Chapter 1
Chapter 1
Chapter 1
Chapter 1
CHAPTER 1
OBSERVING THE ARMIES ON THE BATTLEFIELD OF KURUKSHETRA
COMMON THEME: The very beginning of Bhagavad-gita, the first chapter, is more or less an introduction to
the rest of the book.
BREAKDOWN OF CHAPTER 1
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Text 1.1
THEME: Dhrtarashtra inquires from Sanjaya
After my sons and the sons of Pandu assembled in the place of pilgrimage (Dharma-ksetra) at
Kuruksetra, desiring to fight, what did they do?
(a) Bhagavad-gita is the perfect theistic science because the Supreme Personality of Godhead
personally spoke it
(b) How to study Bhagavad-gita (Srila Prabhupada quotes this based on Gita-mahatmaya):
Scrutinizingly
With the help of devotees of Sri Krishna
Without personally motivated interpretations
In the line of disciplic succession
(c) Example of clear understanding of Bhagavad-gita It is given in the Gita itself, in the way the
teaching is understood by Arjuna, who heard the Gita directly from the Lord
(d) Benefits of such study one surpasses all studies of Vedic wisdom and all scriptures of the world
(e) Specific standard of Bhagavad-gita It contains all that is contained in other scriptures, but also
that which is not to be found elsewhere
(f) Dhrtarashtra inquiry reveals Dhrtarashtras doubtful and fearful mind (Shown by 2 points)
1. Partial to his own sons Dhrtarashtra refers to only his sons as Kurus which shows his
specific position in relation to his nephews, the Pandavas
2. Uses the specific words Dharma-kshetra and Kuru-kshetra Their importance is as
follows:
Kuru-kshetra is a sacred place of pilgrimage from immemorial time of the Vedic age
Kuru-kshetra is a holy place and a place of worship even for heavenly denizens
The Supreme Personality of Godhead is personally present on the Pandavas side
Pandavas are virtuous therefore the holy place may influence them
Dhrtarashtra is fearful about the holy influences on the fate of the battle because:
o It may influence his own sons to compromise, or
o He hoped that under the holy influence, the Pandavas may renounce their
claim, to avoid bloodshed
Analogy: Paddy field (Kshetra) unnecessary weeds taken out, similarly in religious
field of Kuru-kshetra in the presence of the father of religion Sri Krishna, unwanted
plants like Dhrtarashtra and his son Duryodhana and others would be wiped out
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Bhagavad-gita Notes 3
Chapter 1
PLEASE NOTE: Some points of these purports are covered under the main theme above
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Bhagavad-gita Notes 4
Chapter 1
COMMON THEME: Sanjaya tactfully informed Dhrtarashtra about his hopeless plans to win by giving the
following indications and signs:
Text 1.12*
THEME: Bhismas conchshell blown
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Bhagavad-gita Notes 5
Chapter 1
PLEASE NOTE: Text 1.13 has no purport. Text 1.14 purport is covered under the main theme Signs of Victory of
Pandavas above. Purports for Texts 1.15 to 1.18 are presented in the Focus of Learning sections below
(a) Message announced by conchshells Blowing of conchshells announced the message that
Kauravas were predestined to lose the battle
(b) Importance of names
Hrsikesha
o Owner of all senses / senses of living entities are part and parcels of His senses
Impersonalists cannot account for the senses of the living entities and they are
always anxious to describe the living entities as sense-less or impersonal
o Lord as Paramatma directs the senses according to the surrender of the living entity
o Directly controls transcendental senses of a pure devotee like Arjuna
Govinda Pleasure-giver to cows and senses
Dhananjaya Arjuna helped elder brother to fetch wealth for different sacrifices
Vrkodara Eat as voraciously as he could do herculean tasks (Bhima)
Few other names explained Madhusudana / Vasudeva / Devaki-nandana / Yasoda-
nandana / Partha-sarthy (Read 1.15 purport)
(a) Sanjaya very tactfully informed King Dhrtarashtra of the following points through all the above
mentioned verses:
His unwise policy of deceiving the sons of Pandu and endeavoring to enthrone his own sons
was not very laudable
All the signs indicate that the whole Kuru dynasty would be killed
From the grandsire Bhisma to the grandson Abhimanyu, and all the kings of all states were
doomed
And Dhrtarashtra was the cause of the whole catastrophe because he encouraged the policy
followed by his sons
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Chapter 1
Text 1.19
THEME: Shattering of the hearts Conchshells of Pandavas shattered the heart of the sons of Dhrtarashtara
Text 1.20*
THEME: Arjuna prepared to shoot arrows and after looking at the sons of Dhrtarashtara, spoke to Krishna
The purport of this verse describes all the auspicious conditions that were arranged by the Lord for His
eternal devotee, which gives complete assurance of victory
PLEASE NOTE: Points of this purport (1.20) are covered above under Subsection B - Main theme Signs of Victory of
Pandavas
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Bhagavad-gita Notes 7
Chapter 1
Text 1.24
THEME: Krishna draws the chariot Krishna (Hrsikesa) draws the chariot on request of Arjuna (Gudakesh) in
the midst of the armies of both parties
Text 1.25*
THEME: Lord places the chariot in front of Bhisma, Drona etc.
(a) Lord as Hrsikesa Lord knows Arjunas mind and thus knows everything being the Supersoul of all
living entities
(b) Arjuna referred to as Partha Indicates son of aunt Prtha'. Thus Krishna wants to point out:
He became charioteer because Arjuna is son of aunt (Queen Kunti)
Krishna said to Arjuna: Behold the Kurus This phrase indicates Arjunas mind Do you
want to stop and not fight?
Krishna does not expect such cowardly action from the son of his aunt
Mood of friendly joking expressed here.
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Chapter 1
REFUTATION:
Lord Krishna refutes this argument in Texts 2.11 2.30
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Bhagavad-gita Notes 9
Chapter 1
REFUTATION:
Lord Krishna refutes this argument in Texts 2.31 2.32
Text 1.31
THEME: 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
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Chapter 1
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Bhagavad-gita Notes 11
Chapter 1
REFUTATION:
Lord Krishna refutes this argument in Texts 2.33 2.37
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Bhagavad-gita Notes 12
Chapter 1
REFUTATION:
Lord Krishna refutes this argument in Texts 2.45, 2.46 & 3.24
Texts 1.39 1.43
COMMON THEME: Fighting will cause family destruction in the following 6-step sequence:
1. Death of Elderly (1.39)
Fighting destroys the whole dynasty
2. Family Traditions Stop: Irreligion increases (1.39)
With the destruction of dynasty, the entire family tradition is vanquished, and thus the rest of the
family becomes involved in irreligion
3. Women polluted (1.40)
When irreligion is prominent, the women in the family become polluted
Chanakya Pandit says Women need protection
Why women need special protection Because they are
o Less intelligent
o Not trustworthy
o Prone to degradation
How they are protected By engaging in religious principles, either under father, husband or son
If they are not protected, it leads to adultery and varna-sankara
4. Varna-sankara (unwanted progeny) (1.40*)
From degradation of woman comes unwanted progeny
Varna-sankara has three effects
o Risk of war and pestilence
o Hellish life
For the whole family Ancestors falldown because pinda-dana stops
For those who destroy family
o All community projects and family welfare acts stop
5. Hellish life for family and destroyers of family (1.41*)
6. Culture is destroyed Community projects and family welfare acts stop (1.42)
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Chapter 1
PLEASE NOTE: Some points of the purport are covered in the 6-step sequence of family destruction
theme above
(a) Varnashrama Institution (1.39 purport) Principles of religious traditions to help members of
family grow and attain spiritual values
(b) Role of elders (1.39 purport)
Responsible for maintaining purificatory samskaras (birth to death)
Helping younger generation on the path of salvation
(c) Importance of good population (1.40 purport) It is the basic principle for peace, prosperity and
spiritual progress in life
(d) What good population depends on (1.40 purport) Chastity and faithfulness of womanhood
(e) Philosophy of Pinda-Dan (1.41 purport)
Based on rules and regulations of fruitive acts
What it is To offer periodical food and water to forefathers
Right process worship of Vishnu done / remnants offered to forefathers
Principle: To release them from many sinful reactions / ghostly existence etc.
Who is not obliged for this One in devotional life
Why devotees are not obliged Because devotional service relieves hundreds and
thousands of forefathers from all misery (Ref. SB. 11.5.41 devarsi bhutapta)
(f) Community projects and family welfare acts Importance (1.42 purport)
They are set forth by Varnashrama / Sanatana-dharma
Sets duties for four orders of society
Purpose To help attain ultimate salvation
Result of breaking such projects
o Chaos in society
o People forget ultimate aim of life Vishnu
(g) Ways of receiving real knowledge (1.43 purport) Disciplic succession
Arjuna based his arguments not on personal experience, but on what he has heard from
authorities
(h) Principle of Prayascitta (1.43 purport) A system in the varnashrama system by which before
death one has to undergo the process of atonement for his sinful activities
Without doing so, one surely will be transferred to the hellish planets to undergo miserable
lives
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Chapter 1
SUMMARISED THEME 1A
ARJUNAS SAINTLINESS REVEALED (1.28 1.46)
Arjunas saintliness is revealed by the following points:
(a) Softheartedness (1.28)
(b) Does not want to kill even for exchange of three worlds (1.35)
(c) Ready to forgive any aggressors (1.36)
(d) Considers evil consequences even at the risk of refusing obligation to fight (1.37 1.38)
(e) 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
Arjuna being saintly is conscious of moral principles How he can kill ones relatives based
on selfish motives (1.44)
(f) Ready to be killed unarmed, but not retaliate (1.45)
Custom according to Ksatriya fighting principles unarmed and unwilling foe should not be
attacked
These symptoms are due to softheartedness resulting from being a great devotee
(g) 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)
END OF CHAPTER 1
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CHAPTER 1 Appendix
Selected Texts extracted from Surrender unto Me
Text 1.3
Duryodhana was a great politician. He could have mentioned Dhadyumnas name directly, but
instead he purposely called him the son of Drupada. Drupada and Droa were enemies, and there-
fore to incite Droas anger, Duryodhana reminded Droa that his enemys son, Dhadyumna,
was arranging the armies. Because Droa was naturally inclined to the Pavas, especially to Ar-
juna, his greatest student, Duryodhana needed to use whatever ploys he could to ensure that
Droa would fight to the best of his ability.
Drupada and Droa had attended the same gurukula even though Droa was the son of a poor
brhmaa and Drupada was a prince. Despite the differences in their backgrounds, the two be-
came intimate friends. In a moment of affection Drupada had once told his friend that when he in-
herited the kingdom, he would give half to him. Droa took his friends words to heart.
Long after they had graduated and Droa had entered ghastha life, he found his son crying for
milk. Droa was so poor that he could not afford to buy milk for his child. Then he remembered
Drupadas promise and thought, Let me go to my dear friend Drupada and beg a cow from him.
When Droa arrived at Drupadas palace, he was not properly received. Drupada said, I am your
friend? Friendship can be recognized only among equals. Get out of here immediately! Droa
vowed revenge. Later, he trained both the Kuru and Paava princes in the military arts and then
asked for his guru-daki: Capture Drupada and bring him before me.
The Kauravas offered to try first, but Drupada easily defeated them and sent them back to Droa
in embarrassment. Drocrya was mortified. Arjuna then came forward. The other Pavas lined
up behind him as he attacked Pcla, Drupadas kingdom. Arjuna captured and bound Drupada in
ropes after a fierce battle and carried him to Drocryas feet. Drocrya then took half of Dru-
padas kingdom and thus made Drupada his enemy.
Drupada then performed a sacrifice to obtain a son who would kill Droa. That son was
Dhadyumna. Dhadyumna later approached Drocrya to study the military science, and al-
though Drocrya knew that Dhadyumna was specifically empowered to kill him, he did not
hesitate to train him. Such is the liberality of a brhmaa. The brhmaas liberal heart is compared
to the sun, which does not withhold its light from the courtyard of anyone, even a thief. Similarly,
Drocrya did not hesitate to impart all his military secrets to Dhadyumna.
Text 1.4
Again Drupada was mentioned to incite Droas anger. Duryodhana also mentioned Bhma and Ar-
juna. Arjuna was a powerful foe. Not only had he studied under Droa, but he had gone to the
heavenly planets, later fought with Lord iva and had been given many celestial weapons.
Duryodhana, however, was especially afraid of Bhmas fiery temperament and expertise in fighting.
Therefore he mentions his name first. Bhma was furious with Dhtarras sons. Before the battle,
he took three vows. First, he vowed to kill each of Dhtarras one hundred sons. (During the bat-
tle Arjuna and the other Pavas had opportunities to kill some of Dhtarras sons, but they re-
frained from doing so to allow Bhma to fulfill his vow. During the battle Bhmas anger was
inflamed. He screamed, jumped up and down, and drank the blood of each son of Dhtarra he
killed. Even the warriors on the Pavas side feared his rage.)
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Second, he vowed to break Duryodhanas thigh. When Draupad was being insulted, Duryodhana
had uncovered his thigh and motioned to Draupad, saying, Come and sit on my lap! You are fit
for my enjoyment. Bhma burned with anger and hatred. For thirteen years, he had been burning
as he waited to destroy the Kauravas.
Third, Bhma vowed to tear open Dusasanas chest, pry out his heart and drink his blood. Dusa-
sana had touched and opened Draupads tied and sanctified hair. For that, Bhma also vowed to rip
off his arm. Draupad had promised to keep her hair untied until she had washed it with Dusa-
sanas blood. Bhma later carried that blood upon his hands to Draupad.
Duryodhana named all these fighters to persuade Drocrya to free himself from whatever senti-
ments he felt for the Pavas and to kill them in battle. He then continued to describe the
Pavas strength.
Text 1.7
Duryodhana did not want to discourage those listening to his own fears concerning the Pavas
strength. Therefore he added, Let me tell you about the great warriors on my side.
Text 1.8
Duryodhana was speaking to the two great warriors Bhma and Drocrya. While the king ad-
dressed Drocrya, all his other fighters gathered to listen. Therefore, Duryodhana, as an expert
diplomat, began to describe the Kauravas strength with the words bhavn bhma ca kara ca.
Yet before he spoke he was caught in another difficult situation. Facing him were two great warri-
ors: Bhma was the commander-in-chief of the army, and Droa was his military guru. Whom,
then, should he mention first?
Duryodhana was clever. He knew that Bhma was a katriya and Droa a brhmaa. If he men-
tioned Bhma first, Drocrya would be insulted. As a katriya, however, Bhma would honor the
etiquette of offering the brhmaa more respect. Thus Duryodhana said, bhavn bhma: There
are personalities like you, Drocrya, and Bhma.
He next mentioned Kara. Bhma and Kara were enemies. Because Kara thought, Whats the
use? I will fight and kill everyone, and this aged general will get all the credit, he had vowed not to
fight until Bhma was killed.
Duryodhana next mentioned Kpcrya, a relative of Droa, then Avatthm, Droas son. In
these ways, he hoped to inspire Droa.
Surprisingly, Duryodhana next mentioned his own brother Vikara. Vikara was not of the same
caliber as Bhma or Droa, but because he was the only brother who objected to the Kauravas
insult to Draupad, Duryodhana assumed that he was sympathetic to the Pavas and that he
might defect from the Kaurava army. Therefore Duryodhana flattered Vikara by including his
name among the more powerful fighters he was relying on.
Defection was always an important concern for military leaders. Although katriyas love to fight,
they are not always concerned whose side they fight on. Therefore Yudhihira announced at the
beginning of the war that religious principles allow defection before the battle starts, but once it has
begun, warriors must stay on their chosen sides.
Both Ka and Duryodhana were active in recruiting defectors. Ka and Kunt-dev approached
her son Kara and invited him to join the Pavas side. Ka told Kara that he was actually the
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eldest Paava, and He encouraged him to fight alongside his brothers, especially because he
wouldnt be joining the battle until after Bhmas death. Kara, however, would not abandon his
loyalty to Duryodhana.
On his side, Duryodhana both tried to keep Vikara and to win over the Pavas uncle alya.
Kara needed a fit charioteer, and alya was both an acclaimed charioteer and a mahratha war-
rior. As alya and his army traveled the long distance to join the Pavas side in the battle, they
found pleasant accomodationsthat Duryodhana had arranged for themalong the way. Duryod-
hanas clever ministers encouraged the tired alya to make full use of the facilities. They took such
good care of him that alya said, Yudhihira must have arranged these accommodations. Who-
ever has arranged this for meIll do whatever he wants. Duryodhana then appeared and said, It
was I who made these arrangements, and I want you to fight on my side. alya kept his word,
fought for Duryodhana and eventually became the final Kaurava commander-in-chief.
Text 1.10
rla Prabhupda has translated the first Sanskrit word in text 10, aparyptam, as immeasurable,
and his purport explains the verse accordingly. rla Baladeva Vidybhaa has also taken the
meaning of aparyptam in that way. rla Vivantha Cakravart hkura, however, has given
aparyptam an opposite meaning. Thus, depending upon which way the word is taken, the first line
of the verse can mean either Our strength is immeasurable or Our strength is insufficient.
When the first meaning is used (as it was by rla Prabhupda), then the sentence continues: . . .
and we are perfectly protected by Grandfather Bhma. Bhma became encouraged when he
heard this meaning.
The second meaning, however, was intended to encourage Drocrya: Our strength is insuffi-
cient because we are protected by Bhma. Bhma was a formidable warrior, but because he fa-
vored the Pavas, Duryodhana felt that he would not fight to his full capacity. Drocrya took
the second meaning, and he understood Duryodhanas message to be: Our strength is insufficient
because of Bhmas split loyalties. Therefore, Droa, you must fight even harder to make up for
Bhmas weakness. Thus the expert diplomat Duryodhana encouraged both Bhma and Droa
with this one word.
Text 1.12
Bhma did not answer Duryodhanas words. Instead he replied by blowing his conchshell, which
meant: Despite your heroic words, victory or defeat lies in the Lords hands. I will do my duty and
lay down my life for your sake, but that will not guarantee your victory.
Text 1.15
Citraratha, the chief of the Gandharvas, had given him his beautiful white horses. Indra, his father,
had given him his conchshell and quiver.
Text 1.20
The atmosphere was surcharged. The worlds most powerful katriyas had gathered to fight and
were filled with the spirit of battle. This war differed from the situation rla Prabhupda criticized in
the 1960s, when the United States drafted students, not katriyas, and forced them into battle.
These men were fighting men. Fighting was in their blood. Just as devotees come to Vndvana or
Mypur from all around the world, these katriyas came from all over the world to fight. They had
faith that dying on the battlefield would gain them entrance into the heavenly planets.
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The two armies were in formation. Conchshells blew. The hair of warriors stood on end in anticipa-
tion. Ka was with Arjuna on his chariot.
Hanumn, decorating the chariots flag, was ready to shout his war cries to help Bhma terrify the
enemy. Earlier, the Mahbhrata had described a meeting between Hanumn and Bhma. Once,
while Arjuna was seeking celestial weapons, the remaining Pavas wandered to Badarikrama,
high in the Himlayas. Suddenly, the lakananda River carried to Draupad a beautiful and fragrant
thousand-petaled lotus flower. Draupad was captivated by its beauty and scent. Bhma, this lotus
flower is so beautiful. I should offer it to Yudhihira Mahrja. Could you get me a few more? We
could take some back to our hermitage in Kmyaka.
Bhma grabbed his club and charged up the hill where no mortals were permitted. As he ran, he
bellowed and frightened elephants and lions. He uprooted trees as he pushed them aside. Not car-
ing for the ferocious beasts of the jungle, he climbed a steep mountain until his progress was
blocked by a huge monkey lying across the path.
Why are you making so much noise and scaring all the animals? the monkey said. Just sit down
and eat some fruit.
Move aside, ordered Bhma, for etiquette forbade him to step over the monkey. The monkeys
reply?
Bhma, becoming angry, repeated his order, but the monkey, again pleading the weakness of old
age, requested Bhma to simply move his tail aside. Unlimitedly powerful Bhma grabbed the tail and
tried, but failed. Amazed, he respectfully inquired as to the monkeys identity and was overjoyed to
learn that he had met his brother Hanumn, for both Bhma and Hanumn were sons of Vyu. Ha-
numn first embraced Bhma and showed him the huge form in which he had leaped to Lak. He
then offered Bhma the following blessings.
I shall remain present on the flag of your brother Arjuna. When you roar like a lion on the battle-
field, my voice will join with yours to strike terror into the hearts of your enemies. You will be victo-
rious and regain your kingdom.
Now Arjuna, his chariot driven by Ka and marked with the flag of Hanumn, picked up his bow.
The horses and elephants moved excitedly. The opening arrows of the long-awaited battle were
now to be released. Arjuna, just on the brink of battle, spoke the following words.
Text 1.25
Hundreds of millions of warriors were in the Kuru armies, yet Ka drove Arjunas chariot directly
before Bhma and Droa (bhma-droa-pramukhata). In that way Ka forced Arjuna to see that
both his grandfather and his guru were determined to oppose him in battle. Ka thus drew out
Arjunas familial attachment so that He could speak Bhagavad-gt. Ka was teasing Arjuna: It is
only Kuruson both sideswho are assembled.
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rla Baladeva Vidybhaa adds this explanation of Ka s words: Because you are the son of
My fathers sister, I am going to serve as your chariot driver. But now you are about to abandon
your desire to fight. Thus Ka jokingly implied, Whats the use of looking at the enemys army?
In this way Ka affirmed the thoughts in Arjunas mind. Sajaya describes this scene to
Dhtarra and then goes on to name the other family members Arjuna sees before him.
Text 1.36
The Pavas suffered each of these forms of aggression at the hands of the Kauravas, who were
now poised to attack. Duryodhana fed Bhma a poisoned cake. He arranged for a house of lac to
be built for the Pavas and conspired to have it set ablaze while they slept. akuni cheated in a
dice game and plundered all their wealth. The Kauravas then occupied the Pavas land. Finally,
they stole Draupad by foul means, once during the dice game and once when Jayadratha at-
tempted to kidnap her. Artha-stra allows that such aggressors be killed. Why then does Arjuna
say sin will overcome him by killing them? According to rla Vivantha Cakravart hkura, Ar-
juna is speaking from the level of dharma-stra, not artha-stra. Dharma-stra, which is more au-
thoritative, propounds that killing ones friends and relatives is never permitted.
Text1.40
Ka called Arjuna Prtha to remind him of his katriya heritage. In this verse, Arjuna calls Ka
Vreya, descendant of Vi, because he wants Ka to think how He would feel if the Vi
dynasty were on the verge of destruction.
Text 1.41
We can further support Arjunas argument by saying, Even r Caitanya Mahprabhu traveled to
Gy to offer the rddha ceremony for His departed father. Are such sacrifices unimportant? An-
cestors depend on those ceremonies to attain freedom from suffering. If the offerings to the forefa-
thers are stopped, generations of family members will remain in hell. Again, Arjuna was primarily
considering his own sinful reaction by becoming a party to stopping those offerings.
Text 1.45
If Arjuna does not fight, he will become bereft of his occupation and left to beg for his sustenance.
Begging, however, is unthinkable for a katriya. The following incident illustrates this element of the
katriya spirit.
After Bhma met Hanumn, he continued seeking fragrant thousand-petal lotuses to present to
Daupad. Finally, he arrived at a lake filled with those lotuses and entered the water. This was Ku-
veras lake, and Bhma did not have permission to enter. Hundreds of Yakas and Rakasas ap-
peared and challenged Bhma, saying, What are you doing here! You are forbidden to enter this
lake. Go and ask Kuvera for his permission. If he allows you, you may pick as many flowers as you
like. If you try to pick flowers without his permission, you will be destroyed by Kuveras army.
Bhma jumped from the water, yelling, I am a katriya! Katriyas dont beg favors from anyone!
The Yakas and Rkasas then attacked Bhma, and Bhma destroyed them all.
For a katriya, begging is unthinkable. Neither his culture nor his psychology allows it. Therefore Ar-
juna says that it is better for him to be killed unarmed and unresisting on the battlefield than to incur
unlimited sins by fighting or to be forced to live a beggars life.
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Text 1.46
Arjuna had vowed to kill anyone who even suggested that he put down his bow. An incident later
tested that vow.
During the battle, Kara defeated and severely injured Yudhihira. Kara then taunted Yudhihira,
saying, You are not even a katriya! You should learn how to fight. See how easily I have defeated
you! Im not even going to bother to kill you.
When Arjuna heard of Yudhihiras injury, he immediately left the battlefield and went to Yudhi-
hiras tent. Upon hearing that Arjuna had left the battlefield, Yudhihira concluded that Arjuna,
avenging his honor, had already killed Kara and had now come to inform him.
But it wasnt true. Arjuna had left the battlefield only out of concern for Yudhihiras injury.
As soon as Yudhihira saw Arjuna, he asked, Have you killed Kara and avenged me?
Arjuna replied, No, I did not kill Kara. I only came to see how badly you were hurt.
Yudhihira was furious. He said, You have left the battlefield without even killing Kara? You
coward! How could you have done this? It is better that you give up your Gva bow!
Upon hearing his words, Arjuna became enraged and thought, How dare Yudhihira suggest that I
give up my Gva bow, which is more dear to me than my life! I have vowed to kill anyone . . .
Arjuna drew his sword to slay his brother. Ka, who was watching, immediately caught Arjunas
arm and said, All right, you have to kill Yudhihira. It is your vow, but kill him by insulting him. For
a katriya, an insult is worse than death.
Arjuna angrily approached him and said, You say I am a coward because I left the battlefield with-
out killing Kara, but look what you have done. You looked on as our wife Draupad was insulted. I
would have alone killed the entire Kaurava army, but you would not allow me. You are not a man.
You are not a king!
Arjuna finished hurling his insults at Yudhihira, but then quickly touched Yudhihiras feet and
begged forgiveness for his words.
Arjuna had not lightly made his Gva vow. Therefore it is significant that Arjunathe great
son of Pu and Indrahimself cast aside his bow and sat down on the chariot, his mind over-
whelmed with grief. We can only imagine how disturbed Arjuna must have been about the disaster
awaiting him and the entire world
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