File manager

Sin (pāpam) indeed (eva) will shelter (āśrayed) Arjuna (asmān) by killing (hatva) these (etān) aggressors (ātatāyinaḥ). Therefore (tasmān), they (vayaṁ) should not (nārhā) kill (hantuṁ) the sons of Dhṛtarāṣṭra (dhārtarāṣṭrān) along with their friends (sa-bāndhavān). How (kathaṁ) can Arjuna indeed (hi) be happy (sukhinaḥ syāma) by killing (hatvā) his own people (sva-janaṁ)? (BG 1.36) Even if (yady apy) they [the sons of Dhṛtarāṣṭra] (ete) do not (na) see (paśyanti) fault (doṣaṁ) in destroying a dynasty (kula-kṣaya-kṛtaṁ) and (ca) sin (pātakam) in harming friends (mitra-drohe) with their good sense stolen away by greed (lobhopahata-cetasaḥ), how (kathaṁ) could this be not known (na jñeyam) to Arjuna (asmābhiḥ)? How can the sin (pāpād ) associated with the fault (doṣaṁ) of destroying a dynasty (kula-kṣaya-kṛtaṁ) be given up (nivartitum) by Arjuna and others (asmān) who can foresee the outcome (prapaśyadbhir)? (BG 1.37-38)

When a dynasty is destroyed (kula-kṣaye praṇaśyanti), so are the eternal (sanātanāḥ) family values (kula-dharmāḥ). With the destruction (naṣṭe) of traditional values (dharme), it is said (uta), unrighteousness (adharmo) rules (’bhibhavaty) the entire family (kulaṁ kṛtsnam). (BG 1.39)

The two prominent reasons that emerge out of this section building up toward Arjuna’s conflicting heart are: (1) Sinful reactions will haunt Arjuna if he destroys his own dynasty. (2) Destruction of a dynasty would lead to the destruction of well-preserved traditional values (kula-dharmāḥ).

Dhṛtarāṣṭra asks (dhṛtarāṣṭra uvāca) Sañjaya (sañjaya), “On the field of justice (dharma-kṣetre), Kurukṣetra (kuru-kṣetre), my sons (māmakāḥ) and the sons of Pāṇḍu (pāṇḍavāś caiva) are assembled (samavetā) desiring to fight (yuyutsavaḥ). What (kim) did they do (akurvata )?” (BG 1.1) Sañjaya responds as follows. After seeing (dṛṣṭvā tu) the marshalled (vyūḍhaṁ) Pāṇḍava army (pāṇḍavānīkaṁ), King (rājā) Duryodhana (duryodhanas) then (tadā) approaching (upasaṅgamya) his teacher [Droṇācārya] (ācāryam) spoke (abravīt) these words (vacanam). (BG 1.2)

Duryodhana, although internally nervous and anxious, exudes false confidence in front of his teacher. Desiring to manipulate his teacher, he says, “O teacher (ācārya), behold this (paśyaitāṁ) great army (mahatīṁ camūm) of the sons of Pāṇḍu (pāṇḍu-putrānām), arranged (vyūḍhāṁ) by your (tava) intelligent (dhīmatā) disciple (śiṣyeṇa), the son of Drupada (drupada-putreṇa).” (BG 1.3) Duryodhana is making sure to mention the name of Drupada as he is aware of a long-standing rivalry between his teacher, Droṇācārya and Drupada. In this way, Duryodhana is trying to incite Droṇācārya‘s anger. The strength of one’s character can be evaluated by one’s ability to face and honestly represent one’s emotions before a trusted teacher. Here, Duryodhana is concealing his weakness by misrepresenting his emotions before his teacher.

Duryodhana, with an aim to pacify his fearful heart, now resorts to comparing the strengths of the two sides. He first lists down the warriors on the side of the Pāṇḍavas. Here (atra) are the heroes (śūrā) and great archers (maheṣv-āsā) equal to Bhīma and Arjuna (bhīmārjuna-samā ) in fighting (yudhi): Yuyudhāna, Virāṭa (yuyudhāno virāṭaś ca), and the great fighter (mahā-rathaḥ) – Drupada (drupadaś ca ). (BG 1.4) Duryodhana is particularly fearful of the valor of Bhīma and Arjuna and hence he could not avoid mentioning them in his comparison report. Also, note that he lists down Drupada as a great fighter owing to the aforementioned reason.

Duryodhana continues on. Dhṛṣṭaketu (dhṛṣṭaketuś), Cekitāna (cekitānaḥ), the powerful (vīryavān) Kāśirāja (kāśirājaś ca), Purujit (purujit), Kuntibhoja (kuntibhojaś ca), and the leader among men (nara-puṅgavaḥ) – Śaibya (śaibyaś ca), the mighty (vikrānta) Yudhāmanyu (yudhāmanyuś ca), the powerful (vīryavān) Uttamaujā (uttamaujāś ca), the son of Subhadrā (saubhadro) and the sons of Draupadī (draupadeyāś ca) – all of them (sarva) are certainly (eva) great fighters (mahā-rathāḥ). (BG 1.5–6)

Henceforth, addressing Droṇācārya as the best of the twice-born, Duryodhana draws his teacher’s attention to the side of the Kauravas. “Take note of (tān nibodha) the captains of my army (nāyakā mama sainyasya), who are specially qualified (viśiṣṭā ye) to lead side (asmākaṁ tu). I am speaking this to you (tān bravīmi te) for our information (saṁjñārthaṁ): yourself (bhavān), Bhīṣma, Karṇa (bhīṣmaś ca karṇaś ca), Kṛpa (kṛpaś ca) who is always victorious in battle (samitiṁ-jayaḥ), Aśvatthāmā, Vikarṇa (aśvatthāmā vikarṇaś ca) and the son of Somadatta (saumadattis tathaiva ca).” (BG 1.7–8)

Duryodhana next pridefully claims that many other heroes (anye ca bahavaḥ śūrā) are ready to give up their lives (tyakta-jīvitāḥ) for his sake (mad-arthe). They are capable of attacking with sundry weapons (nānā-śastra-praharaṇāḥ), and all are expert in battle (sarve yuddha-viśāradāḥ). (BG 1.9) When one is disconnected from one’s essential reality, all one is left with are external resources, either pertaining to one’s own body or other supporters. That’s where one finds a false sense of security. Duryodhana is vividly exemplifying this state of the mind.

Maintaining the same vainglorious spirit, Duryodhana furthermore proclaims that being protected by Bhīṣma (bhīṣmābhirakṣitam), their (tad asmākaṁ) strength (balaṁ) is unlimited (aparyāptaṁ), but (tv) the strength (balaṁ) of the Pāṇḍavas (idam eteṣāṁ), being protected by Bhīma (bhīmābhirakṣitam), is limited (paryāptaṁ). (BG 1.10) Duryodhana then orders all the members (bhavantaḥ sarva) of his army to firmly (eva hi) protect (evābhirakṣantu) Bhīṣma (bhīṣmam) by standing (avasthitāḥ) at all (sarveṣu) the assigned (yathā-bhāgam) points (ayaneṣu ca). (BG 1.11)

Anxiety is a thin stream of fear trickling through the mind. If encouraged, it cuts a channel into which all other thoughts are drained.

Anxiety is nothing but repeatedly re-experiencing failure in advance. What a waste!

Our anxiety does not come from thinking about the future, but from wanting to control it.

Disturbance is due to want of an ultimate goal.