Chapter 1 Shloka 33

येषामर्थे काङिक्षतं नो राज्यं भोगा: सुखानि च।

त इमेऽवस्थिता युद्धे प्राणांस्त्यक्तवा धनानि च।।३३।।

The grief stricken Arjuna says to the Lord, “We do not want the kingdom, its pleasures or victory. We do not have even a desire to live!”

Those for whom we desired the pleasures of a kingdom and happiness, are standing prepared for battle, having forsaken all expectation of riches and even the desire to live.

Chapter 1 Shloka 33

येषामर्थे काङिक्षतं नो राज्यं भोगा: सुखानि च।

त इमेऽवस्थिता युद्धे प्राणांस्त्यक्तवा धनानि च।।३३।।

The grief stricken Arjuna says to the Lord, “We do not want the kingdom, its pleasures or victory. We do not have even a desire to live!”

Those for whom we desired the pleasures of a kingdom and happiness, are standing prepared for battle, having forsaken all expectation of riches and even the desire to live.

1. It was quite evident to Arjuna that Duryodhana and the Kauravas would not part with anything whilst they were alive.

2. He knew also that the Kauravas would reject Krishna’s plea.

3. They had abandoned Bhishma Pitamah’s suggestion.

4. They had refused to settle this dispute by giving away even five villages.

5. The Kauravas had repeatedly disregarded the humble petitions of the Pandavas.

Abha, this is what happens in our lives:

1. Hatred knows no bounds.

2. Greed has no limits.

3. Jealousy is an obstruction to justice; it makes one blind.

4. One’s desires are endless.

5. The ego’s appetite is never satiated.

6. The craving to retain ones’ supremacy over the other can never be quelled.

7. One’s greed for wealth is also unending.

8. He who is addicted to material enjoyment can never be satiated.

Evil and demoniacal qualities thus mount within us and demoniac attributes infused with likes and dislikes are nurtured within us. Thus we incessantly :

a) think of ways to destroy and torture the other;

b) seek to hurt the other;

c) suppress the other and even contemplate ending another’s life!

This causes:

1. The birth of hatred;

2. The tendency to find fault with the other;

3. The origin of temper in its most terrible form;

4. The growth of atrocities, pretence, and deceit in the world;

5. The increase of hard heartedness, mercilessness, enmity and revenge.

Duryodhana’s nature

The Pandavas knew that Duryodhana and the Kauravas were overflowing with demoniacal tendencies.

a) It was foolish to expect any justice from them.

b) They were wrong doers, evil and merciless.

c) They were immersed in deceit and foul play.

d) They were venomous and full of jealousy and hatred.

e) They were proud of their imaginary greatness and openly showed their arrogance.

The Pandava’s attributes

1. The Pandavas were humble and simple hearted folk.

2. They were lovers of justice and Truth.

3. They were also imbued with divine qualities.

When they saw before them, in the opposing ranks, their own elders and revered ones for whose sake they had borne so much in the past, they were confused about their path of duty. Besides, their own army consisted of their family members.

Arjuna reflected, “Of what use is this kingdom to us if it means the death of members of our own family? If they die, then for whom are we to acquire this kingdom?” In other words, if the Pandava family perishes, who is to enjoy the kingdom?

Such a dilemma arises in the mind of every righteous individual. Sadhaks practising the inculcation of divine qualities tend to evade opposition in any form. In doing so they often forget where their duty lies. They take shelter under false justifications to escape their duty.

Take Ahimsa or non-violence for example:

a) As long as we consider the body to be our own, we are inflicting injury upon the Essence of Brahm which in fact is the true Master of this body. This rejection of Brahm is the annihilation of Truth.

b) Further, if we remain silent when someone hits us, it could be called a practice of non-violence, but to maintain the same silence when someone else is attacked, is a perpetration of violence – for we have silently supported the infliction of atrocity. It is but right to wage war against evil oppression. That is the message of the Gita.

Arjuna made the same mistake that ‘righteous’ people make.

1. He was enmeshed in the external manifestation of right and wrong.

2. He was caught in the external appearance of virtuousness.

3. He was entangled in the bonds of false concepts. In the process, he misinterpreted knowledge so that it became, in fact, ignorance. Whosoever thus misuses knowledge, is lost in words and concepts and does not understand its essence.

Had Arjuna been a true follower of Justice and Truth, personal considerations would have been no obstacles. He would then have fought only for Justice. He would not have been ridden by doubt.