Changes

<blockquote>'''सञ्जय उवाच''' । तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् । विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ २-१॥</blockquote><blockquote>Sañjaya uvāca | taṁ tathā kṛpayāviṣṭam aśru-pūrṇākulekṣaṇam viṣīdantam idaṁ vākyam uvāca madhusūdanaḥ ॥ 2-1॥</blockquote>This chapter starts with Sanjaya uvacha Sanjaya speaks. In the  last chapter when the last 47th sloka also started with Sanjaya uvacha and again here also same words. Why? Reason is it is the start of a new chapter and we should not mistake this as again Sri Krishna or Arjuna is speaking; but Sanjaya is continuing and so Sage Vyasa reminds that Sanjaya is speaking: With Compassion, he was suffering (Kripaya avistam) and in tears(asru-purna) , akula (depressed) ,visidantam(lamenting) - To this suffering Arjuna, Krishna (ala Madhusudanah) spoke as follows (in subsequent slokas). One should be detached from everything i.e when one is separated from good things etc, there should be no feeling of dejection or sorrow. It should be considered as a "Iccha" of the Lord. So, being overcome by compassion and that too for the wrong reasons(i,e sympathy for wicked like Duryodhana etc) and wrong people was wrong on the part of Arjuna. Lord Madhusudhanah i.e Krishna is so called because he vaniqushed evil asuras Madhu and Kaitabhara. In us too, there are two asuras called Kaama and Krodha (attachment and Anger) which are always alive and kicking and we should surrender to the feet of the lord to vanquist these two deadly asuras within us, just like Arjuna did. In addition, we should shed two of the gunas (Rajas and Tamas) and develop within us Sattva Gunam. THis is also referred in the pasuram by Tirumangai Azhwar (Out of 3, shed 2 and develop 1). Incidentally this series of pasurams is, where Azhwar structures the pasurams in a Numeric progressive sequence. Madhusoodana is used to denote Sri Krishna. Two demons Madhu and Kaitapa were creating lots of hardships to all and they were killed by the Lord and got the name Madhusoodana or Kaitapasoodana. The Lord has destroyed twins like Ravana- Kumbakarna, Sisupala-Dhandhavaktra, Hiranya- Hiranyaksha, etc. Underlying these,it is to be noted that the Lord is destroying someone also. They are Kama [the desire after materials] and Krodha [the anger arising when the desire is not fulfilled]. It can also be Rajo guna [the mental state of anger and pride] or Thamo guna [the mental state of ignorance or drowsy]. So Sri Krishna destroys these twin evil qualities and so He is aptly addressed Madhusoodana. The three qualities, which always are sticking to our character, are Satva, Rajo and Thamas behavior. Satva quality induces clarity, enthusiasm and hard work. Rajo quality brings out desire and the resultant anger and condemning others. Thamas quality gives raise to drowsiness, sleepishness, ignorance and laziness. So it is necessary for us to encourage Satva quality and destroy the other two evil qualities to maintain a godly power in us. Sanjaya indicates this. Sri Krishna is going to destroy the Rajo-Thamo qualities in Arjuna and cultivate the Satva quality in him. Thirumangai Alwar in one of his six prabhandams [collections] viz Thiruezhukootrirukkai tells this. This prabhandam is composed of numbers in ascending and descending order and the lines are arranged like a chariot. He says that the two qualities are to be cast aside and the one quality has to be nourished and maintained. So we should avoid Rajo and Thamo qualities and cultivate Satva trait. Here Arjuna is described as one obsessed by mercy or compassion. It is better for everyone to avoid being obsessed by any quality good or bad. We should not cultivate, or attach ourselves to, habits, which will make us addicts, or fanatic to them. Sri Krishna at the time of His departure from this world told one of His ardent devotees, Uddhava, that He was leaving for His eternal abode and Uddhava wondered how they could remain without Him. Sri Krishna says that Uddhava should cast away his attachment to Him and go to Gandhamana hills and do penance at Badarikashram. Uddhava questions whether attachment to the Lord also should be stopped. Sri Krishna replies that His advice should be adhered to without questioning. After completing His exile to the forests Sri Rama returns to Ayodya and is crowned the King. At that time He calls Lakshmana and tells him that He wants to make him as His deputy [something akin to Prince of Wales or yuvaraj]. Lakshmana flatly refuses and wants to remain as a servant to Sri Rama. Then Sri Rama called Bharatha and told His intention to crown Bharatha as deputy. Bharatha said if that was Sri Rama s order he would accept it. Now if we examine  the acts of both, Lakshmana, though was having a noble trait, wanted to serve Sri Rama no matter what Sri Rama wanted him to do. Whereas, Bharatha was totally detached and considered to obey Sri Rama as the only objective. So one should obey the Lord and not attach oneself to any other, however noble it is. That is why He is going to correct Arjuna who is steadfast in having mercy at wrong circumstances, though compassion is a noble trait. A surgeon cannot say that he is overcome by mercy and so he will not operate on the patient. So it should be understood that it is wrong to addict to be merciful.<blockquote>'''श्रीभगवानुवाच''' । कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् । अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २-२॥</blockquote><blockquote>Srī-bhagavān uvāca | kutas tvā kaśmalam idaṁ viṣame samupasthitam anārya-juṣṭam asvargyam akīrti-karam arjuna  ॥ 2-2 ॥</blockquote>Arjuna! How these inferior thoughts have grabbed you. They do not fit higher [thinking] persons nor lead to higher worlds nor bring fame . This is a SUPER Slokam of exhortation , where the Lord chides Arjuna for running away from his true calling as a warrior. THis is also a exhortation for all of us, to crush any sort of dejection and face life bravely and cheerfully with getting drenched in sorrow or misery. What is the reason for being dejected or being overcome with sorrows? It's only the mentally weak without any Aryan traits(AnArya Justam-Un Aryan traits) and one which does not lead to Glory (Akirti karam) or heaven (Asvargyam) indulge in such behaviour. Nowadays, there is lot of talk about depression, medicines for it etc.. THis slokam is the best anti-depressant which comes right from the Lord! This is not told in a soft vien, but in a forceful manner by Krishna to Arjuna, like a commander rallying his troops. (Visame Sam-Upasthitam -> in this hour of crisis , Arjuna is indulging in depression over things which don't deserve it.). (Kutas tva - Where from? Krishna is asking Arjuna, "where from" he has got this depression at this moment!) We should always maintain a positive and cheerful spirit and never fall prey to depression. Imagine the difficulties Rama faced. Despite, all of it, Rama maintained a steady composure and faced everything bravely. It's a lesson to us to not whine about difficulties or feel depressed about it. We should confront it bravely and dedicate ourselves to the Lord.<blockquote>क्ल‍ैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ २ - ३ ॥</blockquote><blockquote>klaibyam ma sma gamah partha nah-etat-tvayy upa-padyate ksudram hridaya-daurbalyam tyaktva-uttistha parantapa  ॥ 2-3 ॥</blockquote>"O son of Pritha! do not yield to this degrading impotence. It does not becoming of you. Give up such petty weakness at heart and getup, Oh! destroyer of the enemy." This is a continuation of the exhortation from Krishna to Arjuna to shed his misplaced angst and mental weakness. Life is a blessing of the lord. There are people who consider suicide in face of troubles, but this are misplaced grievances which overlook the truth of life. Life has to be lived as a blessing of the lord and nothing should deter one. Suicides due to loss in love, exams, job etc are shortsighted. It doesn't befit one. Krishna exhorts Arjuna to rise. And this is also a message to us to raise above our mental weakness. Arjuna is a great warrior and this depression doesn't befit him (na upa-padyateh). We are normally familiar with a person's attitude and outlook. If a person is always laughing and positive and suddenly looks sad, it invokes questions from onlookers. Or if somebody always looks sad and is suddenly all smiles, it will invoke the same question from people. Similarly, Arjuna is a great warrior and this depression is befitting. The "hridaya-daurbalyam" (weakness of hrdyam- heart etc) is ksudram(pathetic). Thinking weakly, capitulating to difficulties, having sucidal tedencies etc should all be destroyed. And if fall into this pits of depression, the Lord himself throws a rope to help us out from this pit. This sloka should be a reminder for us to face life with braveness and cheerfulness. Sri Krishna calls Arjuna, Paranthapa or one who creates fear in his enemies  hearts. When Arjuna is on the chariot and takes his bow the enemies will shiver out of fear. Is that Arjuna, who has to lead the army is perturbed? Then how can he lead the army to victory? People want protection of them by Arjuna and if he falters and sits with tears in his eyes and mind shaken. then who is going to protect them? Sri Krishna asks him to get up. Any person mentally weak could be encouraged to his self by these 2nd and 3rd slokas of 2nd chapter. God s advice rich in meaning has the  power to wake up anyone from gloom and depression and make him cheerful. Elders  advice can dispel darkness and gloom. Arjuna was addressed as "the son of Prtha," who happened to be the sister of Krsna's father Vasudeva. Therefore Arjuna had a blood relationship with Krsna.<blockquote>'''अर्जुन उवाच ।'''  कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन । इषुभिः प्रति योत्स्यामि पूजार्हावरिसूदन ॥२- ४॥</blockquote><blockquote>arjuna uvāca | kathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana iṣubhiḥ pratiyotsyāmi pūjārhāv ari-sūdana  ॥ 2-4 ॥</blockquote>In the previous slokas, Krishna said that this attitude of Arjuna is not befitting him, will not give him any repute or victory or glory and he needs to shed it. But depression is not like ordinary body pain, which can be cured with a balm etc. It's something more deeper. So, Arjuna is still desolate and not convinced. In ordinary life too, we see lot of depressed people- the school or college kids commit suicide or go into depression due to scoring poorly in the exams, lovers commit suicide due to loss of a their loved ones etc - these are all decisions made out of depression and have no foundation. Though Arjuna did not commit suicide, such dejection for the caliber of Arjuna is equivalent to death. Out of mercy, Arjuna resorts to this decision to withdraw from the war in spite of all encouragement from Sri Krishna. Now in the 4th sloka he asks Sri Krishna: Arjuna said: Oh! Killer of enemies! Oh! Killer of Madhu! How  can I attack with arrows in battle Bhishma and Drona, who are worthy of my worship?  He says, in this war (Sankhye), how (katham) can face Bhishma and Drona , how can i attack them with Arrows (isubhih pratiyotsyami), they who are worthy of my worship. He addresses Krishna as Madhusudhana and AriSudhana, deliberately. An important point to be noted is that how we are to behave towards our teachers or gurus. Bheeshma and Drona are teachers for Arjuna and he has to worship them; but now he is asked to aim missiles at them. This is something, which Arjuna can never think of. Here he is indirectly indicting Sri Krishna by addressing Him as Ari soodana and Madhu soodana. Ari means enemy and He kills the enemies and Madhu. Whereas He never attempted to kill His teacher Sandheepani,and He got fame by killing only enemies, how could he want Arjuna to become notorious by killing his teachers? Arjuna regards the teachers much superior to the words of advice of Sri Krishna. Who is greater- the teacher or God? This is a delicate question. Gold is superior to silver and so normally we regard the person who donates gold to us as greater than the one who donated silver. Why do we regard teacher as great? Because he is the one who guides us to open our inner eyes to see the reality of God, the Supreme Being. So by earlier analogy teacher is greater for having made us to realize the most important in life. But it is God s design that we reach a suitable teacher. Therefore from one angle teacher is greater and from another side God is greater. That is why there is a saying that there is no god above teacher. Sri Madurakavi Alwar also reflects this in his  kanninun chiruthambu . He says  thevu matrariyen kurugur nambi  He regards Sri Nammalwar, his guru as god unto him. God may not forgive one for the paap committed; but the teacher not only ignores one s paap but also guides one in the vision of the Supreme Being. Upanishad says  regard mother as god, regard father as god, regard teacher as god, regard guests as god.  This is the confusion Arjuna is entangled in- whether to regard the advice of the God and act or whether to worship his teachers and abandon the war. Before enrolling as a student, he was a barren land and only afterwards the teacher has cultivated him to such skills and so Arjuna is defiant. Isn't Guru the greatest ? One's Guru is greater than God. So, how can one fight or raise against one's own Guru ? This is Arjuna's predicament. Guru and God are like Gold and silve. Gold is greater/valuable than Silver , so we can consider Acharya is importan than God, with this analogy. But, look at it in a different way, the person who gifts Gold is greater than the one who gives Silver, so the Lord who gifts us "gold-like" Acharya is important than Acharya!. If looked at either way, it seems puzzling on who is more important - one's Acharya or God?? Remember, MadhuraKavi Azhwar who sang the glories of his Acharya, Nammazhwar.

<blockquote>'''सञ्जय उवाच''' । तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् । विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ २-१॥</blockquote><blockquote>Sañjaya uvāca | taṁ tathā kṛpayāviṣṭam aśru-pūrṇākulekṣaṇam viṣīdantam idaṁ vākyam uvāca madhusūdanaḥ ॥ 2-1॥</blockquote>This chapter starts with Sanjaya uvacha Sanjaya speaks. In the  last chapter when the last 47th sloka also started with Sanjaya uvacha and again here also same words. Why? Reason is it is the start of a new chapter and we should not mistake this as again Sri Krishna or Arjuna is speaking; but Sanjaya is continuing and so Sage Vyasa reminds that Sanjaya is speaking: With Compassion, he was suffering (Kripaya avistam) and in tears(asru-purna) , akula (depressed) ,visidantam(lamenting) - To this suffering Arjuna, Krishna (ala Madhusudanah) spoke as follows (in subsequent slokas). One should be detached from everything i.e when one is separated from good things etc, there should be no feeling of dejection or sorrow. It should be considered as a "Iccha" of the Lord. So, being overcome by compassion and that too for the wrong reasons(i,e sympathy for wicked like Duryodhana etc) and wrong people was wrong on the part of Arjuna. Lord Madhusudhanah i.e Krishna is so called because he vaniqushed evil asuras Madhu and Kaitabhara. In us too, there are two asuras called Kaama and Krodha (attachment and Anger) which are always alive and kicking and we should surrender to the feet of the lord to vanquist these two deadly asuras within us, just like Arjuna did. In addition, we should shed two of the gunas (Rajas and Tamas) and develop within us Sattva Gunam. THis is also referred in the pasuram by Tirumangai Azhwar (Out of 3, shed 2 and develop 1). Incidentally this series of pasurams is, where Azhwar structures the pasurams in a Numeric progressive sequence. Madhusoodana is used to denote Sri Krishna. Two demons Madhu and Kaitapa were creating lots of hardships to all and they were killed by the Lord and got the name Madhusoodana or Kaitapasoodana. The Lord has destroyed twins like Ravana- Kumbakarna, Sisupala-Dhandhavaktra, Hiranya- Hiranyaksha, etc. Underlying these,it is to be noted that the Lord is destroying someone also. They are Kama [the desire after materials] and Krodha [the anger arising when the desire is not fulfilled]. It can also be Rajo guna [the mental state of anger and pride] or Thamo guna [the mental state of ignorance or drowsy]. So Sri Krishna destroys these twin evil qualities and so He is aptly addressed Madhusoodana. The three qualities, which always are sticking to our character, are Satva, Rajo and Thamas behavior. Satva quality induces clarity, enthusiasm and hard work. Rajo quality brings out desire and the resultant anger and condemning others. Thamas quality gives raise to drowsiness, sleepishness, ignorance and laziness. So it is necessary for us to encourage Satva quality and destroy the other two evil qualities to maintain a godly power in us. Sanjaya indicates this. Sri Krishna is going to destroy the Rajo-Thamo qualities in Arjuna and cultivate the Satva quality in him. Thirumangai Alwar in one of his six prabhandams [collections] viz Thiruezhukootrirukkai tells this. This prabhandam is composed of numbers in ascending and descending order and the lines are arranged like a chariot. He says that the two qualities are to be cast aside and the one quality has to be nourished and maintained. So we should avoid Rajo and Thamo qualities and cultivate Satva trait. Here Arjuna is described as one obsessed by mercy or compassion. It is better for everyone to avoid being obsessed by any quality good or bad. We should not cultivate, or attach ourselves to, habits, which will make us addicts, or fanatic to them. Sri Krishna at the time of His departure from this world told one of His ardent devotees, Uddhava, that He was leaving for His eternal abode and Uddhava wondered how they could remain without Him. Sri Krishna says that Uddhava should cast away his attachment to Him and go to Gandhamana hills and do penance at Badarikashram. Uddhava questions whether attachment to the Lord also should be stopped. Sri Krishna replies that His advice should be adhered to without questioning. After completing His exile to the forests Sri Rama returns to Ayodya and is crowned the King. At that time He calls Lakshmana and tells him that He wants to make him as His deputy [something akin to Prince of Wales or yuvaraj]. Lakshmana flatly refuses and wants to remain as a servant to Sri Rama. Then Sri Rama called Bharatha and told His intention to crown Bharatha as deputy. Bharatha said if that was Sri Rama s order he would accept it. Now if we examine  the acts of both, Lakshmana, though was having a noble trait, wanted to serve Sri Rama no matter what Sri Rama wanted him to do. Whereas, Bharatha was totally detached and considered to obey Sri Rama as the only objective. So one should obey the Lord and not attach oneself to any other, however noble it is. That is why He is going to correct Arjuna who is steadfast in having mercy at wrong circumstances, though compassion is a noble trait. A surgeon cannot say that he is overcome by mercy and so he will not operate on the patient. So it should be understood that it is wrong to addict to be merciful.<blockquote>'''श्रीभगवानुवाच''' । कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् । अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २-२॥</blockquote><blockquote>Srī-bhagavān uvāca | kutas tvā kaśmalam idaṁ viṣame samupasthitam anārya-juṣṭam asvargyam akīrti-karam arjuna  ॥ 2-2 ॥</blockquote>Arjuna! How these inferior thoughts have grabbed you. They do not fit higher [thinking] persons nor lead to higher worlds nor bring fame . This is a SUPER Slokam of exhortation , where the Lord chides Arjuna for running away from his true calling as a warrior. THis is also a exhortation for all of us, to crush any sort of dejection and face life bravely and cheerfully with getting drenched in sorrow or misery. What is the reason for being dejected or being overcome with sorrows? It's only the mentally weak without any Aryan traits(AnArya Justam-Un Aryan traits) and one which does not lead to Glory (Akirti karam) or heaven (Asvargyam) indulge in such behaviour. Nowadays, there is lot of talk about depression, medicines for it etc.. THis slokam is the best anti-depressant which comes right from the Lord! This is not told in a soft vien, but in a forceful manner by Krishna to Arjuna, like a commander rallying his troops. (Visame Sam-Upasthitam -> in this hour of crisis , Arjuna is indulging in depression over things which don't deserve it.). (Kutas tva - Where from? Krishna is asking Arjuna, "where from" he has got this depression at this moment!) We should always maintain a positive and cheerful spirit and never fall prey to depression. Imagine the difficulties Rama faced. Despite, all of it, Rama maintained a steady composure and faced everything bravely. It's a lesson to us to not whine about difficulties or feel depressed about it. We should confront it bravely and dedicate ourselves to the Lord.<blockquote>क्ल‍ैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ २ - ३ ॥</blockquote><blockquote>klaibyam ma sma gamah partha nah-etat-tvayy upa-padyate ksudram hridaya-daurbalyam tyaktva-uttistha parantapa  ॥ 2-3 ॥</blockquote>"O son of Pritha! do not yield to this degrading impotence. It does not becoming of you. Give up such petty weakness at heart and getup, Oh! destroyer of the enemy." This is a continuation of the exhortation from Krishna to Arjuna to shed his misplaced angst and mental weakness. Life is a blessing of the lord. There are people who consider suicide in face of troubles, but this are misplaced grievances which overlook the truth of life. Life has to be lived as a blessing of the lord and nothing should deter one. Suicides due to loss in love, exams, job etc are shortsighted. It doesn't befit one. Krishna exhorts Arjuna to rise. And this is also a message to us to raise above our mental weakness. Arjuna is a great warrior and this depression doesn't befit him (na upa-padyateh). We are normally familiar with a person's attitude and outlook. If a person is always laughing and positive and suddenly looks sad, it invokes questions from onlookers. Or if somebody always looks sad and is suddenly all smiles, it will invoke the same question from people. Similarly, Arjuna is a great warrior and this depression is befitting. The "hridaya-daurbalyam" (weakness of hrdyam- heart etc) is ksudram(pathetic). Thinking weakly, capitulating to difficulties, having sucidal tedencies etc should all be destroyed. And if fall into this pits of depression, the Lord himself throws a rope to help us out from this pit. This sloka should be a reminder for us to face life with braveness and cheerfulness. Sri Krishna calls Arjuna, Paranthapa or one who creates fear in his enemies  hearts. When Arjuna is on the chariot and takes his bow the enemies will shiver out of fear. Is that Arjuna, who has to lead the army is perturbed? Then how can he lead the army to victory? People want protection of them by Arjuna and if he falters and sits with tears in his eyes and mind shaken. then who is going to protect them? Sri Krishna asks him to get up. Any person mentally weak could be encouraged to his self by these 2nd and 3rd slokas of 2nd chapter. God s advice rich in meaning has the  power to wake up anyone from gloom and depression and make him cheerful. Elders  advice can dispel darkness and gloom. Arjuna was addressed as "the son of Prtha," who happened to be the sister of Krsna's father Vasudeva. Therefore Arjuna had a blood relationship with Krsna.<blockquote>'''अर्जुन उवाच ।'''  कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन । इषुभिः प्रति योत्स्यामि पूजार्हावरिसूदन ॥२- ४॥</blockquote><blockquote>arjuna uvāca | kathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana iṣubhiḥ pratiyotsyāmi pūjārhāv ari-sūdana  ॥ 2-4 ॥</blockquote>In the previous slokas, Krishna said that this attitude of Arjuna is not befitting him, will not give him any repute or victory or glory and he needs to shed it. But depression is not like ordinary body pain, which can be cured with a balm etc. It's something more deeper. So, Arjuna is still desolate and not convinced. In ordinary life too, we see lot of depressed people- the school or college kids commit suicide or go into depression due to scoring poorly in the exams, lovers commit suicide due to loss of a their loved ones etc - these are all decisions made out of depression and have no foundation. Though Arjuna did not commit suicide, such dejection for the caliber of Arjuna is equivalent to death. Out of mercy, Arjuna resorts to this decision to withdraw from the war in spite of all encouragement from Sri Krishna. Now in the 4th sloka he asks Sri Krishna: Arjuna said: Oh! Killer of enemies! Oh! Killer of Madhu! How  can I attack with arrows in battle Bhishma and Drona, who are worthy of my worship?  He says, in this war (Sankhye), how (katham) can face Bhishma and Drona , how can i attack them with Arrows (isubhih pratiyotsyami), they who are worthy of my worship. He addresses Krishna as Madhusudhana and AriSudhana, deliberately. An important point to be noted is that how we are to behave towards our teachers or gurus. Bheeshma and Drona are teachers for Arjuna and he has to worship them; but now he is asked to aim missiles at them. This is something, which Arjuna can never think of. Here he is indirectly indicting Sri Krishna by addressing Him as Ari soodana and Madhu soodana. Ari means enemy and He kills the enemies and Madhu. Whereas He never attempted to kill His teacher Sandheepani,and He got fame by killing only enemies, how could he want Arjuna to become notorious by killing his teachers? Arjuna regards the teachers much superior to the words of advice of Sri Krishna. Who is greater- the teacher or God? This is a delicate question. Gold is superior to silver and so normally we regard the person who donates gold to us as greater than the one who donated silver. Why do we regard teacher as great? Because he is the one who guides us to open our inner eyes to see the reality of God, the Supreme Being. So by earlier analogy teacher is greater for having made us to realize the most important in life. But it is God s design that we reach a suitable teacher. Therefore from one angle teacher is greater and from another side God is greater. That is why there is a saying that there is no god above teacher. Sri Madurakavi Alwar also reflects this in his  kanninun chiruthambu . He says  thevu matrariyen kurugur nambi  He regards Sri Nammalwar, his guru as god unto him. God may not forgive one for the paap committed; but the teacher not only ignores one s paap but also guides one in the vision of the Supreme Being. Upanishad says  regard mother as god, regard father as god, regard teacher as god, regard guests as god.  This is the confusion Arjuna is entangled in- whether to regard the advice of the God and act or whether to worship his teachers and abandon the war. Before enrolling as a student, he was a barren land and only afterwards the teacher has cultivated him to such skills and so Arjuna is defiant. Isn't Guru the greatest ? One's Guru is greater than God. So, how can one fight or raise against one's own Guru ? This is Arjuna's predicament. Guru and God are like Gold and silve. Gold is greater/valuable than Silver , so we can consider Acharya is importan than God, with this analogy. But, look at it in a different way, the person who gifts Gold is greater than the one who gives Silver, so the Lord who gifts us "gold-like" Acharya is important than Acharya!. If looked at either way, it seems puzzling on who is more important - one's Acharya or God?? Remember, MadhuraKavi Azhwar who sang the glories of his Acharya, Nammazhwar.

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके । हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥२- ५॥

 

हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥२- ५॥

gurūn ahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam apīha loke hatvārtha-kāmāṁs tu gurūn ihaiva bhuñjīya bhogān rudhira-pradigdhān  ॥ 2-5 ॥

gurūn ahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam apīha loke hatvārtha-kāmāṁs tu gurūn ihaiva bhuñjīya bhogān rudhira-pradigdhān  ॥ 2-5 ॥

I can find no means to drive away this grief which is burning up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty or one like in heaven." Na hi prapasyami -> I cannot find ; Ya Sokham ucchosanam indriyanam -> The grief which is burning my senses and causing me sadness avapya bhumav asapatnam rddham -> even if i win prosperous, unrivaled kingdom on earth rajyam suranam api ca adhipatyam -> or soverignity like in heaven. In case Krishna is thinking - What, if there is some grief? Grief is just temporary and one typically gets over it in no time. So, if Arjuna is feeling grieved over the prospect of bloodshed, he should surely get over it , once he gets to rule a prosperous empire and enjoy all the luxuries? In response to this, Arjuna says - unrivalled soveregnity etc is not going to overcome his grief, because this will constantly remind him of the bloodshed he had to do to gain it. ARjuna is a learned person too, but is not able to overcome his grief. THis shows two things - even all the learning in the world will not help, if one doesn't truly understand the meaning of the scriptures and practices it. For eg: Narada is a learned scholar in all branches of Vedic knowledge but was driven to grief and Saunaka muni points out that he needs to inculcate the vedic meanings truly (it's a pointer to us). Similarly, Rama whom nothing could defeat, was drowned in misery with separation of Sita, due to grief. So, grief can torment a living soul and is more dangerous than the crematory fire which just burns a corpse. Arjuna sees his beloved ones like Bheeshma and Drona on the enemy camp ready to fight and this sight dries his sensual organs like eyes and tongue. He is engulfed in anguish and finds no cure. Our forefathers convey us a great lesson here. One hears the words chithai [pyre] and chinthanai [brooding]. Chithai or a pyre is used in the cremation grounds for burning dead bodies. Whereas, chinthanai or brooding will burn out a living person. Here brooding burns Arjuna. Once sage Narada met sage Sanatkumara and requested him that though Narada had mastered all available literature but wanted Sanatkumara to preach him that which will dispel his anguish and sorrow. In reply Sanatkumara asked Narada to first tell what all he knew. Narada started telling his knowledge in the Vedas, Upanishads, all types of Shastras, etc. Sanatkumara said that Narada had studied all and there was nothing, which could be preached to Narada. This gave the hint to Narada, that he had merely studied all these without practicing or understanding the inner significance of these literatures. Worry lines appear on the forehead. But a person who has understood the God will have no such lines on the forehead. Thus Sanatkumara dispelled Narada s worries. So one should never get worried. Hanuman, when dispatched for searching Sri Sita was wondering why Sri Rama was so worried at the loss of a mere wife. Being a bachelor, Hanuman might not have understood the role of a wife. But the same Hanuman, when saw Sri Sita, then wondered how Sri Rama was still alive after losing such a noble and righteous wife. Here, Valmiki the author of Srimad Ramayana, observes that no enemy on earth could ever kill Sri Rama and only worry had the power. Arjuna, therefore feels thoroughly handicapped by his worries, and seeks help from Sri Krishna. It was opined by Sri Krishna that no distress is there which remains forever. Even death of a dear one is forgotten after a few days or when a happier incident is encountered. So if Arjuna got back his kingdom, this grief of killing the relatives will vanish. But Arjuna says that all the so called happiness one may get by acquiring a kingdom, like music, dance, food, etc., will remind him these paap he is to commit and make him miserable. Perhaps a small kingdom, or one with enemies around or one that is stuck by poverty and famine may cause worries for the rulers. So Arjuna qualifies that even if the entire world was reigned, with no enemies and totally prosperous, will never clear him of his grief. Further, he says that even if he gains the control of the heavenly kingdom, he is unable to find the way to dispel his grief.  

I can find no means to drive away this grief which is burning up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty or one like in heaven." Na hi prapasyami -> I cannot find ; Ya Sokham ucchosanam indriyanam -> The grief which is burning my senses and causing me sadness avapya bhumav asapatnam rddham -> even if i win prosperous, unrivaled kingdom on earth rajyam suranam api ca adhipatyam -> or soverignity like in heaven. In case Krishna is thinking - What, if there is some grief? Grief is just temporary and one typically gets over it in no time. So, if Arjuna is feeling grieved over the prospect of bloodshed, he should surely get over it , once he gets to rule a prosperous empire and enjoy all the luxuries? In response to this, Arjuna says - unrivalled soveregnity etc is not going to overcome his grief, because this will constantly remind him of the bloodshed he had to do to gain it. ARjuna is a learned person too, but is not able to overcome his grief. THis shows two things - even all the learning in the world will not help, if one doesn't truly understand the meaning of the scriptures and practices it. For eg: Narada is a learned scholar in all branches of Vedic knowledge but was driven to grief and Saunaka muni points out that he needs to inculcate the vedic meanings truly (it's a pointer to us). Similarly, Rama whom nothing could defeat, was drowned in misery with separation of Sita, due to grief. So, grief can torment a living soul and is more dangerous than the crematory fire which just burns a corpse. Arjuna sees his beloved ones like Bheeshma and Drona on the enemy camp ready to fight and this sight dries his sensual organs like eyes and tongue. He is engulfed in anguish and finds no cure. Our forefathers convey us a great lesson here. One hears the words chithai [pyre] and chinthanai [brooding]. Chithai or a pyre is used in the cremation grounds for burning dead bodies. Whereas, chinthanai or brooding will burn out a living person. Here brooding burns Arjuna. Once sage Narada met sage Sanatkumara and requested him that though Narada had mastered all available literature but wanted Sanatkumara to preach him that which will dispel his anguish and sorrow. In reply Sanatkumara asked Narada to first tell what all he knew. Narada started telling his knowledge in the Vedas, Upanishads, all types of Shastras, etc. Sanatkumara said that Narada had studied all and there was nothing, which could be preached to Narada. This gave the hint to Narada, that he had merely studied all these without practicing or understanding the inner significance of these literatures. Worry lines appear on the forehead. But a person who has understood the God will have no such lines on the forehead. Thus Sanatkumara dispelled Narada s worries. So one should never get worried. Hanuman, when dispatched for searching Sri Sita was wondering why Sri Rama was so worried at the loss of a mere wife. Being a bachelor, Hanuman might not have understood the role of a wife. But the same Hanuman, when saw Sri Sita, then wondered how Sri Rama was still alive after losing such a noble and righteous wife. Here, Valmiki the author of Srimad Ramayana, observes that no enemy on earth could ever kill Sri Rama and only worry had the power. Arjuna, therefore feels thoroughly handicapped by his worries, and seeks help from Sri Krishna. It was opined by Sri Krishna that no distress is there which remains forever. Even death of a dear one is forgotten after a few days or when a happier incident is encountered. So if Arjuna got back his kingdom, this grief of killing the relatives will vanish. But Arjuna says that all the so called happiness one may get by acquiring a kingdom, like music, dance, food, etc., will remind him these paap he is to commit and make him miserable. Perhaps a small kingdom, or one with enemies around or one that is stuck by poverty and famine may cause worries for the rulers. So Arjuna qualifies that even if the entire world was reigned, with no enemies and totally prosperous, will never clear him of his grief. Further, he says that even if he gains the control of the heavenly kingdom, he is unable to find the way to dispel his grief.  

2-9: sanjaya uvaca evam uktva hrishikesham gudakeshah parantapah na yotsya iti govindam uktva tusnim babhuva ha evam uktva -> all that Arjuna said in the previous slokas: Arjuna has told his reasoning for not fighting. All the relatives, friends and teachers have assembled and he could not fight with them. Killing relatives and annihilating a dynasty or family is a paap, which will lead to eradication of kula dharma and so take him to hell. Enjoyment cannot be with blood stained hands. Even if the enemy camp was ready, killing near ones is paap. The very sight of these people ready to fight dries up

2-9: sanjaya uvaca evam uktva hrishikesham gudakeshah parantapah na yotsya iti govindam uktva tusnim babhuva ha evam uktva -> all that Arjuna said in the previous slokas: Arjuna has told his reasoning for not fighting. All the relatives, friends and teachers have assembled and he could not fight with them. Killing relatives and annihilating a dynasty or family is a paap, which will lead to eradication of kula dharma and so take him to hell. Enjoyment cannot be with blood stained hands. Even if the enemy camp was ready, killing near ones is paap. The very sight of these people ready to fight dries up