Most Eligible Candidate…

In Dwapara, during the Mahabharata War, Bhagawan Sri Krishna had one Arjuna, whom He used as His ‘right’ instrument in disseminating the Song Celestial Bhagavad Gita, for the emancipation of Arjunas of future… What made him most eligible, to become the chosen instrument in the Hands Of The Divine, Bhagawan Sri Krishna. An analysis based on an article by Brahmachari Bulusu Appanna Sastry, published in Sanathana Sarathi.

The Bhagavad Gita, renowned the world over as the most universal and valuable of all the practical religious texts of the world, was taught by Sri Krishna to Arjuna, because Arjuna had all the excellences required by the sastras to receive the teaching regarding the Ultimate Truth of the Universe and of the individual. The sastras lay down 4 essential requisites in the candidate for the Highest Wisdom:

Nithyanithya Vasthu Viveka
(Discrimination of the eternal and the fleeting)
Ihamuthrartha Phalabhoga Viraga
(Renunciation of the fruits of this world and the next)
The precious six: 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 Sastras 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 in the upper regions. The Sastras say, “Dwaavimoupurushou loke, Sooryamandala bhedinou, Parivraadyogayukthascha, rane cha abhimukho hathah”. Two persons break through the ring of Solar glory: the recluse who has mastered Yoga and the hero who dies fighting in the battlefield. Arjuna knows that victory is not the supreme goal; he discards preyas in favour of shreyas, good fortune in favour 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. His question, kim bhogaih? reveals Dama. “Yadyapyethe na pasyanthi…, he says, meaning, `They do not realise the guilt, for their minds are powered; by avarice’, thus demonstrating that he had no lobha or greed. His declaration, Than 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.

In the second chapter, he gives clear proof of his mumukshuthwa. Sreyo bhokthum bhaikshyam, I shall live on alms, is what he says. He has realised 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 practised etc. And he is confused. He approaches Krishna as a sishya, a disciple, a pupil. No wonder, Krishna had in him a worthy pupil whom He could teach the great lesson of liberation.

II Samastha Lokah Sukhino Bhavantu II