Karmatā and Karma Yoga Buddhi - Metaphor of an episode from Adi Parva

 

Yudhiṣṭhira and Arjuna evaluated by Sri Droṇa

In our satsangha, we have often used Yudhiṣṭhira and Arjuna to understand the difference between karmatā and karma yogi. Both are dhārmika. Both are noble. Both have deep reverence for elders, teachers and śāstra. Their inner posture differs.

DISCLAIMER: Yudhiṣṭhira is a far nobler and highly qualified aspirant than this essay may appear to give him credit for. I am undertaking this exercise only to help us recognize certain mental proclivities within ourselves, one way or the other.

This essay is not an indictment of Yudhiṣṭhira, the great mahātmā who gave us the Yakṣa-praśna and the Nahuṣa-praśna, and whose questions to Bhīṣmācārya gave us the great Śānti-parva and Anuśāsana-parva, containing more than 20,000 ślokas of teaching.

The purpose here is limited: to showcase the subtle difference between Yudhiṣṭhira and Arjuna, so that we may be inspired by the noble qualities that both embodied, while also recognizing the lakṣya-śuddhi needed for karma-yoga-buddhi.

Karmatā is a person whose life is sincerely centered on vaidika karma, kartavya, puṇya, family, security, artha, kāma, and loka, all regulated by dharma. Such a person is noble, disciplined, and devout, but has not yet made mokṣa the governing goal of life.

Karmatā can be sincere, disciplined and admirable. Karmatā still moves within the field of kartavya, puṇya, family, security, loka, sukha, artha and kāma. Karma yogi begins when action is gathered around one governing clarity: Bhagavān, Dharma and finally mokṣa as parama puruṣārtha. The goal of life, is well established in the mind of the Karma Yogi.

[In other words, a karma yogi is one whose actions are gathered around a single governing clarity: Bhagavān is the refuge, Dharma is the means, and mokṣa is the goal. Every action becomes an offering to Īśvara and a means for inner purification, rather than merely a means for worldly or heavenly attainment.]

Last week, in our Gītā-manana satsangha, one satsangha bandhu brought up the occasion to discuss Yudhiṣṭhira and Arjuna again. We looked at the episode in the Ādi-parva where Śrī Droṇa tests the Kuru princes by asking them to shoot a wooden bird placed on a distant tree.

Śrī Bhagavān Vyāsa presents Yudhiṣṭhira and Arjuna in a very precise contrast. The story is simple. The teaching inside the story is subtle.

1. Ācārya Droṇa sets up the target

One day Ācārya Droṇa wanted to test the princes, especially the gathered condition of the mind beyond technical skill. A wooden bird was placed on the top of a tree at some distance. Each student was asked to take aim. Droṇa then questioned each one. The answer revealed the mind.

1.142.78

kṛtrimaṃ bhāsam āropya vṛkṣāgre śilpibhiḥ kṛtam

avijñātaṃ kumārāṇāṃ lakṣya-bhūtam upādiśat

Having a crafted bird, made by artisans, placed on the top of a tree, Droṇa designated it as the target. The princes did not know beforehand what the target was.

1.142.79-80

droṇa uvāca

śīghraṃ bhantaḥ sarve ’pi dhanūṃṣy ādāya sarvaśaḥ

bhāsam etaṃ samuddiśya tiṣṭhadhvaṃ saṃdhiteṣv ataḥ

madvākya-samakālaṃ tu śiro ’sya vinipātyatām

ekaikaśo niyokṣyāmi tathā kuruta putrakāḥ

Droṇa said: Quickly, all of you take up your bows. Stand here in readiness, aiming at this bird.

At the exact moment of my word, its head must be struck down. I will command you one by one. Do accordingly, my sons.

2. Yudhiṣṭhira’s turn

1.142.81-82

tato yudhiṣṭhiraṃ pūrvam uvācāṅgirasāṃ varaḥ

saṃdhatsva bāṇaṃ durdharṣa mad-vākyānte vimokṣyatām

tato yudhiṣṭhiraḥ pūrvaṃ dhanur gṛhya parantapaḥ

tasthau bhāsaṃ samuddiśya guru-vākya-pracoditaḥ

Then the foremost among the Aṅgirases, Droṇa, first addressed Yudhiṣṭhira: Fix the arrow, O difficult-to-overcome one. At the end of my word, let it be released.

Then Yudhiṣṭhira, scorcher of foes, took up the bow and stood aiming at the bird, moved by the command of the Guru.

1.142.83-84

tato vitata-dhanvānaṃ droṇas taṃ kuru-nandanam

sa muhūrtād uvācedaṃ vacanaṃ bharatarṣabha

paśyasi tvaṃ drumāgrasthaṃ bhāsaṃ nara-varātmaja

paśyāmīty evam ācāryaṃ pratyuvāca yudhiṣṭhiraḥ

Then Droṇa saw that Kuru-nandana had drawn his bow. After a moment, he spoke these words: O best among men, do you see the bird standing on the top of the tree?

Yudhiṣṭhira replied to the Ācārya: I see it.

 

Reflection: Let us imagine the scene carefully. Yudhiṣṭhira answers the question. Perhaps he turns toward the Ācārya while answering. Droṇa, seeing the condition of the mind (by reading his face) asks the next question.

 

1.142.85-87

sa muhūrtād iva punar droṇas taṃ pratyabhāṣata

atha vṛkṣam imaṃ māṃ vā bhrātṝn vā ’pi prapaśyasi

tam uvāca sa kaunteyaḥ paśyāmy enaṃ vanaspatim

bhavantaṃ ca tathā bhrātṝn bhāsaṃ ceti punaḥ punaḥ

tam uvācāpasarpeti droṇo ’prīta-manā iva

naitac chakyaṃ tvayā veddhuṃ lakṣyam ity eva kutsayan

After a moment, Droṇa again asked him: Do you see this tree, or me, or your brothers?

That son of Kuntī replied: I see this. I see you also, and my brothers, and the bird, again and again.

Droṇa, as though displeased, said to him: "Step aside. This target cannot be struck by you".

Reflection: Here we see Yudhiṣṭhira’s mind taking in the whole field. It is a kind and noble mind. It is a dhārmika mind, though devoid of the sharp focus that Sri Droṇa was looking for.

This is where Yudhiṣṭhira helps us understand a karmatā. 

We want balance in life. We want bhoga and yoga, while avoiding roga. We want comfort, but within sanction of dharma. We value religion and spirituality as important parts of life, while still keeping artha and kāma active. We know mokṣa is there, but it is deferred (for later). Dharma becomes the regulating principle that keeps artha and kāma from running wild. Īśvara-bhakti, though beautiful and pleasing to the karmatā, remains as one more meaningful endeavor in life, among many others.

This is the mindset of svarga-kāmo yajeta. The one who desires svarga performs yajña. Of course there is Svarga, as another lokah, but here we can imagine that Svarga for the purposes of our understanding, as pleasure without liability, luxury without friction. Such people are good children of noble parents and great upbringing. Even today, most parents want such a samatthu kuzhanthai (as they say in Tamizh), a good child, like Yudhiṣṭhira. 

Arjuna is admired. But Yudhiṣṭhira feels safer 😊

Now let’s think about Arjuna. He had Yudhiṣṭhira, Bhīṣma and Droṇa as role models. Bhīṣma was his pitāmaha, a beloved elder and great hero. Droṇa was his beloved Ācārya and a father figure. Yudhiṣṭhira was dharma-rāja in the family. But whenever he or his family faced the most testing conditions in life, the light of clarity in his life was Īśvara – i.e. Lord Śiva, or Śrī Kṛṣṇa, his suḥṛt.

When Yudhiṣṭhira faced dharma-saṅkaṭa, he tended to interpret, weigh and negotiate within the framework of dharma. Arjuna, when pushed beyond himself, knew one thing: where there is Kṛṣṇa, there will have been Dharma (yato dharmas tataḥ kr̥ṣṇo yataḥ kr̥ṣṇas tato jayaḥ - 6.41.54 Mbh CE), where there is Kṛṣṇa, there victory is a foregone conclusion!

That is a key difference between a karmatā and a karma yogi. Something we must bear in mind, as we dive deeper into Gita studies and apply it in our own life. 

Let us return to the story.

3. Arjuna’s turn: only the bird

1.143.1-3

tato dhanañjayaṃ droṇaḥ smayamāno ’bhyabhāṣata

tvayedānīṃ prahartavyam etad lakṣyaṃ vilokyatām

madvākya-samakālaṃ te moktavyo ’tra bhavet śaraḥ

vitatya kārmukaṃ putra tiṣṭha tāvan muhūrtakam

evam uktaḥ savyasācī maṇḍalī-kṛta-kārmukaḥ

tasthau bhāsaṃ samuddiśya guru-vākya-pracoditaḥ

 

Then Droṇa, smiling, addressed Dhanañjaya: Now this target is to be struck by you. Look at it.

At the exact moment of my word, your arrow must be released here. Draw the bow, my son, and stand thus for a moment.

So addressed, Savyasācin, with his bow bent into a circle, stood aiming at the bird, moved by the Guru’s command.

1.143.4-5

muhūrtād iva taṃ droṇas tathaiva samabhāṣata

paśyasy enaṃ sthitaṃ bhāsaṃ drumaṃ mām api cārjuna

paśyāmy ekaṃ bhāsam iti droṇaṃ pārtho ’bhyabhāṣata

na tu vṛkṣaṃ bhavantaṃ vā paśyāmīti ca bhārata

After a moment, Droṇa spoke to him in the same way: Arjuna, do you see this bird standing there, the tree, and me also?

Pārtha replied to Droṇa: I see only the bird. I do not see the tree or you.

1.143.6-7

tataḥ prīta-manā droṇo muhūrtād iva taṃ punaḥ

pratyabhāṣata durdharṣaḥ pāṇḍavānāṃ mahāratham

bhāsaṃ paśyasi yady enaṃ tathā brūhi punar vacaḥ

śiraḥ paśyāmi bhāsasya na gātram iti so ’bravīt

Then Droṇa, pleased in mind, after a moment again addressed that formidable mahāratha among the Pāṇḍavas: If you see this bird, describe it once more.

Arjuna said: I see the head of the bird, not the body.

1.143.8-11

arjunenaivam uktas tu droṇo hṛṣṭa-tanūruhaḥ

muñcasvety abravīt pārthaṃ sa mumocāvicārayan

tatas tasya gatasya kṣureṇa niśitena ca

śira utkṛtya tarasā pātayām āsa pāṇḍavaḥ

tasmin karmaṇi saṃsiddhe paryaṣvajata pāṇḍavam

mene ca drupadaṃ saṅkhye sānubandhaṃ parājitam

kasya cit tv atha kālasya sa-śiṣyo ’ṅgirasāṃ varaḥ

jagāma gaṅgām abhito majjituṃ bharatarṣabha

Thus addressed by Arjuna, Droṇa’s hair stood on end with joy. He said to Pārtha: Release it. Arjuna released the arrow without hesitation.

With that sharp, razor-headed arrow, the Pāṇḍava swiftly cut off the bird’s head and made it fall.

When that act had been completed, Droṇa embraced the Pāṇḍava. He considered Drupada, together with his followers, as already defeated in battle.

After some time, that best of the Aṅgirases went toward the Gaṅgā with his disciples to bathe, O bull among the Bharatas.

4. The Gītā’s teaching: vyavasāyātmikā buddhi

Reflection: This single-mindedness made Arjuna the foremost archer of that yuga. The Gītā gives a precise expression for this: vyavasāyātmikā buddhi, the buddhi that is gathered, resolved and one-pointed. See verses below :-

Bhagavad Gītā 2.41

vyavasāyātmikā buddhir ekeha kuru-nandana

bahu-śākhā hy anantāś ca buddhayo avyavasāyinām

Here, O Kuru-nandana, the understanding marked by firm determination is one. The understanding of the irresolute is many-branched and endless.

Bhagavad Gītā 2.44

bhogaiśvarya-prasaktānāṃ tayāpahṛta-cetasām

vyavasāyātmikā buddhiḥ samādhau na vidhīyate

For those attached to pleasure and power, whose minds are carried away by that, the resolute understanding does not arise in samādhi.

Bhagavad Gītā 2.45

traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna

nirdvandvo nitya-sattva-stho niryoga-kṣema ātmavān

The Vedas deal with the field of the three guṇas. Be free from the hold of the three guṇas, O Arjuna. Be free from the pairs of opposites, ever established in sattva, free from anxiety over acquisition and preservation, and abide in the Self.

These verses are given to Arjuna on the battlefield. They tell us what is needed for karma-yoga-buddhi. The mind cannot be scattered into endless branches. It must be trained to gather itself around the highest end. There ought to be lakshya shuddhi.

The wooden-bird episode is a metaphor that shows that Arjuna had this disposition even in his early days. When the Ācārya’s word came, the mind did not spread itself across the tree, the teacher, the brothers and the general field. The mind stood where it had to stand.

 

This episode also gives us a useful metaphor for understanding the difference between karmatā and karma-yoga-buddhi.

Karmatā is commitment to Vedic karma, but largely for the sake of bhoga, aiśvarya, puṇya, and orderly prosperity.

Such pursuits may have Vedic sanction, but when the mind remains attached to them as ends in themselves, the vyavasāyātmikā buddhi needed for karma-yogitvam does not arise. Take the Gita 2.42, which criticizes those who quote the Vedas, to profess sanction for the pursuit of bhoga & aiśvarya.

Bhagavad Gītā 2.42

yām imāṃ puṣpitāṃ vācaṃ pravadanty avipaścitaḥ ।

veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ ॥ 2.42 ॥

O Pārtha, the undiscerning ones, who are delighted by the ritualistic portions of the Veda (because they satisfy the needs for bhoga, aiśvarya), and who say that there is nothing beyond this, speak these flowery words.

 

Reflection: In this light, karmatā seeks Vedic sanction for pleasure, power, puṇya, and prosperity. Karma-yoga-buddhi reorients the same karma toward antaḥkaraṇa-śuddhi, Īśvara-prīti, and finally mokṣa.

To be a karmatā like Yudhiṣṭhira is an admirable starting point. It must mature into karma-yoga-buddhi.

Disclaimer (again): Yudhiṣṭhira is a far nobler and highly qualified aspirant than this essay may appear to give him credit for. I am undertaking this exercise only to help us recognize certain mental proclivities within ourselves, one way or the other.

This essay is not an indictment of Yudhiṣṭhira, the great mahātmā who gave us the Yakṣa-praśna and the Nahuṣa-praśna, and whose questions to Bhīṣmācārya gave us the great Śānti-parva and Anuśāsana-parva, containing more than 20,000 ślokas of teaching.

The purpose here is limited: to showcase the subtle difference between Yudhiṣṭhira and Arjuna, so that we may be inspired by the noble qualities that both embodied, while also recognizing the lakṣya-śuddhi needed for karma-yoga-buddhi.

 

Between Yudhiṣṭhira and Arjuna, Arjuna had the adhikāritvam for Vedānta-śravaṇam in the Gītā context because he had daivī-sampat. Bhagavān himself says:

Bhagavad Gītā 16.5

daivī sampad vimokṣāya nibandhāyāsurī matā

mā śucaḥ sampadaṃ daivīm abhijāto ’si pāṇḍava

The divine disposition is considered to lead to freedom; the asuri disposition to bondage. Do not grieve, O Pāṇḍava. You are born to the divine disposition.

So it is fitting that Bhagavān taught the Gītā to Arjuna.

5. Learning from Upaniṣad

Reflection: This very idea of steadying the aim and keeping one’s attention fixed upon the lakṣyam becomes an important metaphor when we approach Vedānta. The Upaniṣad directs the mind toward that which is subtler than the subtlest, the innermost Self that cannot be objectified through the senses.

For this, let us turn to the Kaṭhopaniṣad and Bhagavān Bhāṣyakāra’s vachanam.

Kaṭhopaniṣad 1.3.12

eṣa sarveṣu bhūteṣu gūḍho 'tmā na prakāśate ।
dṛśyate tv agryayā buddhyā sūkṣmayā sūkṣmadarśibhiḥ ॥

This Ātmā, hidden in all beings, does not reveal itself. It is recognized by those capable of discerning the subtle, through a refined, subtle and one-pointed buddhi.

Reflection: Here, hidden does not mean spatially concealed, as though Ātmā were an object located somewhere deep within the body. Ātmā is hidden because it is covered by habitual identification with the body, senses, mind and intellect.

Bhagavān Bhāṣyakāra explains: darśana-śravaṇādi-karma-avidyā-māyayā channaḥ

Ātmā is covered by the māyā consisting of avidyā and the activities of seeing, hearing and other sensory functions.

Reflection: The Self is always present as the very consciousness because of which every experience is known. Yet attention is continuously directed toward what is seen, heard, thought, desired, feared, acquired and rejected. The dṛśyam occupies the mind so completely that the draṣṭā, the very basis of every experience, remains unrecognized.

ātmā na prakāśate ātmatvena kasyacit

Ātmā does not become evident to a person as the Self.

Reflection: It is not that Ātmā does not shine. Ātmā is self-revealing consciousness. It is that the person does not recognize that consciousness as "I am".

Now Bhagavān Bhāṣyakāra exclaims in wonder (as it were) - 

• āho atigambhīrā duravagāhyā vicitrā ca iyam māyā
  → Oh! How profound (atigambhīrā), difficult to comprehend (duravagāhyā), and wondrous (vicitrā) this māyā is

• yat ayam sarvaḥ jantuḥ paramārthataḥ paramārthasatattvaḥ api
  → that this entire being (sarvaḥ jantuḥ), though truly (paramārthataḥ) of the nature of ultimate reality (paramārthasatattvaḥ api)

• evaṃ bodhyamānaḥ na gṛhṇāti “aham paramātmā” iti
  → even when taught thus, does not grasp “I am the Supreme Self” (aham paramātmā iti)

• anātmānaṃ deha-indriya-ādi-saṅghātam
  → instead, the non-Self (anātmānam), namely the aggregate of body, senses, etc. (deha-indriya-ādi-saṅghātam)

• ātmano dṛśyamānam api ghaṭa-ādivat
  → though seen as an object (dṛśyamānam api), like a pot (ghaṭa-ādivat)

• ātmatvena aham amuṣya putraḥ iti gṛhṇāti
  → is taken as the Self (ātmatvena), as in “I am this person’s son” (aham amuṣya putraḥ iti)

• nūnaṃ parasya eva māyayā mohya-mānaḥ sarvaḥ lokaḥ bambhramīti
  → surely (nūnam), deluded by the Lord’s māyā (parasya eva māyayā mohya-mānaḥ), the whole world (sarvaḥ lokaḥ) wanders भ्रम (bambhramīti)

• tathā ca smaraṇam — "nāhaṃ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ"
  → Thus also remembered: “I am not manifest to all, being covered by yogamāyā” (nāhaṃ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ) (Acharya is quoting Bhag.Gita 7.25)

Reflection: Here we see our Ācārya exclaiming in wonder that, even though the truth is directly taught and revealed by the Śruti, we nevertheless continue to hold fast to the untruth that "I am the body," "I am the mind," and so on. He remarks that this indeed is the great māyā of Bhagavān, for which he cites Bhagavad Gītā 7.25 to underscore the point.

Yet, just as the Śruti itself declares, Ācārya assures us that "it is indeed seen" (dṛśyate tu) by a refined (saṃskṛtayā), sharp (agryayā) intellect, one that is ekāgratopetayā, endowed with one-pointedness.

It is this ekāgratopetayā (our Ācārya's own expression), together with sūkṣmayā buddhyā (Kaṭhopaniṣad) and vyavasāyātmikā buddhiḥ (Bhagavad Gītā), that was beautifully illustrated in the metaphor of the bird on the tree and Arjuna's unwavering attention upon the goal indicated by the Ācārya (represented there by Droṇācārya).

Elsewhere, the Śruti employs a remarkably similar metaphor.

Muṇḍaka Upaniṣad 2.2.4

praṇavo dhanuḥ śaro hy ātmā
brahma tal lakṣyam ucyate ।
apramattena veddhavyaṃ
śaravat tanmayo bhavet ॥

Praṇava is the bow. The individual self is the arrow. Brahman is declared to be the target. It must be pierced by one who is apramatta, alert and free from distraction. Like an arrow becoming firmly lodged in the target, one should become completely absorbed in Brahman.

Reflection: The bow must be held firmly. The arrow must be properly prepared. The target must be clearly recognized. The mind must not wander toward everything surrounding the target. Finally, the arrow must be released without hesitation.

Ekāgratā is the steadying of the aim.

Apramāda is freedom from carelessness, distraction, and spiritual negligence.

Tanmaya-bhāva is complete absorption in the truth revealed by the Upaniṣad.

The word apramattena is especially significant. Brahman is not to be recognized by a mind that is casual, scattered, or divided among many competing ends. The seeker must remain vigilant regarding the central purpose of the pursuit.

Arjuna did not deny the existence of the tree, Droṇācārya, or his brothers. At the moment of aiming, however, they did not occupy his buddhi. Similarly, Vedānta does not require us to deny the empirical world. It asks us to recognize what alone is the final lakṣya, and to prevent the mind from being carried away by that which is merely incidental to the pursuit.

This is lakṣya-śuddhi.

At the level of Karma Yoga, lakṣya-śuddhi means that karma is no longer performed merely for bhoga, aiśvarya, puṇya, or social accomplishment. It is consciously directed toward antaḥkaraṇa-śuddhi and preparation for Self-knowledge.

At the next stage, the lakṣya becomes still more precise. The seeker must recognize Brahman as the very Self that is self-revealed in every cognition (pratibodha-viditaṃ matam - Kena Up 2.4) and cultivate the subtle, one-pointed intellect required to recognize this Awareness as the very "I" in whose presence all thoughts, perceptions, emotions, and experiences arise and are known.

Ātmavidyā does not produce Brahman. Brahman is already the seeker's own Self. The apparent movement toward Brahman is therefore not a movement through space, but the removal of ignorance through clear recognition.

Thus, Arjuna's arrow striking the bird serves as a fitting preliminary metaphor for the highest vision of the Upaniṣads.

Epilogue: The crocodile in the Gaṅgā

Let us conclude with an incident from the Mahābhārata that follows immediately after the bird test.

Such is life. The real examination often follows immediately after the lesson, arriving not as a question to be answered, but as a situation demanding spontaneous action.

1.143.12-13

avagāḍham atho droṇaṃ salile salile-caraḥ

grāho jagrāha balavāñ jaṅghānte kāla-coditaḥ

sa samartho ’pi mokṣāya śiṣyān sarvān acodayat

grāhaṃ hatvā tu mokṣyadhvaṃ mām iti tvarayann iva

Then, when Droṇa had entered deeply into the water, a powerful water-creature, impelled by time, seized him at the end of the thigh.

Though capable of freeing himself, Droṇa urged all the disciples, as though in haste: Free me by killing the crocodile.

1.143.14-15

tad-vākya-samakālaṃ tu bībhatsur niśitaiḥ śaraiḥ

avāryaiḥ pañcabhir grāhaṃ magnam ambhasi tāḍayat

itare tv atha saṃmūḍhās tatra-patra prapedire

taṃ tu dṛṣṭvā kriyopetaṃ droṇo ’manyata pāṇḍavam

At the very moment of that word, Bhībhatsu struck the submerged crocodile in the water with five sharp, irresistible arrows.

The others fell into confusion. Seeing that Pāṇḍava endowed with such prompt action, Droṇa formed his high estimate of him.

1.143.16

viśiṣṭaṃ sarva-śiṣyebhyaḥ prītimāṃś cābhavat tadā

sa pārtha-bāṇair bahudhā khaṇḍaśaḥ parikalpitaḥ

Then Droṇa saw him as distinguished above all the disciples and became full of affection. The crocodile had been cut into many pieces by Pārtha’s arrows.

1.143.17

grāhaḥ pañcatvam āpede jaṅghāṃ tyaktvā mahātmanaḥ

sarva-kriyābhyanujñānāt tathā śiṣyān samānayat

The crocodile released the leg of that great one and met its end. Then, having obtained permission for the subsequent acts, Droṇa gathered the disciples.

1.143.18-19

duryodhanaṃ citrasenaṃ duḥśāsana-viviṃśatī

arjunaṃ ca samānīya hy aśvatthāmānam eva ca

śiśukaṃ mṛṇmayaṃ kṛtvā droṇo gaṅgā-jale tataḥ

śiṣyāṇāṃ paśyatāṃ caiva kṣipati sma mahābhujaḥ

Calling together Duryodhana, Citrasena, Duḥśāsana, Viviṃśati, Arjuna and Aśvatthāman, Droṇa then made a clay image of a child.

As the disciples watched, the mighty-armed Ācārya cast it into the waters of the Gaṅgā.

1.143.20-21

cakṣuṣī vāsasā caiva baddhvā prādāt śarāsanam

śiśukaṃ viddhyata imaṃ vai jala-sthaṃ baddha-cakṣuṣaḥ

tat-kṣaṇenaiva bībhatsur āvāpair daśabhir vaśī

pañcakair anuvivyādha magnaṃ śiśukam ambhasi

Binding the eyes of Arjuna with cloth, he handed over the bow and said: Strike this little child standing in the water, while the eyes are bound.

In that very instant, self-mastered Bhībhatsu struck the submerged child-figure in the water with ten arrows as they flew forth, and then pierced it with five more.

1.143.22

tāḥ sa dṛṣṭvā kriyāḥ sarvā droṇo ’manyata pāṇḍavam

viśiṣṭaṃ sarva-śiṣyebhyaḥ prītimāṃś cābhavat tadā

tathābravīn mahātmānaṃ bhāradvājo mahāratham

Seeing all those acts, Droṇa regarded the Pāṇḍava as distinguished above all the disciples and became full of affection.

Then Bhāradvāja addressed that mahātmā mahāratha (i.e. our beloved Arjuna).

1.143.23

gṛhāṇedaṃ mahābāho viśiṣṭam ati-durdharam

astraṃ brahma-śiro nāma sa-prayoga-nivartanam

Take this, O mighty-armed one. It is extraordinary and exceedingly difficult to withstand: the astra called Brahma-śiras, together with the knowledge of its invocation and withdrawal.

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Reflection: At this point, notice Ācārya Droṇa entrusting the irresistible Brahma-śiras to Arjuna. The moment is especially poignant because he chooses Arjuna over even his own son, Aśvatthāma.

There is also a beautiful metaphor here. Just as Arjuna became the worthy recipient of the foremost among astras, the Brahma-śiras, he would later become the worthy recipient of the foremost among śāstras, Brahmavidyā, from the foremost of Ācāryas, Śrī Kṛṣṇa Himself.

The former required unsurpassed mastery over the bow. The latter required unsurpassed preparedness of the mind. In both cases, Arjuna's ekāgratā, alertness, humility, and steadfast discipleship made him the chosen recipient.

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1.143.24

Ācārya continued: 

na ca te mānuṣeṣv etat prayoktavyaṃ kathaṃcana

jagad vinirdahed etad alpa-tejasi pātitam

This must never be used by you against human beings. If released upon one of lesser brilliance, it would burn up the world.

1.143.25-26

asāmānyam idaṃ tāta lokeṣv astraṃ nigadyate

tad dhārayethāḥ prayataḥ śṛṇu cedaṃ vaco mama

bādheta mānuṣaḥ śatrur yadi tvāṃ vīra kaścana

tad-vadhāya prayuñjīthās tad astram idam āhave

This astra, dear child, is declared in the worlds to be extraordinary. Hold it with great care. Listen now to my word.

If some human enemy should overpower you, O hero, then for his destruction you may employ this astra in battle.

1.143.27

tatheti saṃpratiśrutya bībhatsuḥ sa kṛtāñjaliḥ

jagrāha paramāstraṃ tad āha cainaṃ punar guruḥ

bhavitā tvat-samo nānyaḥ pumān loke dhanur-dharaḥ

Saying, So be it, Bhībhatsu, with joined palms, gave his assent and received that supreme astra.

Then the Guru spoke to him again: In this world there will be no other wielder of the bow equal to you.

Reflection: The bird test reveals purity of attention. The crocodile test reveals ever-readiness and obedience

In the first test, Arjuna’s mind gathered into one point. In the second test, action arose without delay. This is why Droṇa saw him as viśiṣṭaṃ sarva-śiṣyebhyaḥ, distinguished among all the disciples.

Yudhiṣṭhira represents the dhārmika fullness of vision. 

Arjuna represents the tapas of attention. Both have greatness. 

For karma-yoga-buddhi, the mind must move from general nobility to clarity w.r.t the ultimate goal of life.

It must learn to see what must be seen, do what must be done, and offer that action to Īśvara.

That is why this episode is useful for our Gītā-manana. The subtle shift is from good, sincere, dhārmika karmatā to karma-yoga-buddhi. That shift requires vyavasāyātmikā buddhi.

Sources and References: Mahābhāratam (Kumbhakonam Edition / Southern Recension), Ādi-parva 1.142.78-87, 1.143.1-27, and the immediately succeeding episode (1.143.28 ff.); Bheeshma Parva (Critical Edition/CE); Bhagavad Gītā 2.41, 2.42, 2.44, 2.45, 7.25, and 16.5; Kaṭhopaniṣad 1.3.12 with Śrī Ādi Śaṅkarācārya's Bhāṣyam; Muṇḍaka Upaniṣad 2.2.4; Kena Up (2.4); Images from Amar Chitra Katha - Volume -1 of 3 - titled Kuru Princes, chapter - 5 Enter Drona)