Dejection transitioned to enlightenment: The case of Arjuna

Dejection transitioned to enlightenment: The case of Arjuna

Every science has its twin aspects — theory and practice. Intellectual grasp of a subject is theory; its application is practice. Many a student of Vedanta or any other system of philosophy runs the risk of being entangled in mere theorizing. He may derive some intellectual pleasure in such wrangles. But life remains untouched. On the other hand Brahma Vidya is what touches and transforms life. It is intensely practical. When applied to life it is called Yoga Shastra. This is one of the appellations by which the Bhagavad Gita is known.

If a wage earner applies the principles of the Bhagavad Gita to his life, he will become a better wage-earner. A farmer will equip himself better if he only translates the Gita principles into action. A merchant is bound to thrive in his business by putting these tenets to practice. An officer will execute his duty more efficiently when he becomes a yogi. A teacher will throw brighter light on his subject by his taking to the practice of yoga. To sum up, man becomes well equipped for life by taking to yoga. An efficient man is otherwise called a yogi.

All eighteen chapters of the Gita are designated, each as a type of yoga. The function of the yoga is to train the body and the mind. Progress of any kind in yoga is not for him who is given to weakness and depression. The sorrowing one takes himself off the path of yoga. Patanjali, the great author of Yoga Shastra, makes it plain that yoga is not for him who is given to dejection or worry. Poise and a blissful attitude are indispensable for the practice of yoga. But these were exactly what were not found in Arjuna on the eve of the war. A sense of frustration had overtaken him. In the place of an indomitable calibre of mind, dejection and despondency has marked him for their own. That was just the opposite of the mental make-up required of a man of yoga. Still the first chapter in the Gita is designated a system of yoga. It is called Arjuna Vishada Yogam—Yoga of Arjuna’s Dejection. This is no more apt than calling darkness light. Why then is this chapter recognized as a system of yoga?

Distress and dejection are of two kinds. One kind pertains to earthly desires. There are those who languish because they have not amassed in abundance. That kind of lamentation wears away personality. Valour is thereby set at naught. In a victim to despondency a cloud of ignorance collects more and more. But the dejection that comes over Arjuna on the battle-field does not fall under this category. In fact he dispenses with worldly desires. Even suzerainty over the three worlds has no attraction for him. He is not able to see what exactly his duty is-to wage the war or to go into the wilderness. It is this conflict that perturbs him. The plan and purpose of life become more mysterious. Life becomes an unbearable burden. So he yields to a breakdown. This attitude bespeaks detachment from worldly concerns. A sort of spiritual anguish has overtaken him. The Messengers of Light advocate this kind of distress as a prelude to spiritual enlightenment. Here it prepares Arjuna for yoga. Blessed are the distressed in heart; they shall be comforted in enlightenment. This is the law of life. Hence this distress of Arjuna is also called a system of yoga.

Source: Introduction to Srimad Bhagavad Geeta-Commentary by Swami Chidbhavananda