Self-Alert – In Gita Verse 1.32-35 O Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battlefield? O Madhusūdana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives are ready to give up their lives and properties and are standing before me, why should I wish to kill them, even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhṛtarāṣṭra?
Bhagavad Gita Verse 1.32-35 presents a profound moral and ethical dilemma faced by Arjuna on the battlefield of Kurukshetra. He questions the value of a kingdom, happiness, or even life itself when it requires the sacrifice of his loved ones. Arjuna’s internal conflict is not merely an individual struggle but a universal human experience that resonates deeply with the principles of ethics, duty, and the search for true happiness.
O Govinda, what do we gain from a kingdom obtained through violence against our own kin? What is the value of kingdom-based pleasures and life itself when those for whom we desire these pleasures are prepared to sacrifice their lives and wealth on the battlefield? Among them are our teachers, fathers, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives. O Madhusūdana, even if they are ready to kill me, I do not wish to kill them, not even for the kingdom of heaven, let alone the kingdom of earth.
This state of mind is crucial to understand. We often think in similar terms. If certain conditions are met, we believe happiness and welfare will follow. However, the paradox is that those who set conditions for happiness rarely attain it. Why? Because those who are attached to the illusion of happiness cannot find true happiness. True happiness is attained only by those who understand that it is not possible in this world. This may seem paradoxical, but it is the truth.
Arjuna’s misconceptions are evident at every step. He claims that he desires the kingdom’s happiness for his father, son, friends, and loved ones. However, this is a fallacy. In reality, everyone desires happiness for themselves, and if they wish it for others, it is only because those others are closely related to them. The attachment is as much to oneself as it is to one’s relatives, no more, no less.
It is true that without our loved ones, even happiness becomes dull. Happiness is not just in acquiring something but in sharing and showing it to others. The joy of possessing the largest kingdom is not as fulfilling as proving to others that one has achieved it.
Taking someone’s life is inherently immoral, and killing a relative is even more sinful. Arjuna was in a moral dilemma, questioning what he would gain from a victory achieved through such a heinous act. It would bring him no joy, as he would have lost all the people who mattered to him.
Detachment from worldly assets is a commendable virtue. Although Arjuna’s thoughts were moral and virtuous, they were not spiritual sentiments. They stemmed from compassion and attachment to his relatives. True spiritual sentiments bring peace, harmony, and happiness to the soul. However, Arjuna was disillusioned, confused, and losing control over his body and mind.
This internal conflict is not unique to Arjuna. Each of us experiences similar pain when we try to avoid disputes through mutual understanding and fail. This pain is unbearable and unhealable.
Arjuna chose Krishna as his charioteer for this very reason. He recognised his limitations as a human being and understood that fulfilling the universe’s assignment was possible only with Krishna’s guidance. The purpose of our existence is to focus on our role in the universe and fulfil our assignments.
Our bodies are vehicles for delivering God’s assignments. Just as we have roles and responsibilities in an organisation or family to ensure smooth functioning and growth, the universe has assigned us specific tasks. The Pandavas, aware of their limitations, accepted their assignments with maturity and converted their weaknesses into strengths.
Arjuna’s choice to forgo the powerful Narayani Sena and instead choose Krishna without his weapon was a testament to his awareness of his assignment. His focus was on fulfilling the universe’s assignment, not on his personal desires.
When faced with temptation or greed, we must remind ourselves to stay conscious of our true selves. Unconsciousness leads to mistakes and distractions from our assignments, whether they be for our family, society, or organisation.
A mistake occurs when we are unconscious and forget our purpose. By remaining self-alert, we can avoid repeating the same mistakes. Self-alertness ensures that we do not fall into the traps of greed, temptation, or desire.
Avoiding mistakes does not require complex science; it is fundamentally about maintaining self-awareness. By being more attentive and mindful in our actions, we can shift from unconscious behaviour to a state of consciousness. This gradual transformation fosters enlightenment, illuminating our entire being and dispelling any darkness. Thus, Buddha is pure and simple, akin to an animal. While an animal’s innocence stems from ignorance, Buddha’s innocence arises from enlightened awareness. The cause has changed.
The Pandavas’ preparation and resource management stemmed from self-alertness. In his moment of utter despair, Arjuna turned to Krishna not for his desires but to regain his self-alertness. This self-awareness is the key to fulfilling our roles and assignments in the universe.
Tags: Self-Alert
