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The insight Krishna instilled and the instruction he gave on the basis of the immortal Self and its direct knowledge, are both sufficiently in line with secular and social considerations as well. There is no disharmony between the two. Rather, the episode reveals how comprehensive and inclusive is Krishna’s Universal message!

Dear and blessed souls:

Harih Om Tat Sat.

Krishna now presents 7 verses, 2.31 to 2.37, setting forth an assortment of facts and compulsions, all of which equally point to the indispensable need for fighting the war. He makes it clear that spirituality and its compulsions are not in variance with secular needs, facts and findings. Any seeming difference in the matter is only superficial, not substantial.

One’s own duty should never be abandoned

Krishna first points that svadharma, dharma of the kshatriya, fighter, is to fight whenever it becomes necessary. All that the fighter has to make sure is that he fights for the righteous cause, upholding the ethics and wellbeing of the society. There should be no slip or disregard in this. If this is ensured, then the war becomes noble and rewarding for the Kshatriya (2.31).

In the next verse (2.32), Krishna proclaims that only fortunate fighters get the opportunity, occasion, to fight a war of this kind. War is always between two sets of fighters. Each set has its own views and goals. Both will never be right; both will never be wrong, either. If the stand and objective of one side are right, righteous, holy and benevolent, those of the other will necessarily be just the opposite – wrong, unrighteous, unholy and maleficent. “Call it an unsolicited blessing or favour; your case, Arjuna, is righteous.”

“That is why”, says Krishna, “this war came to take place in Kurukshetra, which is a Dharmakshetra. This place, this field, is noted for Dharma, righteousness. Your ancestor, Kuru, had done long austerity here. From then on, this place came to be known as Dharma-kshetra, the abode of dharma. This will at every step, support, strengthen and enhance the dharmic spirit and fervour of the righteous fighters. At the same time, it will also thwart the unrighteous.”

Mahabharata war was righteous for Arjuna and his brothers, but unrighteous for Duryodhana and his allies. This difference was evident right from the beginning. Sanjaya was describing to the blind king Dhritarashtra the events that took place in Kurukshetra in their due order. The king wanted him to describe what all ensued right from the beginning.

Impudence of the unrighteous

Sanjaya reported: “Both armies came to the battlefield. The first to arrive was Duryodhana and his larger team, more than one and a half times Yudhishthira’s. Yet fear and doubt haunted Duryodhana right from the start.

“Both the armies got arrayed in the battlefield. Identification marks were allocated to both. Then they signed a memorandum of understanding governing the rules of war. Thus, everything was set and the battle was to begin. What happened next was intriguing. Duryodhana straight went to his teacher, ignoring Bheeshma, his commanderin-chief. That was the first note of disrespect and disorder he wantonly displayed. He began to speak authoritatively, disregarding humility, violating all norms of disciple-Teacher relationship. Should he have listened to the Teacher or should he instruct the Teacher? See, how the sacred influence of Kurukshetra was working to misdirect the vicious!

“Duryodhana first described to the Teacher, how strong the Pandava army was along with its leading fighters. He caustically pointed that Dhrishtadyumna was commanding Yudhisthira’s army. It was well known that Providence had intended Dhrishtadyumna be born to King Drupada for killing Drona. But was it the right occasion for Duryodhana to hint on that? What a cruel pointer! He also admitted that the greater many, who had assembled to support him were virtually those “who had forsaken their life for his sake”.

What a self-defeating thought! He was closing up haughtily, reminding the teacher that all he wanted him (the teacher) to do was only to protect Bheeshma, who was commanding his army. As long as the grandfather was alive and active, Duryodhana had no fear of defeat at all. Could there be a graver humiliation for Drona, the warring skill imparted by whom was alone the strength and defence of Duryodhana as well as his opponents! How subtly Dharmakshetra exerts its influence defiling Duryodhana’s moves and strengthening Pandavas!

Can you imagine what happened next? Bheeshma was not able to bear Duryodhana’s insolence. Intending to arrest Duryodhana’s impudent speech, he raised a lion’s roar and blew his conch marking the commencement of war cries. It terminated Duryodhana’s impertinence.

Following Bheeshma, the entire camp raised all kinds of sounds, a tumultuous cacophony, spewing havoc and disorderliness. But, it had no effect on the opposite army at all.

Serenity of the righteous

Krishna was happy that what he was all along insisting upon, transpired. He did not want Yudhishthira to initiate the war by any means. He longed to ensure that Duryodhana took the first step of precipitating the war. When Bheeshma blew his conch, Krishna’s objective was fulfilled.

It was now the turn of Yudhishthira’s army to respond to Bheeshma’s call. Dhrishtadyumna, the commander-in-chief, kept quiet. Aware of the greatness of Bheeshma, he knew he was no match to reciprocate the great invincible Pitamaha! There followed a grave suspense in the otherwise vibrant Kurukshetra!

Krishna, before agreeing to support Partha’s side during the war, had avowed: “I will not take up any weapon nor will I fight directly in the war.” But that did not prevent him from blowing his conch, Panchajanya, resolving the impasse. And what followed?

Arjuna blew his conch; then Bheema blew his; and Yudhishthira his. The other brothers and the rest too followed. Sanjaya subtly indicates that Yudhishthira’s army was orderly; it did not raise any pandemonium or chaotic racket. Of course, the impact was conspicuously immense. Sanjaya notes: “It rent asunder the hearts and minds of the entire Duryodhana army”.

Universal relevance of the Message

When Krishna declares only the fortunate Kshatriyas will have the occasion to fight such a war, it means a great deal. Arjuna should shun all ideas of unrighteousness about the war, no matter whom he had to encounter and what relationship he had with them – whether it was the loving grandfather or adorable Teacher. Arjuna should have no hesitation in employing adequate defence and offence to vanquish the malicious forces.

The important point to note is that the insight Krishna instilled and the instruction he gave on the basis of the immortal Self and its direct knowledge, are both sufficiently in line with secular and social considerations as well. There is no disharmony between the two. Rather, the episode reveals how comprehensive and inclusive is Krishna’s Universal message!

For Arjuna and his brothers, the war was wholesomely righteous and Dharmakshetra was bound to lead Yudhishthira to victory. Krishna points that the war was not a choice of Pandavas. It was just inevitable and brought by chance. In it there was no place for any ill-conceived intention on the part of Yudhishthira, who always wanted to avoid bloodshed and made ample sacrifices for that. On this note, Krishna added that the war was an open door to heaven. What more did Arjuna need to redress his grief, eliminate his fear and reinforce his resolve?

Irrefutable wholesome instruction

Krishna, does not stop at that. He continues to provide further reasons for going ahead with the battle. Thus, in the next verse (2.33), he makes it clear, nay warns Arjuna, as to what will happen if he retreats from war. Krishna’s words are clear, bold and powerful: “If you fail to respond to Duryodhana and Bheeshma, know for certain, you will be abandoning dharma as well as fame, thereby falling a victim to grave sin.”

Any instruction to become effective should present its positive as well as negative sides. By warring, Arjuna would get the most laudable reward. But by not fighting, he would incur a huge sin as well as ill fame. Both outcomes are equally consequential. Krishna’s instruction becomes wholesome and its adherence irrefutable. This is the way any dilemma should be tackled making the resolve acceptable in full.

In the next verse (2.34) Krishna further points to the consequence of abandoning war: “The moment you exit from the battlefield, many will start imputing various motives and bringing ill fame to you.

“Dear Arjuna, know well that for a person of repute, such ill fame is worse than death. In death, one becomes senseless, and will not have to hear or see anything; but, while living the ears are sharp. Having to listen to demeaning remarks from unworthy people, will be an unbearable torment. Remember this.”

Do not miss the relevance. Krishna first exposed the indestructible nature of the ‘I’, the Self. On that basis, he clearly said that the Soul will neither kill nor get killed. None, hence is guilty. “Therefore, Arjuna fight. Do not relent or retreat.”

After having said so, he assures Arjuna that not merely on the ground of the Self, but also on the basis of sober, secular considerations, the fight is righteous and esteemed. By presenting such complementary thoughts, Krishna makes his instruction absolute, unassailable and wholesome. Do not fail to grasp the dexterity and elegance of Krishna’s exposition.

Heeding societal response

In the next two verses (2.35 and 2.36) he forewarns Arjuna: “There will be adverse thoughts and remarks of not merely those who do not like you, but also of Maharathas, renowned warriors. They will wonder: Has not Arjuna run away from the battlefield, out of fear? Remember: All of them now have great esteem for you. But the moment you relent and depart, the whole picture will change. There will be widespread condemnation.

“Those who do not like you will start speaking contemptuously about your skill and valour. Can there be anything more humiliating and tormenting? Think well, do not fail to see the dark side of your action.”

A mother’s behest

Now we go to the next verse (2.37). Krishna briefly summarizes the net effect of all he said about the facts and compulsions of practical life: “Arjuna, these are the possibilities. This is where you stand. If you fight the war and die, you will attain heaven. If you win, you will enjoy the bounteous kingdom. Therefore, O son of Kunti, get up, resolving to fight. There is no other choice before you.”

Why did Krishna address Arjuna as ‘son of Kunti’? Kunti, the mother, had sent her timely message through Krishna to her sons. She categorically summoned: “Tell my son Dhananjaya (Arjuna) and Vrikodara (Bheema), these words: The time has come to fulfill the purpose for which a Kshatriya woman delivers sons.”

What a stern call, reminder, from one’s own mother! In fulfilling the role of a warrior, nothing should deter. This is how a genuine mother thinks and feels. What an amazing dharmic adherence, compulsion! In all relationships, the underscoring factor is the undeniable place and purpose of dharma!

Kuntidevi used the words Dhananjaya for Arjuna and Vrikodara for Bheema. By this, she was reminding Arjuna about his fame as a fighter, noted for conquering kingdoms and gaining their wealth. That he should be true to his fame and valour is the import of Kunti’s message!

Vrikodara is one who eats like a glutton. Bheema was given to gluttonous consumption. What for was his mighty stout body? He should ‘justify his salt’, and fight when the time for it has arrived. He cannot think of relenting and escaping challenges.

Krishna was giving a timely reminder to his friend about what his mother Kunti had specifically said and wished for heartily: the time had come to fulfil the very mission of a Kshatriya. Arjuna should not foster the least doubt or resistance in fighting the war.

Krishna pertinently hints: “What besides your mother’s mandate, do you look forward to, in going ahead with the war, to take up the mission you have come to Kurukshetra driven by me for? Even the horses would be asking you to fight, if they had the power of speech!’’

Spirituality is not disconnected to life

The point studious seekers and students of Bhagavad Gita should specially remember is that true spiritual wisdom as well as the instructions on its basis, is not detached from the facts and truths of our life and its purpose. The entire spirituality is so rational and logical that it is corroborated by all secular considerations and conclusions. In other words, spirituality as a science and direct experience is in full harmony with one’s life and seeking, to fulfil his ultimate needs and compulsions.