Arjuna Mahabharata Quotes

Krishna offers Arjuna two things: what he is and what he has. Arjuna chooses what Krishna is. Duryodhana is happy with what Krishna has. This divide between him and his, me and mine, what one is and what one has, is the difference between seeking the soul and being satisfied with matter.

The greatest book in the world, the Mahabharata, tells us we all have to live and die by our karmic cycle. Thus works the perfect reward-and-punishment, cause-and-effect, code of the universe. We live out in our present life what we wrote out in our last. But the great moral thriller also orders us to rage against karma and its despotic dictates. It teaches us to subvert it. To change it. It tells us we also write out our next lives as we live out our present. The Mahabharata is not a work of religious instruction. It is much greater. It is a work of art. It understands men will always fall in the shifting chasm between the tug of the moral and the lure of the immoral. It is in this shifting space of uncertitude that men become men. Not animals, not gods. It understands truth is relative. That it is defined by context and motive. It encourages the noblest of men - Yudhishtra, Arjuna, Lord Krishna himself - to lie, so that a greater truth may be served. It understands the world is powered by desire. And that desire is an unknowable thing. Desire conjures death, destruction, distress. But also creates love, beauty, art. It is our greatest undoing. And the only reason for all doing. And doing is life. Doing is karma. Thus it forgives even those who desire intemperately. It forgives Duryodhana. The man who desires without pause. The man who precipitates the war to end all wars. It grants him paradise and the admiration of the gods. In the desiring and the doing this most reviled of men fulfils the mandate of man. You must know the world before you are done with it. You must act on desire before you renounce it. There can be no merit in forgoing the not known. The greatest book in the world rescues volition from religion and gives it back to man. Religion is the disciplinarian fantasy of a schoolmaster. The Mahabharata is the joyous song of life of a maestro. In its tales within tales it takes religion for a spin and skins it inside out. Leaves it puzzling over its own poisoned follicles. It gives men the chance to be splendid. Doubt-ridden architects of some small part of their lives. Duryodhanas who can win even as they lose.

In time, Arjuna tires of mere beauty and hearing tales about the valour of princess Chitrangada, he seeks her out. The princess then reveals her true self to Arjuna. Her words are one of the most beautiful declarations of the angst of a woman, ‘I am not beautifully perfect as the flowers with which I worship. I have many flaws and blemishes. I am a traveller in the great world-path, my garments are dirty, and my feet are bleeding with thorns. Where should I achieve flower-beauty, the unsullied loveliness of a moment’s life? The gift that I proudly bring you is the heart of a woman. Here have all pains and joys gathered, the hopes and fears and shames of a daughter of the dust; here love springs up struggling towards immortal life. Herein lies an imperfection which yet is noble and grand.

Therefore, do you perform your allotted duty; for action is superior to inaction. Desisting from action, you cannot even maintain your body. (Chapter-III, Shloka-8)

Therefore, perform your allotted duty; for action is superior to inaction. Desisting from action, you cannot even maintain your body. (Chapter-III, Shloka- 8)

It was Vyasa’s genius to take the whole great Mahabharata epic and see it as metaphor for the perennial war between the forces of light and the forces of darkness in every human heart. Arjuna and Krishna are then no longer merely characters in a literary masterpiece. Arjuna becomes Everyman, asking the Lord himself, Sri Krishna, the perennial questions about life and death – not as a philosopher, but as the quintessential man of action. Thus read, the Gita is not an external dialogue but an internal one: between the ordinary human personality, full of questions about the meaning of life, and our deepest Self, which is divine.

He (Abhimanyu) picked up a chariot wheel and angrily rushed at Drona. His limbs blazed because of the dust raised by the wheels. He was radiant with the chariot wheel raised high in his arms. In that battle, for a short while, Abhimanyu looked beautiful and seemed to replicate the deeds of Vasudeva.

O son of Kunti, happiness and distress come and go constantly like winter and summer seasons. They arise from sense perception alone, O Bharata, and one should tolerate them without being disturbed. A person capable of such tolerance is eligible for liberation from all misery. The great seers who know the truth have concluded from a careful analysis that the soul and spiritual reality are unchanging, and that the temporary material body is ultimately without any basis in truth. The soul pervades the body and is indestructible. No one can destroy the immeasurable and eternal soul, but the body is sure to come to an end. Therefore, fight without any compunction for your relatives' bodies, O Arjuna.

Rules vary with context. In the Ramayana, which takes place in Treta yuga, Vishnu is Ram, eldest son of a royal family. In the Mahabharata, which takes place in Dvapara yuga, Vishnu is Krishna, youngest son of a noble family, who is raised by cowherds but who performs as a charioteer. They are expected to behave differently. Ram is obligated to follow the rules of the family, clan and kingdom, and uphold family honour. Krishna is under no such obligation. This is why Krishna tells Arjuna to focus on dharma in his context (sva-dharma) rather than dharma in another’s context (para-dharma). Arjuna, better to do what you have been asked to do imperfectly than try to do perfectly what others have been asked to. All work has inadequacies; even fire is enveloped by smoke.—Bhagavad Gita: Chapter 18, verses 47 and 48 (paraphrased). In the Ramayana Ram upholds rules, while Ravana breaks them. In the Mahabharata Duryodhana upholds rules, while Krishna breaks them. As eldest sons of their respective clans, Ram and Duryodhana are obliged to uphold rules. Ravana, son of a Brahmin, and Krishna, raised by cowherds, are under no such obligations. Dharma, however, is upheld only by Ram and Krishna, not Ravana and Duryodhana. Ram is constantly concerned about his city Ayodhya’s welfare, while Ravana does not care if his Lanka burns. Krishna cares for the Pandavas, who happen to be the children of his aunt, but the Kauravas do not care for the Pandavas, who happen to be the children of their uncle. Dharma thus has nothing to with rules or obligations. It has to do with intent and caring for the other, be it your kingdom or your family.

Mahabharata is about the household, about relationships, about others. It is essentially about a property dispute. Arjuna’s dilemma begins when he realizes that the enemy is family and he fears the impact of killing family on society as a whole. Krishna

By associating Arjuna and Krishna to Nara and Narayana, Vyasa makes them creatures of destiny. Their birth is not random; they are born for a reason.

The Bhagavad Gita, written between 1000 and 500 BCE, translates to “Song of God” and is the philosophical part of a greater text called the Mahabharata, written by the sage Vyasa. The story represents the battle within ourselves—between the higher and lower qualities. It’s a conversation between Arjuna, a warrior (the lower qualities), and Krishna, an incarnation of Brahman (the higher qualities; see here). Arjuna, paralyzed on the battlefield, realizes he has to fight his old teacher and his family, who have terrorized the kingdom. His fight is righteous, but his attachments to his past make it hard for him to take action and do his duty. This battle is a parallel to the battle in our own lives. Our daily interactions and challenges are our battlefield, where we are constantly confronted with choosing the higher or lower options. The Bhagavad Gita helps us understand how to reach for the higher option—continually and consciously.

If Arjuna fails to do what he has sworn to do, he will fall into the blazing fire and kill himself. I cannot live even for a moment in a world where Arjuna is not living. I feel that I will have to fight in tomorrow’s battle. I have sworn not to. But I am prepared to break my oath in order to make the oath of Arjuna true. I will kill Radheya and Duryodhana if need be, and save Arjuna’s reputation. Let the world see my prowess tomorrow. I will fight for the sake of my heart’s dearest friend. I will use my chakra called Sudarsana, and my mace Kaumodaki. The world will then see my love for the Pandavas. Their enemies are my enemies and their friends are my friends. Half my body and soul is Arjuna. Arjuna is part of Krishna and Krishna is part of Arjuna. No one can come between us.

More than anything, babus need to answer this—what is your dharma? To listen to your masters or to do the right thing? According to the Mahabharata, Krishna advised Arjuna to fight his own cousins. Since Arjuna was fighting a virtuous war, it became his dharma to fight and not give in to attachment. The babus need to sit down and reflect on their own new dharma.

If you, Arjuna, fight this war in anger or righteous indignation, peace will elude you and you will be trapped in samsara; if you fight this war with empathy and wisdom, there will be liberation from samsara.

The war is not for you, Arjuna, but for civilized human conduct. Remember,

When these words were spoken, Susarma, the eldest of the Trigarta brothers, said: “We brothers bear a grudge against Arjuna. We hate Arjuna. It will give us great joy to kill him. This grudge we bear him is a very ancient one. I have a feeling that the time has come when we can take revenge on him.

The eighth day of the war dawned.  The Kaurava army was arranged in the Oormi vyuha.  Oormi is the ocean.  Bheeshma made the army to spread on either side like the waves of the sea.  Yudhishthira asked Arjuna to arrange their army in the formation called Sringataka.  It was in the form of horns. Both the vyuhas were unusual.  It was the speciality of Bheeshma and Arjuna to vie with each other in this art.  The hostilities began.  The general fight was on.

Krishna’s form expanded so that it stretched from above the sky to the bottom of the sea. He was as resplendent as a thousand suns. From his breath emerged countless worlds. Between his teeth were crushed countless worlds. In him Arjuna saw all that was, is and will be—all the oceans, all the mountains, all the continents, the worlds above the sky and the worlds below the earth. Everything came from him, everything returned to him. He was the source of all Manavas, Devas, Asuras, Nagas, Rakshasas, Gandharvas, Apsaras, of all forefathers and all descendants. He was the container of all the possibilities of life. The sight made Arjuna aware of the enormity of the cosmos and his relative insignificance. He felt like a grain of sand on a vast endless beach. If Krishna was an ocean, this moment, this war, was but a wave. So many waves, so many opportunities to discover the sea. This war, this life, his rage and his frustrations, everything in this world was a pointer to the soul. ‘Remember, Arjuna,’ said Krishna, ‘he who says he kills and he who says he is killed are both wrong. I am both the killer and the killed. Yet I cannot die. I am your flesh and your soul, that which changes and that which does not change. I am the world around you, the spirit inside you and the mind in between. I am the measuring scale, the one who measures and that which is measured. I alone can bend the rules of space and time. I alone can shatter the web of karma. Realize me. Become a master of your intellect as a charioteer masters his horses and you will realize it is not about the war, it is not about fighting or not fighting, it is not about winning or losing, but it is about taking decisions and discovering the truth about yourself. When you do this, there will be no fear, there will be no ego; you will be at peace, even in the midst of what the deluded call war.

Even as he was smiling, the form of Krishna began to glow like lightning. All the devas emerged out of his body. They could be seen. But by the side of Krishna whose form had now assumed a terrifying aspect, they looked smaller then the thumb of the hand. On his forehead could be seen Brahma, the Creator. On his huge chest could be seen the eleven Rudras. On his shoulders could be seen the lords of the four quarters: Indra, Varuna, Kubera and Yama. Agni could be seen glowing from his mouth. The Adityas who were twelve in number, and the Vasus and the Asvin twins, the Maruts and all the gods of the heavens could be seen in his form. Out of his left hand could be seen the heroes on the side of the Pandavas. Balarama was seen to emerge from his left hand and on his right could be seen Arjuna with the Gandiva in his hand. Behind him were Bheema, Nakula, Sahadeva and Yudhishthira. All the heroes of the Vrishni and Andhaka clan were seen standing by his side with their arms and armours. The arms of Krishna were many. They held all the weapons. There could be seen the reputed Sankha called Panchajanya, the Chakra called Sudarsana, the Gada called Kaumodaki and the sword by name Nandana. Fire could be seen flaming out of his eyes and his nostrils. His aspect was terrible. It looked as though Death, which has no shape, had now decided to take shape and reveal to the world her dread form. No one had the power to look on this unique spectacle.

Arjuna said: "I desire to see your Divine Form.  Lord of the Yogis, if you think I am fit enough to behold It, reveal to me your Form". Krishna granted him divine eyes and revealed to Arjuna His Divine Form.  Like the light of a thousand suns, the splendour of the Mighty One was seen by Arjuna.  He beheld the entire universe with all its myriad manifestations all gathered together in one.  He bowed his head to the Lord.  Pressing his palms together in incessant salutation he said: "Lord of Lords!  In Thy body I see all the gods and all the varied hosts of beings as well.  I see Brahma and all the rishis.  You are infinite in form.  There is no beginning or middle or end. You are a glowing mass of light.  You are the Imperishable, the Supreme that has to be realized.  You are the home of this entire Universe.  You are the Guardian of the Eternal law.  You are the Primal Being.  Your eyes are the sun and moon, and Your face is glowing with radiance of fire, and this universe is being devoured by the fire that is You.  By Thee are filled the interspaces of heaven and earth and the sky.  Looking on you, the world trembles and so do I.

I see all the sons of Dhritarashtra and all the many warriors,  Bheeshma, Drona, Radheya and the great heroes on our side too, rushing into your fearful mouth. Like mountain rivers rushing in tumult into the great ocean, they are rushing into you mouth which is all fire.  They seem like a flight of moths that rush towards a burning flame, and they are perishing fast. "Have mercy on me, tell who you are.  What is the purpose of this destruction that strikes terror into me?" Krishna said: "Can you not recognize Me?  I am TIME the great destroyer.  I destroy the mighty world.  I have begun to slay all these many heroes here.  They will all die, everyone of them.  Arise now, Arjuna, and win fame.  These men have already been slain by Me.  You can be just the insturment with which I destroy them.  Bheeshma, Drona, Radheya, Jayadratha and others as well are doomed.  You kill them and win the war".

CHAPTER 3 THE BHAGAVAD-GITA Arjuna's chariot had come to the front.  His banner was presided over by Hanuman.  He could now see the sons of Dhritarashtra and the vyuha set up by his grandfather.  In the deafening noise set up by the several conchs and the war drums and trumpets Arjuna, taking up his Gandiva in his hand, said: "Krishna, set my chariot right in the midst of the two contending armies.  I want to see the heroes who are arrayed against us. I want to have a good look on these men who are so eager for battle.  I want to see with whom I have to fight in this war.  I want to see all the many heroes who are so eager to please Duryodhana".

I am sure of the fact that the Pandavas are going to win this war.” “What makes you so sure?”  asked Krishna with a smile.  Radheya said:  “I know it.  The war which is to be fought on the field called Kurukshetra is a sacrifice.  You are the master of ceremonies and Arjuna is the star performer.  The other brothers will all be puppets in your hands.  You are going to move them hither and thither.  The end is clear to me.  The sons of Dhritarashtra and all of us, Bheeshma, Drona, myself and all the kings of earth are meant to reach the heaven meant for those who die on the battle-field.  I have also been having dreams, Krishna.  I am good at reading meanings into dreams.  My dreams tell me clearly that the Pandavas are going to win this war.

Again Krishna said: "Arjuna, it is even so with men. Each man is set on this strange eventful journey called life. He has been sent into this world with a purpose. Once that purpose is served, the earth has no more need of him.It is the case with all of us, even me.

Who Were the Sutas The narrator of the Mahābhārata as we know it is Rishi Ugrashravā Sauti. He was the son of Rishi Lomaharshan and belonged to the Suta community. Hence, the appellation ‘Sauti’. The community was considered a ‘mixed jāti’8 of offsprings of a Brāhmin mother and Kshatriya father. Sutas were considered expert sārthis9. The role of the charioteer was significant in ancient India. Charioteers were usually those who were close friends and confidants of the person they worked with. Their role became even more important in a war. They were to not just steer the chariot but also ensure the warrior they were driving stayed safe and motivated. They acted as guides in the war. The importance of a charioteer becomes evident from the fact that Arjuna asked Krishna to be his charioteer. To match Krishna, Karna asked Shalya, the old king of Madra, to drive his chariot. In addition, Sutas were engaged as storytellers, history keepers and ministers in royal courts. Many were also warriors and commanders. Famous Sutas in the Mahābhārata are: 1. Sanjay, the narrator of the Bhagavad Gitā and the Kurukshetra war to Dhritarāshtra. He played the role of charioteer, friend, trusted messenger and mentor to Dhritarāshtra. 2. Sudeshnā, the queen of King Virāta of Matsya desh, Uttarā’s mother and Abhimanyu’s mother-in-law. She was the maternal grandmother of Parikshita. 3. Keechak, the commander of King Virāta of Matsya desh. He was the brother of Sudeshnā and amongst the most powerful men in Matsya. 4. Karna, though born to Kunti, was raised in a Suta family of Adhiratha and Rādhā. He married women from the Suta community and his children were brought up as Sutas. Duryodhana crowned him the King of Anga desh. A great warrior, considered equal to Arjuna in archery, he was the commander of the Kaurava army after the death of Dronāchārya. Not only Karna but the sons of his foster parents were also trained warriors. They had participated in the Mahābhārata war on the side of the Kauravas. 5. Rishi Bandi, a great sage whose story is narrated in the Vana Parva of the Mahābhārata. In the Rāmāyana, one of the closest confidants and an important minister of King Dashratha of Ayodhyā is Sumantra, who belonged to the Suta community.

At any point, we are a part of various social and professional units. As an involved stakeholder in those, we have various roles to play. Many times, the dharma associated with these different roles comes into conflict with each other. This conflict is what we call dharma sankata or ethical dilemma. That is what Arjuna faced before the Kurukshetra war

There are many Arjunas in Kalyuga; they are focused, bright, hard-working, loving, righteous young men who want to change the world. Their patience and connectivity to Krishna tests the longevity of their characters; some of them give up and transform into Shakunis and Kauravas.

Peace even while fighting a war? How, Krishna, how?’ asked Arjuna, overwhelmed by the wisdom of Krishna’s song. ‘With your head—analyse the situation and discover the roots of your emotion. Why do you feel what you feel? Are you being spurred on by your ego? Why do you wish to fight? Is it from the desire to dominate your enemies and win back your territories? Is it rage which motivates you, the desire for vengeance and justice? Or are you detached from the outcome, at peace with the act you are about to perform?

Krishna: "Victory and defeat are the same. To Act but not to reflect on the fruit of the Act. Seek Detachment. Fight without Desire." Arjuna: "You say, forget desire, seek detachment!! Yet you urge me to battle to massacre! Your words are ambiguous, I am confused." Krishna: "Don’t withdraw into solitude. Renunciation is not enough. You must Act. Yet Action must not dominate you. In the heart of Action you must remain free from all attachments." Arjuna: "How can I put into practice what you are demanding of me? The mind is capricious, unstable; it’s evasive, feverish, turbulent, tenacious. It’s harder to subdue than taming the wind." Krishna: "You must learn to see with the same eye, a mound of earth and a heap of gold, a cow, a sage, a dog and a man who eats the dog. There is another intelligence, beyond the mind.

With your head—analyse the situation and discover the roots of your emotion. Why do you feel what you feel? Are you being spurred on by your ego? Why do you wish to fight? Is it from the desire to dominate your enemies and win back your territories? Is it rage which motivates you, the desire for vengeance and justice? Or are you detached from the outcome, at peace with the act you are about to perform? If these questions don’t come to your mind, Arjuna, you are not practising gyan yoga.

Ashwatthama again met Arjuna in a duel and this time they resorted to DivyAstrAs. but it was a matter of time before Arjuna dominated even though Ashwatthama was wonderous. Finally, Arjuna killed the charioteer and made the horses go

Let us assume that on the first wedding anniversary, before the SOP was put in place, a long-time close friend of Draupadi asks her out of naughty friendly curiosity, which of her five husbands she favoured the most and which the least. Draupadi feigns anger at the question, but in a playful mood, tells her friend that she has a meticulous log of the number of nights she spent with each of her husbands through the year, though she has no intention of sharing the information with her! But as a tease, she is willing to share with her friend, the total number of nights spent by her with four of her husbands in five different combinations. In effect, she presents her friend with the following five equations: y + b + a + n = 304 b + a + n + s = 296 a + n + s + y = 294 n + s + y + b = 280 s + y + b + a = 310 Where y stands for the total number of nights spent with Yudhisthira, b for the number of nights spent with Bhima, a for the number of nights with Arjuna, n for the number of nights with Nakula, and s for the nights spent with Sahadeva.