CHAPTER 1 - DILEMMA

Guroon ahatwaa hi mahaanubhaavaan

Shreyo bhoktum bhaikshyam apeeha loke;
Hatwaarthakaamaamstu guroon ihaiva
Bhunjeeya bhogaan rudhirapradigdhaan.
5. Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if
I kill them, even in this world all my enjoyments of wealth and desires will be stained with (their)
blood.
Na chaitad vidmah kataran no gareeyo
Yadwaa jayema yadi vaa no jayeyuh;
Yaan eva hatwaa na jijeevishaamas
Tevasthitaah pramukhe dhaartaraashtraah.
6. I can hardly tell which will be better: that we should conquer them or they should conquer
us. Even the sons of Dhritarashtra, after slaying whom we do not wish to live, stand facing us.
(Arjuna) If I kill them:
I will get the kingdom and various pleasures associated with it.
BUT, one should not kill noble teachers and if I do the pleasures will be accompanied by
the stain of sin.
(Krishna) If you do not kill them:
You will be dishonoured and acting against your duty as a Kshatriya.
You will act according to pity not knowledge.
ARGUMENT 1:
P1. There is a permanent self which passes from body to body through many lives. 2.13,
2.18







P2. Only the permanent is real, while the the impermanent is unreal. 2.16 (also appeal to
rshis)
P3. The unreal is certainly impermanent. (2.27)
P4. One should not grieve over the what is certain. (2.27)
P4. The body of oneself and others is certainly impermanent. (COMMON
KNOWLEDGE)
THEREFORE: One should not grieve over the body of oneself and others.
1 Why should I believe that only the permanent is real?
2 Why should I believe that there is a permanent self?
3. Why should I believe that there is rebirth?
ARGUMENT 2:
-




,

P1. One should do ones duty according to ones caste.
P2. Arjuna is a kshatriya.
P3. The duty of a kshaxriya is to fight when in battle.
P4. Arjuna is in battle.
THEREFORE: Arjuna should do his duty and fight.
1. Why must one do ones duty according to ones caste?

ARGUMENT 3:
P1. One should not grieve over the body (mortal life) of oneself and others.
P2. Arjuna should do his duty and fight.
P3. The
Kaarpanyadoshopahataswabhaavah
Pricchaami twaam dharmasammoodha chetaah;
Yacchreyah syaan nishchitam broohi tanme
Shishyasteham shaadhi maam twaam prapannam.
7. My heart is overpowered by the taint of pity, my mind is confused as to duty. I ask Thee:
tell me decisively what is good for me. I am Thy disciple. Instruct me who has taken refuge in
Thee.
Dehinosmin yathaa dehe kaumaaram yauvanam jaraa;
Tathaa dehaantara praaptir dheeras tatra na muhyati.
13. Just as in this body the embodied (soul) passes into childhood, youth and old age, so also
does he pass into another body; the firm man does not grieve thereat.
ASSUMPTION NOT ACCEPTED BY MANY
Naasato vidyate bhaavo naabhaavo vidyate satah;
Ubhayorapi drishtontastwanayos tattwadarshibhih.
16. The unreal hath no being; there is no non-being of the Real; the truth about both has been
seen by the knowers of the Truth (or the seers of the Essence).
DOCTRINE NOT ARGUMENT
Jaatasya hi dhruvo mrityur dhruvam janma mritasya cha;
Tasmaad aparihaaryerthe na twam shochitum arhasi.
27. For, certain is death for the born and certain is birth for the dead; therefore, over the
inevitable thou shouldst not grieve.
DOES THIS FOLLOW?
Yadricchayaa chopapannam swargadwaaram apaavritam;

Sukhinah kshatriyaah paartha labhante yuddham eedrisham.

32. Happy are the Kshatriyas, O Arjuna, who are called upon to fight in such a battle that
comes of itself as an open door to heaven!
NO REASON TO TAKE THIS AS A FINAL AND FIXED ROLE, IT IS NOT DIVINELY ORDAINED
Akeertim chaapi bhootaani kathayishyanti tevyayaam;
Sambhaavitasya chaakeertir maranaad atirichyate.
34. People, too, will recount thy everlasting dishonour; and to one who has been honoured,
dishonour is worse than death.
SHAMING
Kaamaatmaanah swargaparaa janmakarmaphalapradaam;
Kriyaavisheshabahulaam bhogaishwaryagatim prati.
43. Full of desires, having heaven as their goal, they utter speech which promises birth as the
reward of ones actions, and prescribe various specific actions for the attainment of pleasure
and
power.
Karmanyevaadhikaaraste maa phaleshu kadaachana;
Maa karmaphalahetur bhoor maa te sangostwakarmani.
47. Thy right is to work only, but never with its fruits; let not the fruits of actions be thy
motive, nor let thy attachment be to inaction.
I FIND IT UNLIKELY THAT ONE WHO PRACTICES YOGA WOULD EVER BE LIKELY TO END
UP IN A BATTLE OF THIS SORT AND SO THE CRITICISMS OF ARJUNAS DESPONDENCY
SEEM AD HOC and INTENDED TO JUSTIFY AND GARNER RHETORICAL SUPPORT FOR
THE KURUS, NOT TO PROMOTE DISCERNING JUDGMENT
THIS POST HOC JUSTIFICATION OF COMPLACENCY IN ONES SOCIAL ROLE SECURES
CASTE BOUNDARIES AND HINDERS SOCIAL MOBILITY IN FAVOR OF AN EDUCATED
UPPER CLASS.