Gita 02.09 – The decision of inaction reflects desperation to learn

Audio Link: https://www.thespiritualscientist.com/gita-02-09-the-decision-of-inaction-reflects-desperation-to-learn/

sañjaya uvāca
evam uktvā hṛṣīkeśaṁ
guḍākeśaḥ paran-tapaḥ
na yotsya iti govindam
uktvā tūṣṇīṁ babhūva ha (Bg 2.09)

Word-for-word:
sañjayaḥ uvāca — Sañjaya said; evam — thus; uktvā — speaking; hṛṣīkeśam — unto Kṛṣṇa, the master of the senses; guḍākeśaḥ — Arjuna, the master of curbing ignorance; param-tapaḥ — the chastiser of the enemies; na yotsye — I shall not fight; iti — thus; govindam — unto Kṛṣṇa, the giver of pleasure to the senses; uktvā — saying; tūṣṇīm — silent; babhūva — became; ha — certainly.

Translation:
Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṇa, “Govinda, I shall not fight,” and fell silent.

Explanation:
Here, Sañjaya reappears, as the dialogue transitions to his narration. When words are spoken, they are attributed to specific characters, and any shift in the speaker reflects a transition in the narrative. At this point, some action is taking place, and the focus moves to Sañjaya as he resumes speaking. He narrates for the next two verses, after which the discourse of Śrī Bhagavān begins from the eleventh verse. Sañjaya says:
evam uktvā : After having spoken thus,
hṛṣīkeśaṁ: The suffix “aṁ” indicates that he is the object of the action, meaning the one being addressed.
guḍākeśaḥ parantapaḥ : Guḍākeśaḥ spoke to Hṛṣīkeśa. Guḍākeśaḥ is also referred to as Parantapa.
It is noteworthy that ‘Parantapa’ was previously used by Kṛṣṇa in verse 2.3 of the Bhagavad-gītā to exhort Arjuna to rise above his weakness. Sañjaya now uses the same word again to highlight that Arjuna will indeed conquer his adversaries—not only his external opponents but also the inner enemies of grief and despair that currently overwhelm him. This victory will come through the power derived from Kṛṣṇa’s message.
na yotsye iti govindam : “I will not fight, O Govinda.”
This verse features a profusion of names—two for Kṛṣṇa (Hṛṣīkeśa and Govinda) and two for Arjuna (Guḍākeśa and Parantapa).
uktvā tūṣṇīṁ babhūva ha : The word ‘uktvā’ appears twice in this context. First, it refers to what Arjuna has already said. Arjuna declares his resolution: “O Govinda, I will not fight.” Having spoken thus, he becomes silent.

In writing, sentences are often presented in either direct speech or indirect speech. Direct speech in English is enclosed in quotation marks, making it vivid and engaging. In contrast, indirect speech, which does not use quotation marks, provides a broader context that might otherwise be lost when we are caught in the immediacy of direct action.

Until the previous verse, the dialogue was in direct speech, marked by “Arjuna uvāca.” While there may not be double quotes to explicitly indicate speech, it is clear that whatever follows “uvāca” is the speaker’s words. Thus, it was Arjuna’s direct speech.

Now, Arjuna’s speech is present in this verse, but it is framed within a broader context. Sañjaya states that, having spoken thus, Arjuna concluded by declaring, “I will not fight.”

What distinguishes Arjuna in verse 1.46 from Arjuna in verse 2.9? In both instances, Arjuna essentially expresses his resolve not to fight. In verse 1.46, it is described as: visṛjya sa-śaraṁ cāpaṁ śoka-saṁvigna-mānasaḥ—he set aside his bow and arrows, overwhelmed by grief and confusion. Here, in verse 2.9, he similarly says, “na yotsye iti govindam”—”I will not fight, O Govinda.”

From an external point of view, nothing seems to have changed—Arjuna remains firm in his resolve not to fight. However, there is a huge difference internally—Arjuna has, in fact, surrendered. Previously, Arjuna’s decision not to fight stemmed from his own reasoning. He had concluded that fighting would not be virtuous but rather vicious and karmically grievous. He had reached his own conclusion about the right course of action and declared, “I will not fight,” based on his personal understanding of what was right.

Now, when he says, na yotsye iti govindam—”I will not fight, O Govinda”—his stance reflects a different internal disposition. Arjuna acknowledges his inability to act without clarity and guidance. He is no longer relying solely on his own judgment. Instead, he seeks enlightenment from Kṛṣṇa about his duty and, ultimately, the purpose of his life. His decision not to fight now represents his determination to let everything else wait and prioritize learning from Kṛṣṇa before taking any further action. It marks a shift from self-reliance to surrender.

Although Arjuna did not explicitly say, “I will not fight,” in verse 1.46, his actions conveyed that message. By setting aside his bow and arrow, he effectively demonstrated that he had already made his decision. However, here, in verse 2.9, while his external actions remain unchanged, their meaning is profoundly different. Now, Arjuna openly acknowledges his need for guidance and learning. He conveys that he cannot take any action—despite being in the middle of a battlefield with both armies ready to fight—until he gains clarity from Kṛṣṇa about his duty.

The earlier context implied that Arjuna felt no need for additional knowledge—he believed he had already arrived at the right conclusion. In contrast, his current stance reveals an urgent desire for understanding. He recognizes that without knowing what is truly dharma and what constitutes the right course of action for him, he cannot proceed.

Arjuna implies that he is no longer willing to follow a predefined, stereotypical life path—one dictated by societal expectations or traditions, such as “This is what kṣatriyas are supposed to do, and therefore, this is what I will do.” He indicates that he can no longer follow this course. Instead, he seeks deeper clarity and purpose, wanting to know directly from Kṛṣṇa what he is supposed to do and how he should act in accordance with true dharma.

In the Mahābhārata, kṣatriyas are generally not depicted as devotees. They are primarily dharmic, adhering to the karma-kāṇḍa level of dharma, which emphasizes performing duties and sacrifices to attain heavenly pleasures. While they may appreciate bhakti, their focus is often on fulfilling their prescribed duties to achieve svarga (heaven).

Kṛṣṇa initially encourages Arjuna to follow this traditional path, emphasizing that he should seek kīrti (fame) and svarga, the ultimate aspirations for a kṣatriya. For kṣatriyas, achieving heaven is regarded as the pinnacle of success, making them exemplars for future generations. Those who attain this distinction are honored and revered, serving as role models for subsequent kṣatriyas to emulate.

However, in verse 2.8, Arjuna rejects this model. He implies that even if he were to gain heaven and achieve the highest recognition as a kṣatriya, it would not satisfy him. He conveys that the traditional kṣatriya ideal no longer resonates with him. Arjuna declares that such goals—honor, fame, and heavenly rewards—cannot provide him with the clarity and fulfillment he seeks.

Instead, Arjuna recognizes a deeper need—answers to fundamental questions like “What is dharma? What is the purpose of life? What am I truly meant to live for?” Without understanding these, he feels incapable of taking any meaningful action. Arjuna expresses his fervent eagerness and desperation to understand the truth. Such intense yearning is the essential price for gaining true knowledge.

As sādhakas (seekers), we may begin with a purposeful search for Kṛṣṇa, channeling that intent through our devotional practices and rituals. However, if the spirit of seeking is absent, the rituals risk becoming monotonous and dull. Hence, we need to animate and infuse our performance of devotional activities with a genuine search for Kṛṣṇa.

At Arjuna’s level here, he is searching for meaning, and the ultimate reservoir of meaning is Kṛṣṇa. In this sense, Arjuna is also searching for Kṛṣṇa. However, at this stage, his search is at a preliminary level, revolving around fundamental questions: “What is the meaning of life? What is it that I am meant to live for?”

Arjuna resolves to let everything else wait until he finds answers to these questions. Only after receiving clarity will he move forward. He conveys this to Kṛṣṇa, essentially imploring: “Kṛṣṇa, please speak. Until you speak and illuminate me, I cannot act—I will not fight.”

Moved by this eagerness, Kṛṣṇa begins to speak. The knowledge he imparts will not only enlighten Arjuna but also illuminate the path for the entire world.

Thank you.