Arjuna came to Kurukshetra with a lot of preparation for the war. He was a heroic fighter. He had performed austerity and gained enormous mental control. He had even conquered sleep; that is why he was called Gudākesa. He also had a good measure of Vedic and scriptural knowledge. In spite of all that, thinking of the consequences of the war he crumbled.
When he wanted to inspect the army, Krishna specifically drove the chariot and stationed it right in front of Bheeshma and Drona. These were the people whom Arjuna always loved and respected the most. Seeing that he would have to fight with them, he started wailing. Arjuna said that this war was without any moral or ethical sanction; it was sinful.
What do you understand from this? Merely by physical strength or mental valour or intellectual prowess, one will not be able to lead a glorious life. There is something more in the form of spiritual majesty, grandeur and magnificence. And Krishna was going to present it before him.
How did he do that? First of all, Krishna exposed Arjuna’s hollowness. He pointed out that it was not sympathy that was enervating Arjuna:
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ।। ३ ।।
Do not undergo this unmanliness, O Partha, it does not befit you. Overcoming this trifling weakness of heart, stand up (to fight).
Krishna’s words, though addressed to Arjuna, are applicable to all. When faced with conflicts or crisis, are we to sob and cry, yielding to unmanliness and imbecility, or are we to cast aside the weakness with courage and resolve? This is actually a clarion call to all. This world is meant for us to live in a creative and beneficial manner, not to get subdued and overpowered by any external situation.
How did Arjuna respond to this admonition from Krishna? Did he resent or did he understand the need to transform himself? Arjuna recognized his hollowness, and said: “I have understood that my mind is constricted. I must correct myself. But I am confused. Please guide me, O Krishna, I have taken refuge in you.”
My dear souls, here is a message for you. When the truth is pointed out, when an evaluation or insight is presented in time, immediately you should heed to it. Never say that the message of Bhagavad Gita is only for ascetics and not for us householders! But alas! this is not what I find or hear in general.
Universal relevance of spiritual wisdom
One day, during Jamshedpur Jnana Yajna, I was explaining the subtleties of Bhagavad Gita to my host. Two important words I was emphasizing: asaktih and anabhishvangah – dis-attachment and dis-identification. My host asked me: “Swamiji, we are householders. Can we ever imbibe these qualities?”
My dear souls, these qualities are for you householders. Anabhishvangah (dis-attachment) is related to putra-dara-grhadishu (son, wife, household, etc.). Obviously it can’t be for sannyasins! Was Krishna a sannyasin? Was Arjuna a sannyasin? Is not Bhagavad Gita a dialogue between two householders? So, never say: “Swamiji, you are a sannyasin. You can say all that. But it is not applicable to us, because we are householders.”
Spiritual pursuit is a call to every human mind, whichever or wherever it is. So, heed it. Arjuna heeded it at the intensity of the plight. You need not wait for a Kurukshetra battlefield or a similar calamity. Rather, you should not wait for such a plight or a confrontation. Be wise and be prepared in advance.
Now, tell me. Is spiritual wisdom, the message of Bhagavad Gita, relevant to your daily life? Or, is it only a story written? You may doubt the event, I have no objection. But can you doubt the book? It has an eternal, ever fresh, relevance to human mind and intelligence.
My dear souls, right now you can imbibe the spirit and the knowledge. And the sublimity and enrichment can be your possession from this moment onwards. Don’t deny your mind and intelligence their rightful growth and evolution. Actually Krishna was imparting the message of the Upanishads. He was delivering it in a war-setting to a warrior. It enabled Arjuna to shed his weakness and gain confidence and courage.
Making the mind expansive
Realizing his defect, Arjuna confessed:
पृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ।। ७ ।।
Afflicted by the poverty of the mind, confused and deluded about issues of propriety, I am asking you: Tell me whatever is definitely felicitous to me. I am your disciple. Instruct me. I take refuge under you.
There is one dosha (defect or deficiency) which all of us are suffering from. What is that? It is karpanya-dosha – poverty or constriction of the mind. Spiritual wisdom is to expand the mind, to enrich the mind with courage and confidence.
Everyone is suffering from the defects of selfishness and constriction. You are an individual, a member of the family. Your family is a member of the society. And the society is a segment of the nation. The nation itself is another segment of the globe. The globe is part of the entire hierarchy of countless heavenly bodies.
So, are you connected only to the family or to the nation, globe and the universe? Whenever you step out of your house, where are you placing your feet on? Is it not on the foot-path which belongs to the society? Can there be a family without the society? The individuals constitute the society and the society delivers to the individuals. There is a mutuality, collectivity and inseparability in this.
But is this our understanding? Unfortunately, we are all selfish. And we try to reinforce our selfishness. We don’t have any kindness, compassion and expansion. What is the reason? Kātaryata (cowardice, timidity, dejection, agitation, fear) and kārpaṇyatā (poverty of mind) have made us so. Spiritual wisdom aims to overcome these defects
Arjuna understood what he is suffering from. He admitted that he is ‘karpanya dosho’pahatah’. So he asked Krishna: Tell me precisely and decisively the course of felicity – yat shreyah syat niscitam bruhi.
You should remember this word ‘shreyas’. The culture of India is always aiming at gaining shreyas and not preyas. shreyas means everlasting goodness and welfare. Preyas indicates transitory enjoyment. If you think of only bringing up your family, acquiring resources, and bequeathing these to your children before departing from this world, you are only a votary of preyas, not shreyas. Unless your mind starts thinking of the rest of humanity, I don’t think you are a worthy human.
So, ultimately, the transformation in life we are emphasizing is from preyas to shreyas.
(Taken from Vicharasethu Oct 2011 Issue)