CLASSICAL TEXT READING 1

TERM PAPER
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KARTAVYA asdasdGUPTA 201356193
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In Indias rich cultural heritage there are many
fascinating mythological stories that attract
your attention and one such story is the
legendary MAHABHARATA. A story of a family
that tells you how compromise is the best
solution to any problem rather than war which
only leads to destruction. A story which also
tells us that righteousness is the only way to
live a happy and successful life. More
importantly it is a story filled with fascinating
characters and a plot filled with intrigue.
Apart from Mahabharata having a fascinating
plot what is also interesting is that although it
was written thousands of years ago the issues
discussed in it are still very relevant in modern
Indian society even today. So be it the fight
within a family for a piece of land or the issue
of an illegimate child and its impact on a
family and the society as a whole have been
mentioned quite beautifully in this magnificent
epic. This story which starts with the birth of
the great Bhisma who also happened to be the
grand uncle of both Pandavas and the
Kauravas. It was this event that eventually lead
to the great battle between the cousins as also

providing a lot of lessons for the future

generations to come in the Indian society.
Unfortunately even today the Indian society
has miserably failed to understand the pearls of
wisdom on life that this great epic gives. For
example the simple fact that the Mahabharata
was based on a fight for a piece of land i.e.
Indraprastha between brothers of the same
family which eventually leading to the great
war and the final destruction of clan. In similar
vein in real life in modern day India there are
innumerable cases where many families have
been destroyed on account of the greed and it
could vary from a battle for share in property or
for just money and unfortunately this trend
continues to the present day.
Unfortunately what we as a society have not
learnt from this great epic is that to all
problems in life there are solutions but to find a
perfect solution a compromise which benefits
all involved is a must. Yet unfortunately we as a
society still do not understand the true value of
a compromise due to the simple reason that
our own petty ego and greed comes in the way
of our logic and as a result we are not willing to
compromise to get the appropriate solution.
This then results in complete destruction of the
fabric of a family. What is a tragedy is that
there are still no signs that we are prepared to
learn from this great epic. Another aspect that
has been mentioned in this epic and which is

also relevant in the present Indian society is

that of the issue of the illegimate child which
was portrayed in the epic through the character
in Karna. In todays Indian society there are so
many cases of parents abandoning their child
either due to lack of finance or due to the sex
being female which unfortunately in many
parts in India is still considered a curse rather
than a boon. While in the Mahabharata the
agony of being of an illegimate child is shown
through the character of Karna who even after
realizing the fact that he is the elder brother of
the Pandavas refused to betray Duroyodhan
and the Kauravas in war. In todays so called
modern Indian society it is impossible to even
imagine the agony of being an illegimate child
especially since our society has not yet evolved
and still remains an highly intolerant society
especially pertaining to such issues.
Another feature in this epic which is quite
striking is the love and respect shown towards
a teacher. Unfortunately in todays society this
seems to be sorely missing and it is simply due
to the fact that the younger generation have
started to take things for granted. The perfect
example in the Mahabharata is the love Arjun
had for his teacher Dronacharya and vice
versa. Such was his love for his teacher that he
refused to kill Dronacharya even though he was
with the Kauravas during battle. Unfortunately
for todays generation a teacher is just another

professional doing his job and nothing more

than that. Having said this unfortunately
todays teachers are also equally responsible
for this sad state of affairs and, get into this
noble profession only to make money and, not
to educate the students with the right
knowledge and values. What also is amazing in
this epic is that it also provides some insight on
how actual political leadership should be done
to manage a country. In the epic it is the
character of Lord Krishna which shows us the
kind of political leadership that India solely
requires at the moment. The kind of political
leadership that this magnum opus is talking
about is about having a long term vision while
eliminating what is bad and keeping what is
good for the country in mind. As was quite
evident by every move that Krishna made
which was with long term vision of installing
the Pandavas to the throne as he knew that
only the Pandavas would be beneficial to
people and would allow people to prosper
under them. Unfortunately though in the
current Indian political system there is not a
single leader who has shown a vision to lead
the country and, to our misfortune all we are
seeing at the moment are leaders only having
a vision for themselves and for their future
generations but not for the future of the society
as a whole. The most important lesson from the
Mahabharata comes in the form of the Bhagvad

Gita in which Lord Krishna shares his great

knowledge on the philosophy of life with the
shattered Arjuna in which he says Just do your
duty first and forget about your rewards which
unfortunately has not been understood by the
current Indian society which believes only in
thinking about getting rewards first and then
doing the duty accordingly which is a real
shame.
With so many pearls of great wisdom hidden it
is imperative that we as a society understand
the real value of this epic. Unfortunately over
the years due to rapid westernization of the
Indian culture this epic seems to be fast
becoming a forgotten myth which is really sad
to say the least. As they say It is never too
late to mend and so the time is perfect for us
as the younger generation to take the legacy of
the Mahabharata forward in our small own way
so that hopefully our future generations will
truly and deeply understand the real value of
this magnificent Indian epic.
Dhritaraashtra Uvaacha: Dharmakshetre
kurukshetre samavetaa yuyutsavah;
Maamakaah paandavaashchaiva kim akurvata
sanjaya. Dhritarashtra said:
1. What did the sons of Pandu and also my
people do when they had assembled together,
eager for battle on the holy plain of
Kurukshetra, O Sanjaya? Sanjaya Uvaacha:

Drishtwaa tu paandavaaneekam vyudham

duryodhanastadaa; Aachaaryam upasamgamya
raajaa vachanam abraveet. Sanjaya said: 2.
Having seen the army of the Pandavas drawn
up in battle array, King Duryodhana then
approached his teacher (Drona) and spoke
these words: Pashyaitaam paanduputraanaam
aachaarya mahateem chamoom; Vyoodhaam
drupadaputrena tava shishyena dheemataa. 3.
Behold, O Teacher, this mighty army of the
sons of Pandu, arrayed by the son of Drupada,
thy wise disciple! Atra shooraa maheshwaasaa
bheemaarjunasamaa yudhi; Yuyudhaano
viraatashcha drupadashcha mahaarathah. 4.
Here are heroes, mighty archers, equal in
battle to Bhima and Arjuna, Yuyudhana, Virata
and Drupada, of the great car (mighty
warriors), Dhrishtaketush chekitaanah
kaashiraajashcha veeryavaan; Purujit
kuntibhojashcha shaibyashcha narapungavah.
5. Drishtaketu, Chekitana and the valiant king
of Kasi, Purujit, and Kuntibhoja and Saibya, the
best of men, Yudhaamanyushcha vikraanta
uttamaujaashcha veeryavaan; Saubhadro
draupadeyaashcha sarva eva mahaarathaah. 6.
The strong Yudhamanyu and the brave
Uttamaujas, the son of Subhadra (Abhimanyu,
the son of Arjuna), and the sons of Draupadi, all
of great chariots (great heroes). Asmaakam tu
vishishtaa ye taan nibodha dwijottama;
Naayakaah mama sainyasya samjnaartham

taan braveemi te. 7. Know also, O best among

the twice-born, the names of those who are the
most distinguished amongst ourselves, the
leaders of my army! These I name to thee for
thy information. Bhavaan bheeshmashcha
karnashcha kripashcha samitinjayah;
Ashwatthaamaa vikarnashcha saumadattis
tathaiva cha. 8. Thyself and Bhishma, and
Karna and Kripa, the victorious in war;
Asvatthama, Vikarna, and Jayadratha, the son
of Somadatta. Anye cha bahavah shooraa
madarthe tyaktajeevitaah;
Naanaashastrapraharanaah sarve
yuddhavishaaradaah.
9. And also many other heroes who have given
up their lives for my sake, armed with various
weapons and missiles, all well skilled in battle.
Aparyaaptam tad asmaakam balam
bheeshmaabhirakshitam; Paryaaptam twidam
eteshaam balam bheemaabhirakshitam. 10.
This army of ours marshalled by Bhishma is
insufficient, whereas their army, marshalled by
Bhima, is sufficient. Ayaneshu cha sarveshu
yathaabhaagam avasthitaah; Bheeshmam
evaabhirakshantu bhavantah sarva eva hi. 11.
Therefore, do ye all, stationed in your
respective positions in the several divisions of
the army, protect Bhishma alone. Tasya
sanjanayan harsham kuruvriddhah pitaamahah;
Simhanaadam vinadyocchaih shankham

dadhmau prataapavaan. 12. His glorious

grandsire (Bhishma), the eldest of the
Kauravas, in order to cheer Duryodhana, now
roared like a lion and blew his conch. Tatah
shankhaashcha bheryashcha
panavaanakagomukhaah;
Sahasaivaabhyahanyanta sa
shabdastumulobhavat. 13. Then (following
Bhishma), conches and kettle-drums, tabors,
drums and cow-horns blared forth quite
suddenly (from the side of the Kauravas); and
the sound was tremendous. Tatah shvetair
hayair yukte mahati syandane sthitau;
Maadhavah paandavashchaiva divyau
shankhau pradadhmatuh. 14. Then also,
Madhava (Krishna), and the son of Pandu
(Arjuna), seated in their magnificent chariot
yoked with white horses, blew their divine
conches. Paanchajanyam hrisheekesho
devadattam dhananjayah; Paundram dadhmau
mahaashankham bheemakarmaa vrikodarah.
15. Hrishikesa blew the Panchajanya and
Arjuna blew the Devadatta, and Bhima, the
doer of terrible deeds, blew the great conch,
Paundra. Anantavijayam raajaa kunteeputro
yudhishthirah; Nakulah sahadevashcha
sughoshamanipushpakau. 16. Yudhisthira, the
son of Kunti, blew the Anantavijaya; and
Sahadeva and Nakula blew the
Manipushpaka and Sughosha conches.
Kaashyashcha parameshwaasah shikhandee

cha mahaarathah;
Dhrishtadyumno viraatashcha
saatyakishchaaparaajitah. 17. The king of Kasi,
an excellent archer, Sikhandi, the mighty carwarrior, Dhristadyumna and Virata and Satyaki,
the unconquered, Drupado draupadeyaashcha
sarvashah prithiveepate; Saubhadrashcha
mahaabaahuh shankhaan dadhmuh prithak
prithak. 18. Drupada and the sons of Draupadi,
O Lord of the Earth, and the son of Subhadra,
the mighty-armed, all blew their respective
conches! Sa ghosho dhaartaraashtraanaam
hridayaani vyadaarayat; Nabhashcha
prithiveem chaiva tumulo vyanunaadayan. 19.
The tumultuous sound rent the hearts of
Dhritarashtras party, making both heaven and
earth resound. Atha vyavasthitaan drishtwaa
dhaartaraashtraan kapidhwajah; Pravritte
shastrasampaate dhanurudyamya paandavah.
Hrisheekesham tadaa vaakyamidamaaha
maheepate; 20. Then, seeing all the people of
Dhritarashtras party standing arrayed and the
discharge of weapons about to begin, Arjuna,
the son of Pandu, whose ensign was that of a
monkey, took up his bow and said the following
to Krishna, O Lord of the Earth! Arjuna
Uvaacha: Senayor ubhayormadhye ratham
sthaapaya mechyuta. Yaavad etaan
nireeksheham yoddhukaamaan avasthitaan;
Kair mayaa saha yoddhavyam asmin

ranasamudyame. Arjuna said: 21-22. In the

middle of the two armies, place my chariot, O
Krishna, so that I may behold those who stand
here, desirous to fight, and know with whom I
must fight when the battle begins.
Yotsyamaanaan aveksheham ya etetra
samaagataah; Dhaartaraashtrasya durbuddher
yuddhe priyachikeershavah. 23. For I desire to
observe those who are assembled here to fight,
wishing to please in battle Duryodhana, the
evil-minded. Sanjaya Uvaacha: Evamukto
hrisheekesho gudaakeshena bhaarata; Senayor
ubhayormadhye sthaapayitwaa rathottamam.
Sanjaya said:
24. Being thus addressed by Arjuna, Lord
Krishna, having stationed that best of chariots,
O Dhritarashtra, in the midst of the two armies,
Bheeshmadronapramukhatah sarveshaam cha
maheekshitaam; Uvaacha paartha pashyaitaan
samavetaan kuroon iti. 25. In front of Bhishma
and Drona and all the rulers of the earth, said:
O Arjuna, behold now all these Kurus gathered
together! Tatraapashyat sthitaan paarthah
pitrin atha pitaamahaan; Aachaaryaan
maatulaan bhraatrun putraan pautraan
sakheemstathaa. 26. Then Arjuna beheld there
stationed, grandfathers and fathers, teachers,
maternal uncles, brothers, sons, grandsons and
friends, too. Shvashuraan suhridashchaiva
senayorubhayorapi; Taan sameekshya sa

kaunteyah sarvaan bandhoon avasthitaan.

Kripayaa parayaavishto visheedannidam
abraveet; 27. (He saw) fathers-in-law and
friends also in both armies. The son of Kunti
Arjunaseeing all these kinsmen standing
arrayed, spoke thus sorrowfully, filled with deep
pity. Arjuna Uvaacha: Drishtwemam swajanam
krishna yuyutsum samupasthitam. Arjuna said:
28. Seeing these, my kinsmen, O Krishna,
arrayed, eager to fight, Seedanti mama
gaatraani mukham cha parishushyati;
Vepathushcha shareere me romaharshashcha
jaayate. 29. My limbs fail and my mouth is
parched up, my body quivers and my hairs
stand on end! Gaandeevam sramsate hastaat
twak chaiva paridahyate; Na cha
shaknomyavasthaatum bhramateeva cha me
manah. 30. The (bow) Gandiva slips from my
hand and my skin burns all over; I am unable
even to stand, my mind is reeling, as it were.
Nimittaani cha pashyaami vipareetaani
keshava; Na cha shreyonupashyaami hatwaa
swajanam aahave. 31. And I see adverse
omens, O Kesava! I do not see any good in
killing my kinsmen in battle.
Na kaangkshe vijayam krishna na cha raajyam
sukhaani cha; Kim no raajyena govinda kim
bhogair jeevitena vaa. 32. For I desire neither
victory, O Krishna, nor pleasures nor kingdoms!
Of what avail is a dominion to us, O Krishna, or

pleasures or even life? Yeshaam arthe

kaangkshitam no raajyam bhogaah sukhaani
cha; Ta imevasthitaa yuddhe
praanaamstyaktwaa dhanaani cha. 33. Those
for whose sake we desire kingdoms,
enjoyments and pleasures, stand here in battle,
having renounced life and wealth. Aachaaryaah
pitarah putraastathaiva cha pitaamahaah;
Maatulaah shwashuraah pautraah shyaalaah
sambandhinas tathaa. 34. Teachers, fathers,
sons and also grandfathers, grandsons, fathersin-law, maternal uncles, brothers-in-law and
relatives, Etaan na hantum icchaami
ghnatopi madhusoodana; Api trailokya
raajyasya hetoh kim nu maheekrite. 35. These I
do not wish to kill, though they kill me, O
Krishna, even for the sake of dominion over the
three worlds, leave alone killing them for the
sake of the earth! Nihatya dhaartaraashtraan
nah kaa preetih syaaj janaardana; Paapam
evaashrayed asmaan hatwaitaan aatataayinah.
36. By killing these sons of Dhritarashtra, what
pleasure can be ours, O Janardana? Only sin
will accrue by killing these felons. Tasmaan
naarhaa vayam hantum dhaartaraashtraan
swabaandhavaan; Swajanam hi katham hatwaa
sukhinah syaama maadhava. 37. Therefore, we
should not kill the sons of Dhritarashtra, our
relatives; for, how can we be happy by killing
our own people, O Madhava (Krishna)?
Yadyapyete na pashyanti lobhopahatachetasah;

Kulakshayakritam dosham mitradrohe cha

paatakam. 38. Though they, with intelligence
overpowered by greed, see no evil in the
destruction of families, and no sin in hostility to
friends, Katham na jneyam asmaabhih paapaad
asmaan nivartitum; Kulakshayakritam dosham
prapashyadbhir janaardana.
39. Why should not we, who clearly see evil in
the destruction of a family, learn to turn away
from this sin, O Janardana (Krishna)?
COMMENTARY: Ignorance of the law is no
excuse and wanton sinful conduct is a crime
unworthy of knowledgeable people. Kulakshaye
pranashyanti kuladharmaah sanaatanaah;
Dharme nashte kulam kritsnam
adharmobhibhavatyuta. 40. In the destruction
of a family, the immemorial religious rites of
that family perish; on the destruction of
spirituality, impiety overcomes the whole
family. COMMENTARY: Dharma pertains to the
duties and ceremonies practised by the family
in accordance with scriptural injunctions.
Adharmaabhibhavaat krishna pradushyanti
kulastriyah; Streeshu dushtaasu vaarshneya
jaayate varnasankarah. 41. By prevalence of
impiety, O Krishna, the women of the family
become corrupt and, women becoming
corrupted, O Varsneya (descendant of Vrishni),
there arises intermingling of castes! Sankaro

narakaayaiva kulaghnaanaam kulasya cha;

Patanti pitaro hyeshaam
luptapindodakakriyaah. 42. Confusion of castes
leads to hell the slayers of the family, for their
forefathers fall, deprived of the offerings of
rice-ball and water. Doshair etaih
kulaghnaanaam varnasankarakaarakaih;
Utsaadyante jaatidharmaah kuladharmaashcha
shaashwataah. 43. By these evil deeds of the
destroyers of the family, which cause confusion
of castes, the eternal religious rites of the caste
and the family are destroyed.
Utsannakuladharmaanaam manushyaanaam
janaardana; Narakeniyatam vaaso
bhavateetyanushushruma. 44. We have heard,
O Janardana, that inevitable is the dwelling for
an unknown period in hell for those men in
whose families the religious practices have
been destroyed! Aho bata mahat paapam
kartum vyavasitaa vayam; Yadraajya
sukhalobhena hantum swajanam udyataah. 45.
Alas! We are involved in a great sin in that we
are prepared to kill our kinsmen through greed
for the pleasures of a kingdom.
Yadi maam aprateekaaram ashastram
shastrapaanayah; Dhaartaraashtraa rane
hanyus tanme kshemataram bhavet. 46. If the
sons of Dhritarashtra, with weapons in hand,
should slay me in battle, unresisting and
unarmed, that would be better for me. Sanjaya

Uvaacha: Evamuktwaarjunah sankhye

rathopastha upaavishat; Visrijya sasharam
chaapam shokasamvignamaanasah. Sanjaya
said: 47. Having thus spoken in the midst of the
battlefield, Arjuna, casting away his bow and
arrow, sat down on the seat of the chariot with
his mind overwhelmed with sorrow. Hari Om Tat
Sat Iti Srimad Bhagavadgeetaasoopanishatsu
Brahmavidyaayaam Yogashaastre Sri
Krishnaarjunasamvaade Arjunavishaadayogo
Naama Prathamodhyaayah. Thus in the
Upanishads of the glorious Bhagavad Gita, the
science of the Eternal, the scripture of Yoga,
the dialogue between Sri Krishna and Arjuna,
ends the first discourse entitled