All the elders tried to dissuade him from this unspeakable idea

Even Lord Krishna, cousin to both the Pandavas and Kurus, could not change his mind. It is for this reason that Lord Krishna (an avatar, or God taking human birth to uphold the righteous whenever unrighteousness is poised to gain the upper hand in society) took birth at this time to restore the balance of goodness in the world.

When all options to dissuade Duryodhana from war failed, Lord (the jealous cousin) and made the following offer: he said that since would guarantee his side would win. So one cousin could choose Krishna’s armies, weapons, and vehicles, while and the other cousin could choose Krishna to be his chariot driver and guide.

The materialistic-minded Duryodhana, seeing only worldly things as power sources, chose the armies, weapons, and vehicles. Arjuna said, ‘I don’t want anything other than to be on God’s side.’ And so it was, both cousins got what they wanted. The battle is now set and so begins the teaching of the Bhagavad Gita just before the great battle.

When read on the purely mundane level, some people use the Gita as an excuse for war, citing Lord Krishna admonishing Arjuna to fight. But understanding the causes leading up to the war, one realizes nothing could be further from the truth. Duryodhana had one mission on his mind, ethnic cleansing of the Pandava race. All the sages, and Krishna himself unsuccessfully tried to change his mind.

So Krishna told Arjuna he needs to prevent his race from being you disagree with another’s views, or because other people are making your life difficult. In Gita, war is accepted only as a last-resort protection from annihilation.

Moreover, for those who only read Gita for its worldly accounts miss the timeless secrets to finding true, lasting inner peace, devotion, and harmony that are the only foundation to world peace. One message in Gita states if you apply it’s teachings to your personal, spiritual, and family life, automatically, such applications will bring peace and harmony into the world at large. To the saying, ‘wars are fought in the mind’s of men’, Gita answers, cultivate peace in the minds and there will be no wars.

The battle in Gita can be then viewed as a metaphor for life-battles, where, from time to time people need to face challenges, confront ideas and stand up for who they are and what they believe in.

 

The focus of this commentary, then, is twofold:

• This is a guidebook applicable for modern times, revealing universal secrets so that anyone may achieve peace and harmony, follow their compassion, values, and visions to make the word a better place; and to develop a palpable devotion to God, God’s children, and to nature, even in the midst of life-responsibilities and hectic outer events.

• The war and Arjuna’s conflict about fighting is a metaphor. People can learn how to deal with stressful situations that require a person to speak up when they see injustice, inequality, and a lack of fairness — be it a family squabble. a work- or community-related issue, or a national policy; always remembering point one, that inner peace is the prerequisite for true and lasting understanding and harmony in the outer realm. History is replete with failed movements that killed in the name of peace and in the name of God. If you want peace, be peace. If you want a loving world, discover greater divine love within. As Gandhi said, ‘be the change you wish to see.’

We have now discussed the history of the Gita and the events precipitating the war. On the following page the actual story of the Bhagavad Gita begins.

The Gita Begins

As the battle was about to begin, on the field known as Kurukshtera, the Kurus were on one side, and the Pandavas were on the other side. Each had their armies and their supporting armies from other nations. In order to asses the situation, Arjuna requested that Krishna bring his chariot to the middle of the battlefield to view his enemies. [Verse 1–25]

O Sanjaya, tell me what happened on the battlefield at Kurukshetra between my people and the Pandavas? [1]

Your son, Prince Duryodhana, observing the Pandava sons’ armies, spoke to his teacher, Drona, and said [2]

See the mighty army of the sons of Pandava, arrayed by the son of Drupada, thy sagacious student. [3]

Here are the brave bowmen, who are equally adept warriors as Bhima and Arjuna in battle — the great soldiers, Yuyudhana, Virata, Drupada the charioteer. [4]

Valorous Drishtaketu Chekitana, fearless Kashiraja, Purujit, Kunti-Bhoja, and Shaibya - a man among men. [5]

There is dauntless Yudhamanyu, valiant Uttamaujas, Subhadhra’s son, and the sons of Draupadi — each of them mighty car-warriors. [6]

Now acquaint yourself with the distinguished warriors on our side. Here are the names of our army’s captains: [7]

Here we have thyself, Bhishma, Karna, and Kripa, victors of battle, Ashvatthaman, Vikarna, Somadatta’s son Bhurisrava, and Jayadratha. [8]

We have many other heroes skilled in battle and armed with diverse weaponry, vowed to lay down their lives for my sake. [9]

Our army, commanded by Bhishma is inadequate, whereas their army led by Bhima is up for the task. [10]

Therefore, let us keep all our army at their stations, protecting Bhishma. [11]

Then Bhishma, the valiant grandshire of the Kuru dynasty, roared like a lion and then loudly blew his conch shell to inspire Duryodhana. [12]

Then other conches blew, and kettledrums, tabors, trumpets and cow-horns resounded. It was a tremendous noise. [13]

Then Madhava (Krishna) and Pandava (Arjuna), who were in their chariot, yoked to white horses, also blew their divine conchs. [14]

Hrishikesha (Krishna) blew his conch shell (named) Panchajanya, Dhananjaya (Arjuna) blew his conch shell (named) Devadatta, and Vrikodara (Bhima), one of great prowess, blew his conch shell (named) Paundra. [15]

King Yudhishthira, son of Kunti blew his conch shell named Anantavijaya. Nakula, and Sahadeva blew their conch shells respectively named Sughosa and Manipushpaka. [16]

The great bowman, Kashiraja, and the mighty warrior Shikhandi, Dhrishtadyumna, Virata, and the unconquered hero, Satyaki; [17]

Drupada, sons of Draupadi, the mighty-armed son of Subhadra, all blew their own conchs, O King. [18]

This tremendous uproar vibrated into the sky and earth, shattering the hearts of Dhritarashtra’s sons. [19]

Then O King, seeing Dhritharashtra’s army now ready for battle, Arjuna, whose ensign was the monkey (Hanuman), raised his bow and spoke to Krishna. [20]

O Krishna, please drive this chariot between the armies so I might observe my enemies arrayed for battle, with whom I have to fight. [21 – 23]

O King, Krishna complied and steered the chariot between the two armies. [24]

They stood in front of Bhishma, Drona, and all the rulers of the earth. Krishna said, behold Arjuna, all the assembled members of the Kuru dynasty are gathered here. [25]

Upon viewing the enemy, he saw his dearest teachers, cousins, and gurus who had lovingly raised and taught the Pandavas from childhood, and who now, because of their loyalty oaths to the king, were forced to take the side of the unjust Duryodhana and his father, King Dhritaraashtra. He also saw some of his friends, and some of his own sons, and his grandsons, who too were obliged to protect the King and so were on the side of the enemy. [Verse 26]

Arjuna saw both armies contained his relatives; grandfathers, fathers-in-law, uncles, brothers, cousins, his own sons, and grandsons, comrades, friends, and teachers. [26]

Seeing these dear ones, who make up his life, Arjuna had a shocking realization. His feelings, his compassion for these beloved brethren stole his focus for war.

Arjuna said:

O Krishna, my mind was set on destroying the enemy, but now as I look at who comprises them, I see all the people who I grew up with, who loved me and raised me, and taught me to be a warrior. I see my childhood friends, and I see some of my own sons and grandsons.

Suddenly my body shivers, the hairs on my skin stand on end, and my bow (and arrow) slip from my hands. My mouth is dry, my mind is spinning, and I am confused. I see bad omens.

What use is killing these beloved people? I wish neither victory nor kingdom. What is the value of life if killing them be the cost? What happiness would be derived from killing our own family? Would this not be sin brought upon our own selves? I’d rather let them kill me than live on after killing them.

So saying, Arjuna, having an anxiety attack, slunk down to the seat of the chariot. [Verse 27–47]

Realizing for the first time that he would be fighting his many beloved relatives, Arjuna, son of Kunti, became overwhelmed with compassion, and spoke in a grief-stricken manner. [27]

O Krishna, seeing my kinsmen gathered and ready for battle, my limbs are shaking and my mouth is dry. [28]

My body shivers and the hairs are standing on end. My bow (Gandiva) slips from my hand.

My skin is burning. [29]

O Keshava (Krishna), I cannot stand properly, my mind is spinning, and I see inauspicious omens. [30]

I see no good in killing my kinsmen. I don’t care for any victory, or kingdom, or pleasures. [31]

My teachers, uncles, sons, grandsons, grandfathers, fathers-in-law, brothers-in-law, and other kinsmen, only for the goal of attaining empire, pleasure, and enjoyment, they are willing to kill or be killed. Of what value is a kingdom, enjoyment, or even life O Govinda (Krishna)? [32 – 34]

I have no wish to kill, and would rather be killed than to end the lives of my kinsmen. I don’t even care to rule the three worlds, let alone this earth. [35]

O Krishna, what pleasure is to be gained by killing these relatives? We would incur sin by killing these evil ones. [36]

So I suggest we not kill the sons of Dhritarashtra (our relations) because, how can we find any happiness by killing our family? [37]

While these enemies are overcome with greed, they don’t see the evil, sinful results from killing their family members. [38]

So why shouldn’t we just turn away from the sin as wee see clearly the evil in destroying the family? [39]

With the destruction of the family, their spiritual traditions also perish. When spirituality is destroyed, the family becomes unrighteous. [40]

O Krishna, when unrighteousness prevails, the women in the family become corrupt; and from corrupted women, undesirable progeny are born. [41]

The heinous deeds of those who destroy the family, give rise to an undesirable generation who do not follow family and community traditions, and thus the ancestors also fall as there is no offering made to them. [42]

From these nefarious deeds, new generations of undesirable people pervade the earth, destroying all spiritual traditions, and all noble lineages. [43]

O Krishna, I have heard that people, whose family spiritual traditions are destroyed, become residents of hell. [44]

Alas, we are ready to commit great sin because of greedy desire for kingdom, wealth and pleasure. [45]

It would be better for me if the sons of Dhritarashtra, with weapons in hand, slay me on the battlefield, unresisting and unarmed. [46]

Airing his thoughts to Krishna, Arjuna sank down on the chariot seat, casting aside his bow and arrows; his mind overwhelmed in deep sorrow. [47]

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