Changes

== विषयविस्तारः || Subject Matter ==

== विषयविस्तारः || Subject Matter ==

<blockquote>सञ्जय उवाच ।</blockquote><blockquote>तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।</blockquote><blockquote>विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ २-१॥</blockquote><blockquote>2-1:  sañjaya uvāca</blockquote><blockquote>taṁ tathā kṛpayāviṣṭam</blockquote><blockquote>aśru-pūrṇākulekṣaṇam</blockquote><blockquote>viṣīdantam idaṁ vākyam</blockquote><blockquote>uvāca madhusūdanaḥ</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 ।</blockquote><blockquote>कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।</blockquote><blockquote>अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २-२॥</blockquote><blockquote>2-2:  śrī-bhagavān uvāca</blockquote><blockquote>kutas tvā kaśmalam idaṁ</blockquote><blockquote>viṣame samupasthitam</blockquote><blockquote>anārya-juṣṭam asvargyam</blockquote><blockquote>akīrti-karam arjuna</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 ।</blockquote><blockquote>क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ २ - ३ ॥</blockquote>2-3: klaibyam ma sma gamah partha nah-etat-tvayy upa-padyate ksudram hridaya-daurbalyam tyaktva-uttistha parantapa

<blockquote>सञ्जय उवाच ।</blockquote><blockquote>तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।</blockquote><blockquote>विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ २-१॥</blockquote><blockquote>2-1:  sañjaya uvāca</blockquote><blockquote>taṁ tathā kṛpayāviṣṭam</blockquote><blockquote>aśru-pūrṇākulekṣaṇam</blockquote><blockquote>viṣīdantam idaṁ vākyam</blockquote><blockquote>uvāca madhusūdanaḥ</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 ।</blockquote><blockquote>कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।</blockquote><blockquote>अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २-२॥</blockquote><blockquote>2-2:  śrī-bhagavān uvāca</blockquote><blockquote>kutas tvā kaśmalam idaṁ</blockquote><blockquote>viṣame samupasthitam</blockquote><blockquote>anārya-juṣṭam asvargyam</blockquote><blockquote>akīrti-karam arjuna</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 ।</blockquote><blockquote>क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ २ - ३ ॥</blockquote><blockquote>2-3: klaibyaṁ mā sma gamaḥ pārtha</blockquote><blockquote>naitat tvayy upapadyate</blockquote><blockquote>kṣudraṁ hṛdaya-daurbalyaṁ</blockquote><blockquote>tyaktvottiṣṭha paran-tapa</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</blockquote><blockquote>कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन ।</blockquote><blockquote>इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ २-४ ॥</blockquote><blockquote>2-4: arjuna uvāca</blockquote><blockquote>kathaṁ bhīṣmam ahaṁ saṅkhye</blockquote><blockquote>droṇaṁ ca madhusūdana</blockquote><blockquote>iṣubhiḥ pratiyotsyāmi</blockquote><blockquote>pūjārhāv ari-sūdana</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.

 

"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.

 

2-4: arjuna uvaca katham bhismam aham sankhye dronam ca madhusudana isubhih pratiyots-yami puja-arhav ari-sudana 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.

2-5: gurun-ahatva hi mahaa-anubhaavaan sreyo bhoktum ! bhaiksyam apiiha loke hatva-artha-kamams-tu! gurun ihaiva bhun-jiya bhogAn! rudhira-pradigdhan In the last sloka Arjuna asked how he could afford to kill Bheeshma, Drona and others. The word others include Kauravas viz Duryodana and    his brothers. For this Sri Krishna is posing a question seemingly. If Arjuna runs away from the war, what will he do for food and shelter? Will he live in forests? The twelve-year exile itself was considered by the Pandavas as a shame. Then how are they going to take this forest life if he ran away from the war? Sri Krishna apparently asks this and so Arjuna s reply is accordingly in sloka 5: "Arjuna says it is better for him to beg and live rather than killing great personalities like Bhishma and his guru Drona. If these people are attached to luxuries and material opulence (referring to Duryodhan etc), there is nothing wrong in it. So, why should he kill them. Isn't it better to let them enjoy their luxury rather than slaying them and ruling the land stained with their blood?" In a way Arjuna is concerned with the hell that awaits him if he were to kill his Teachers. He is also apprehensive that after killing all these people, living in this world with bloodstains will also be hell. So he fears hell before and after his death. Sri Krishna logically rebuts this. If Arjuna left the battle without fighting it will be a disgrace for a kshatriya [royal community] and he will have to lead life by resorting to begging, as he will be deprived of all property. Also, by abandoning his dharma of protection of his people and gifting the kingdom to wicked people will make him a great paapi (Sinner) and ensure hell after death. So Sri Krishna s rebuttal was either way hell only if Arjuna refused to fight. By fighting and recapturing the kingdom he can lead a normal life in this world. He need not consider this as enjoyment with blood stains as he is expected to do his duty and be a trusty for good administration and not for pleasure. This way because he established the moral ethics of kshathriya in the war, he will be awarded heaven after death. So instead of Arjuna s imagination as either way hell for him, Sri Krishna s argument is that by fighting it will be either way heaven for Arjuna. Arjuna preferred begging to killing those noble teachers. Perhaps he was reminding Sri Krishna that in one of His earlier Avatars or incarnations, He had also begged. As Sri Vamana, a young dwarf bachelor, He went to the Yagnashala or the sacred place, where Emperor Bali was performing Yagna and begged for a small piece of land to be measured by His tiny feet.

2-5: gurun-ahatva hi mahaa-anubhaavaan sreyo bhoktum ! bhaiksyam apiiha loke hatva-artha-kamams-tu! gurun ihaiva bhun-jiya bhogAn! rudhira-pradigdhan In the last sloka Arjuna asked how he could afford to kill Bheeshma, Drona and others. The word others include Kauravas viz Duryodana and    his brothers. For this Sri Krishna is posing a question seemingly. If Arjuna runs away from the war, what will he do for food and shelter? Will he live in forests? The twelve-year exile itself was considered by the Pandavas as a shame. Then how are they going to take this forest life if he ran away from the war? Sri Krishna apparently asks this and so Arjuna s reply is accordingly in sloka 5: "Arjuna says it is better for him to beg and live rather than killing great personalities like Bhishma and his guru Drona. If these people are attached to luxuries and material opulence (referring to Duryodhan etc), there is nothing wrong in it. So, why should he kill them. Isn't it better to let them enjoy their luxury rather than slaying them and ruling the land stained with their blood?" In a way Arjuna is concerned with the hell that awaits him if he were to kill his Teachers. He is also apprehensive that after killing all these people, living in this world with bloodstains will also be hell. So he fears hell before and after his death. Sri Krishna logically rebuts this. If Arjuna left the battle without fighting it will be a disgrace for a kshatriya [royal community] and he will have to lead life by resorting to begging, as he will be deprived of all property. Also, by abandoning his dharma of protection of his people and gifting the kingdom to wicked people will make him a great paapi (Sinner) and ensure hell after death. So Sri Krishna s rebuttal was either way hell only if Arjuna refused to fight. By fighting and recapturing the kingdom he can lead a normal life in this world. He need not consider this as enjoyment with blood stains as he is expected to do his duty and be a trusty for good administration and not for pleasure. This way because he established the moral ethics of kshathriya in the war, he will be awarded heaven after death. So instead of Arjuna s imagination as either way hell for him, Sri Krishna s argument is that by fighting it will be either way heaven for Arjuna. Arjuna preferred begging to killing those noble teachers. Perhaps he was reminding Sri Krishna that in one of His earlier Avatars or incarnations, He had also begged. As Sri Vamana, a young dwarf bachelor, He went to the Yagnashala or the sacred place, where Emperor Bali was performing Yagna and begged for a small piece of land to be measured by His tiny feet.