnashrama institution, there is the system that, before his death, one has to undergo the process of ablution for his sinful activities. A person who is always engaged in continual sinful activities must take to the process of ablution called prayaschitta, failing which he will surely be transferred to the hellish planets to undergo different terms of miserable life as a result of his sinful activities.

Text 1.44 Alas, how wonderful it is that we are driven by the desire to enjoy royal happiness and preparing ourselves to commit great sinful acts. 

Purport 1.44 Driven by selfish motives, one may be inclined to such sinful acts as to kill his own brother, father, or mother. There are many such instances in the history of the world. But Arjuna being a saintly devotee of the Lord is always conscious of the folly and takes care to avoid such activities.

Text 1.45 Rather then fight with them, I shall consider it better if the sons of Dhritarashtra kill me in the fight, unarmed and unwilling to fight. 

Purport 1.45 During the fight between two ksatriyas, it is the custom according to fighting principles that when the enemy is unwilling to fight or without suitable weapon such unwilling enemy cannot be attacked. Arjuna however decides that even in the awkward condition where he would be attacked by his enemy, still he would not fight. He does not consider how much the other party is bent on fighting. All these symptoms are due to his soft-heartedness on account of being a great devotee of the Lord.

Text 1.46 Sanjaya said: Having thus spoken on the battlefield, Arjuna set aside his bow along with the arrows and sat down again on the chariot overwhelmed with mental lamentation.

Purport 1.46 While observing the situation of his enemy, Arjuna stood up on the chariot, but when he was too much afflicted with mental lamentation he sat down again, setting aside his bow and arrows. Such a kind and soft-hearted person in devotional service of the Lord is fit to receive self-knowledge.

Thus end the Bhaktivedanta Purports of the first chapter of the Gitopanishad in the matter of Observing the Armies on the Battlefield of Kurukshetra.