Gita 01.44 When Our Emotion Rules Our Reason, We Rationalize A One – Sided View Of Reality

 

Audio Link 1: https://www.thespiritualscientist.com/gita-01-44-when-our-emotion-rules-our-reason-we-rationalize-a-one-sided-view-of-reality/

 

aho bata mahat pāpaṁ

kartuṁ vyavasitā vayam

yad rājya-sukha-lobhena

hantuṁ sva-janam udyatāḥ 

 

Word-for-word:

aho — alas; bata — how strange it is; mahat — great; pāpam — sins; kartum — to perform; vyavasitāḥ — have decided; vayam — we; yat — because; rājya-sukha-lobhena — driven by greed for royal happiness; hantum — to kill; sva-janam — kinsmen; udyatāḥ — trying.

 

Translation:

Alas, how strange it is that we are preparing to commit greatly sinful acts. Driven by the desire to enjoy royal happiness, we are intent on killing our own kinsmen.

 

Explanation:

Arjuna now concludes his arguments, expressing lamentation over the actions he was about to embark on. He says:

aho bata mahat pāpaṁ : The action we are about to undertake is not just wrong but grievously wrong.

kartuṁ vyavasitā vayam : We are all determined to engage in it now.

yad rājya-sukha-lobhena : Out of greed for the pleasure of owning a kingdom,

hantuṁ sva-janam udyatāḥ : we are ready to kill our own people.

 

As human beings, we possess both an emotional side and a rational side, and both must be properly balanced for us to make sound decisions. Reason is generally more objective and detached, enabling us to see both sides of an argument. Emotion, on the other hand, drags and rivets our vision on one side, making it difficult for us to understand why others might say or do what they do.

 

While emotion can polarize positions and paralyze discussions, reason helps break down barriers and build bridges. However, reason can only play this constructive role when it is accompanied by emotion—or at least when it is not blocked by emotion. This means we use reason to make our case in a way that resonates with others, while also using it to figure out and make sense of what others are saying.

 

Emotion can also facilitate understanding, especially when it engenders empathy. Instead of trying to put others in their place, we try to see things from their place—focusing on comprehending what others are doing and where they are coming from.

 

However, when we become too attached to our own position, we tend to see only our side, considering it the only reality. We may overlook the fact that reality has multiple facets, including perspectives that allow for a more holistic view.

 

In Arjuna’s case, his thoughts are so strongly fueled by emotion that reason becomes merely an obedient servant to it. He believes that the only reason they are fighting against their opponents—who are, after all, his own relatives—is due to an overwhelming greed for a kingdom. He wonders, “How can we be so greedy?” and questions, “How can we justify such greed when it requires us to kill just to gain a kingdom?” For Arjuna, killing under these circumstances seems an unconscionable crime.

 

However, the reality is that killing itself is not unconscionable in this context. The rationale for the battle lies in establishing dharma, specifically para-dharma—the alignment of human society with the will of God. This greater purpose, rather than mere gain, is the true justification for the fight.

 

Unless we recognize this rationale, we cannot move forward in any progressive direction in life. It’s vital for each of us to take steps forward with purpose, making decisions that will lead us toward success.

 

Arjuna is now saying, “I can’t fight. How can I fight?” What is actually a fight for dharma, he perceives as a fight driven by lobha—greed—and one that will lead to the destruction of dharma. Unfortunately, he is seeing only one side of reality, and it’s a very limited perspective. The Bhagavad-gītā will guide him through philosophical reasoning to understand what he should be doing and how.

 

Hence, it is essential for each of us to make decisions thoughtfully. These decisions should be crafted responsibly, ensuring they do not alienate us from those around us, nor from God, who is the source of all. Arjuna speaks repeatedly about dharma, but he does not speak about the will of the dharma-kṛt—the Lord of dharma, its creator and protector—who is Kṛṣṇa. Kṛṣṇa’s will is the foundation of dharma, and it is Kṛṣṇa’s will that will empower Arjuna to fight, ensuring that both the purpose and the ultimate result of the fight are righteous.