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saadhi- please instruct me. A super sloka, where Arjuna helplessly falls at Krishna's feet seeking refuge and begs him for guidance. This is a guide to all of us to do the same! He entreats Krishna to guide him, considering him as his disciple and not as some stranger, in case Krishna has reservations on why he should guide anybody who is not his disciple or son. This shows that Lord is the one who can clear our fears and doubts. Azhwar sings, the Lotus blooms only by the rays of the sun and not by mere heat of a fire and the waves come down to the shore, similarly the jeevatma's refuge is the Lord. From this it is clear that only the Supreme Being can remove a person s perpetual ignorance. This is what Alwar also declares in his hymns. Just as a river moves toward a distant ocean or jus as a lotus blossoms at the sight of a distant Sun, the wisdom of the soul [jeevatma] will yearn for enlightenment from the Supreme Being [Paramatma]. So the Alwar advises his mind to surrender unto the beloved of Mother Lakshmi, the dweller in Lotus. Unlike human nature to offer materials such as flowers or fruits to gain favours from others, to get His grace all one needs is to surrender unto Him. While the soul is groping in darkness, He is shining with brilliance, the soul is slave and He is the Master and with this attitude Arjuna falls at the feet of Sri Krishna. He says he is suffering from karpanya dosha- a defect of a kripana. Sage Yagnavalkya (instructing Gaargi) says the one who has not attained the knowledge of the Supreme Being is called a kripana. Ignorance of the knowledge of God or the relationship between one s soul and Paramatma, will not make a person learned even  if he has acquired thousands of various other subjects, says Swami Vedanta Desika. "Vidyaanan silpa nai punyam". Arjuna says he is affected by this karpanya dosha. Because of this he has lost his courage. The Thaithriyopanishad says that as one approaches God, he gets courage and one who withdraws from Him loses courage. If we realize God in ourselves, we get motivated to do things. On the other hand virakthi or nirvedam or frustration leads to retardation. Hanuman searched for Mother Sri Sita all over Lanka and when he was frustrated, suddenly he remembered Sri Rama. Sri Rama gave Hanuman His Ring to be handed over to Sri Sita and so, how can His words fail? So he got enthused and also removed the feeling that he was searching Sri Sita and corrected that feeling by the wisdom that Sri Sita Herself will show up and successfully complete his mission. Immediately, Hanuman spotted Sri Sita. One should dismiss the thought that one is doing but realize that it is God who gets actions done for that one. This does not mean that one should practice idling or remain inactive; but take all out efforts with the realization that He is the prime mover behind one s actions. This leads to humility. So now Arjuna surrenders to Sri Krishna for remedy, like a person resorting to the family doctor who knows the history of the patient and so could suggest the right remedy. And who else is better equipped than Sri Krishna, Who after all is Arjuna s cousin and Who knows Arjuna too well? Sometimes we also approach elders and seek their advice, but later act according to our wishes. To dispel that thought in Sri Krishna, Arjuna says he is His sishya or disciple and so will obey and act according to His guidance. This also shows how something like mental weakness and worry can cripple even a great warrior like Arjuna into confusion and sorrow.<blockquote>न हि प्रपश्यामि ममापनुद्याद्य च्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ २-८॥</blockquote><blockquote>na hi prapaśyāmi mamāpanudyād yac chokam ucchoṣaṇam indriyāṇām avāpya bhūmāv asapatnam ṛddhaṁ rājyaṁ surāṇām api cādhipatyam  ॥ 2-8 ॥</blockquote>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. <blockquote>'''सञ्जय उवाच''' | एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप । न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ २-९॥</blockquote><blockquote>sañjaya uvāca | evam uktvā hṛṣīkeśaṁ guḍākeśaḥ paran-tapaḥ na yotsya iti govindam uktvā tūṣṇīṁ babhūva ha  ॥ 2-9 ॥</blockquote>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

saadhi- please instruct me. A super sloka, where Arjuna helplessly falls at Krishna's feet seeking refuge and begs him for guidance. This is a guide to all of us to do the same! He entreats Krishna to guide him, considering him as his disciple and not as some stranger, in case Krishna has reservations on why he should guide anybody who is not his disciple or son. This shows that Lord is the one who can clear our fears and doubts. Azhwar sings, the Lotus blooms only by the rays of the sun and not by mere heat of a fire and the waves come down to the shore, similarly the jeevatma's refuge is the Lord. From this it is clear that only the Supreme Being can remove a person s perpetual ignorance. This is what Alwar also declares in his hymns. Just as a river moves toward a distant ocean or jus as a lotus blossoms at the sight of a distant Sun, the wisdom of the soul [jeevatma] will yearn for enlightenment from the Supreme Being [Paramatma]. So the Alwar advises his mind to surrender unto the beloved of Mother Lakshmi, the dweller in Lotus. Unlike human nature to offer materials such as flowers or fruits to gain favours from others, to get His grace all one needs is to surrender unto Him. While the soul is groping in darkness, He is shining with brilliance, the soul is slave and He is the Master and with this attitude Arjuna falls at the feet of Sri Krishna. He says he is suffering from karpanya dosha- a defect of a kripana. Sage Yagnavalkya (instructing Gaargi) says the one who has not attained the knowledge of the Supreme Being is called a kripana. Ignorance of the knowledge of God or the relationship between one s soul and Paramatma, will not make a person learned even  if he has acquired thousands of various other subjects, says Swami Vedanta Desika. "Vidyaanan silpa nai punyam". Arjuna says he is affected by this karpanya dosha. Because of this he has lost his courage. The Thaithriyopanishad says that as one approaches God, he gets courage and one who withdraws from Him loses courage. If we realize God in ourselves, we get motivated to do things. On the other hand virakthi or nirvedam or frustration leads to retardation. Hanuman searched for Mother Sri Sita all over Lanka and when he was frustrated, suddenly he remembered Sri Rama. Sri Rama gave Hanuman His Ring to be handed over to Sri Sita and so, how can His words fail? So he got enthused and also removed the feeling that he was searching Sri Sita and corrected that feeling by the wisdom that Sri Sita Herself will show up and successfully complete his mission. Immediately, Hanuman spotted Sri Sita. One should dismiss the thought that one is doing but realize that it is God who gets actions done for that one. This does not mean that one should practice idling or remain inactive; but take all out efforts with the realization that He is the prime mover behind one s actions. This leads to humility. So now Arjuna surrenders to Sri Krishna for remedy, like a person resorting to the family doctor who knows the history of the patient and so could suggest the right remedy. And who else is better equipped than Sri Krishna, Who after all is Arjuna s cousin and Who knows Arjuna too well? Sometimes we also approach elders and seek their advice, but later act according to our wishes. To dispel that thought in Sri Krishna, Arjuna says he is His sishya or disciple and so will obey and act according to His guidance. This also shows how something like mental weakness and worry can cripple even a great warrior like Arjuna into confusion and sorrow.<blockquote>न हि प्रपश्यामि ममापनुद्याद्य च्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ २-८॥</blockquote><blockquote>na hi prapaśyāmi mamāpanudyād yac chokam ucchoṣaṇam indriyāṇām avāpya bhūmāv asapatnam ṛddhaṁ rājyaṁ surāṇām api cādhipatyam  ॥ 2-8 ॥</blockquote>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. <blockquote>'''सञ्जय उवाच''' | एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप । न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ २-९॥</blockquote><blockquote>sañjaya uvāca | evam uktvā hṛṣīkeśaṁ guḍākeśaḥ paran-tapaḥ na yotsya iti govindam uktvā tūṣṇīṁ babhūva ha  ॥ 2-9 ॥</blockquote>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

his senses. Even if a prosperous, entire world or heaven is offered to rule, Arjuna can never think of fighting. Having given out his mind so elaborately, Arjuna takes asylum at Sri Krishna and stops talking with a final say that he will not fight. Sanjaya, who is narrating alive the happenings on the battlefield to King Dhridharashtra, exclaims with the word  ha . Because he is surprised that a great warrior Arjuna is declaring he will not fight. "na yotsya" -> I will not fight, said Arjuna. tusnim babhuva-> Arjuna became silent. He has said all that he can and doesn't have anything more to say. ha -> what a surprise! (that Arjuna became silent in the thick of battlefield). Sanjaya refers to Arjuna as Gudakesa or the one who has conquered sleep and laziness, the hallmarks of Tamas quality. Arjuna is not tired or feeling weak to fight. Nor is he cowardly and afraid to fight.That is why the word paranthapa or the one who burns the enemies is used by Sanjaya. But out of shear sympathy for those arrayed against, he is refusing to fight. In the last sloka Arjuna tells Sri Krishna, that his sensual organs are all dried up at the sight of his loved ones in the opposite camp. So, significantly, Sanjaya denotes Sri Krishna with the epithet Hrishikesa or the Conqueror of the organs [both sensual and active]. We have to understand that God is the prime mover behind all the organs functioning in our body. Arjuna tells Sri Krishna that he is not going to fight. He addresses Him as Govinda. This word implies three meanings. Sri Andal in her Thiruppavai repeats this name of the Lord in the 27th [koodarai vellum], 28th [karavaigal pinsenru] and 29th [chitran chirukalai] pasurams. Govinda means Protector of cows. It also means protector of the earth. And, it can also mean protector of souls. In this temple the Lord is called Bha[k]tharavi Perumal, which means He is the Aavi or Soul of the devotees. It seems the Lord prefers cow herding to being the Leader of all the gods or residing in Sri Vaikuntam. Sri Andal says karavaigal pin senru, which is going behind the cows. The cows do not say to Sri Krishna, Who is following them, not to come behind them. In fact, He is in every soul and follows as the inner conscience and directs. But if we say to Him that He need not follow and we will go our own way, He lets us go and we get entangled into all types of situations. On the other hand, if we allow Him to follow us or direct us, we are assured of proper destiny. So here Arjuna calls Him Govinda and wants Him to direct in the right path. This slokam is a summary from Sanjaya of the previous verses of Arjuna: Sanjaya says that having said all the above, Arjuna concluded that "I shall NOT fight" to Krishna. In this sloka, Arjuna is referred to as "GudaKesah", "Paramtapah" - which are salutary terms signifying a person who is an accomplished warrior and master of curbing ignorance ie one not given to laziness or lack of will. THis shows that Arjuna is not shirking from war, because of laziness or skill, but due to mental sorrow and confusion. On the same note, Krishna is referred to as Hrishikesa and Govinda in this sloka. Hrishikesa is the master of senses and since the senses are crippling Arjuna, who better than their Master to tame them and set Arjuna in the right path? Govinda is the one who herds cows, ruler of the earth and one who stays true to his word. All this three are apt in this case, because Arjuna is asking the Lord who is so merciful to herd cows etc to guide him too; one who is sovereign ruler of the earth, his duty is to guide him too in this war and one who stays and mesmerises others with his words should guide him (which Krishna does through his Gitaupadesam). A guru is not only one who is a gnaani, but can guide his devotees by articulating the right path and mesmerizes with right words. <blockquote>तमुवाच हृषीकेशः प्रहसन्निव भारत । सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ २-१०॥</blockquote><blockquote>tam uvāca hṛṣīkeśaḥ prahasann iva bhārata senayor ubhayor madhye viṣīdantam idaṁ vacaḥ  ॥ 2-10 ॥</blockquote>Oh! Bhaaratha [Dhridharashtra] standing in between the two  armies, Hrishikesa [Sri Krishna] with a smile spoke these words to the grieved [Arjuna]  In response to Arjuna's request, Krishna responded with a Smile and started speaking. Lord's reason to smile are multifold here. One is, he knows all that will occur in the future and is smiling; Next is, he has guided Arjuna and the Pandavas throughout in preparation for the war and is now again at the primary center. The smile has several interpretations. Firstly, it is a sarcastic one at the behavior of Arjuna. The war is about to begin at any moment and both sides have blown their conches as a mark of their readiness to start the fight. At that time Arjuna tells he is heartbroken to fight. Though he wants to avoid war out of sympathy for his kith and kin, the world will think that he is withdrawing out of fear. He is also exhibiting his contradictory actions. When Draupathi was humiliated in the assembly hall, Arjuna burst like a volcano to kill the Kauravas and now he says he is feeling compassion. Next, the smile on Sri Krishna s face also could mean the lecture He is going to deliver. If a lecturer wants proper attendance from the listeners, he has to put up a welcome face. The great Acharya Sri Parasara Bhattar, seeing the twin dimples on the Sri Namperumal idol, used to say that He appeared as though to say something. Next, the smile also signifies the toy Arjuna in the hands of Sri Krishna. Before the war commenced, Sri Krishna was sent as an emissary to explore the possibility of stopping the war. Then He was requested to participate in the war as Arjuna s  chariot driver. Now Arjuna is at His feet requesting for advice. Also Sanjaya is narrating the incident and hints to Dhridharashtra that the smile is actually a deception to the disaster that awaited the Kuru dynasty. The smile could also mean the great philosophy to be delivered to the World at large and using Arjuna as a ploy. He is smiling because through the forthcoming words so many ideas like way of life etc. are going to be told. This Sri Krishna is trying to tell with a body language, which Arjuna was fortunate to witness.

his senses. Even if a prosperous, entire world or heaven is offered to rule, Arjuna can never think of fighting. Having given out his mind so elaborately, Arjuna takes asylum at Sri Krishna and stops talking with a final say that he will not fight. Sanjaya, who is narrating alive the happenings on the battlefield to King Dhridharashtra, exclaims with the word  ha . Because he is surprised that a great warrior Arjuna is declaring he will not fight. "na yotsya" -> I will not fight, said Arjuna. tusnim babhuva-> Arjuna became silent. He has said all that he can and doesn't have anything more to say. ha -> what a surprise! (that Arjuna became silent in the thick of battlefield). Sanjaya refers to Arjuna as Gudakesa or the one who has conquered sleep and laziness, the hallmarks of Tamas quality. Arjuna is not tired or feeling weak to fight. Nor is he cowardly and afraid to fight.That is why the word paranthapa or the one who burns the enemies is used by Sanjaya. But out of shear sympathy for those arrayed against, he is refusing to fight. In the last sloka Arjuna tells Sri Krishna, that his sensual organs are all dried up at the sight of his loved ones in the opposite camp. So, significantly, Sanjaya denotes Sri Krishna with the epithet Hrishikesa or the Conqueror of the organs [both sensual and active]. We have to understand that God is the prime mover behind all the organs functioning in our body. Arjuna tells Sri Krishna that he is not going to fight. He addresses Him as Govinda. This word implies three meanings. Sri Andal in her Thiruppavai repeats this name of the Lord in the 27th [koodarai vellum], 28th [karavaigal pinsenru] and 29th [chitran chirukalai] pasurams. Govinda means Protector of cows. It also means protector of the earth. And, it can also mean protector of souls. In this temple the Lord is called Bha[k]tharavi Perumal, which means He is the Aavi or Soul of the devotees. It seems the Lord prefers cow herding to being the Leader of all the gods or residing in Sri Vaikuntam. Sri Andal says karavaigal pin senru, which is going behind the cows. The cows do not say to Sri Krishna, Who is following them, not to come behind them. In fact, He is in every soul and follows as the inner conscience and directs. But if we say to Him that He need not follow and we will go our own way, He lets us go and we get entangled into all types of situations. On the other hand, if we allow Him to follow us or direct us, we are assured of proper destiny. So here Arjuna calls Him Govinda and wants Him to direct in the right path. This slokam is a summary from Sanjaya of the previous verses of Arjuna: Sanjaya says that having said all the above, Arjuna concluded that "I shall NOT fight" to Krishna. In this sloka, Arjuna is referred to as "GudaKesah", "Paramtapah" - which are salutary terms signifying a person who is an accomplished warrior and master of curbing ignorance ie one not given to laziness or lack of will. THis shows that Arjuna is not shirking from war, because of laziness or skill, but due to mental sorrow and confusion. On the same note, Krishna is referred to as Hrishikesa and Govinda in this sloka. Hrishikesa is the master of senses and since the senses are crippling Arjuna, who better than their Master to tame them and set Arjuna in the right path? Govinda is the one who herds cows, ruler of the earth and one who stays true to his word. All this three are apt in this case, because Arjuna is asking the Lord who is so merciful to herd cows etc to guide him too; one who is sovereign ruler of the earth, his duty is to guide him too in this war and one who stays and mesmerises others with his words should guide him (which Krishna does through his Gitaupadesam). A guru is not only one who is a gnaani, but can guide his devotees by articulating the right path and mesmerizes with right words. <blockquote>तमुवाच हृषीकेशः प्रहसन्निव भारत । सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ २-१०॥</blockquote><blockquote>tam uvāca hṛṣīkeśaḥ prahasann iva bhārata senayor ubhayor madhye viṣīdantam idaṁ vacaḥ  ॥ 2-10 ॥</blockquote>Oh! Bhaaratha [Dhridharashtra] standing in between the two  armies, Hrishikesa [Sri Krishna] with a smile spoke these words to the grieved [Arjuna]  In response to Arjuna's request, Krishna responded with a Smile and started speaking. Lord's reason to smile are multifold here. One is, he knows all that will occur in the future and is smiling; Next is, he has guided Arjuna and the Pandavas throughout in preparation for the war and is now again at the primary center. The smile has several interpretations. Firstly, it is a sarcastic one at the behavior of Arjuna. The war is about to begin at any moment and both sides have blown their conches as a mark of their readiness to start the fight. At that time Arjuna tells he is heartbroken to fight. Though he wants to avoid war out of sympathy for his kith and kin, the world will think that he is withdrawing out of fear. He is also exhibiting his contradictory actions. When Draupathi was humiliated in the assembly hall, Arjuna burst like a volcano to kill the Kauravas and now he says he is feeling compassion. Next, the smile on Sri Krishna s face also could mean the lecture He is going to deliver. If a lecturer wants proper attendance from the listeners, he has to put up a welcome face. The great Acharya Sri Parasara Bhattar, seeing the twin dimples on the Sri Namperumal idol, used to say that He appeared as though to say something. Next, the smile also signifies the toy Arjuna in the hands of Sri Krishna. Before the war commenced, Sri Krishna was sent as an emissary to explore the possibility of stopping the war. Then He was requested to participate in the war as Arjuna s  chariot driver. Now Arjuna is at His feet requesting for advice. Also Sanjaya is narrating the incident and hints to Dhridharashtra that the smile is actually a deception to the disaster that awaited the Kuru dynasty. The smile could also mean the great philosophy to be delivered to the World at large and using Arjuna as a ploy. He is smiling because through the forthcoming words so many ideas like way of life etc. are going to be told. This Sri Krishna is trying to tell with a body language, which Arjuna was fortunate to witness.

2-11: sri-bhagavan uvaca asocyan anvasocas tvam prajna-vadams ca bhasase gatasun agatasums ca nanusocanti panditah Bhagavan [Sri Krishna] said [to Arjuna]: you speak like a learned and at the same time your words show ignorance  tvam -> you; asocyan -> that which is not worthy of lamentation; anvasocas -> you are lamenting ; Prajna vadams ca bhasase -> you speak like a learned one(prajna vadams) panditah -> those who have discriminating sense , deha-atma viveka jnaanam who can differentiate between body and soul. ; nanu-anusocanti -> do not lament gatasun -> body (which is temporary) agatasun -> soul ; asu->pranam; gata-"asun" -> whose pranam goes away i.e bodies agata-sun->whose pranam does

2-11: sri-bhagavan uvaca asocyan anvasocas tvam prajna-vadams ca bhasase gatasun agatasums ca nanusocanti panditah Bhagavan [Sri Krishna] said [to Arjuna]: you speak like a learned and at the same time your words show ignorance  tvam -> you; asocyan -> that which is not worthy of lamentation; anvasocas -> you are lamenting ; Prajna vadams ca bhasase -> you speak like a learned one(prajna vadams) panditah -> those who have discriminating sense , deha-atma viveka jnaanam who can differentiate between body and soul. ; nanu-anusocanti -> do not lament gatasun -> body (which is temporary) agatasun -> soul ; asu->pranam; gata-"asun" -> whose pranam goes away i.e bodies agata-sun->whose pranam does