Gita 01.20 – The monkey standard is permeated with the divine monkey’s presence.

 

Audio link 2: https://www.thespiritualscientist.com/gita-01-20-the-monkey-standard-is-permeated-with-the-divine-monkeys-presence/

 

atha vyavasthitān dṛṣṭvā

dhārtarāṣṭrān kapi-dhvajaḥ

pravṛtte śastra-sampāte

dhanur udyamya pāṇḍavaḥ

hṛṣīkeśaṁ tadā vākyam

idam āha mahī-pate

 

Word-for-word:

atha — thereupon; vyavasthitān — situated; dṛṣṭvā — looking upon; dhārtarāṣṭrān — the sons of Dhṛtarāṣṭra; kapi-dhvajaḥ — he whose flag was marked with Hanumān; pravṛtte — while about to engage; śastra-sampāte — in releasing his arrows; dhanuḥ — bow; udyamya — taking up; pāṇḍavaḥ — the son of Pāṇḍu (Arjuna); hṛṣīkeśam — unto Lord Kṛṣṇa; tadā — at that time; vākyam — words; idam — these; āha — said; mahī-pate — O King.

 

Translation:

At that time Arjuna, the son of Pāṇḍu, seated in the chariot bearing the flag marked with Hanumān, took up his bow and prepared to shoot his arrows. O King, after looking at the sons of Dhṛtarāṣṭra drawn in military array, Arjuna then spoke to Lord Kṛṣṇa these words.

 

Explanation:

“Atha vyavasthitān dṛṣṭvā”: After both sides had blown their conch shells, the subsequent developments are described. The phrase “vyavasthitān” refers to the soldiers properly positioned in their military formations. “Dṛṣṭvā” means “having seen”—but who saw this? The pronoun indicating the observer will be introduced later in the text.

 

“Dhārtarāṣṭrān”: “Dhārtarāṣṭrān” refers to the Kauravas. On beholding the Kauravas’ military formation, the action shifts to the Pāṇḍava side. Verses 2 through 12 described the actions on the Kauravas’ side, and verse 13 concluded this description. From verse 14 onwards, the narrative shifts to the Pāṇḍavas’ side, describing the actions there. While actions are occurring on both sides, the sequence highlights how the Kauravas blew their conch shells, followed by the Pāṇḍavas’ response with their own conch shells. Now, the focus returns to Kṛṣṇa and Arjuna, who were initially highlighted in verses 14 and 15. Subsequently, the camera shifted to Bhīma, other Pāṇḍavas, their sons, and other warriors. Finally, the narrative briefly described the effect of the Pāṇḍavas’ conch blowing on the Kauravas. Now, the focus shifts back to the Pāṇḍavas, specifically to the foremost warrior among them—Arjuna.

 

“Kapi-dhvajaḥ”: Arjuna had a standard, or banner, just as each warrior had their own, serving as their unique symbol. These standards enabled others to recognize them on the battlefield, much like how modern sports players have their own jerseys with specific numbers. Some players, who are particularly famous, have numbers that are permanently reserved for them—numbers by which they are always identified. This is, of course, a simplified analogy. The point is that the warriors had various markers that served not only to announce their identity but also to help others recognize them from a distance. If warriors were far apart, they could identify whose chariot it was by looking at the standard. So, at one level, the standard was for identification. At another level, it also allowed warriors to bring a sense of their personality into the tools they used. Each warrior had his own standard, which symbolized some aspect of his personality, valor, or spirit.

 

Arjuna had a monkey standard (dhvajaḥ or flag), with “Kapi” referring to a monkey. At first glance, a monkey might not seem like an impressive symbol. In fact, monkeys are often viewed as troublesome creatures and are not typically considered very intelligent. This is a limited, contextual understanding. Monkeys are often said to be uncontrolled in their senses, and the phrase “markaṭa-vairāgya” is used negatively to describe false renunciation—like monkeys, who live in forests but keep she-monkeys with them, indicating a show of renunciation. Given this perception, how can a monkey standard be a matter of pride?

 

Historically, the Mahābhārata comes after the Rāmāyaṇa, which dramatically redefines the social and spiritual position of monkeys. Lord Rāma demonstrates the inclusiveness of his mercy by engaging seemingly lowly creatures like monkeys in his army and service. The Lord shows that even those considered conventionally low-born or unqualified can be elevated. Monkeys, often viewed as low in the hierarchy of animals—let alone in the hierarchy of all species, including humans—were still engaged by the Lord. Furthermore, Lord Rāma also engaged Jatayu, a vulture considered the lowest among birds, highlighting that his mercy extends to all, regardless of status.

 

Similarly, Lord Rāma engaged monkeys in his service, and among them was a particularly glorious one—Hanumān, one of the foremost commanders in Lord Rāma’s army. Arjuna’s chariot bore a monkey standard depicting Hanumān. Arjuna chose this standard because he was inspired by Hanumān’s great devotional zeal. Just as Hanumān fought gloriously on behalf of the Lord, Arjuna also hoped to fight gloriously in the service of the Lord.

 

Although their biological forms were different, their spiritual purposes were identical. Arjuna revered Hanumān as a great devotee and servant of the Lord. This is why, when Arjuna received a chariot from Agni, he adorned it with the monkey standard that pointed to Hanumān. For Arjuna, the flag was not just an insentient symbol. While the monkey standard regularly reminded him of Hanumān and his glorious deeds, in this particular war, Hanumān had personally manifested over there, making the flag even more meaningful.

 

When the Pāṇḍavas were in the forest, Bhīma met Hanumān in the Himalayan mountain ranges. After a very intimate brother-to-brother conversation—since Bhīma and Hanumān are brothers, both being sons of Vāyu—Bhīma recalled that Arjuna had a monkey standard. Bhīma and Arjuna were not only brothers but also the best of friends. Remembering this, Bhīma requested Hanumān to manifest his personal presence through that standard. In response to Bhīma’s request, Hanumān obliged and manifested himself through the standard. Thus, during the Kurukṣetra war, the flag on Arjuna’s chariot was not merely a symbol or decoration; it was Hanumān himself manifesting to bless Arjuna.

 

Although Hanumān could have fought in the Mahābhārata war, he chose not to. He understood the Lord’s will and knew that the Lord wanted other devotees to attain glory in His service. Having already accomplished extraordinary deeds in the Rāmāyaṇa in the service of Lord Rāma, Hanumān recognized that now was the time for the Pāṇḍavas to have their opportunity for glorious service to the Lord. Hanumān cherished this opportunity, observing with joy how other warriors, like himself, were now excelling in the service of the Lord.

 

Hanumān did not fight in the Mahābhārata war because he wanted the Pāṇḍavas to have the glory. At the same time, he assisted the Pāṇḍavas in other significant ways. His mere presence on Arjuna’s chariot boosted the Pāṇḍavas’ morale, and his roars struck terror into the hearts of the Kaurava army.

 

Just as Lord Rāma was victorious, so too was Lord Kṛṣṇa destined for victory. Just as Hanumān, one of the leaders in Lord Rāma’s army, had led that army to victory, Arjuna would similarly be a leader, guiding the forces of Lord Kṛṣṇa to triumph. Hence, “kapi-dhvajaḥ” is seen as a sign of victory and auspiciousness for the Pāṇḍavas. In this context, “kapi-dhvajaḥ” identifies Arjuna as one who was marked with the flag of the monkey, specifically the revered monkey, Hanumān.

 

“Pravṛtte śastra-sampāte”: Arjuna, following his inclination, readied his bow and arrow, preparing to release his shot. His weapons were primed for battle, but suddenly something else occurred: “Dhanur udyamya pāṇḍavaḥ.” He had raised his bow, and his arrows were ready to be discharged. The term “pāṇḍavaḥ” is used again here, referring to Arjuna. “Hṛṣīkeśaṁ tadā vākyam”: He then addressed ‘Hṛṣīkeśa’—a name for Kṛṣṇa, the Lord of the senses. This usage suggests that while Arjuna might lose control over his senses, becoming overwhelmed by anxiety and confusion, ultimately, Lord Hṛṣīkeśa, who guides him, will take control of his senses and lead him back to the right path.

 

“Idam āha mahī-pate”: He spoke these words. The term “mahī-pate” means “O king,” and here it is used by the narrator Sañjaya to address Dhṛtarāṣṭra with respect. Just before the war was about to begin, after the conch shells had been blown, Arjuna had raised his bow and readied his arrows to start fighting. However, suddenly he spoke, and his words would lead to a dramatic shift in the narrative. Instead of the battle commencing, a historic conversation would unfold—one that would prove far more lasting and transformative than the fight itself. This conversation begins because of the questions Arjuna asks and the events that transpire as a result of the actions taken in response to those questions.

 

We will discuss this in our future classes. Thank you.