Hindu
Arjuna is the heroic Pandava prince of the Hindu epic Mahabharata, celebrated as a peerless archer and devoted seeker whose questions on the field of Kurukshetra drew forth the Bhagavad Gita, one of humanity's most cherished spiritual dialogues.
Arjuna is among the most beloved and luminous figures of Hindu tradition, revered as the third of the five Pandava brothers whose lives form the heart of the great epic Mahabharata. Born to Kunti through the grace of Indra, king of the celestials, and raised as a son of the noble King Pandu of the Kuru dynasty, Arjuna belongs to the illustrious Lunar line of kings. From his earliest years he stood out for an extraordinary purity of focus and an unwavering devotion to his calling, qualities that would make his name a byword for excellence across the centuries. Arjuna's training under the warrior-sage Drona became legendary. So complete was his concentration and so sincere his discipline that his teacher declared no archer in the world would ever equal him. He mastered the celestial weapons, learned to draw the bow with either hand, and earned the honored title Savyasachi, the ambidextrous one. Yet his gifts were not confined to the field of arms; he was also accomplished in music and dance, and during a year of disguise he served gracefully as the dance instructor Brihannala. This breadth of talent, paired with humility before his teachers and elders, marks him as a model of the cultivated and devoted human being. The epic remembers many noble episodes of his life. At the swayamvara of Princess Draupadi, Arjuna alone accomplished the seemingly impossible feat of piercing the eye of a revolving target by gazing only at its reflection, winning the princess through steadiness of hand and serenity of mind. He married, in the course of his journeys, Ulupi, Chitrangada, and Subhadra, and was father to valiant sons including Abhimanyu, Iravan, Babhruvahana, and Shrutakarma. During the years of exile that the Pandavas bore with patience and dignity, Arjuna undertook great austerities and was blessed by Lord Shiva with the Pashupatastra, a gift that testified to his spiritual earnestness as much as his devotion. Arjuna's deepest significance, however, rests not in any victory but in a single moment of profound reflection. On the eve of the great gathering at Kurukshetra, looking upon the assembled host and beholding among them many he loved and honored, Arjuna was moved to deep compassion and to searching thought. Turning to his charioteer, friend, and guide, Krishna, he asked the most human of questions: how is one to act rightly in a world of competing duties and weighty choices? In answer, Krishna spoke the immortal verses known as the Bhagavad Gita, the Song of the Lord. Through this dialogue, Arjuna received teaching on dharma, on selfless action offered without attachment to its fruits, on the eternal nature of the soul, and on the path of loving devotion that leads to liberation. In that sacred hour Arjuna was also granted a vision of Krishna's cosmic Vishvarupa, the universal form embracing all of creation. It is precisely because Arjuna asked his questions with such honesty and openness that he became the representative of every sincere seeker. His willingness to pause, to feel deeply, and to listen made him the worthy recipient of wisdom that has guided countless souls ever since. The Bhagavad Gita, framed entirely as Krishna's loving reply to Arjuna, became a cornerstone of Hindu philosophy and of Krishna-centered devotion, and its counsel on duty, equanimity, and surrender continues to comfort and inspire readers throughout the world. Arjuna bore many cherished names that reflect his virtues: Dhananjaya, the winner of wealth; Partha, the son of Kunti; Phalguna, born under an auspicious star; Kiriti, the wearer of the celestial diadem; and Gandivadhari, the bearer of the divine bow Gandiva. Each epithet sounds a note of honor in the devotional memory of the tradition. After the great events of the epic, Arjuna served faithfully beside his eldest brother Yudhishthira in the governance of the restored kingdom. In the fullness of time, accepting the turning of the ages with grace, he joined his brothers on their final pilgrimage toward the Himalayas, and the royal line continued through his grandson Parikshit. His memory radiates far beyond the land of his birth, shaping the wayang theater of Indonesia and living on in modern India, where his name graces the nation's highest honor for sporting excellence. To this day Arjuna stands as an enduring emblem of devotion, discipline, and the seeking heart, beloved as the friend of God and the eternal student of wisdom.
Arjuna said: What is the description of one steady in wisdom, established in deep concentration, Keshava? How does such a person speak, how does he sit, how does he move?
अर्जुन उवाच | स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव | स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ||२-५४||
Arjuna said: If you consider wisdom superior to action, Janardana, then why do you urge me to this terrible deed, Keshava?
अर्जुन उवाच | ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन | तत्किं कर्मणि घोरे मां नियोजयसि केशव ||३-१||
With these seemingly contradictory words you appear to confuse my understanding. Tell me decisively the one path by which I may attain the highest good.
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे | तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ||३-२||
Arjuna said: But by what is a person impelled to commit sin, even against his will, Varshneya, as if driven by force?
अर्जुन उवाच | अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः | अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ||३-३६||
Arjuna said: Your birth was later, and the birth of Vivasvan was earlier. How, then, am I to understand that you taught this in the beginning?
अर्जुन उवाच | अपरं भवतो जन्म परं जन्म विवस्वतः | कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ||४-४||
Arjuna said: My delusion is destroyed and I have regained my memory through your grace, Achyuta. I stand firm, my doubts gone; I will do your word.
अर्जुन उवाच | नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत | स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ||१८-७३||
My very being is stricken with the weakness of pity, and my mind is confused about my duty. I ask you: tell me clearly what is better. I am your pupil; instruct me, for I have taken refuge in you.
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः | यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ||२-७||
Arjuna said: I wish to know the truth of renunciation, mighty-armed one, and of relinquishment, each separately, Hrishikesha, slayer of Keshin.
अर्जुन उवाच | संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् | त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ||१८-१||
Arjuna said: Krishna, station my chariot between the two armies,
अर्जुन उवाच | सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ||१-२१||
my limbs give way and my mouth goes dry, my body trembles and my hair stands on end.
सीदन्ति मम गात्राणि मुखं च परिशुष्यति | वेपथुश्च शरीरे मे रोमहर्षश्च जायते ||१-२९||
The Gandiva bow slips from my hand, my skin burns all over, I cannot stand steady, and my mind seems to reel.
गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते | न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ||१-३०||
I do not desire victory, Krishna, nor kingdom, nor pleasures. What use to us is kingdom, Govinda, what use are enjoyments, or even life itself?
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च | किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ||१-३२||
These I do not wish to kill, though they kill me, Krishna, not even for the sovereignty of the three worlds, let alone for the earth.
एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन | अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ||१-३५||
Arjuna said: How, Madhusudana, shall I fight with arrows in battle against Bhishma and Drona, who are worthy of my reverence, O slayer of enemies?
अर्जुन उवाच | कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन | इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ||२-४||
It would be better to live on alms in this world than to kill these noble teachers; for by killing my teachers, even though they seek gain, I would enjoy pleasures stained with their blood.
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके | हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ||२-५||
For I do not see what would drive away the grief that withers my senses, even were I to win unrivaled and prosperous kingship over the earth, or even lordship over the gods.
न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम् | अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ||२-८||
For the mind is restless, Krishna, turbulent, powerful, and unyielding; I think restraining it is as hard as restraining the wind.
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम् | तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ||६-३४||
You are the supreme imperishable to be known; you are the ultimate resting-place of this universe; you are the changeless guardian of the eternal dharma; you are, I hold, the everlasting Person.
त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम् | त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे ||११-१८||
overcome with deep compassion, said this in despair: Arjuna said: Seeing my own people, Krishna, gathered here eager to fight,
कृपया परयाविष्टो विषीदन्निदमब्रवीत् | अर्जुन उवाच | दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ||१-२८||
I see adverse omens, Keshava, and I foresee no good in killing my own people in battle.
निमित्तानि च पश्यामि विपरीतानि केशव | न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ||१-३१||