“I have in the past addressed You as ‘O Krishna,’ ‘O Yadava,’ ‘O my friend,’ without knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times while relaxing or while lying on the same bed or eating together, sometimes alone and sometimes in front of many friends. Please excuse me for all my offenses.” (Arjuna, Bhagavad-gita, 11.41-42)

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सखेति मत्वा प्रसभं यद् उक्तं
हे कृष्ण हे यादव हे सखेति
अजानता महिमानं तवेदं
मया प्रमादात् प्रणयेन वापि
यच् चावहासार्थम् असत्-कृतो ऽसि
विहार-शय्यासन-भोजनेषु
एको ऽथ वाप्य् अच्युत तत्-समक्षं
तत् क्षामये त्वाम् अहम् अप्रमेयम्

sakheti matvā prasabhaṁ yad uktaṁ
he kṛṣṇa he yādava he sakheti
ajānatā mahimānaṁ tavedaṁ
mayā pramādāt praṇayena vāpi
yac cāvahāsārtham asat-kṛto ‘si
vihāra-śayyāsana-bhojaneṣu
eko ‘tha vāpy acyuta tat-samakṣaṁ
tat kṣāmaye tvām aham aprameyam

The picture alone is beautiful. A well-dressed warrior, handsome in appearance, seated on his chariot. These were the central hubs of military conflict playing out on the theater of a physical playing field in ancient times. The chariot also had someone steering it; like a driver, but more beautiful than anyone can imagine. The complexion of that driver is blue, like the raincloud. The Sanskrit is megha-varna. As if the image weren’t beautiful enough, there is the symbol of the fearless, heroic, swift, and ever-dedicated Hanuman on the flag that flies atop. From every possible angle, this chariot is special. There is something amazing taking place.

The warrior holding the bow and arrows is named Arjuna. The person steering the chariot is Krishna. Since He accepts direction from Arjuna in that capacity, Krishna is also known as Partha-sarathi. The two were together for more than a military conflict. It was from this setting that the famous Bhagavad-gita was spoken. That conversation was transcribed and immortalized through the combined efforts of the royal attendant named Sanjaya, the compiler of the Vedas known as Vyasa, and the dutiful son of Shiva and Parvati known as Ganesha. Bhagavad-gita lives forever since it is nestled within the pages of the sacred Mahabharata history.

But why exactly were the two together? Why were Arjuna and Krishna on the same chariot? Why did it seem as if these two amazing personalities were destined to be in close proximity at this precise moment in history?

1. Cousin

Arjuna is one of five brothers collectively known as the Pandavas. This name is derived from their father, who is Pandu. The brothers are like princes. They were entitled to the throne at Hastinapura, which was like the capital city of the land known as Bharata-varsha. In essence, whoever controlled Hastinapura controlled the world. That control was the birthright of those brothers, of whom Yudhishthira was the eldest.

Events do not always go according to plan. Pandu had to leave this world early. He left behind his wife named Kunti. She was a supremely blessed figure, well regarded by the devas, who are the higher beings residing in the heavenly realm. Kunti was the birthmother to the first three Pandava brothers: Yudhishthira, Bhima, and Arjuna. Kunti was the sister of Vasudeva, and Vasudeva was the birth father of Shri Krishna. As Bhagavad-gita itself later reveals, the birth and activities, janma and karma, for Krishna are divine in nature.

जन्म कर्म च मे दिव्यम्
एवं यो वेत्ति तत्त्वतः
त्यक्त्वा देहं पुनर् जन्म
नैति माम् एति सो ऽर्जुन

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ‘rjuna

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” (Lord Krishna, Bhagavad-gita, 4.9)

2. Charioteer

As Kunti was Vasudeva’s sister, this made Krishna and Arjuna cousins. They would spend time together due to that link in family. As mentioned above, Krishna also served as the chariot driver. This is incredible to comprehend, considering the actual nature of Krishna. It was generally kept confidential, guhya, since there were other purposes to serve. Krishna was not beneath taking the role of servant, especially for a cousin.

3. Guru

The Pandavas were set to reclaim the kingdom that should have been theirs from the beginning. Arjuna and Krishna are on a chariot with the intent of fighting. This is not a training exercise. This isn’t a dress rehearsal for a theatrical production. Hostilities were set to commence. Arrows would fly through the air. Targets would be hit. Men would die. Families would be destroyed, as a result. The destruction was, in fact, one of Arjuna’s concerns. Upon reaching the arena, he suddenly felt hesitant. He was worried about success, in moving forward and dealing with the collateral damage.

उत्सन्न-कुल-धर्माणां
मनुष्याणां जनार्दन
नरके नियतं वासो
भवतीत्य् अनुशुश्रुम

utsanna-kula-dharmāṇāṁ
manuṣyāṇāṁ janārdana
narake niyataṁ vāso
bhavatīty anuśuśruma

“O Krishna, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell.” (Arjuna, Bhagavad-gita, 1.43)

Krishna breaks from his role at the time. He is no longer the charioteer. He is now the guru. Arjuna asked for this. Krishna was not going to decline the interaction out of a false sense of modesty. There was no reason to think of an excuse. Arjuna needed help. Krishna could offer assistance, as He is indeed the adi-guru, or the original spiritual teacher of the universe.

4. Friend

Why Arjuna’s chariot? Why not help any of the other countless soldiers assembled on the battlefield? Aside from their link through family, Krishna and Arjuna were friends. They were known to spend time together. They enjoyed each other’s company. In their subsequent conversation, Krishna revealed His divine nature. He showed what is known as the virat-rupa. This is the universal form, and in one sense the image is horrifying, ghoram.

Upon seeing that vision, Arjuna felt a bit of regret. He remembered the friendly banter of the past. Friendship forms amongst equals. At the same time, Krishna has no equal. This must mean that Krishna enjoyed being friends with Arjuna, such that the divine nature would be suppressed. Arjuna still apologized and then asked for Krishna to return to His regular form.

5. Ever-present well-wisher

श्री-भगवान् उवाच
बहूनि मे व्यतीतानि
जन्मानि तव चार्जुन
तान्य् अहं वेद सर्वाणि
न त्वं वेत्थ परन्तप

śrī-bhagavān uvāca
bahūni me vyatītāni
janmāni tava cārjuna
tāny ahaṁ veda sarvāṇi
na tvaṁ vettha parantapa

“The Blessed Lord said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!” (Bhagavad-gita, 4.5)

It is said that Arjuna and Krishna are always together. That image from the battlefield captures a moment in time. The image depicts their eternal closeness. Arjuna, though a character from history, is like the symbol of the struggling conditioned soul, the jiva. Krishna is like the all-pervading witness, the Supersoul inside, always ready to guide. The secret to success in the human life is to turn inwards, to accept that guidance, to learn how to both recognize it and follow it. This takes place through the assistance of the external guide, the spiritual master.

In Closing:

On that chariot to find,
Family ties to bind.

Arjuna standing with Krishna nearby,
Driver prepared for orders hereby.

Also as friends previously known,
Not accidental that placement shown.

If ever in doubt to confide,
Ready is that well-wishing guide.

Categories: the five

Tags: bhagavad-gita, dailyprompt, hare krishna, poem, poems, poetry