Who
Fights Whom and Why
by
T.N. Dhar 'Kundan'
Shrimad Bhagawad Gita is said to be a discourse delivered by the Lord for Arjuna, while the
two armies of Kauravas and Pandavas were arrayed against each other in the
battle- field of Kurukshetra. Shri Krishna was his charioteer. He placed the
chariot in between the two armies, at his instance, to enable him to see the
warriors eager to fight on both sides. Arjuna was distressed to see his own
relatives on both sides and dropped his bow, ‘Gandiva’, determined not to
fight. A question often asked is why did the Lord not agree when Arjuna
declined to fight and thereby avoid the great war of Mahabharata. His
endorsement of the change in the mind of Arjuna would have obviated the heavy
loss of life resulting from this war and would have served the cause of peace.
In order to find an answer to this question, we can proceed in three different
ways. First let us see what was the immediate cause of this war. The immediate
cause was that Kauravas denied Pandavas their due. In fact Shri Krishna tried
His utmost to avoid the conflict by counselling Kauravas. He made a last ditch
effort and went to the extent of even settling with just five villages for
Pandavas. It was the ego and the adament nature of Duryodhana that thrust the
war on Pandavas and forced them
to fight for their rights. So it was a war for the right cause and, therefore,
it formed the duty for Arjuna, a warrior as he was. Perhaps it is in
this context that Shri Krishna says: ‘Atha chet-tvam-imam dharmyam sangramam
na karishyasi. Tatah svadharmam keertim cha hitva papam-avapsyasi. If you do
not wage this righteous war you will destroy your duty and your fame and
thereby incur a sin. II.33.’ The epithet used for this specific war
here is ‘dharmyam’, righteous. So it has to be noted that Shri
Krishna wants Arjuna to fight for righteousness as a part of his duty. The
duties of a warrior have been laid down clearly: ‘Shauryam, tejo,
dhritir-dakshyam yuddhe chapi-apalayanam. Danam-ishwar-bhavash-cha kshatram
karma svabhavajam. By his very disposition, the duties of a warrior are
bravery, radiance, resoluteness, expertise, generosity, lordship and
determination not to desert in the war. XVIII.43.’ He should not run away
from the battle-field, an honoured warrior as he is, for if he does, he will
not only be forfeiting his own duty but also will incur slanderous defamation
from his fellow warriors. ‘Bhayad-ranad-uparatam mansyante tvam maharathah.
Yesham cha tvam bahumatah bhutva yasyasi laghavam. You will be deemed to have
run away from the field out of fear. The warriors who held you in high esteem
shall look down upon you with contempt. II.35.’
Another
important point to be noted is that Arjuna declines to fight not as a
principle that war is evil but because of two distinct reasons. One that he
did not want to wage a war against his own kinsmen and kill them and
two that he was not sure which of the two sides was going to win
ultimately. This will be clear from these shlokas. ‘Dhrishtva-imam svajanam
yuyutsum mama gatrani seedanti – seeing these Kinsmen ready to fight, my
limbs fail me. I.28 & 29.’ ‘Nimittani cha pashyami viparitani – I
see adverse and unfavourable
omens. I.31.’ ‘Na cha shreyo-anupashyami hatva svajanam-ahave. Na kankshe
vijayam Krishna na cha rajyam sukhani cha. I do not visualise any good ensuing
from the killing of my own kinsmen. I do not desire victory nor any empire. I.
31& 32.’ ‘Yadva jayema yadi va no jayeyuh . Whether we shall be
victorious or they shall defeat us. II.6.’
Arjuna is unsure about his duty. He is confused, weakened and,
therefore, unable to decide the right course of action. ‘Pricchami tvam
dharma-sammudha-chetah yat-shreyah syat-nishchitam bruhi tanme..- My
understanding about my duty is confused. I am asking your advice. Tell me for
certain what is beneficial for me. II.7.’ Shri Krishna’s replies to these
doubts are very pointed. It is not winning or losing in the war that is
material. What really matters is doing one’s ordained duty. ‘Hato va
prapsyasi svargam jitva va bhokshyase mahim.- slain, you will gain access to
heaven and victorious, you will enjoy sovereignty over the earth. II.37.’
‘Svalpam-api-asya dharmasya trayate mahto bhayat.- even a little of this
righteous duty when executed protects you from great fear. II.40.’ As
regards the point raised by Arjuna about the killing of his
own kins, he is put wise by Shri Krishna on the broader questions of
who the ‘karta’, the doer is and the fact that the soul is
immortal. He reveals an important secret that these kinsmen, the kauravas, as
others, existed before and shall
exist hereafter. This is the eternal nature of existence. ‘Na
tu-eva-aham jatu nasam, na tvam na-ime janadhipah. Na-chaiva na bhavishyamah
sarve vayam-atah param. – These ruling kings, you and I were never
non-existent. All of us shall similarly never cease to be existent in future.
II.12.’ So far as the bodily existence is concerned, the life and death is
in the hands of the Lord. In this case also He has already slain Kauravas and
Arjuna is being made only an instrument, an agent, which gives him name and
fame as a warrior. He also is assured of the sovereignty over his kingdom.
‘Tasmat-tvam uttishtha yasho labhasva. Jitva shatrun bhukshva rajyam
samriddam. Maya-eva-ete nihatah purvam-eva, nimitta-matram bhava savya-sachin.-
Get up Arjuna! Earn name and fame, conquer your enemies and enjoy the rich and
prosperous kingdom. I have killed them already and you be only an instrument
for their killing, a cause of their death XI.33.’
The
second way of examining the question is to analyse whether the war or the
fight referred to in the Gita at all is Mahabharata or is it some other
conflict. This doubt is well founded and can be corroborated with internal
evidence from the Gita. Sanjay reports to Dhritarashtra that Arjuna said to
the Lord, ‘I shall not fight,’ and then kept quiet. ‘Na yotsya iti
Govindam uktva tushnim babhuva ha. II.9’ Had the reference been to the war
of Mahabharata the logical reaction from Shri Krishna would have been, ‘Why?
But why don’t you want to fight? You want to spare these plunderers who have
usurped your legitimate right to kingdom. You are prepared to let these
sinners get away with the unmanly treatment they meted out to Draupadi.
Don’t you remember that I tried my best to avert war by asking Kauravas to
part with just five villages for you and your brothers, and they declined.’
It will, however, be seen that nothing of this sort was told by Him. No such
argument was put forth by Him in defence of waging the war. The first reaction
of the Lord on seeing Arjuna lay down his arms was, ‘Kutas-tva
kashmalam-idam vishame sam-upasthitam. Anarya-jushtam-asvargyam
akeertikaram-Arjuna. – Whence has this dejection come upon you at this
crucial hour? It is unmanly, heaven-barring and liable to defamation.
II.21’. Next when he said in so many words that he was not going to fight,
the Lord chastised him for grieving on a situation which did not warrant to be
grieved at. He brought in straightaway the subject of the mortal body and the
immortal soul to bring home the fact of inevitability
of death for the body and indestructibility of the embodied soul.
‘Ashochyan-anvashochastvam prajnavadansh-cha bhashase.
Gatasun-agatasunsh-cha nanushochanti panditah. II.11’.
In
this context one would like to go back to the first word of the Gita which is
‘dharma-kshetre’, meaning in the field of righteousness or duty. This is
followed by the word ‘kuru-kshetre’ meaning in the field of action. So the
battle-field intended is the field of action for righteousness. It is a common
knowledge that a person has two aspects of vice and virtue of his nature. The
aspect of virtue is sedate, unassuming, sober and beneficial in the long run.
The aspect of vice is vibrant, attractive, alluring and of momentary
happiness. This aspect becomes dominant and
controls and directs our thought, speech, actions and attitude. It is
these traits in the form of Kauravas which are to be slain. But they are so
enticing that they appear to us to be our own near and dear ones. We don't
want to fight them, let alone kill them. Shri Krishna warns us that any idea
of not facing and annihilating these is unmanly and disastrous. It will bring
only defamation as this will turn us of '‘asuri prakriti'’ demonic nature
and will deprive us of heaven. ‘Anarya-jushtam-asvargyam akeertikaram.
II.2’. So He wants us to shun the faint-heartedness and rise to vanquish
these enemies. ‘Kshudram hridaya-daurbalyam tyaktva-uttishtha. II.3.’
Therefore, one could conclude that it is this struggle constantly on against
these vicious elements, in our own mind, which the Lord inspires us to fight
to the finish. The entire Gita is replete with the details of these two
aspects, the consequences of each one of them and the ways and means of
killing the vicious one and then realising the true nature of the Self.
The
third way of tackling this question is to keep in mind the basic purpose of
the Lord’s appearing in the embodied form. This has explicitly been made
known in these two shlokas: ‘Yada yada hi dharmasya glanir-bhavati Bharata!
Abhyutthanam adharmasya tada-atmanam srijami-aham. – Whenever the
righteousness declines and the vice is at its ascendance I embody myself.
IV.7’. ‘Paritranaya sadhunam vinashaya cha dush-kritaam. Dharma-sansthapanarthaya
sambhavami yuge yuge.- For the protection of the good and destruction of the
evil-doers and for the establishment of righteousness I am born age after age.
IV.8’. It is, therefore clear that the Lord had embodied himself to protect
Pandavas, whose case was just and right. He was here to destroy Kauravas, who
were ‘dushkritam,’ evil-doers, whose actions were unjust, wicked, cruel
and sinful. He had to re-establish the rule of law, justice and truth. It was,
therefore, imperative for Him to aid, abet, encourage and support the war
effort of Arjuna, or else it would go against the very purpose of His ‘Avatara’,
descent on this earth. He was his charioteer and was guiding him in this
mental and spiritual struggle of his life. We have to remember that we are not
the doers. ‘Naiva kinchit-karomi-iti yukto manyeta tattvavit. – One who
knows the truth believes, and rightly so, that he is not the doer. He does
nothing. V.8’. The Lord is the creator and the destroyer of the whole world.
‘Aham kritsnasya jagatah prabhavah pralayas-tatha .VII.6.’ It is because
of this that Arjuna is urged to fight in order to carry out the task of the
Divine as His instrument. ‘Antavanta ime deha
nityasya-uktah sharirinah. Anashino-aprameyasya tasmad-yudhyasva
Bharata! – The bodies have an end. The indweller in them is indestructible
and formless. Therefore Arjuna you nust fight. II.18.’ ‘tato yuddhaya
yujvasva naivam papam-avapsyasi. – engage yourself in the battle, There is
no sin involved for you. II.38’. ‘Tasmat-sarveshu kaleshu mam-anusmara
yudhya cha. – Remember Me all the time and fight. VIII.7’. The Lord says
that we should surrender all actions unto Him and be free from hope of selfish
motives, even while engaged in battle. ‘Mayi sarvani karmani
sanyasya-adhyatma-chetasa. Nirashi-nirmamo bhutva yudhyasva vigata jvarah.
III.30.’ This is repeated again when the Lord wants us to make all our
actions an offering to Him, ‘Yat-karoshi yad-ashnasi yaj-juhoshi dadasi yat.
Yat-tapasyasi Kaunteya tat-kurushva mad-arpanam. Whatever you do, eat,
sacrifice, donate and whatever penance you practise, do it as an offering unto
Me. IX.27.’
Ego
is one trait that is never approved of by the Lord. Humility, submission and
surrender before Him are the qualities that endear us to Him. Any action which
is carried out without any notion of egoism keeps us free from the fruits of
the action. ‘Yasya na-ahankrito bhavah buddhir-yasya na lipyate. Hatva-api
sa iman-lokan na hanti na nibadhyate. Once there is no notion of ego and once
the wisdom is untainted, even if you kill these people, you are not held
responsible for the killing and, therefore you do not get involved in the act
and its fruits and result. You are not bound at all. XVIII.17.’ A practical
demonstration of the fact that these Kauravas had already been slain by the
Lord and that Arjuna would only be an instrument, has been made to Arjuna when
he sees all the warriors enter the mouth of Shri Krishna involuntarily. Awe
stricken, he narrates, ‘Ami cha tvam
Dhritarashtrasya putrah sarve sahaiva-avanipala-sanghaih…. Vaktrani te
tvaramana vishanti danshtra-karalani bhayanakani. All the sons of Dhritrashtra
along with other monarchs enter hurriedly into your mouth, terrible with teeth
and fearful to look at. XI.26 & 27.’
Thus
it will be seen that the Gita supports and advocates legitimate action
including a war which is righteous and is waged to protect the truth and
justice and forms a part of one's’duty. It further makes it known that:- 'Sahajam
karma Kaunteya! Sadosham-api na tyajet. One should not abandon one’s natural
duty even if it is faulty. XVIII.48.’ It inspires the war effort against
animality within our selves, so that we are able to raise ourselves to
divinity. It says that we are helpless in carrying out the fights on His
behalf to restore and
re-establish ‘Dharma’ as His agents and instruments for carrying out these
tasks.
(Taken
from the Book ‘Bhagavad Gita, the Elixir of Life’ written by T.N.
Dhar)
|