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Chapter 1
An Important Matter
We managed life well, without things which we do not possess. The paucity of things was not so painful as it is, if we miss those things, after possessing them. But these things can be with us for a short time, only, because these can stay with us so long as our fortune favours us, and then they, slip away. Thus, we remain the same as we were, without getting these. We had to work hard to get them and are now sad, after losing them. After getting them, we felt somewhat happy, only because of our greed. If we do not have this evil of greed, we can never be happy after getting the things. Similarly, we get happiness from members of our family, because of love and delusion. Thus, we see that we derive worldly pleasure out of evil. Without evil, no worldly pleasure is possible. If there is no greed, there cannot be any pleasure, in accumulation of wealth. Greed destroys our discretion, and we cannot think in the right perspective.
Katham na jneyamasmabhih prapaiyadbhirjanardana:-Arjuna says—"Though Duryodhana etc., do not perceive any guilt in the extermination of their family, and sin accruing from enmity towards friends yet we should desist from such a sin. (It will be described from the 40th verse to the 44th verse), because we know it very well, that destruction of family is an evil, and enmity towards friends, is a sin. If those friends cause up pain, it will not be harmful for us, because pain will destroy our sins and purify us. But, if we have feelings of malice and enmity, those feelings remain with us, in other births also, will instigate us to commit sins and lead us to, degradation. Therefore, we should certainly forsake such a sin.
Here, Arjuna is thinking about the greed of Duryodhana etc., but he is not thinking about his own, infatuation and delusion. So he cannot understand his duty. It is a rule, that a man cannot perceive his failings as long he perceives defects, in others. He feels rather proud of his superiority, that he has no defect, while the fact is that, everyone generally, possesses one defect or the other. If we find fault with others, it is also a defect. Beings proud of one's own virtues and finding fault with others are the two defects which we do not perceive in us, though we do possess these. Thus Arjuna cannot perceive his own infatuation and delusion, because he is finding fault with Duryodhana, and is proud of his virtue (all evils persist under the cover of pride).
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