Gita 01.30 – Where Materialism Shows A Dead End Spirituality Shows The Way Ahead

 

Audio Link 2: https://www.thespiritualscientist.com/gita-01-30-where-materialism-shows-a-dead-end-spirituality-shows-the-way-ahead/

 

na ca śaknomy avasthātuṁ

bhramatīva ca me manaḥ

nimittāni ca paśyāmi

viparītāni keśava 

 

Word-for-word:

na — nor; ca — also; śaknomi — am I able; avasthātum — to stay; bhramati — forgetting; iva — as; ca — and; me — my; manaḥ — mind; nimittāni — causes; ca — also; paśyāmi — I see; viparītāni — just the opposite; keśava — O killer of the demon Keśī (Kṛṣṇa).

 

Translation:

I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Kṛṣṇa, killer of the Keśī demon.

 

Explanation:

In this verse, Arjuna says:

na ca śaknomy avasthātum: “It is not possible for me to stay here.”

bhramatīva ca me manaḥ: “My mind is not just wandering; it is practically whirling, unable to focus on anything. I feel lost.”

nimittāni ca paśyāmi: “I am seeing causes—”

viparītāni Keśava: “—which are unfavorable, the opposite of what is expected, O Keśava (killer of the Keśī demon).”

 

Arjuna here refers to ‘paśyāmi’ not in a physical sense, but more in a metaphysical sense. The word ‘paśyāmi’ has been repeated several times, starting from verse 1.21, where Arjuna said, “I want to see all the warriors who are assisting the Kauravas.” There, he meant seeing in a physical sense, and from that point onward, the concept of ‘seeing’ keeps recurring. Now, after physically seeing, Arjuna tries to understand what he has witnessed, but he says, “I am not able to make sense of this.”

 

The word ‘nimittāni’ can refer to ‘causes’, and in Sanskrit, it also means ‘omens.’ Everything Arjuna is experiencing can be understood on two levels. On one level, they are his emotional reactions manifesting physically—his bow slipping, his skin burning, his hair standing on end. But, along with that, these are also indications that he is suffering deeply. His suffering is so intense that he perceives these physical changes in his body not merely as reactions to his emotions, but also as omens.

 

Omens are considered signs of good or bad fortune. For example, in the Śrīmad Bhāgavatam (1.14.10-21), it is described that when Kṛṣṇa disappears, Yudhiṣṭhira Mahārāja observes various inauspicious omens and has a foreboding that something terrible is about to happen. Certain omens and events serve as indicators that something disastrous is about to happen—they act like ultra-high-tech sensors for impending events.

 

Today, we have scientific methods to predict storms or earthquakes. While seismic alerts are less accurate than atmospheric ones, researchers have observed that animals, such as dogs and cats, seem to sense when an earthquake is about to occur and begin behaving strangely. How animals sense these impending events remains unclear, but their behavioral changes, consistently observed just before earthquakes or natural disasters, have been well documented.

 

The point is that there are many subtle aspects of the universe of which we are unaware. While it is true that many omens may be mere superstitions, beyond such beliefs exists a higher correlation in the cosmos. Certain events can serve as harbingers, precursors, or indicators of greater things to come, and this is not incorrect—it is true. Arjuna interprets what he sees as omens, sensing that something profoundly inauspicious is unfolding.

 

When a warrior goes into battle, they expect victory. If the warrior sees good omens that indicate success, they feel encouraged. However, when they encounter bad omens signaling defeat or death, concern arises. Arjuna is saying, “I am seeing all of these as bad omens, and I wonder why I should remain here. What should I do? I just can’t stay here.” Thus, ‘paśyāmi’ refers to Arjuna’s interpretation of the events—he perceives them as inauspicious. Moreover, he is also questioning, “What will I gain by staying here?”

 

Until now, Arjuna’s speech has been an objective description of his perceptions and emotions. However, from this point onward, Arjuna begins to give justifications for his decisions. The decision he expresses here is, “I cannot remain on this battlefield,” and he will verbalize it more clearly in the second chapter when he says, “I cannot fight, O Govinda,” at the chapter’s outset.

 

Although Arjuna has already implied his decision by stating that it is not possible for him to stay here, this shift marks the transition from mere perception to resolution. First, seeing all his relatives led to certain emotions, and those emotions led to his decision. The emotions were overwhelming, and the decision was, “I cannot continue this battle.” To justify his stance, Arjuna will give various reasons—five, to be precise—for why he cannot fight, which we will discuss one by one later. The key point is that he says, “I am seeing only causes of misfortune, and therefore, I cannot stay here, Kṛṣṇa.”

 

Śrīla Prabhupāda, in his purport, mentions that when we are self-interested and self-centered, we inevitably reach a level of inescapable frustration where we feel incapable of taking action. This is akin to what today’s management terminology describes as a lose-lose situation, in which nothing we do seems to lead to success or progress. All paths appear to lead to frustration and loss.

 

This situation arises when we remain focused solely on the self, thinking, “What is in it for me?” When our calculations are based solely on this perspective, we eventually confront a reality where we see nothing beneficial for ourselves. If there is nothing in it for me, then what is the point of my actions? When we recognize that none of the options we are considering offer anything for us, we find ourselves with nothing to act upon. This realization leads to immense frustration.

 

When we experience frustration at the material level, the way out is to raise our consciousness and rise to the spiritual level. Only by rising to this level can we break free from inevitable frustration, as the opportunity to serve is unconditional in the spiritual realm. While the opportunity to enjoy depends on various conditions, the opportunity to serve does not. Regardless of the situation—whether external or internal, physical or intellectual—we can always call out to Kṛṣṇa and serve Him.

 

This is the message of the Bhagavad-gītā: when one feels, “I cannot be in this situation,” the teaching is not to change the situation but to change our disposition. We must elevate our perception to a higher level and learn to view things from a spiritual perspective. Although the material perspective may present frustration in every direction, the spiritual perspective offers a way forward, as it did for Arjuna.

 

However, at this stage, Arjuna is completely overwhelmed—unsure of what to do and unable to find a way forward. He is reeling under the horror of the impending warfare and the overwhelming emotional reactions it brings. Additionally, he grapples with the inauspiciousness that such physical reactions signify and faces the dead end he perceives right in front of him. However, how Kṛṣṇa helps him rise and fight again illustrates the transformational power of the wisdom of the Bhagavad-gītā.

 

Thank you.