The purpose of the Gita: To dispel anti swadharma delusiona Arjuna was not only speaking the language of non-violence, he was also talking of sanyasa (renunciation of the world). He was saying that sanyasa was preferable to the blood-stained kshatriya-dharma (duty of the Kshatriya). But was this his swadharma (natural duty)? Was this in keeping with his nature? He could easily have donned the grab of a recluse, but how could he have acquired the mentality of a recluse? Had he gone to the forest to live the life of a recluse he would have started killing the deer there? The Lord tells him plainly, "Arjuna! You are saying that you would not fight. This is an illusion. Your nature, which has been formed through all these years, will compel you to fight." Arjuna is finding his swadharma devoid of merit. But even when one's swadharma is perceived to be devoid of merit, one has to find fulfillment through its practice only. There can be no pride attached to any particular swadharma. This is the maxim of development. Swadharma is not something that is to be accepted because it is perceived to be great or noble; nor is it to be discarded because it appears lowly. Swadharma is neither great nor lowly; it is equal to one's measure. It is that which fits one the best. Shreyan swadharmo vigunah (One's own dharma, even if it is devoid of merit is the best for oneself), the Gita says. The word dharma here does not mean a religion like Hinduism, Islam or Christianity. Every individual in fact, has his own distinct dharma. Two hundred individuals sitting in front of me here have two hundred different dharma, even my own dharma today is not what it was ten years ago and my dharma ten years hence would again be different from what it is todays says our Gurudev pt. Sriram Sharma Acharya has stressed that - "as one's mind grows and develops through reflection and experience, the old dharma gets sheer and one acquires new dharma. One should not do anything in this matter obstinately."b It does not do me good to practice somebody else's dharma, even if it appears superior. I like sunlight. It helps my growth. I worship the sun. But my rightful place is here on this earth. If I leave the earth and try to get close to the sun, I would be burnt to ashes. Compared to the sun, the earth may appear worthless; it may not be self-luminous, still I should strive for self-development by staying on the earth, which is my rightful place, as I do not have the strength to stand the sun's powerful blaze. If someone were to say to a fish that milk is a medium superior to water and therefore it should live in milk, will it agree? It can survive in water only; in milk it will die.c someone else's dharma is not to be adopted even if it appears easier. Quite often, the apparent easiness is deceptive. If someone is unable to look after his family properly and gets fed up, renounces the world and becomes a sannyasi, it would be sheer hypocrisy and such renunciation would also prove to be burdensome. His passions will reassert themselves at the slightest opportunity. A man, going to the forest because he is unable to discharge his household responsibilities, would first build a small hut for himself, then he would erect a fencing to protect it; and in the course of time, his involvement in worldly affairs will increase with a vengeance. On the other hand, there is nothing difficult in sannyasa if one is disinterested in worldly desires and ambitions. Indeed, there are many sayings in the Smritis to this effect. It is the disposition of one's mind that matters. It is that which decides one's dharma. To think of it in terms of superiority or inferiority, simplicity or hardness is totally irrelevant. What is important is that it should lead to true development and genuine fulfillment.d But the devout ask, "If sannyasa is always unquestionably superior to the way of fighting, then why did the Lord not make Arjuna a true sannyasi? Was this impossible for him? Certainly not. But would it have done any credit to Arjuna? It would have offered no scope for Arjuna to exert himself and excel in his efforts. The Lord gives us freedom. Let everybody make efforts in his own way. Therein lays the charm. A child enjoys sketching figures with its own hands; it does not like anybody else holding its hands for this purpose. If a teacher just goes on rapidly solving all the mathematical problems himself instead of letting the students learn, how would their intellect develop? The teachers and the parents should only guide them. God guides us from within. He does nothing more than that. There is no charm in God shaping us like a potter. We are not earthenware; we are being full of consciousness.e From all this discussion, you must have grasped that the purpose of the Gita is to remove the delusion that prevents us from the performance of our swadharma. Arjuna was confused about his dharma. He was gripped by a delusion concerning his swadharma. He himself admits it when Krishna castigates him. The Gita's main task is to remove that delusion, that attachment. The Lord asked Arjuna at the end of the Gita, "Arjuna! Has your delusion gone now?" And Arjuna replied, yes, Lord. The delusion has gone. I have realized what my swadharma is". Thus, taking into consideration both the beginning and the end of the Gita, it is clear that the removal of delusion is its central message. This is the purpose of the Gita, as well as of the whole of the Mahabharata. Vyasa had said, right at the beginning of the Mahabharata, that he was lighting this lamp of history to dispel delusions in the minds of the people.[[ദേവേന്ദ്രൻ|ദേവേന്ദ്രനു]] [[കുന്തി|കുന്തിയിലുള്ള]] പുത്രനാണ് '''അർജുനൻ'''([[സംസ്കൃതം]]:अर्जुन). [[പാണ്ഡവർ|പഞ്ച പാണ്ഡവരിൽ]] മൂന്നാമനായ അർജ്ജുനൻ അസ്ത്ര, ശസ്ത്ര വിദ്യകളിൽ നിപുണനാണ്. [[കൃഷ്ണൻ|കൃഷ്ണന്റെ]] ഉറ്റ തോഴനും.
== വംശം ==
കുരുവംശത്തിലെ [[പാണ്ഡു]] മഹാരാജാവിന്റെ മകനാണ് അർജുനൻ.