Gita 02.01 – Arjuna’s analysis only aggravates his agony

Audio 1 – https://www.thespiritualscientist.com/gita-02-01-arjunas-analysis-only-aggravates-his-agony/

sañjaya uvāca
taṁ tathā kṛpayāviṣṭam
aśru-pūrṇākulekṣaṇam
viṣīdantam idaṁ vākyam
uvāca madhusūdanaḥ (BG 02.01)

Word-for-word:
sañjayaḥ uvāca — Sañjaya said; tam — unto Arjuna; tathā — thus; kṛpayā — by compassion; āviṣṭam — overwhelmed; aśru-pūrṇa-ākula — full of tears; īkṣaṇam — eyes; viṣīdantam — lamenting; idam — these; vākyam — words; uvāca — said; madhu-sūdanaḥ — the killer of Madhu.

Translation:
Sañjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusūdana, Kṛṣṇa, spoke the following words.

Explanation:
In the previous chapter, Sañjaya described how Arjuna sat down, setting aside his bow and arrows, expressing through his actions that he was no longer willing to fight. This moment leaves us in suspense, much like a cliffhanger in a novel.

For example, in a suspenseful novel, a chapter might end with a robber sneaking into a house where the victim is fast asleep. Just as the robber raises a knife, the victim suddenly opens his eyes and screams—and the chapter ends. The reader is left eager to find out what happens next. Similarly, in a movie, a hero might be hanging from the edge of a cliff while the villain approaches, ready to stamp on the hero’s fingers and send him plummeting to his death. The scene cuts, leaving the audience desperate to know if the hero survives. This is known as a cliffhanger ending.

The first chapter of the Bhagavad-gītā ends in a similar way. Both armies are ready for battle when suddenly, Arjuna—the foremost archer—declares, “I will not fight,” and puts aside his bow. Naturally, the reader is compelled to continue and find out what happens next.

Now, Sañjaya begins narrating the next chapter. When Kṛṣṇa originally spoke the Gītā, it was a continuous conversation, but later, Vyāsadeva divided it into chapters. Different commentators have given these chapters various names. In many Sanskrit versions, the second chapter is called Sāṅkhya-yoga. Śrīla Prabhupāda, following Bhaktivinoda Ṭhākura, names it “Contents of the Gītā Summarized” because, in one sense, the entire Gītā is condensed in this chapter. As we move forward, we will see how that is so.

At this point, Arjuna is overwhelmed with grief and lamentation. Kṛṣṇa is about to speak, and the focus shifts from Arjuna to Kṛṣṇa. Previously, Arjuna was the subject of action—the one making decisions. Now, he becomes the object of action—the one receiving guidance.

The phrase ‘tam tathā kṛpayā viṣṭam’ describes Arjuna as being overcome by kṛpayā (compassion). This word appeared earlier in verse 1.27:
“tān samīkṣya sa kaunteyaḥ sarvān bandhūn avasthitān
kṛpayā parayā viṣṭo viṣīdann idam abravīt.”
Upon seeing his relatives on the battlefield, Arjuna was overwhelmed by deep compassion.

Arjuna experienced many emotions, but the one highlighted in the framing—just as a photograph is framed on all sides—is kṛpayā. The framing verses surrounding Arjuna’s speech indicate that compassion was the dominant emotion. It is mentioned in verse 1.27 and again in 2.1: tam tathā kṛpayā viṣṭam.

It’s important to note that Arjuna was neither afraid of death nor a coward. In battle, soldiers sometimes become turncoats and flee the battlefield. Such deserters are often court-martialed and severely punished because, in war, soldiers must rely on one another, watching each other’s backs and offering protection. If a soldier abandons his post, not only do his comrades become vulnerable, but their morale also suffers. Desertion, therefore, is considered a grave act of disloyalty.

However, Arjuna was no deserter. The Bhagavad-gītā makes it clear that his reluctance to fight was not due to fear but to the deep sorrow (kṛpayā viṣṭam) he felt at the thought of killing his loved ones.

The phrase ‘aśru-pūrṇākulekṣaṇam’ consists of aśru (tears) and īkṣaṇam (eyes). The same eyes that had been observing the Kauravas and their forces—the eyes that had beheld Bhīṣma, Droṇa, and their chariots—were the very ones through which Arjuna had taken in the sights that led to his confusion. Now, those eyes were brimming with tears. Just as perceptions had entered through them, tears were now flowing out. The phrase aśru-pūrṇākulekṣaṇam vividly conveys that Arjuna’s eyes were overflowing with tears.

When Arjuna first spoke, he did not mention his tears. Instead, he said:
“dṛṣṭvā tu svajanaṁ kṛṣṇa yuyutsum samupasthitam
sīdanti mama gātrāṇi mukhaṁ ca pariśuṣyati (Bg 1.28)
vipāthuś ca śarīre me roma-harṣaś ca jāyate
gāṇḍīvaṁ sramsate hastāt tvak caiva paridahyate.” (Bg 1.29)
He described six physical symptoms:
1. sīdanti mama gātrāṇi – his limbs were quivering.
2. mukhaṁ ca pariśuṣyati – his mouth was drying up.
3. vipāthuś ca śarīre me – his body was trembling.
4. roma-harṣaś ca jāyate – his bodily hair was standing on end.
5. gāṇḍīvaṁ sramsate hastāt – his Gāṇḍīva bow was slipping from his hand.
6. tvak caiva paridahyate – his skin was burning.
These symptoms illustrate the depth of Arjuna’s emotional turmoil.

These are severe and intense symptoms, indicating that something was seriously wrong. However, among them, tears are not initially mentioned. As he continued speaking, the weight of the situation became more real to him, and he was eventually moved to tears.

The word ‘viṣīdantam’ indicates that Arjuna was lamenting. Thus, while he was overcome with compassion, his sorrow was equally profound. His lamentation deepened as he realized there was no easy way out of the situation.

Although he had resolved not to fight, he also knew that avoiding battle was not a feasible alternative. This will become even clearer when Kṛṣṇa speaks. Deep down, Arjuna was aware that his decision went against kṣatriya duty, yet he was utterly uncertain about what to do.

Viṣīdantam idaṁ vākyam: Although Arjuna has presented his reasoning, and while it has its validity, it has not led him out of confusion. Instead, it has only deepened his bewilderment, ultimately bringing him to tears. For a kṣatriya warrior to cry—it takes a great deal to break a warrior—but Arjuna was overcome by the gravity of the impending crisis. He knew he had to face it, yet he had no idea how.

At this critical moment, Kṛṣṇa speaks. The phrase ‘uvāca madhusūdanaḥ’ introduces Kṛṣṇa as Madhusūdana, the slayer of the demon Madhu.

Dhṛtarāṣṭra might have felt a surge of hope upon hearing Arjuna’s distress. He knew that Arjuna was the most formidable warrior on the Kaurava side, and if Arjuna decided not to fight, the odds would shift dramatically in favor of the Kauravas.

However, just as Dhṛtarāṣṭra’s hopes might have risen, Sañjaya subtly checks him by reminding him that Madhusūdana—Kṛṣṇa, the slayer of Madhu—is present on Arjuna’s chariot. Just as Kṛṣṇa had vanquished the demon Madhu, He would now dispel Arjuna’s inner demons—his doubts and confusion.

This marks Kṛṣṇa’s first extended speech in the Bhagavad-gītā. Earlier, He had spoken only briefly in 1.25: “uvāca pārtha paśyaitān samavetān kurūn iti,” meaning, “O Pārtha, behold these Kurus assembled here.” Now, He begins addressing Arjuna’s dilemma.

Arjuna’s distress arose from his perception of the situation, leading to a one-sided monologue of self-justifications. However, instead of dispelling his confusion, it only intensified. True clarity will come not from rationalizing his emotions but from Kṛṣṇa’s guidance, which will follow in the upcoming verses.

Thank you.