The Path through Arjuna’s Despondency

There are forty-seven verses in this chapter. One is spoken by Dhṛtarāṣṭra, twenty-one by Arjuna, and twenty-five by Sañjaya. Dhṛtarāṣṭra opens with the following question, “O Sañjaya, assembled on the holy land of Kurukṣetra eager to fight, what did my sons and the sons of Pāṇḍu do?” (1) In reply, Sañjaya begins describing the scene of the battlefield at Kurukṣetra on the first day (2). The armies of the Kauravas and Pāṇḍavas are arrayed against each other. Duryodhana sees the army of the Pāṇḍavas and approaches his teacher, Droṇa. He introduces to Droṇa the great warriors of the Pāṇḍavas (3–6). He then speaks about the men of his own army and concludes that, besides the seven heroes he names, there are numerous others ready to sacrifice their lives for his sake (7–9). He claims that in comparison to the army of the Pāṇḍavas, protected by Bhīma, his own army is immeasurable in strength, being guarded by Bhīṣma. He requests his men to guard their position and protect Bhīṣma from all sides. Upon hearing this, Bhīṣma roars like a lion and blows his powerful conch to signal the commencement of the battle. All the great heroes follow and blow their respective conches and various musical instruments (10–17). The terrifying sound of the Pāndavas’ conches is very frightening to the sons of Dhṛtarāṣṭra because the hearts of unrighteous people are full of fear.
The next verses describe the actions of Arjuna. Arjuna asks his dear friend Śrī Kṛṣṇa, who is driving his chariot, to place it in the midst of both armies so that he can see with whom he has to fight. As Kṛṣṇa complies, Arjuna realizes that the enemies he has to kill are his own relatives (18–27). He is overwhelmed with feelings of pity and sorrow. Arjuna describes his mental state to Kṛṣṇa and argues against fighting. He tells Kṛṣṇa, “I do not foresee any good in slaying my kith and kin.” He points out that he does not want to regain the kingdom by killing his relatives. This would implicate him in sin, and he would have to suffer in hell as a consequence. He considers war an irreligious act which will destroy family traditions, pollute the women in the family, and be the cause of producing varṇa-saṅkara (illegitimate progeny who would not be inclined to follow traditional principles). Sañjaya concludes the chapter by informing Dhṛtarāṣṭra that Arjuna was so grief-stricken that he cast aside his bow and arrows and sat down in the back of the chariot (28–47).
The first chapter thus sets the stage for Śrī Kṛṣṇa’s teachings to Arjuna. Arjuna represents the neophyte spiritual seeker. Seeing both armies while being situated in the midst of them signifies evaluating one’s strengths and weaknesses. The journey along the spiritual path is like a war against one’s own attachments and weaknesses. Kṛṣṇa is the teacher. Without the guidance of a qualified teacher, one will not reach the desired destination. Out of attachment to one’s body, one loses one’s sense of discrimination and is unable to decide which actions are appropriate. One rationalizes attachments because one does not want to give them up. Attachments make one weak, vulnerable, confused, pitiable, and sorrowful. If, however, this despondent condition leads to authentic inquiry, it becomes the basis of transformation. It is significant, therefore, that this chapter has been entitled Viṣāda-yoga, “The Path through Despondency.”