Chapter 1 Shlokas 26, 27

तत्रापश्यत् स्थितान् पार्थ: पितृनथ पितामहान्।

आचार्यान्मातुलान् भ्रातृन् पुत्रान् पौत्रान् सखींस्तथा।।२६।।

श्वशुरान् सुहृदश्चैव सेनयोरुभयोरपि।

तान् समीक्ष्य स कौन्तेय: सर्वान् बन्धूनवस्थितान्।।२७।।

After this, Partha saw standing amongst the two armies his father’s brothers, his grandsire, His Guru and teachers, his mother’s brothers, his own brothers, sons and grandsons, his friends, his in-laws and his well-wishers. Thus, Arjuna, the son of Kunti, ascertained all his relatives standing in front of him.

Chapter 1 Shlokas 26, 27

तत्रापश्यत् स्थितान् पार्थ: पितृनथ पितामहान्।

आचार्यान्मातुलान् भ्रातृन् पुत्रान् पौत्रान् सखींस्तथा।।२६।।

श्वशुरान् सुहृदश्चैव सेनयोरुभयोरपि।

तान् समीक्ष्य स कौन्तेय: सर्वान् बन्धूनवस्थितान्।।२७।।

After this, Partha saw standing amongst the two armies his father’s brothers, his grandsire, His Guru and teachers, his mother’s brothers, his own brothers, sons and grandsons, his friends, his in-laws and his well-wishers. Thus, Arjuna, the son of Kunti, ascertained all his relatives standing in front of him.

Little one, now carefully understand what transpired. Arjuna saw all his dear relatives and friends confronting each other in the battlefield, ready to fight. What can a good man and a seeker of spirituality do in such a situation?

Witness the Pandavas:

1. They were worshippers of their Guru.

2. They forgave even their enemies.

3. They were generous and magnanimous.

4. They considered it their dharma to fulfil their duties and obligations.

5. They respected their elders and felt it wrong to transgress family tradition – they had always bowed their heads in humility before their elders.

6. They harboured no desire for revenge despite countless atrocities committed against them by the Kauravas.

7. They had silently forgiven those who had committed major crimes against them and their family.

8. They had forgiven even those who were depriving them of all their rights and possessions.

Little one, the Pandavas were not cowards nor powerless –  they were endowed with divine qualities and therefore silently endured all the atrocities and injustice done to them.

It is so difficult for such virtuous beings to oppose their near and dear ones. It is difficult for someone who has always upheld the dharma of the family to clash with members of that same family!

How could they oppose or cause the death of:

a) those very folk with whom they had always practised virtuousness and restraint?

b) those whom they had so far always forgiven?

c) those who had always exploited their goodness?

d) those to whom they had hitherto given complete obedience?

e) those for whom they had endured a life time of sorrow?

f)  those whose well being was closest to their hearts?

Just as it is not only difficult but well nigh impossible for a mother to take the life of her own offspring, so also it was impossible for the Pandavas to fight their very own relations, Gurus and elders. The sadhak’s sadhana also inevitably goes through a similar turmoil.

Upon seeing all his relatives standing before him, Arjuna, the son of Kunti, was filled with pitiful compassion, and in anguish spoke thus:

“तान् समीक्ष्य स कौन्तेय: सर्वान् बन्धूनवस्थितान्”
“कृपया परयाविष्टो विषीदन्निदमब्रवीत्”

Little one! Arjuna’s mental anguish can be better highlighted by joining the last line of shloka 27 and the first line of shloka 28 as above. The two words to understand here are, ‘kripaya’ and ‘visheedan’.

Kripaya (कृपया)

To be filled with compassion, mercy and pity, but also hiding one’s cowardice by appearing to be compassionate.

Visheedan (विदीषन्)

To be disappointed, distressed, sorrowful, drowned in grief, surrounded by great difficulties.

Seeing his kith and kin standing before him in the opposing forces, Arjuna was filled with great grief and his state was piteous. He who was prepared only a few moments ago to vanquish these foes in battle, now changed his trend of thought and became fearful of killing his own kinsmen.

Little one, people of a virtuous nature are also similarly distressed when they are confronted by their own relatives, their elders, friends, preceptors and dear ones. It is natural for compassion born of cowardice to grip such a one. Arjuna realised the true nature of war and its results. Unmindful of the benefits of victory in war, he began to take shelter in the practice of divine qualities.

A seeker too undergoes a similar dilemma. First he learns of the qualities inherent in all beings. Then he practises rising above those qualities and practising divine qualities. At this point, people take advantage of him but inspite of all this he continues to become more and more humble. When he becomes completely indifferent towards himself he becomes a sanyasi.

That sanyasi then fights to ensure the happiness of others against those who perpetrate atrocities.

1. He desires nothing for himself.

2. He does not seek to perform action, nor does he abstain from it.

3. He is unattached to fame and is indifferent to disrespect.

4. He is detached from all – his own kinsmen as well as strangers.

No matter what the situation, such a one is a devotee of justice and fights injustice oblivious of himself and unmindful of his personal safety. The Lord takes birth for the sake of such souls.