Bhagavad Gita Chapter 1 : Arjun Vishad Yoga

Bhagavad Gita Chapter 1

Author Kedi Ganapati

✦ ✦ ✦

✦ Shlokas ✦

1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 1:31 1:32 1:33 1:34 1:35 1:36 1:37 1:38 1:39 1:40 1:41 1:42 1:43 1:44 1:45 1:46 1:47

Shloka 1:1

ॐ

धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सव: ।
मामका: पाण्डवाश्चैव किमकुर्वत सञ्जय ॥ १ ॥

dharma-kshetre kuru-kshetre samaveta yuyutsavah
mamakah pandavas chaiva kim akurvata sanjaya

Translation

Dhritarashtra said: O Sanjaya, what did my sons and the sons of Pandu do after gathering at the holy place of Kurukshetra, desiring to fight?

Conversation:

Kedi: What is the meaning of Bhagavad Gita Chapter 1, Verse 1?

Ganesh: King Dhritarashtra asked Sanjaya, "My sons and the sons of King Pandu have assembled on the battlefield of Kurukshetra to fight. What happened after that?

Kedi: Who is Sanjaya, and why is Dhritarashtra asking him?

Ganesh: Sanjaya was King Dhritarashtra's minister and trusted advisor. Dhritarashtra was blind and could not see for himself. Sanjaya possessed divya drishti (divine vision), which is said to be obtained through the Uluka Mani. With this divine vision, a person can remain in one place while witnessing events happening elsewhere. Using this divya drishti, Sanjaya observed the battle of Kurukshetra and reported everything to King Dhritarashtra.

Kedi: Then I also have divya drishti in my pocket! With my mobile phone, I can sit in one place and see another place.

Ganesh: A mobile phone is just a device. Once its battery dies or the internet stops working, it becomes useless. Divya drishti, however, works without batteries or the internet, and attaining it is not possible for everyone.

Kedi:How did Sanjaya obtain the Ulook Mani?

Ganesh: Sanjaya was an advisor who constantly contemplated the history of various subjects and their future consequences. Any person who continuously reflects upon and analyzes the past or future outcomes related to a particular subject attains the Ulook Mani.

Shloka 1:2

ॐ

दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।
आचार्यमुपसङ्गम्य राजा वचन मब्रवीत् ॥ २ ॥

drishtva tu pandavanikam vyudham duryodhanas tada
acharyam upasangamya raja vachanam abravit

Translation

Sanjay said: O King, after observing the army of the Pandavas arranged in battle formation, King Duryodhana approached his teacher and spoke these words.

Conversation

Kedi: What is the meaning of Bhagavad Gita Verse 1:2?

Ganesh: Sanjaya said to King Dhritarashtra that the Pandavas had arranged their army in a military formation. After seeing that formation, King Duryodhana went to his guru, Dronacharya, and said to him...

Kedi: Who is Duryodhana?

Ganesh: Duryodhana is a Rakshasa Gana who enters the body of a human being and occupies the cultural land of others. The same Gana entered a king, because of which that king came to be called Duryodhana. Any king who desires to seize the cultural land of others is Duryodhana.

Kedi: Who is Dronacharya?

Ganesh: Within the Brahmin Varna, there are four titles: Pandit, Acharya, Purohit, and Pujari. Among the Acharya title, there are four gotras: Shukracharya, Dronacharya, Shukadeva, and Narada. A guru who teaches material subjects belongs to the Dronacharya gotra, such as one who teaches archery, sports, machine building, and similar subjects.

Kedi: What are those who teach subjects like Dharma Shastra, Nyaya Shastra, Mathematics, and similar disciplines called?

Ganesh: They are called Shukracharya. All gurus who teach reading, writing, and academic subjects belong to the Shukracharya gotra.

Kedi: Now I understand! The one who teaches theory is Shukracharya, and the one who teaches practical skills or arts is Dronacharya.

Shloka 1:3

ॐ

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ ३ ॥

pashyaitam pandu-putranam acharya mahatim chamum
vyudham drupada-putrena tava shishyena dhimata

Translation

O Acharya! Behold that vast army of the Pandavas, which your wise disciple, the son of Drupada, has arranged with such skill.

Conversation:

Kedi: What is the meaning of Bhagavad Gita, Chapter 1, Verse 3?

Ganesh: Duryodhana is saying to his teacher, Dronacharya, "Guru, look—your student, Drupada's son, has skillfully arranged the Pandava army in a battle formation."

Kedi: What is a battle formation?

Ganesh: On the battlefield, strategically arranging an army in the proper positions so that a smaller force can effectively confront a much larger enemy force is called the art of forming a battle formation.

Kedi: So, this means Guru Dronacharya taught his student the art of battle formations, and now that very student will use the same skill to fight against his own teacher. Is that appropriate?

Ganesh: In a state of war, everyone must protect their own life and existence; they are not expected to repay personal favors. Therefore, on the battlefield, there is no teacher and student—teacher and student exist only during the period of learning.

Shloka 1:4

ॐ

अत्र श‍ूरा महेष्वासा भीमार्जुनसमा युधि ।
युयुधानो विराटश्च द्रुपदश्च महारथः ॥ ४ ॥

atra shura maheshv-asa bhimarjuna-sama yudhi
yuyudhano viratash cha drupadash cha maha-rathah

Translation

In this army, there are many heroic archers equal to Bhima and Arjuna—such as great warriors like Yuyudhana, Virata, and Drupada.

Conversation:

Kedi: What is the meaning of Bhagavad Gita, Chapter 1, Verse 4?

Ganesh: Duryodhan is telling Dronacharya that in this army there are many mighty archers equal to Bhima and Arjuna—great warriors such as Yuyudhana, Virata, and Drupada.

Kedi: Who are Bhima and Arjuna?

Ganesh: Bhima and Arjuna are both Sura Gana. Whenever a person is righteous and devoted to justice, Bhima enters that person's body and helps establish justice in society. Arjuna is also a Sura Gana who enters a person's body and helps them work for the welfare of society.

Kedi: Do Bhima and Arjuna still exist today?

Ganesh: Yes, Bhima and Arjuna exist in every age. In every era, they enter the bodies of human beings.

Kedi: What do Yuyudhana, Virata, and Drupada mean? Who are they?

Ganesh: Not everyone in a war is a god or a demon; there are human beings as well. They were all human. I have heard that Yuyudhana was a close friend of Shri Krishna, Virata was the king of the Matsya kingdom, and Drupada was the king of the Panchala kingdom, the father of Draupadi, and the sworn enemy of Dronacharya.

Shloka 1:5

ॐ

धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् ।
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥ ५ ॥

dhrishtaketush chekitanah kashirajash cha viryavan
purujit kuntibhojash cha shaibyash cha nara-pungavah

Translation

There are also great, brave, and powerful warriors such as Dhrishtaketu, Chekitana, Kashiraja, Purujit, Kuntibhoja, and Shaibya.

Conversation:

Kedi: What is the meaning of Bhagavad Gita Chapter 1, Verse 5?

Ganesh: Duryodhana is telling Dronacharya that this army also includes great, brave, and powerful warriors such as Dhrishtaketu, Chekitana, the King of Kashi, Purujit, Kuntibhoja, and Shaibya.

Kedi: Who are Dhrishtaketu, Chekitana, the King of Kashi, Purujit, Kuntibhoja, and Shaibya?

Ganesh: I have heard that Dhrishtaketu was the king of the Chedi kingdom. Chekitana was a great warrior from Lord Krishna's lineage. The King of Kashi was the ruler of the kingdom of Kashi. Purujit and Kuntibhoja were brothers. Kuntibhoja adopted Kunti, which means Kuntibhoja was the maternal uncle of the Pandavas. Shaibya was the king of the kingdom of Shaibya. They were all human beings, but they were ferocious in battle.

Kedi: After hearing this list of warriors, did Dronacharya become frightened?

Ganesh: It was Duryodhana who was frightened, which is why he was seeking reassurance from Dronacharya.

Shloka 1:6

ॐ

युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् ।
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥ ६ ॥

yudhamanyush cha vikranta uttamaujash cha viryavan
saubhadro draupadeyash cha sarva eva maha-rathah

Translation

There are the mighty Yudhamanyu, the extremely powerful Uttamauja, Subhadra's son, and Draupadi's sons. All these warriors are great fighters who battle from their chariots.

Conversation:

Kedi: What is the meaning of Bhagavad Gita Chapter 1, Verse 6?

Ganesh: Duryodhana is telling Dronacharya that the Pandava army also includes the valiant Yudhamanyu, the immensely powerful Uttamauja, the son of Subhadra, and the sons of Draupadi. All of them are great warriors who fight from their chariots.

Kedi: Who are Yudhamanyu, Uttamauja, the son of Subhadra, and the sons of Draupadi?

Ganesh: I have heard that Yudhamanyu was a great warrior from the kingdom of Panchala and served as Arjuna's rear guard. Uttamauja was also a warrior from Panchala and served as Bhima's rear guard.

Kedi: What is a rear guard?

Ganesh: If an attack comes from the front, it can be faced directly. But if someone attacks from behind, a rear guard warrior is needed to stop that attack. Yudhamanyu and Uttamauja were great warriors whose primary duty was to protect Arjuna and Bhima from attacks coming from behind.

Kedi: Who was the son of Subhadra, and who were the sons of Draupadi?

Ganesh: Subhadra and Arjuna's son was Abhimanyu. Draupadi's five sons were Prativindhya (son of Yudhishthira), Sutasoma (son of Bhima), Shrutakarma (son of Arjuna), Shatanika (son of Nakula), and Shrutasena (son of Sahadeva). All five sons of the Pandavas took part in the war.

Kedi: The moment you listed the names of the five Pandavas and their five sons, I forgot the names of every warrior who has appeared in the war so far.

Ganesh: You don't need to remember everyone's names. What truly matters is understanding the meaning and significance of the events that took place in the war.

Shloka 1:7

ॐ

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।
नायका मम सैन्यस्य संज्ञार्थ तान्ब्रवीमि ते ॥ ७ ॥

asmakam tu vishishta ye tan nibodha dvijottama
nayaka mama sainyasya samjnartham tan bravimi te

Translation

But for your information, O best of the Brahmins, let me tell you about the commanders who are especially qualified to lead my army.

Shloka 1:8

ॐ

भवान्भीष्मश्च कर्णश्च कृपश्च समितिंजयः ।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥ ८ ॥

bhavan bhishmash cha karnash cha kripash cha samitim-jayah
ashvatthama vikarnash cha saumadattis tathaiva cha

Translation

There are warriors like you—Bhishma, Karna, Kripacharya, Ashwatthama, Vikarna, and Bhurishrava (the son of Somadatta)—who are always victorious in battle.

Shloka 1:9

ॐ

अन्ये च बहवः श‍ूरा मदर्थे त्यक्तजीविताः ।
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥ ९ ॥

anye cha bahavah shura mad-arthe tyakta-jivitah
nana-shastra-praharanah sarve yuddha-visharadah

Translation

There are many other such warriors who are ready to lay down their lives for me. They are armed with various kinds of weapons and are masters of the art of warfare.

Shloka 1:10

ॐ

अपर्याप्त‍ं तदस्माकं बलं भीष्माभिरक्षितम् ।
पर्याप्त‍ं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥ १० ॥

aparyaptam tad asmakam balam bhishmabhirakshitam
paryaptam tv idam etesham balam bhimabhirakshitam

Translation

Our strength is immense, and Grandfather Bhishma is fully protecting us, whereas the strength of the Pandavas—carefully guarded by Bhima—is limited.

Shloka 1:11

ॐ

अयनेषु च सर्वेषु यथाभागवमस्थिताः ।
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ ११ ॥

ayaneshu cha sarveshu yatha-bhagam avasthitah
bhishmam evabhirakshantu bhavantah sarva eva hi

Translation

You must all now fully support Pitamaha Bhishma, for you are stationed at your respective strategic positions within the army's battle formation.

Shloka 1:12

ॐ

तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः ।
सिंहनादं विनद्योच्च‍ैः शङ्खं दध्मौ प्रतापवान् ॥ १२ ॥

tasya sanjanayan harsham kuru-vriddhah pitamahah
simha-nadam vinadyocchaih shankham dadhmau pratapavan

Translation

Then Bhishma—the great and heroic grandsire of the Kuru dynasty and the patriarch of the warriors—blew his conch shell loudly, with a sound resembling the roar of a lion, to please Duryodhana.

Shloka 1:13

ॐ

ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः ।
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥ १३ ॥

tatah shankhash cha bheryash cha panavanaka-gomukhah
sahasaivabhyahanyanta sa shabdas tumulo 'bhavat

Translation

Then, conch shells, kettledrums, bugles, trumpets, and horns all sounded at once, and their combined sound was deafening.

Shloka 1:14

ॐ

ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ ।
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥ १४ ॥

tatah shvetair hayair yukte mahati syandane sthitau
madhavah pandavash chaiva divyau shankhau pradadhmatuh

Translation

On the other hand, seated in a magnificent chariot drawn by white horses, both Lord Krishna and Arjuna blew their divine conch shells.

Shloka 1:15

ॐ

पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः ।
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥ १५ ॥

panchajanyam hrishikesho devadattam dhananjayah
paundram dadhmau maha-shankham bhima-karma vrikodarah

Translation

Lord Krishna blew His conch shell, 'Panchajanya'; Arjuna blew his conch shell, 'Devadatta'; and Bhima—who was a voracious eater and a performer of extraordinary feats—blew his terrifying conch shell, 'Paundra'.

Shloka 1:16

ॐ

अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः ।
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ १६ ॥

anantavijayam raja kunti-putro yudhishthirah
nakulah sahadevash cha sughosha-manipushpakau

Translation

Kunti's son King Yudhishthir blew 'Anantvijay' and Nakul and Sahadev blew 'Sughosh' and 'Manipushpak' conch.

Shloka 1:17

ॐ

काश्यश्च परमेष्वास: शिखण्डी च महारथ: ।
धृष्टद्युम्न‍ो विराटश्च सात्यकिश्‍चापराजित: ॥ १७ ॥

kashyash cha parameshv-asah shikhandi cha maha-rathah
dhrishtadyumno viratash cha satyakish chaparajitah

Translation

The great archer Kashiraj, the mighty warrior Shikhandi, Dhrishtadyumna, Virata, and the invincible Satyaki also blew their conch shells.

Shloka 1:18

ॐ

द्रुपदो द्रौपदेयाश्च सर्वश: पृथिवीपते ।
सौभद्रश्च महाबाहु: शङ्खान्दध्मु: पृथक्पृथक् ॥ १८ ॥

drupado draupadeyash cha sarvashah prithivi-pate
saubhadrash cha maha-bahuh shankhan dadhmuh prithak prithak

Translation

O King! Drupada, the sons of Draupadi, and Subhadra’s mighty son Abhimanyu—all of them blew their respective conch shells.

Shloka 1:19

ॐ

स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् ।
नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥ १९ ॥

sa ghosho dhartarashtranam hridayani vyadarayat
nabhash cha prithivim chaiva tumulo 'bhyanunadayan

Translation

The sounds of these various conch shells became deafening. Reverberating through both the sky and the earth, this sound struck terror into the hearts of Dhritarashtra's sons.

Shloka 1:20

ॐ

अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः ।
प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ॥ २० ॥

atha vyavasthitan drishtva dhartarashtran kapi-dhvajah
pravritte shastra-sampate dhanur udyamya pandavah

Translation

At that moment, Arjuna, the son of Pandu—seated in a chariot adorned with a flag bearing the emblem of Hanuman—lifted his bow and prepared for battle.

Shloka 1:21

ॐ

हृषीकेशं तदा वाक्यमिदमाह महीपते ।
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥ २१ ॥

hrishikesham tada vakyam idam aha mahi-pate
senayor ubhayor madhye ratham sthapaya me 'chyuta

Translation

O King, Arjuna then spoke these words to Lord Krishna: "O Achyuta, please drive my chariot between the two armies."

Shloka 1:22

ॐ

यावदेतान्निरीक्षेऽहं योद्‍धुकामानवस्थितान् ।
कैर्मया सह योद्धव्यमस्मिन्‍रणसमुद्यमे ॥ २२ ॥

yavad etan nirikshe 'ham yoddhu-kaman avasthitan
kair maya saha yoddhavyam asmin rana-samudyame

Translation

I want to see those gathered here who wish to fight, so that I may know alongside whom I am to fight in this great war.

Shloka 1:23

ॐ

योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः ।
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥ २३ ॥

Yotsyamanan avekse aham ye ete atra samagatah
Dhartarashtrasya durbuddher yuddhe priyacikirshavah

Translation

Let me take a look at those who have come here to fight in order to please the evil-minded son of Dhritarashtra.

Shloka 1:24

ॐ

एवमुक्तो हृषीकेशो गुडाकेशेन भारत ।
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ २४ ॥

Evam ukto Hrishikesho Gudakeshena Bharata
Senayor ubhayor madhye sthapayitva rathottamam

Translation

Sanjay said: O descendant of Bharata, upon hearing Arjuna speak thus, Lord Krishna positioned His magnificent chariot between the two armies.

Shloka 1:25

ॐ

भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् ।
उवाच पार्थ पश्यैतान्समवेतान्कुरुनिति ॥ २५ ॥

Bhishma Drona pramukhatah sarvesham cha mahikshitam
Uvacha Partha pashyaitan samavetan Kurun iti

Translation

In the presence of Bhishma, Drona, and all the kings of the earth, the Lord said, "O Partha! Behold all these Kurus gathered here."

Shloka 1:26

ॐ

तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान्।
आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥ २६ ॥

Tatra pashyat sthitan Parthah pitrin atha pitamahan
Acharyan matulan bhratrin putran pautran sakhin tatha

Translation

There, Arjuna saw his father, grandfather, teacher, maternal uncles, brothers, sons, grandsons, and friends standing in both armies.

Shloka 1:27

ॐ

श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ।
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥ २७ ॥

Shvashuran suhridash chaiva senayor ubhayor api
Tan samikshya sa Kaunteyah sarvan bandhun avasthitan

Translation

He also saw his fathers-in-law and well-wishers in both armies. Seeing all these relatives gathered there, the heart of Kunti's son, Arjuna, was filled with compassion.

Shloka 1:28

ॐ

कृपया परयाविष्टो विषीदन्निदमब्रवीत् ।
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥ २८ ॥

Kripaya parayavishto vishidann idam abravit
Drishtvemam svajanam Krishna yuyutsum samupasthitam

Translation

Arjuna, the son of Kuntî, became overcome with pity and was grief-stricken. Arjuna said: “My dear Kṛṣṇa, seeing my own relatives assembled here, eager for battle…”

Shloka 1:29

ॐ

सीदन्ति मम गात्राणि मुखं च परिशुष्यति ।
वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥ २९ ॥

Sidanti mama gatrani mukham cha parishushyati
Vepathush cha sharire me romaharshash cha jayate

Translation

My limbs are giving way, my mouth is going dry, my body is trembling, and I have goosebumps.

Shloka 1:30

ॐ

गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते ।
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥ ३० ॥

Gandivam sramsate hastat tvak chaiva paridahyate
Na cha shaknomy avasthatum bhramativa cha me manah

Translation

My Gandiva bow is slipping from my hand, my skin is burning, I am unable to stand steady, and my mind is reeling.

Shloka 1:31

ॐ

निमित्तानि च पश्यामि विपरीतानि केशव ।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥ ३१ ॥

nimittani cha pashyami viparitani keshava
na cha shreyo anupashyami hatva svajanam ahave

Translation

O Keshava, I see only inauspicious omens. I see no good in killing my own kinsmen in this battle.

Shloka 1:32

ॐ

न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ।
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥ ३२ ॥

na kankshe vijayam krishna na cha rajyam sukhani cha
kim no rajyena govinda kim bhogair jivitena va

Translation

O Krishna, I desire neither victory nor a kingdom or the pleasures of life. O Govinda, what meaning do a kingdom, worldly pleasures, or even life itself hold for us?

Shloka 1:33

ॐ

येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च ।
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥ ३३ ॥

yesham arthe kankshitam no rajyam bhogah sukhani cha
ta ime avasthita yuddhe pranan tyaktva dhanani cha

Translation

Those for whose sake we desire the kingdom, worldly pleasures, and happiness are the very ones standing here on the battlefield, ready to sacrifice their lives and wealth.

Shloka 1:34

ॐ

आचार्याः पितरः पुत्रास्तथैव च पितामहाः ।
मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ॥ ३४ ॥

acharyah pitarah putrah tathaiva cha pitamahah
matulah shvashurah pautrah shyalah sambandhinas tatha

Translation

They are our teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives.

Shloka 1:35

ॐ

एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ।
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥ ३५ ॥

etan na hantum ichchhami ghnato api madhusudana
api trailokya rajyasya hetoh kim nu mahikrite

Translation

O Madhusudana! Even if they were to kill me, I do not wish to kill them—not even for the sovereignty of the three worlds, let alone this earth.

Shloka 1:36

ॐ

निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥ ३६ ॥

nihatya dhartarashtran nah ka pritih syaj janardana
papam evashrayed asman hatvaitan atatayinah

Translation

O Janardana, what happiness will we derive from killing the sons of Dhritarashtra? If we slay such aggressors, sin will surely befall us.

Shloka 1:37

ॐ

तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्सबान्धवान् ।
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥ ३७ ॥

tasman narha vayam hantum dhartarashtran sabandhavan
svajanam hi katham hatva sukhinah syama madhava

Translation

Therefore, it is not proper for us to kill the sons of Dhritarashtra and our friends. O Krishna, husband of the Goddess of Fortune, what will we gain, and how can we be happy by killing our own kinsmen?

Shloka 1:38

ॐ

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः ।
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ ३८ ॥

yady apy ete na pashyanti lobhopahata chetasah
kulakshaya kritam dosham mitradrohe cha patakam

Translation

Although these people, whose hearts are filled with greed, do not see the wrong in destroying their own families or the sin of fighting against friends,

Shloka 1:39

ॐ

कथं न ज्ञेयमस्माभिः पापादस्मन्निवर्तितुम् ।
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥ ३९ ॥

katham na jneyam asmabhih papad asman nivartitum
kulakshaya kritam dosham prapashyadbhir janardana

Translation

O Janardana, when we can clearly see the sin resulting from the destruction of the family, why should we not refrain from such sinful acts?

Shloka 1:40

ॐ

कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः ।
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ ४० ॥

kulakshaye pranashyanti kuladharmah sanatanah
dharme nashte kulam kritsnam adharmo abhibhavaty uta

Translation

With the destruction of the lineage, the eternal family traditions also perish, and consequently, the remaining members of the family become engrossed in unrighteousness.

Shloka 1:41

ॐ

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः ।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥ ४१ ॥

adharmabhibhavat krishna pradushyanti kulastriyah
strishu dushtasu varshneya jayate varnasankarah

Translation

O Krishna! When unrighteousness prevails in the family, the women of the family become corrupted; and O descendant of Vrishni! The degradation of women leads to the birth of unwanted progeny.

Shloka 1:42

ॐ

सङ्करो नरकायैव कुलघ्न‍ानां कुलस्य च ।
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥ ४२ ॥

sankaro narakayaiva kulaghnanam kulasya cha
patanti pitaro hy esham luptpindodakakriyah

Translation

The growth of an unwanted population inevitably leads to a hellish existence for both the family and those who destroy family traditions. The ancestors of such ruined families fall from their state, as the rituals of offering food and water to them cease completely.

Shloka 1:43

ॐ

दोषैरेतैः कुलघ्न‍ानां वर्णसङ्करकारकैः ।
उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥ ४३ ॥

doshair etaih kulaghnanam varnasankarakarakaih
utsadyante jatidharmah kuladharmash cha shashvatah

Translation

Those who destroy family traditions and thereby bring unwanted children into the world ruin all manner of community projects and family welfare activities through their misdeeds.

Shloka 1:44

ॐ

उत्सन्न कुलधर्माणां मनुष्याणां जनार्दन ।
नरके नियतं वासो भवतीत्यनुश‍ुश्रुम ॥ ४४ ॥

utsanna kuladharmanam manushyanam janardana
narake niyatam vaso bhavatity anushushruma

Translation

O Krishna, Sustainer of the people, I have heard from the guru-disciple tradition that those whose family traditions are destroyed always dwell in hell.

Shloka 1:45

ॐ

अहो बत महत्पापं कर्तुं व्यवसिता वयम् ।
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥ ४५ ॥

aho bata mahat papam kartum vyavasita vayam
yad rajya sukha lobhena hantum svajanam udyatah

Translation

Alas, how strange it is that we are preparing to commit a grave sin. Driven by the desire to enjoy royal pleasures, we are bent on killing our own kinsmen.

Shloka 1:46

ॐ

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः ।
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥ ४६ ॥

yadi mam apratikaram ashastram shastrapanayah
dhartarashtra rane hanyus tan me kshemataram bhavet

Translation

It would be better for me if the sons of Dhritarashtra, armed with weapons, were to kill me on the battlefield—unarmed and offering no resistance.

Shloka 1:47

ॐ

सञ्जय उवाच
एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत् ।
विसृज्य सशरं चापं शोकसंविग्न‍मानसः ॥ ४७ ॥

sanjaya uvacha
evam uktva arjunah sankhye rathopastha upavishat
visrijya sasharam chapam shokasamvigna manasah

Translation

Sanjay said: After speaking thus on the battlefield, Arjuna set aside his bow and arrows and sat down on the chariot, overwhelmed with grief.

Note: Every interpretation published here is the original work of Kedi Ganapati alone. No other author, commentator, or interpreter has contributed to these explanations. These interpretations are based on Kedi Ganapati's own understanding of the Bhagavad Gita's verses through personal study, research, wisdom, and experience.