Arjuna—The Candidate

The Bhagavad-Gita is renowned the world over as the most universal and valuable of all the practical religious texts of the world. It was taught by Sri Krishna to Arjuna because Arjuna had all the excellences required by the Shastras to receive the teaching regarding the Ultimate Truth of the Universe and of the individual. The Shastras lay down four essential requisites in the candidate for the Highest Wisdom:­

Nithyanithya vasthu viveka
(Discrimina­tion of the eternal and the fleeting) 

Ihamuthra Phalabhoga Viraga
(Renuncia­tion of the fruits of this world and the next)

The precious six [inner wealth]: Sama, Dama, Uparathi, Thithiksha, Samadhana
and

Sraddha, Mumukshuthwa
(Yearning for Liberation)

The very first chapter of the Gita, describing the reactions of Arjuna when he saw the armies of the Kauravas ranged before him, clearly shows that Arjuna had the discrimination to distinguish between the lasting and the not so lasting. His choice for Krishna, who had refused to take up arms and wield any weapon, in preference to the Yadava legions shows this. He had studied the Vedas and the Shastras and derived full benefit therefrom.

Arjuna says, “I desire no victory, neither kingdom nor pleasure. Of what avail is the king­dom for us, or enjoyments, or even life? (1, 31).” This is renunciation of happiness in this world, an utter disregard for the fruits of his legitimate activity here in this world. Again, in 1, 35 Arjuna says that he does not desire to slay, even for the sake of the sovereignty of the Three Worlds what to say of the mere Earth. This shows that he does not care for even Heaven, the phalabhoga(experiencing fruits of one’s actions) in the upper regions. The Shastras say, “Dwaavimou­purushou loke, Sooryamandala bhedinou, Parivraad­yogayukthascha, rane cha abhimukho hathah“, meaning: ‘Two persons break through the ring of Solar Glory: the recluse who was mastered Yoga and the hero who dies fighting on the battlefield.’ Arjuna knows that victory is not the supreme goal; he discards preyas (short-term pleasure) in favor of shreyas (lasting fulfillment), good fortune in favor of Moksha. So he has the Vairagya qualification, too.

Now about the six virtues, Sama etc. His statement, Narake niyatham vaasah, ‘destroyers of the family sink down into hell’ shows that he was aware of the Atman as separate from the body. His question, Kim na rajyena? “Of what avail is the kingdom?’ proves his Sama (balance). His question, kim bhogaih? ‘Of what avail are enjoyments?’ reveals Dama (self-restraint). “Yadyapyethe na pasyan­thi…, he says, meaning, `They do not realize the guilt for their minds are powered by avarice’, thus demonstrating that he had no lobha or greed. His declaration, Tan me kshematharam bhaveth, “If Dhritarashtra’s sons, weapons in hand, should in battle slay me weaponless and unresisting, that were happier for me”, reveals his titiksha (forbearance).

In the second chapter, he gives clear proof of his mumukshuthwa (intense desire for liberation). Sreyo bhokthum bhaikshyam, ‘I shall live on alms’, is what he says. He has realized in a flash the evanescence of worldly joy and grief and he is on the threshold of sanyasa; he has entered upon dharmajijnasa, ‘the discussion and study of dharma, what exactly it is, how it has to be practiced,’ etc. And he is confused. He approa­ches Krishna as a Shishya, a disciple, a pupil. No wonder Krishna had in him a worthy pupil whom He could teach the great lesson of Liberation.

—Based on an article by Br. Bulusu Appanna Sastry
Sanathana Sarathi, June 1967