Uncovering Arjuna's Questions from Bhagavad-gita - Revision history

Anurag at 13:11, 21 October 2023

2023-10-21T13:11:52Z

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	'''To explore more about Arjuna's questions: '''[https://vaniquotes.org/wiki/Category:Arjuna%27s_Questions\| Click Here]		'''To explore more about Arjuna's questions: '''[https://vaniquotes.org/wiki/Category:Arjuna%27s_Questions Click Here]

Anurag at 13:08, 21 October 2023

2023-10-21T13:08:38Z

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	From this short overview, Arjuna’s questions throughout the Gītā show his unashamed eagerness to learn, his amazing attentiveness while listening to Kṛṣṇa's explanations, his desire to understand clearly with vivid examples and his quest for practical guidelines, which he can apply in his life. He was the top student for Kṛṣṇa to reveal this treasure-house of knowledge and realizations which became to be known as the Bhagavad-gītā.		From this short overview, Arjuna’s questions throughout the Gītā show his unashamed eagerness to learn, his amazing attentiveness while listening to Kṛṣṇa's explanations, his desire to understand clearly with vivid examples and his quest for practical guidelines, which he can apply in his life. He was the top student for Kṛṣṇa to reveal this treasure-house of knowledge and realizations which became to be known as the Bhagavad-gītā.



			'''To explore more about Arjuna's questions: '''[https://vaniquotes.org/wiki/Category:Arjuna%27s_Questions\| Click Here]

Laksmipriya at 16:22, 8 May 2023

2023-05-08T16:22:05Z

Laksmipriya at 16:00, 8 May 2023

2023-05-08T16:00:57Z

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	Bhagavad-gītā As It Is consists of 700 verses, of which Lord Kṛṣṇa speaks 573 verses, Arjuna speaks 83 verses, Sañjaya speaks 41 verses and King Dhṛtarāṣṭra speaks one verse. Here below is a compilation of all the questions that Arjuna asked Kṛṣṇa, which made this conversation the most pertinent dialogue of all times. ~~In fact~~, the Gītā can be considered a question-answer session and it can be divided into 3 basic themes:		Bhagavad-gītā As It Is consists of 700 verses, of which Lord Kṛṣṇa speaks 573 verses, Arjuna speaks 83 verses, Sañjaya speaks 41 verses and King Dhṛtarāṣṭra speaks one verse. Here below is a compilation of all the questions that Arjuna asked Kṛṣṇa, which made this conversation the most pertinent dialogue of all times. Actually, the Gītā can be considered a question-answer session and it can be divided into 3 basic themes:


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	Looking at the table above, the questions of Arjuna are of different natures. ~~There are those~~ that Arjuna is asking throughout the first chapter up to verse BG 2.4~~. These~~ are more or less doubts, confusions arising from his attachment to his family, which drive Arjuna to refrain from fighting. He is justifying himself as he wants to refrain from any violence. Kṛṣṇa however has a different opinion about this and he calls it - impurities (''kaśmalam''), degrading impotence (''klaibyam'') and petty weakness of the heart (''hṛdaya-daurbalyaṁ''). BG 2.2-3		Looking at the table above, the questions of Arjuna are of different natures. Those that Arjuna is asking throughout the first chapter up to verse BG 2.4 are more or less doubts, confusions arising from his attachment to his family, which drive Arjuna to refrain from fighting. He is justifying himself as he wants to refrain from any violence. Kṛṣṇa however has a different opinion about this and he calls it - impurities (''kaśmalam''), degrading impotence (''klaibyam'') and petty weakness of the heart (''hṛdaya-daurbalyaṁ''). BG 2.2-3

Laksmipriya at 15:50, 8 May 2023

2023-05-08T15:50:06Z

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Laksmipriya at 15:32, 4 May 2023

2023-05-04T15:32:27Z

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	At the end of chapter 7, Lord Kṛṣṇa introduces some terminologies about Himself to Arjuna, which baffle him and thus in the beginning of Chapter 8 (BG 8.1-2) , Arjuna immediately asks the Lord to explain these. Thus it reveals Arjuna’s eagerness to understand these new terms.		At the end of chapter 7, Lord Kṛṣṇa introduces some terminologies about Himself to Arjuna, which baffle him and thus in the beginning of Chapter 8 (BG 8.1-2), Arjuna immediately asks the Lord to explain these. Thus it reveals Arjuna’s eagerness to understand these new terms.


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	Earlier in Chapter 9, Kṛṣṇa among other topics was explaining about demigod worship, and in chapter 11, he explained his universal form. There is an extra topic to cover which Arjuna asks about in Chapter 12 (BG 12.1): "What is the concept of worshiping Absolute Truth in oneness or thinking oneself to be one with Absolute Truth?" So chapter 12 declares pure devotional service to be superior to the impersonal Brahman worship. Thus it covers talks about how bhakti-yoga is the best process for transcendence, then how bhakti can be ~~practices~~ at multiple levels and how one should cultivate qualities that will make one a devotee.		Earlier in Chapter 9, Kṛṣṇa among other topics was explaining about demigod worship, and in chapter 11, he explained his universal form. There is an extra topic to cover which Arjuna asks about in Chapter 12 (BG 12.1): "What is the concept of worshiping Absolute Truth in oneness or thinking oneself to be one with Absolute Truth?" So chapter 12 declares pure devotional service to be superior to the impersonal Brahman worship. Thus it covers talks about how bhakti-yoga is the best process for transcendence, then how bhakti can be practiced at multiple levels and how one should cultivate qualities that will make one a devotee.

Laksmipriya at 15:31, 4 May 2023

2023-05-04T15:31:06Z

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	Earlier in Chapter 9, Kṛṣṇa among other topics was explaining about demigod worship, and in chapter 11, he explained his universal form. There is ~~only one~~ topic to cover which Arjuna asks about in Chapter 12 (BG 12.1). What is the concept of worshiping Absolute Truth in oneness or thinking oneself to be one with Absolute Truth? So chapter 12 declares ~~the~~ pure devotional service to be superior to the impersonal Brahman worship. ~~This chapter~~ covers talks about how bhakti-yoga is the best process for transcendence, then how bhakti can be practices at multiple levels and how one ~~will~~ cultivate qualities that will make one devotee.		Earlier in Chapter 9, Kṛṣṇa among other topics was explaining about demigod worship, and in chapter 11, he explained his universal form. There is an extra topic to cover which Arjuna asks about in Chapter 12 (BG 12.1): "What is the concept of worshiping Absolute Truth in oneness or thinking oneself to be one with Absolute Truth?" So chapter 12 declares pure devotional service to be superior to the impersonal Brahman worship. Thus it covers talks about how bhakti-yoga is the best process for transcendence, then how bhakti can be practices at multiple levels and how one should cultivate qualities that will make one a devotee.

Laksmipriya at 15:05, 4 May 2023

2023-05-04T15:05:07Z

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	When Kṛṣṇa declares the importance and glory of remembering him in the Catur-śloki Gītā (BG 10.8-11), Arjuna asks how Kṛṣṇa can be remembered while functioning in the world. Thus in order to declare the superiority and divinity of the Lord for all times to come, Arjuna asks the Lord to explain all His different opulences (vibhutis) in BG 10.17-18, as well as to show His universal form (Virat-rupa) in BG 11.4.		When Kṛṣṇa declares the importance and glory of remembering him in the Catur-śloki Gītā (BG 10.8-11), Arjuna asks how Kṛṣṇa can be remembered while functioning in the world. Thus in order to declare the superiority and divinity of the Lord for all times to come, Arjuna asks the Lord to explain all His different opulences (vibhutis) in BG 10.17-18, as well as to show His universal form (Virat-rupa) in BG 11.4.


			Earlier in Chapter 9, Kṛṣṇa among other topics was explaining about demigod worship, and in chapter 11, he explained his universal form. There is only one topic to cover which Arjuna asks about in Chapter 12 (BG 12.1). What is the concept of worshiping Absolute Truth in oneness or thinking oneself to be one with Absolute Truth? So chapter 12 declares the pure devotional service to be superior to the impersonal Brahman worship. This chapter covers talks about how bhakti-yoga is the best process for transcendence, then how bhakti can be practices at multiple levels and how one will cultivate qualities that will make one devotee.

Laksmipriya at 14:39, 4 May 2023

2023-05-04T14:39:11Z

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	At the end of chapter 7, Lord Kṛṣṇa introduces some terminologies about Himself to Arjuna, which baffle him and thus in the beginning of Chapter 8 BG 8.1-2 , Arjuna immediately asks the Lord to explain these. Thus it reveals Arjuna’s eagerness to understand these new terms.		At the end of chapter 7, Lord Kṛṣṇa introduces some terminologies about Himself to Arjuna, which baffle him and thus in the beginning of Chapter 8 (BG 8.1-2) , Arjuna immediately asks the Lord to explain these. Thus it reveals Arjuna’s eagerness to understand these new terms.


	When Kṛṣṇa declares the importance and glory of remembering him in the Catur-śloki Gītā (BG 10.8-11), Arjuna asks how Kṛṣṇa can be remembered while functioning in the world. Thus in order to declare the superiority and divinity of the Lord for all times to come, Arjuna asks the Lord to explain all His different opulences (vibhutis) in BG 10.17-18, as well as His universal form (Virat-rupa) in BG 11.4.		When Kṛṣṇa declares the importance and glory of remembering him in the Catur-śloki Gītā (BG 10.8-11), Arjuna asks how Kṛṣṇa can be remembered while functioning in the world. Thus in order to declare the superiority and divinity of the Lord for all times to come, Arjuna asks the Lord to explain all His different opulences (vibhutis) in BG 10.17-18, as well as to show His universal form (Virat-rupa) in BG 11.4.

Laksmipriya at 14:36, 4 May 2023

2023-05-04T14:36:16Z

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	In order to declare the superiority and divinity of the Lord for all times to come, Arjuna asks the Lord to explain all His different opulences (vibhutis) as well as His universal form (Virat-rupa) in ~~chapters 10 and~~ 11. And thus, when Kṛṣṇa declares the importance and glory of remembering him in the Catur-śloki Gītā (10.8-11), Arjuna asks how Kṛṣṇa can be remembered while functioning in the world (10.17).		When Kṛṣṇa declares the importance and glory of remembering him in the Catur-śloki Gītā (BG 10.8-11), Arjuna asks how Kṛṣṇa can be remembered while functioning in the world. Thus in order to declare the superiority and divinity of the Lord for all times to come, Arjuna asks the Lord to explain all His different opulences (vibhutis) in BG 10.17-18, as well as His universal form (Virat-rupa) in BG 11.4.


	Most of the questions that Arjuna asks are connected to what Kṛṣṇa speaks in the previous discussion. But some of Arjuna’s questions are actually not connected to the actual context of the Gītā; they are based on themes Arjuna has heard earlier in his life, themes that he wants to understand in the light of the Gītā. Arjuna’s questions in chapter 13 fall in this latter category. Here, he wants to know about the system of sankhya, within which these terms are common, and about how that system fits into Kṛṣṇa’s teachings in the Gītā.		Most of the questions that Arjuna asks are connected to what Kṛṣṇa speaks in the previous discussion. But some of Arjuna’s questions are actually not connected to the actual context of the Gītā; they are based on themes Arjuna has heard earlier in his life, themes that he wants to understand in the light of the Gītā. Arjuna’s questions in chapter 13 (BG 13.1-2) fall in this latter category. Here, he wants to know about the system of sankhya, within which these terms are common, and about how that system fits into Kṛṣṇa’s teachings in the Gītā.

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	Everything turns around when Arjuna submits himself to Kṛṣṇa in humble surrender and asks Him what is best to do. In other words, he asks what is dharma (BG 2.7). Dharma in this verse refers not to religion, but to ‘the right thing to do’. Interestingly, Arjuna asks the question in a universal tone rather than drawing it personally to his situation or to the battle of Kurukṣetra and this impels Kṛṣṇa to speak the timeless wisdom of the Vedas in a universal way also, very valid for every living entity. This of course opens up a whole sequence of philosophical questions and answers which make a perfect dialogue - and thus Bhagavad-gītā is born. Kṛṣṇa’s answer to this question in fact drives the entire dialogue of the complete ~~Bhagavad-gītā~~. Interesting point is also how King Dhṛtarāṣṭra in his first verse was fearing that Kurukṣetra as a place of pilgrimage will have an influence on his own sons and they will turn around to fight for dharma. ~~In fact this~~ did not influence his narcissistic son Duryodhana, but it profoundly influenced Arjuna, whose first significant question is about dharma.		Everything turns around when Arjuna submits himself to Kṛṣṇa in humble surrender and asks Him what is best to do. In other words, he asks what is ''dharma'' (BG 2.7). ''Dharma'' in this verse refers not to religion, but to ‘the right thing to do’. Interestingly, Arjuna asks the question in a universal tone rather than drawing it personally to his situation or to the battle of Kurukṣetra and this impels Kṛṣṇa to speak the timeless wisdom of the Vedas in a universal way also, very valid for every living entity. This of course opens up a whole sequence of philosophical questions and answers which make a perfect dialogue - and thus Bhagavad-gītā is born. Kṛṣṇa’s answer to this question in fact drives the entire dialogue of the complete Gītā. Interesting point is also how King Dhṛtarāṣṭra in his first verse was fearing that Kurukṣetra as a place of pilgrimage will have an influence on his own sons and they will turn around to fight for ''dharma''. This did not influence his narcissistic son Duryodhana, but it profoundly influenced Arjuna, whose first significant question is about ''dharma''.


	The next set of questions is towards the end of the second chapter (BG 2.54) after Kṛṣṇa explains to Arjuna the process of working without attachment - karma-yoga. Arjuna wants to hear more about the characteristics of the self-realized persons. His questions are very poetic and in one sense Kṛṣṇa doesn't take them as literal questions. This links the conversation very much to its actual title Song of God, which is not only a philosophical thesis, but also a masterpiece poem.		The next set of questions is towards the end of the second chapter (BG 2.54) after Kṛṣṇa explains to Arjuna the process of working without attachment - ''karma-yoga''. Arjuna wants to hear more about the characteristics of the self-realized persons. His questions are very poetic and in one sense Kṛṣṇa doesn't take them as literal questions. This links the conversation very much to its actual title Song of God, which is not only a philosophical thesis, but also a masterpiece poem.


	In the questions from the beginning of the third Chapter (BG 3.1-2) Arjuna seeks clarification from Kṛṣṇa about peace. In their earlier discussion Kṛṣṇa is talking about ~~shanti~~ - peace (BG 2.65-71), which resonated with Arjuna, as he didnt want to fight his family. ~~At the same time Kṛṣṇa is urging~~ Arjuna ~~to fight (BG 2.37-38), thus the confusion~~. Of course Kṛṣṇa is talking about the inner peace and not the outer peace. That state of consciousness is a result of work with detachment. For Arjuna it means then to fight as a duty without being obsessed with profit-loss calculations. Fight externally and find peace internally. Any work done with attachment is inauspicious. Hence, Kṛṣṇa instructs Arjuna not to give up his duty, but to give up attachment while doing his duty.		In the questions from the beginning of the third Chapter (BG 3.1-2) Arjuna seeks clarification from Kṛṣṇa about peace. In their earlier discussion Kṛṣṇa is urging Arjuna to fight (BG 2.37-38). Later on, Kṛṣṇa is talking about ''śānti'' - peace (BG 2.65-71), which resonated with Arjuna, as he didnt want to fight his family. This makes Arjuna very confused. Of course Kṛṣṇa is talking about the inner peace and not the outer peace. That state of consciousness is a result of work with detachment. For Arjuna it means then to fight as a duty without being obsessed with profit-loss calculations. Fight externally and find peace internally. Any work done with attachment is inauspicious. Hence, Kṛṣṇa instructs Arjuna not to give up his duty, but to give up attachment while doing his duty.


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	Arjuna’s next question in BG 4.4 is an amazing blend of his humility and curiosity. Kṛṣṇa talks how He has instructed this science long ago to the Sungod, which Arjuna finds contradictory, as Sungod is much older than both of them. Yet, the way he asks more details about this is not challenging nor belittling. He is putting the incomprehension upon himself. Even though he has accepted Kṛṣṇa as his Guru, he is not just blindly accepting everything, giving up his intelligence, but submitting his incomprehension before the Lord in a very respectable way for further clarification. This shows both Arjuna’s humility and intelligence.		Arjuna’s next question in BG 4.4 shows an amazing blend of his humility and curiosity. Kṛṣṇa talks how He has instructed this science long ago to the Sungod, which Arjuna finds contradictory, as Sungod is much older than both of them. Yet, the way he asks more details about this is not challenging nor belittling. He is putting the incomprehension upon himself. Even though he has accepted Kṛṣṇa as his Guru, he is not just blindly accepting everything, giving up his intelligence, but submitting his incomprehension before the Lord in a very respectable way for further clarification. This shows both Arjuna’s humility and intelligence.


	The question in Chapter 5 (BG 5.1) seems to be a repeat of the question from BG 3.1-2. “Should I work or renounce work?” Why then Kṛṣṇa talks about yoga-sannyasa-karmanam. Arjuna is thinking in a linear black & white way, yet Kṛṣṇa is introducing the tridimensional aspect of karma ~~yoga~~ - all aspects of different colors. Not renunciation of work, nor working alone, but renouncing selfish motivation and working for a higher purpose (sannyasa of karma through yoga).		The question in Chapter 5 (BG 5.1) seems to be a repeat of the question from BG 3.1-2. “Should I work or renounce work?” Why then Kṛṣṇa talks about yoga-sannyasa-karmanam. Arjuna is thinking in a linear black & white way, yet Kṛṣṇa is introducing the tridimensional aspect of ''karma yog''a - all aspects of different colors. Not renunciation of work, nor working alone, but renouncing selfish motivation and working for a higher purpose (sannyasa of karma through yoga).


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	When Kṛṣṇa declares the importance and glory of remembering him in the Catur-śloki Gītā (BG 10.8-11), Arjuna asks how Kṛṣṇa can be remembered while functioning in the world. Thus in order to declare the superiority and divinity of the Lord for all times to come, Arjuna asks the Lord to explain all His different opulences (vibhutis) in BG 10.17-18, as well as to show His universal form (Virat-rupa) in BG 11.4.		When Kṛṣṇa declares the importance and glory of remembering him in the Catur-śloki Gītā (BG 10.8-11), Arjuna asks how Kṛṣṇa can be remembered while functioning in the world. Thus in order to declare the superiority and divinity of the Lord for all times to come, Arjuna asks the Lord to explain all His different opulences (''vibhutis'') in BG 10.17-18, as well as to show His universal form (''Virat-rupa'') in BG 11.4.


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	Most of the questions that Arjuna asks are connected to what Kṛṣṇa speaks in the previous discussion. But some of Arjuna’s questions are actually not connected to the actual context of the Gītā; they are based on themes Arjuna has heard earlier in his life, themes that he wants to understand in the light of the Gītā. Arjuna’s questions in chapter 13 (BG 13.1-2) fall in this latter category. Here, he wants to know about the system of sankhya, within which these terms are common, and about how that system fits into Kṛṣṇa’s teachings in the Gītā.		Most of the questions that Arjuna asks are connected to what Kṛṣṇa speaks in the previous discussion. But some of Arjuna’s questions are actually not connected to the actual context of the Gītā; they are based on themes Arjuna has heard earlier in his life, themes that he wants to understand in the light of the Gītā. Arjuna’s questions in chapter 13 (BG 13.1-2) fall in this latter category. Here, he wants to know about the system of ''sankhya'', within which these terms are common, and about how that system fits into Kṛṣṇa’s teachings in the Gītā.


	After the detailed explanation of the sankhya philosophy and how the modes of material nature bind us, Arjuna asks what are the symptoms and behaviors of those who have transcended the modes and how to do it - BG 14.21. Even ~~Though~~ Kṛṣṇa explains the internal and external characteristics of those who have transcended the modes, He ultimately stresses that no level of philosophical and intellectual understanding of how the modes bind us will help us, if we don't have bhakti in our heart. The only means to ultimate freedom and to transcending the modes is undeviating bhakti-yoga. In BG 14.26 is also the only place that we find the occurrence of the compound-word ‘''bhakti-yoga''.’		After the detailed explanation of the ''sankhya'' philosophy and how the modes of material nature bind us, Arjuna asks what are the symptoms and behaviors of those who have transcended the modes and how to do it - BG 14.21. Even-though Kṛṣṇa explains the internal and external characteristics of those who have transcended the modes, He ultimately stresses that no level of philosophical and intellectual understanding of how the modes bind us will help us, if we don't have bhakti in our heart. The only means to ultimate freedom and to transcending the modes is undeviating ''bhakti-yoga''. In BG 14.26 is also the only place that we find the occurrence of the compound-word ‘''bhakti-yoga''.’


	Throughout chapter 16, we get to know the sharp contrast between the demoniac and divine qualities - the ungodly faithlessly reject scripture and follow their lower desires, whereas the godly faithfully follow scripture and restrain their lower desires . Kṛṣṇa safely assures Arjuna that he is on the good, white, side whereas Duryodhana is on the wrong, black, side. Thus Arjuna’s question in chapter 17 (BG 17.1) about all the shades of grey in between is remarkable in a sense that he wants to gain a holistic understanding of reality, not just a self-congratulatory picture of things.		Throughout chapter 16, we get to know the sharp contrast between the demoniac and divine qualities - the ungodly faithlessly reject scripture and follow their lower desires, whereas the godly faithfully follow scripture and restrain their lower desires . Kṛṣṇa safely assures Arjuna that he is on the good, white side whereas Duryodhana is on the wrong, black side. Thus Arjuna’s question in chapter 17 (BG 17.1) about all the shades of grey in between is remarkable in a sense that he wants to gain a holistic understanding of reality, not just a self-congratulatory picture of things.


	There is only one question in the last chapter of Gītā BG 18.1 - what is the difference between sannyāsa (outer renunciation of action) and tyāga (inner renunciation of attachments to the fruits of action). At the Gītā’s start, Arjuna was torn between two options: fight and become entangled in the bad karma of killing his relatives or renounce and fail in his duty as a kṣatriya. Kṛṣṇa offered him a middle way: fight as a duty without attachment to the results (BG 2.47). Thereafter, Kṛṣṇa reinforced this theme of detachment-in-engagement from different perspectives: the karma-yoga perspective in the first six chapters (e.g. 3.30, 5.12) and the bhakti-yoga perspective in the next six chapters (e.g. 9.27, 11.33). Arjuna’s question suggests that he wanted to understand that theme from the jnana-yoga perspective presented in chapters 13-17.		There is only one question in the last chapter of Gītā BG 18.1 - what is the difference between ''sannyāsa'' (outer renunciation of action) and ''tyāga'' (inner renunciation of attachments to the fruits of action). At the Gītā’s start, Arjuna was torn between two options: fight and become entangled in the bad karma of killing his relatives or renounce and fail in his duty as a kṣatriya. Kṛṣṇa offered him a middle way: fight as a duty without attachment to the results (BG 2.47). Thereafter, Kṛṣṇa reinforced this theme of detachment-in-engagement from different perspectives: the ''karma-yoga'' perspective in the first six chapters (e.g. 3.30, 5.12) and the ''bhakti-yoga'' perspective in the next six chapters (e.g. 9.27, 11.33). Arjuna’s question suggests that he wanted to understand that theme from the ''jnana-yoga'' perspective presented in chapters 13-17.


	From this short overview, Arjuna’s questions throughout the Gītā show his unashamed eagerness to learn, his amazing attentiveness while listening to Kṛṣṇa's explanations, his desire to understand clearly with vivid examples and his quest for practical guidelines, which he can apply in his life. He was the top student for Kṛṣṇa to reveal this treasure-house of knowledge and realizations which became to be known as the Bhagavad-gītā.		From this short overview, Arjuna’s questions throughout the Gītā show his unashamed eagerness to learn, his amazing attentiveness while listening to Kṛṣṇa's explanations, his desire to understand clearly with vivid examples and his quest for practical guidelines, which he can apply in his life. He was the top student for Kṛṣṇa to reveal this treasure-house of knowledge and realizations which became to be known as the Bhagavad-gītā.