Translation:- Dhritarashtra said, " In the Kurukshetra which also glorifies itself as Dharmashastra where everyone gathered with the mode of War ceremony, Oh, Sanjay, among them my sons and Pandavas, what are they doing?"
** I will use Hanumat Method to explain the slokas. Hanumat Method is a newly developed method to explain the Vedic literature. In this method, the explainer doesn't follow the clockwise or anti-clockwise motion of explanation rather explainer start explaining the concept from anywhere of the slokas.
Interpretation:- Kurukshetra is a place in the modern-day Haryana District of India. The Mahabharata war happened there. The word Dharmashtra can be split into two parts. First is Dharma, and Second is Shtra. The word "Shtra" means "Region/Space/Land/Place/", and the word "Dharma" means "Dharanat iti Dharmah" means "That which is held by someone/something". I have already explained the word "Dharma" in detail so if anyone wants to read that I am providing the link for them.
This sloka is the first sloka of Bhagavad Gita. In this sloka, Pro-tempore or Pro-tem King Dhritarashtra asked Sanjaya (son of charioteer Gavalgana, is Dhritarashtra's advisor and also his charioteer) about the scenario of the Kurukshetra War, which is about to begin. Now, look at Dhritarashtra's attitude of mind, Pandavas were the sons of his stepbrother Pandu but here he discretely introduced the whole picture, he proclaimed the "māmakāḥ pāṇḍavāśhchaiva" phrase, which indicated his duel stand. He already segregated his brother's sons from the family. As an elder of the family, his responsibility was to take initiative to control the rage which was developed between these two groups of brothers but as we can see that his mind is full of ferocious indignation. If anyone reads Mahabharata carefully then he/she would know that this ferocious indignation mentality of Dhritarashtra is the result of a superiority complex. Dhritarashtra was a visually impaired person since his childhood, till he managed to learn all the skills which were required to become the King. He was the elder son of his father Vichitraveer who used to be a drunkard and died because of his habit of drinking too much which ultimately damaged his liver and kidneys. But as per the Constitution of Hastinapur, a visually impaired person couldn't be King. This was what first created a psychological detriment inside his mind. This psychological detriment flourished with time and during the Mahabharat War, it took a form of acute vexation.
He also pronounced the phrase "Dharmashtra", I have already defined the construction of this word. The word complete meaning of this word is:-"A region where everyone's Dharma is going to be tested". Normally, in the Tv series of Mahabharata, this War was picturized as a battle between Good people and bad people. But if anyone knows the foundational concept of Dharma and reads Mahabharata then that person would understand that in this war there were neither good people nor bad people, everyone was following their Dharma and everyone thought that his Dharma was the best among the rest. That's why this Mahabharata war is also called "Dharmayudha".
Dhritarashtra also pronounced the phrase "yuyutsavaḥ", the construction of this word is:- "Yud" + "Utsavah". The word "Yud" means "War" and "Utsavah" means "Celebration". Now, tell me what kind of War can be a celebration. War means Destruction, Killings, Bloodshed, Economical damaged, Political, and Social Vandalism. This point has two aspects. First, Dhritarashtra was fully confident about the victory of his sons in this war of Mahabharata, and Second, his conscience was died because of his detrimental mentality so he was stopped seeing the reality of the War and only projecting the fake invalid victory of his sons. At this point, Dhritarashtra is not only visually but also mentally impaired.
Translation:- Sanjaya said, "On observing the Pandava army standing in military formation, King Duryodhan approached his teacher Dronacharya, and said the following words.; Oh Acharya, Behold the mighty army of the sons of Pandu, so expertly arrayed for battle by your gifted disciple, the son of Drupad. Behold in their ranks are many powerful warriors, like Yuyudhan, Virat, and Drupad, wielding mighty bows and equal in military prowess to Bheem and Arjun. There are also accomplished heroes like Dhrishtaketu, Chekitan, the gallant King of Kashi, Purujit, Kuntibhoj, and Shaibya—all the best of men. In their ranks, they also have the courageous Yudhamanyu, the gallant Uttamauja, the son of Subhadra, and the sons of Draupadi, who are all great warrior chiefs."
Interpretation:- In these slokas, Sanjaya described the anxiety which was appeared in the voice of the Duryodhan the elder son of Dhritarashtra while he was describing the army of the Pandavas, which is full of expert and experienced warriors. As per the Mahabharata, the Kauravas had a bigger volume of Army compared to the Pandavas, but in the army of the Kauravas, only six expert and experienced warriors were present. Those are Bheeshma Pitamaha, Dronacharya, Kripacharya, Aswathama, Karna, Shalya. But, on the Pandavas' side, five Pandavas were well experts and experienced in war and along with them, there were seventeen more experts and experienced warriors were present. Total Twenty Two well experts and experienced warriors were on one side.
To win a war two things are needed. First, a well-organized strategy or a set of strategies, and Second, a list of experts and experienced warriors. Both of these elements have their individuality and importance but at the same time, these two rely upon each other. Because, when the pre-organized strategy backfires then to handle that circumstance experience plays the key role. This is not about war but this policy applies in every sector of society.
अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम |
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते || 7||
भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जय: |
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च || 8||
अन्ये च बहव: शूरा मदर्थे त्यक्तजीविता: |
नानाशस्त्रप्रहरणा: सर्वे युद्धविशारदा: || 9||
अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् |
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् || 10||
अयनेषु च सर्वेषु यथाभागमवस्थिता: |
भीष्ममेवाभिरक्षन्तु भवन्त: सर्व एव हि || 11||
Pronunciation:- asmākaṁ tu viśhiṣhṭā ye tānnibodha dwijottama| nāyakā mama sainyasya sanjñārthaṁ tānbravīmi te||7|| bhavānbhīṣhmaśhcha karṇaśhcha kṛipaśhcha samitiñjayaḥ| aśhvatthāmā vikarṇaśhcha saumadattis tathaiva cha||8|| anye cha bahavaḥ śhūrā madarthe tyaktajīvitāḥ| nānā-śhastra-praharaṇāḥ sarve yuddha-viśhāradāḥ||9|| aparyāptaṁ tadasmākaṁ balaṁ bhīṣhmābhirakṣhitam| paryāptaṁ tvidameteṣhāṁ balaṁ bhīmābhirakṣhitam||10|| ayaneṣhu cha sarveṣhu yathā-bhāgamavasthitāḥ| bhīṣhmamevābhirakṣhantu bhavantaḥ sarva eva hi||11||
Translation:- Duryodhan continues, " O best of Dwaija, hear too about the principal generals on our side, who are specially qualified to lead. These I now recount unto you. There are personalities like yourself, Bheeshma, Karna, Kripa, Ashwatthama, Vikarn, and Bhurishrava, who are ever victorious in battle. Also, there are many other heroic warriors, who are prepared to lay down their lives for my sake. They are all skilled in the art of warfare and equipped with various kinds of weapons. The strength of our army is unlimited and we are safely marshaled by Grandsire Bheeshma, while the strength of the Pandavas army, carefully marshaled by Bheem, is limited. Therefore, I call upon all the generals of the Kaurava army now to give full support to Grandsire Bheeshma, even as you defend your respective strategic points."
Interpretation:- "Dwaija" word is a Sanskrit word which means "Twice Born". There used to be a household ceremony in the families who follow the Vedic parampara, this ceremony used to known as "Upanayanam". It is in the list of the Sola Sanskaras (Sixteen Ceremonies). After this ceremony, one can start his/her educational journey. The word "Upanayanam" means "Taking shelter under the observation". But in today's time, this ceremony is restricted to a certain cast of people among Vedic parampara which is direct disobedience of Vedic tradition by its followers. But let's not get into that.
In this Slokas Duryodhan's dependency upon the Bheeshma Pitamaha is appeared clearly. He wants to enjoy the victory over Bheeshma Pitamaha's shoulder. It shows that he is weak. In the flow of life when we get dependent upon others for the essential subject or issues then we lost control of our own life. Duryodhan faced the same problem.
Translation:- Then, the grand old man of the Kuru dynasty, the glorious Bheeshma Pitamaha, roared like a lion, and blew his conch shell very loudly, giving joy to Duryodhan. Thereafter, conches, kettledrums, bugles, trumpets, and horns suddenly blared forth, and their combined sound was overwhelming. Then, from amidst the Pandavas army, seated in a glorious chariot drawn by white horses, Madhav and Arjun blew their Divine conch shells. Hrishikesh blew his conch shell, called Panchajanya, and Arjun blew the Devadutta. Bheem, the voracious eater and performer of Herculean tasks, blew his mighty conch, called Paundra. King Yudhishthir, blew the Anantavijay, while Nakul and Sahadev blew the Sughosh and Manipushpak. The excellent archer and king of Kashi, the great warrior Shikhandi, Dhrishtadyumna, Virat, and the invincible Satyaki, Drupad, the five sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all blew their respective conch shells, O Ruler of the earth. The terrific sound thundered across the sky and the earth and shattered the hearts of your sons, O Dhritarashtra. At that time, the son of Pandu, Arjun, who had the insignia of Hanuman on the flag of his chariot, took up his bow. Seeing your sons arrayed against him, O King, Arjun then spoke the following words to Shree Krsna.
Interpretation:- In these slokas, it is picturized that very crucial moment when the war to about to begin. In the Vedic parampara, conch plays an important role. It signifies "hope for auspiciousness". The Sound is a longitudinal, mechanical wave. Sound can travel through any medium, but it cannot travel through a vacuum. There is no sound in outer space. Sound is a variation in pressure. A region of increased pressure on a sound wave is called a compression (or condensation). A region of decreased pressure on a sound wave is called a rarefaction (or dilation).
When the sound waves have a steadiness and a continuity from the moment it's started appearing (condensation) till it's disappearing (Dilation), then this sort of sound waves create a particular type of frequency which is called AUM in the Vedic Parampara. This sound wave can be found everywhere access the cosmos, that's why it's called Universal Sound wave. Even if anyone blows a whistle then also this type of frequency appears. Conch also creates the same AUM frequency if anyone blows it. The human hearing range is 20Hz to 20KHz. Aum vibrates at 432 Hz, which is quite low within our hearing range. This means that the sound wave is longer and its frequency of vibration slower than a high-pitch sound at, let’s say, 15KHz. The physical result of this is that these sound waves will affect bigger surface areas.
Translation:- Arjun said: O Infallible One, please take my chariot to the middle of both armies, so that I may look at the warriors arrayed for battle, whom I must fight in this great combat. I desire to see those who have come here to fight on the side of the evil-minded son of Dhritarasthra, wishing to please him.
Interpretation:- From this sloka, Shreemad Bhagavad Gita begins. It is from this eminent point Arjun suddenly started losing his determination and heroism. In these three slokas, it can be found that Arjun's mind is fully occupied with the enmity and antagonism for his own family's elder member Dhritarasthra. Now carefully observed how this antagonism turns into depression in coming slokas.
Translation:- Sanjay said: O Dhritarasthra, having thus been addressed by Arjun, the conqueror of sleep, Shree Krsna then drew the magnificent chariot between the two armies. In the presence of Bheeshma, Dronacharya, and all the other kings, Shree Krsna said: O Parth, behold these Kurus gathered here. There, Arjun could see stationed in both armies, his fathers, grandfathers, teachers, maternal uncles, brothers, cousins, sons, nephews, grand-nephews, friends, fathers-in-law, and well-wishers. Seeing all his relatives present there, Arjun, the son of Kunti, was overwhelmed with compassion, and with deep sorrow, spoke the following words.
Interpretation:- In these slokas, Sanjaya said that after listened to Arjun, Krsna placed the chariot between two armies and provide a perspective or frame of reference to Arjun which ultimately helped him to discard his enmity and antagonism which fully inhabited his mind. In the previous slokas, Arjun identified his own uncle by his name. He used a phrase "dhārtarāṣhṭrasya durbuddher" in the end of the sloka number 23. The word "Durbuddher" means "Salacious, Malevolent, Depraved, Malicious" all together, means when a person's mind filled with all four of these then to identified him, in Sanskrit Language this word can be used. It is a slang.
Why did I said all four of these?
Ans:- The answer is simple. I'm going to share the Oxford Dictionary meaning which can easily flaunt the discrimination between these words.
Salacious:- Having or conveying undue or inappropriate interest in sexual matters.
Malevolent:- Having or showing a wish to do evil to others.
Depraved:- Morally corrupt; wicked.
Malicious:- Characterized by malice; intending or intended to do harm.
All these are same yet they all have a little bit difference in them. When all these meanings with their differences among them filled up a person's mind then, we can use that phrase. Krsna gave the perspective or frame of reference where he acknowledged those people as relatives of Arjun who were standing in the battle ground in front of Arjun himself. The moment Krsna did this, Arjun got instantly effected by this move. Now, a question arises here, Why did Krsna do so? So, the answer of this question we will get in the upcoming chapters of the Bhagavad Gita.
अर्जुन उवाच |
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् |
सीदन्ति मम गात्राणि मुखं च परिशुष्यति || 28||
वेपथुश्च शरीरे मे रोमहर्षश्च जायते || 29||
गाण्डीवं स्रंसते हस्तात्त्वक्चै व परिदह्यते |
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मन: || 30||
निमित्तानि च पश्यामि विपरीतानि केशव |
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे || 31||
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च |
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा || 32||
येषामर्थे काङ्क्षितं नो राज्यं भोगा: सुखानि च |
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च || 33||
Pronunciation:- arjuna uvācha: dṛiṣhṭvemaṁ sva-janaṁ kṛiṣhṇa yuyutsuṁ samupasthitam| sīdanti mama gātrāṇi mukhaṁ cha pariśhuṣhyati||28|| vepathuśh cha śharīre me roma-harṣhaśh cha jāyate| gāṇḍīvaṁ sraṁsate hastāt tvak chaiva paridahyate||29|| na cha śhaknomy avasthātuṁ bhramatīva cha me manaḥ| nimittāni cha paśhyāmi viparītāni keśhava||30|| na cha śhreyo ’nupaśhyāmi hatvā sva-janam āhave||31|| na kāṅkṣhe vijayaṁ kṛiṣhṇa na cha rājyaṁ sukhāni cha| kiṁ no rājyena govinda kiṁ bhogair jīvitena vā||32|| yeṣhām arthe kāṅkṣhitaṁ no rājyaṁ bhogāḥ sukhāni cha| ta ime ’vasthitā yuddhe prāṇāṁs tyaktvā dhanāni cha||33|| āchāryāḥ pitaraḥ putrās tathaiva cha pitāmahāḥ| mātulāḥ śhvaśhurāḥ pautrāḥ śhyālāḥ sambandhinas tathā||34|| etān na hantum ichchhāmi ghnato ’pi madhusūdana| api trailokya-rājyasya hetoḥ kiṁ nu mahī-kṛite||35|| nihatya dhārtarāṣhṭrān naḥ kā prītiḥ syāj janārdana| pāpam evāśhrayed asmān hatvaitān ātatāyinaḥ||36|| tasmān nārhā vayaṁ hantuṁ dhārtarāṣhṭrān sa-bāndhavān| sva-janaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava||37|| yady apy ete na paśhyanti lobhopahata-chetasaḥ| kula-kṣhaya-kṛitaṁ doṣhaṁ mitra-drohe cha pātakam||38|| kathaṁ na jñeyam asmābhiḥ pāpād asmān nivartitum| kula-kṣhaya-kṛitaṁ doṣhaṁ prapaśhyadbhir janārdana||39|| kula-kṣhaye praṇaśhyanti kula-dharmāḥ sanātanāḥ| dharme naṣhṭe kulaṁ kṛitsnam adharmo ’bhibhavaty uta||40|| adharmābhibhavāt kṛiṣhṇa praduṣhyanti kula-striyaḥ| strīṣhu duṣhṭāsu vārṣhṇeya jāyate varṇa-saṅkaraḥ||41|| saṅkaro narakāyaiva kula-ghnānāṁ kulasya cha| patanti pitaro hy eṣhāṁ lupta-piṇḍodaka-kriyāḥ||42|| doṣhair etaiḥ kula-ghnānāṁ varṇa-saṅkara-kārakaiḥ| utsādyante jāti-dharmāḥ kula-dharmāśh cha śhāśhvatāḥ||43|| utsanna-kula-dharmāṇāṁ manuṣhyāṇāṁ janārdana| narake ‘niyataṁ vāso bhavatītyanuśhuśhruma||44|| aho bata mahat pāpaṁ kartuṁ vyavasitā vayam| yad rājya-sukha-lobhena hantuṁ sva-janam udyatāḥ||45|| yadi mām apratīkāram aśhastraṁ śhastra-pāṇayaḥ| dhārtarāṣhṭrā raṇe hanyus tan me kṣhemataraṁ bhavet||46||
Translation:- Arjun said: O Krishna, seeing my own kinsmen arrayed for battle here and intent on killing each other, my limbs are giving way and my mouth is drying up. My whole body shudders; my hair is standing on end. My bow, the Gāṇḍīv, is slipping from my hand, and my skin is burning all over. My mind is in quandary and whirling in confusion; I am unable to hold myself steady any longer. O Krsna, killer of the Keshi demon, I only see omens of misfortune. I do not foresee how any good can come from killing my own kinsmen in this battle. O Krsna, I do not desire the victory, kingdom, or the happiness accruing it. Of what avail will be a kingdom, pleasures, or even life itself, when the very persons for whom we covet them, are standing before us for battle? Teachers, fathers, sons, grandfathers, maternal uncles, grandsons, fathers-in-law, grand-nephews, brothers-in-law, and other kinsmen are present here, staking their lives and riches. O Madhusudan, I do not wish to slay them, even if they attack me. If we kill the sons of Dhritarashtra, what satisfaction will we derive from the dominion over the three worlds, what to speak of this Earth? O Maintainer of all living entities, what pleasure will we derive from killing the sons of Dhritarasthra? Even though they may be aggressors, sin will certainly come upon us if we slay them. Hence, it does not behoove us to kill our own cousins, the sons of Dhritarashtra, and friends. O Madhav (Krsna), how can we hope to be happy by killing our own kinsmen? Their thoughts are overpowered by greed and they see no wrong in annihilating their relatives or wreaking treachery upon friends. Yet, O Janardan (Krsna), why should we, who can clearly see the crime in killing our kindred, not turn away from this sin? When a dynasty is destroyed, its traditions get vanquished, and the rest of the family becomes involved in irreligion. With the preponderance of vice, O Krsna, the women of the family become immoral; and from the immorality of women, O descendent of Vrishni, unwanted progeny are born. An increase in unwanted children results in hellish life both for the family and for those who destroy the family. Deprived of the sacrificial offerings, the ancestors of such corrupt families also fall. Through the evil deeds of those who destroy the family tradition and thus give rise to unwanted progeny, a variety of social and family welfare activities are ruined. O Janardan (Krsna), I have heard from the learned that those who destroy family traditions dwell in hell for an indefinite period of time. Alas! How strange it is that we have set our mind to perform this great sin. Driven by the desire for kingly pleasures, we are intent on killing our own kinsmen. It will be better if, with weapons in hand, the sons of Dhritarashtra kill me unarmed and unresisting on the battlefield.
Interpretation:- In the previous Slokas Arjun used slang word for his own uncle and the moment Krsna identified all the opponents (Kaurava's Army) as relatives of Arjun then suddenly, Arjun started feeling mental turbulence and drastically this mental turbulence engulfed his entire conscience and blocked his ability to think and pushed Arjun into a state of depression. In the 30th sloka, it can be seen that he (Arjun) is shivering and unable to hold on his Dhanush. This is called Suicidal Tendency, the last state of depression. After this, Arjun started speaking and he spoke a lot and whatever he said after this, every words of him were right and few of them sounds like a saint and full of social knowledge. He also spoke about "varṇa-saṅkaraḥ" in the 41th sloka.
Q. What is varṇa-saṅkaraḥ?
A. The word varṇa-saṅkaraḥ means when a woman got pregnant by a man who is inferior to her in every possible aspects.
Example 1:- Think about a women, she completed her Graduation or Post Graduation in a particular discipline. She also learnt a Classical form of Art like singing or dancing etc. Having, such knowledge and skills she opened a school where she taught all that to her students. With time her this initiative becomes famous and her small business turned into a bigger one. But one day, when she was returning from her school to home, her car broke down in the middle of the road at night and without wasting any time she booked a taxi via an app. When that app taxi reached there where she was waiting for it she just got into the car and told the pin and car started moving. After few minutes later that driver turned the car into a worng route and stopped in a place which was silent and that driver raped her there and because at that time she was in her Ovulation period which ultimately made her pregnant.
Here, anyone can ask me "Why didn't she take a ECPs (Emergency Contraceptive Pills)?" The answer for this is that she took ECPs but she got late because after her rape she entered into a mental trauma where she couldn't understand what to do now. And the 2nd answer for this is that I'm using this story to introduce a concept, this is nothing to do with reality.
This driver is inferior in every possible aspects, because he is less educated compares to the woman and also have different intoxicated habits and because he raped her it is fully clear that the driver is a pervert. This sort of pregnancy is called varṇa-saṅkaraḥ.
**Here I want to claim that I'm not insulting or discouraging the App Cab service. To prove my claim I'm presenting another example.
Example 2:- There is a country, where a particular political party rules. The party's performance is good and people of that country are happy with the initiatives and policies which are introduced by this ruling party. But the fact is that, a political party is not a single man's field, a vest amount of people are needed. And this population always has the mixture of both good and bad people. This is a normal thing. That's why, every political parties need to have a filter process within there Party order to filter these bad or evil minded people out of the Party. This party, also has a member among that vast number of members who is in the adminstrative position in an important ministry in the Government. As an incharge of the ministry his performance is well and satisfactory. Being a married man he has a son who just completed his Post Graduate from a well known Foreign University and came back to his motherland. Here, he (Son) started a business. After few years later, his venture initiative started showing a high profit merging. This success helps him to enter into the list of top business men of the country. He made many friends in that zone. One day, he and his few business circle friends having a party in a five star hotel in a metro city of that country. Delicious snacks and different types of drinks are there in that party for their enjoyment, DJ music is playing in the floor. In that hotel the manager was a girl. She visited that party hall to ask if there was any problem or requirement, which was under her job profile. There, in that few minutes conversation, these Electorate Member's Son and his esteem business colleagues noticed this girl. Then they forcefully raped her one after another inside somewhere in the hotel premises, and she was also passing through her Ovulation period at that time and got pregnant by this insane sinful behaviour.
Here also she took ECPs but lately and the reason is same.
Here, the rapest are well educated and well established members of the society and compared to them the victim is less established because she is an employee but she is a dignified lady. But still, She is superior to these perverts in every possible aspects. Because she is not a child from a well established family whatever she achieved that is because of her own hardwork and understandings, may be she is not studied in a foreign country but her education makes her capable enough to earn her food and respect and also support her family's financial conditions. This is also called varṇa-saṅkaraḥ.
If a woman gives birth to a varṇa-saṅkaraḥ child either girl or boy then that child doesn't maintain the family decoram and also doesn't respect family tradition and manners. This is an observable fact. Because, the situation in which these sperms are injected into the virgina of that girl that situation is not at all healthy. The mentality in which these guys raped these girls that time their mentality are sick and crippled and full of agony and sinful. In short, these men are mentally weak and emotionally unstable, they have no control over them. The sperm of these types of men also carry such type of impression in it and the child who takes birth from these type of sperm they also develop informal behaviour in them with time. Arjun's anxiety and fears circulating around this thing. He was imagining both personal level and social level of catastrophic situations like this. Now, a Question arises here...
Q. Why did he suddenly start imagining such things?
A. In a War there can be many participants but those participants can be categorised into two groups or parties. Both of them facing eachother and at the end of the war one of these groups will win but what remains behind is a disturbed society where social and economical downfall can be seen, unstable administrative system, all the scientific research will stop because money flow will decrease in the market, inflation rate will become unstable. Demand for food and food items will increase and land prices will drop because people will sell their land in a unworthy rates to earn money, so that they can buy food items for eat. Weak adminstrative system will indirectly push the different types of crime rates on the higher side in the society. This will be a deminishing period for the ethics and morals and human will start behaving much more poorly compare to animals and even insects. This is the reason why Arjun suddenly pushed into depression imagining the after effects of Kurukshetra War.
Arjun also expounded a phrase which is "kula-dharmāḥ sanātanāḥ" in the 40th sloka. Word Kula means "Family" and dharmah actually means little bit different as I mentioned the link above where I explained it in detail but for now the word means "Tradition/Ethics" etc the word Sanatanah means "Eternal". Now, the question is...
Q. Why did Arjun identify family tradition or ethics as an eternal matter?
A. It is because, Family Ethics and Family tradition both have there own individuality and the dharma word acknowledges both of them together. These ethics and tradition make the foundation of a family strong and in a strong rooted family the members of that family also behave in the favour of the social growth and participate in the development process of the society and a developing or development oriented society produced scientific innovations and cut-age technology without harrassing the eco-system which will again elevate the ethical aspect in the humans and helps to produce a strong rooted family and this is a circular process which repeats itself. That's why Arjun said Kula dharmah Sanatanah.
So, every family must have ethics and tradition but those ethics and tradition should not embrace the Superstition and prejudice mentality rather proper reasoning and logical conclusion to motivate next generation to follow those tradition and ethics in a same manner like their forefathers.
Translation:- Sanjay said: Speaking thus, Arjun cast aside his bow and arrows, and sank into the seat of his chariot, his mind in distress and overwhelmed with grief.
Interpretation:- This sloka told us that Arjun got so much depressed imagining the after effects of Kurukshetra War that he himself decided not to participate in it at the end moment when the war is about to begin.
At this position, the 1st chapter of Shreemad Bhagavad Gita ends. This chapter has both the social knowledge and morals.
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