Logical / Scriptural arguments: Prajna vada and Veda vada

 अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।

गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥ गीत २-११॥

Shradda (dedication), Meda (capacity to retain learnings in memory), Prajna (logic / discrimination capacity), Pratibha (innovativeness) and Dhruti (intellectual and emotional balance) are the five dimensions of Dhi. Unfortunately, Partha has lost his intellectual and emotional balance (Dhruti) and then trying to hide it using logical arguments (Prajna vada). Though logical reasoning appears to be coming out of clear thinking, it has its own limitations and may not always lead us to truth. Any logic used at a given point of time would be conditioned by past partial experience, present confusion and future anticipation. Hence, it cannot be unconditional, leading to truth always. Bhratrhari, a famous Sanskrit philosopher explains this in his Vākyapadīya saying, any logic by a sharpest mind can always be countered by a similar logic by another sharpest mind and there would be no end to it. An example for such a misplaced logic could be an argument for not removing weeds in a farm saying they too have right to live and grow. Logic of Communism: which believes in the theory of struggle between "Haves" and "Have-nots", ultimately leading to an ideal society where everybody is equal. However, history of Lenin, Stalin, Mussolini, Hitler etc. clearly demonstrates the consequences of such misplaced logic. A more workable and time tested Solution is dharma to achieve harmony in the society, where an affluent person would take care of "Have-nots" and in turn "Have-nots" would follow their duties such that, dharma is upheld in both cases, Pangu-Andha nyaya, rule of a blind person and a person without leg, both can move ahead by coming together. Hence, Krishna is advising Arjuna not to fall trap to such misplaced logic (Prajna vada) and grieve for unnecessary things.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।

वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥गीत २-४२॥

While, Prajna vada is using misplaced logic to defend hidden agenda or weaknesses, Veda vada is another strategy which people adopt, meaning to quote scriptural references to defend their weakness. One such example could be a person quoting Gita for Bhasma dharana, another example could be the blind following of scriptures given by Jesus, Mosses or Muhammad leading to indiscriminate massacring of people. Such Veda vadins would mostly be driven by consumerism and utilitarian thinking, using scriptures for their personal gains, they would not differentiate between good and bad as long as their personal interests are meet (Ramaya swasti, Ravanaya swasti), best way to describe them, showy, noisy, religious, quotation pandits. 

बुद्दियुक्तो जहातीह उभे सुकृतदुष्कृते।

तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥गीत २-५०॥

Krishna advises us to avoid both these extremes and instead, adopt Buddhi yoga to handle situations. Buddhi Yoga would convert, Karma to Karma yoga, any religious activity to an act of spiritual growth.

Distorted self-image and Auto-suggestion

Arjuna has fallen to depression because of his negative self-perception, forgetting what one is and imposing a false image on one self, called as distorted self-image. Bala Hanuman is a best example for this, in child hood while attempting to catch the sun, which was beyond his capacity, got a shock treatment, which lead to loss of self-confidence and in a deep rooted emotional psychological trauma. As a result, a negative distorted self-image was set into his inner psychological layer, masking his true potential.  Present day teenage boys and girls are more prone to such trauma resulting in parent-children conflict and many a times to dangerous outcomes like drug addiction and/or suicides.

Abhyasa yoga or in other words Autosuggestion is the technique to handle such situations, which is what Krishna is using on Arjuna. Autosuggestion involves identifying the strengths of a person and repeating it multiple times in various ways, such that the distorted self-image dissolves and the true potential emerges out. A conscious effort is made to avoid weaknesses and only strengths are talked about. At the sea shores when the entire Vanara sena including Hanuman was sitting direction less, not knowing how to cross the ocean, it was Jambavanta who proposes Hanuman as the one who can cross the ocean. He consciously talks about all the great deeds done by Bala Hanuman which slowly dissolves the distorted self-image and instills self-confidence, in other words Hanuman grows to his true potential Hanumad vikasa. Another example is the plot shown in the Hindi film “Do aankhe barah haath”, directed by V. Shantaram. The film portrays a young jail warden who identifies unique skills of six dangerous criminals, takes them out of the jail and rehabilitates them in a farm. He supports and directs all of them in their respective activities thus helping them grow to become virtuous citizens.

In today’s world, every parent should become an expert in autosuggestion, to help their teenage children discard their negative self-image and project a positive true self-image.

Withdrawal syndrome

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः॥ पा यो सू २-३॥

As Patanjali says, avidya, asmita, raga, dvesha and abhinivesha are five obstacles which mask clear thinking. Avidya or Ignorance is in the root of all these five obstacles. Abhinivesha is too much attachment coming out of passion, or so to say blind attachment. Partha forgot his own past accomplishments and feel into vishada "withdrawal syndrome" because of his Abhinivesha. In the past, Partha had fought with Gandharvas to protect his very own cousin Duryodhana, neutralized the entire Kaurava army with his Sammohanastra while fighting for Virata maharaja, as per Vyasa's advice, had fought with Shiva and procured Pashupatastra. In-spite of being such an accomplished professional warrior, who hasn't been defeated so far, has now fallen trap to this withdrawal syndrome.

If we look at Rama in the contrast, he too had to face similar situation, before going to vanavasa, Bharata cried saying Ayodhya would be ruined in his absence, Vasista, the family guru who urged him to neglect the owe made by his father in haste and take care of his kingdom, Jabala rushi who taunted him of running away from his duty (kula dharma) of administering the country. In-spite of all this, Rama never got distracted, not even once repented about his decision of going on to Vanavasa. Such is the power of this withdrawal syndrome which can mask all past memories and lead us to misinterpretation of Jati dharma and Kula dharma. Partha, having fallen to such a syndrome goes further and uses all his intellect to hide his weakness.

अहो बत महत्पापं कर्तुं व्यवसिता वयम्।

यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः॥ गीत १-४५॥

 

War of conflicting minds

धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः।

मामकाः पाण्डवाश्चैव किमकुर्वत संजय॥ गीत १-१॥

The very first shloka of Bhagavadgita portrays the conflict in the mind of Dhrutarashtra, who wants to know what his children and Padavas are doing in Kurukshetra. In the absence of Pandu, he being the eldest of both families could have ensured everybody’s wellbeing. Instead, he choose to be blind, refused to open-up his insight and control the bad deeds of his children. On the other hand, mother Gandhari, though a learned scholar herself misunderstood pativrata dharma and blinded herself, in the process compromising her duties towards children. Probably these two conflicts in parent’s mind resulted in Kauravas treading the path of adharma. Duryodhana, leader of Kauravas, who very well knew what is dharma and adharma but rejected to follow the right way. Arjuna, a great warrior himself and faced similar situation earlier (in Virat parva as Brihanale along with Uttara kumara) has now succumbed to depression after seeing his kith and kin on the opposite side. Dharmaraya was ready to give up their rightful share and accept just five villages to avoid the conflict, an unwilling warrior. All these 105 raja kumaras along with their armies have assembled in Kurukshetra, which is also a dharmakshetra but to wage war and kill each other, an act of adharma. In contrast, Draupadi was clear in her mind to wage the war and destroy the evil forces, which Krishna too agreed and ensured that the war is waged.