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Bhagavadgita
First Chapter
Arjuna Vishaada Yoga
Slokas
- English
- Telugu
Summary in
Sanskrit Text in multiple language scripts
||om tat sat||
|| om tat sat ||
Sloka Text Devanagari, Kannada, Gujarati, Telugu, English
|| ओम् तत् सत् || धृतराष्ट्र उवाच: "धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः मामकाः पांडवश्चैव किमकुर्वतु संजया |" "O Sanjaya, what did my sones and Pandu's sons do when they assembled on the sacred field, Kurukshetra, eager for the battle?
Bhagavadgita Arjuna Vishada Yoga Chapter 1 श्रीकृष्णपरब्रह्मणे नमः
The first Sloka in Bhagavad-Gita starts with a query from the old King Dhritarashtra, father of Kauravas. The question is a plain query about the happenings on the battlefield when both sides, eager for battle, met on the sacred place of Kurus. The question is addressed to Sanjaya who was like a counsel to the King.
This question was raised by the King on the tenth day of the battle after the fall of the infallible Bhishma. So, it is interesting to note the events prior to Dhritarashtra's question.
Bhagavad-Gita is a poem embedded in Bhishma Parva or the book of Bhishma in Mahabharata. The King's query forms the first Sloka of the twenty-fifth chapter of Bhishma Parva. Bhishma Parva is about the Kurukshetra war with Bhishma as the General of the Kaurava army.
Chapter 1 of Bhishma Parva starts with the epic battle scene. Both sides are ready having reviewed the protocols to be followed in the battle. Then the great sage Vyasa makes his appearance. Sage Vyasa explains the ways of resolving contentious problems. The best way being both parties coming to an agreement in a spirit of accommodation. The second way is reaching an agreement by subterfuge. Such agreements will never last. The last way is to settle the disagreement by war, which is considered by all as the worst option. Sage Vyasa explains the evil of war and suggests that it should be avoided. Dhritarashtra says that his sons do not agree with him and that he cannot do anything to stop the war. The Sage Vyasa offers divine eyesight to the King whereby he can witness all the happenings of the battle field. The King declines the offer. Then Vyasa offers the divine sight to Sanjaya who may see the events of the battle and keep the King informed. The divine eye sight also enables Sanjaya to correctly perceive what is in the minds of the protagonists of the battle. Then Sage Vyasa goes his way.
Dhritarashtra has no interest in the battle. However since Sanjaya has the divine sight, he asks Sanjaya about all the lands in the east, west, south, and north. Sanjaya describes the forests, fruits, and flowers all over. The discussion extends to the sky, Sun, Moon, and other stars. There is a reference to the size of the Sun and the Moon too. Hearing those enchanting descriptions of the worlds, the King feels sorry that his children pushed for war instead of enjoying the nature created by the Supreme being. Thus nine days pass in these discussions. Dhritarashtra does not ask about the battle raging in Kurukshetra and Sanjaya too does not tell the King about the battle.
On the tenth day of the battle, with the fall of Bhishma, Sanjaya in great sorrow informs the king of the great tragedy. Dhritarashtra who had a blind faith in the victory of his son because of the presence of Bhishma and Drona was unable to comprehend how Bhishma could have fallen. He asks that question repeatedly in his sorrow. After being calmed, Dhritarashtra asks about the intricate details of the preparations for the start of the war and the planned formations of the rivals. Sanjaya answers all the questions. He also describes the misgivings of Dharmaraja on seeing the Kaurava formation as well as the reassuring response of Arjuna. Arjuna says that the victory will belong to those following the path of righteousness. All of these are about events before the battle and the last question in that series of questions asked by the King was as follows. Dhritarashtra asks "There (on the field of battle) O Sanjaya, the warriors of which side first advanced to battle cheerfully? Whose hearts were filled with confidence, and who were spiritless from melancholy? In that battle which makes the hearts of men tremble with fear, who were they that struck the first blow, mine or they belonging to the Pandavas? Tell me all this, O Sanjaya. Among whose troops did the flowery garlands and unguents emit fragrant odors? And whose troops, roaring fiercely, uttered merciful words?" Sanjaya patiently answers all of that saying both sides were equally excited to start the battle. The final question left in that progression is 'what happened on the battle field when they met on the battle field?'.
Chapter 25 of Bhishma Parva, and the first chapter of Bhagavadgita starts with that question.
We start with the first Sloka of Bhagavad Gita. || Sloka 1|| धृतराष्ट्र उवाच धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः। मामकाः पांडवश्चैव किमकुर्वतु संजया ||1|| स॥ संजया धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः मामकाः पाण्डवाश्चैव किं अकुर्वत्?॥1|| ||Sloka meanings||
संजया- O Sanjaya धर्मक्षेत्रे कुरुक्षेत्रे - sacred field of Kurukshetra समवेता युयुत्सवः - assembled and eager to do the battle मामकाः पाण्डवाश्चैव - my children and Pandu's children किं अकुर्वत्- what did they do
||Sloka summary|| "What did my children and Pandu's children do being eager for the battle having assembled on the sacred field of Kurukshetra". ||1||
Kurukshetra is known in the Vedic lore as an abode of Brahman, a place of sacrifices to Gods. Hence the reference 'धर्मक्षेत्रे कुरुक्षेत्रे'. The query is about what happened between 'my children' and Pandavas, highlighting his attachment to his children. The king chose to mention the sacred nature of Kurukshetra. Kurukshetra being a sacred place, it is said that in Dhritarashtra's mind there was the possibility of Pandava's, being pious themselves, having entered the sacred place may have second thoughts on the futility of war and walked away leaving the kingdom to Kauravas. There is also the other possibility that the evil minded Duryodhana, having entered the sacred place, had a change of mind, and acceded to the requests of Pandavas and avoided the battle. Unfortunately neither scenario happened and the battle ensued on the sacred place called Kurukshetra. After this query we hear Sanjaya relate all the happenings, in this case the dialogue of Krishna and Arjuna. ||Sloka 2|| संजय उवाच दृष्ट्वातु पांडवानीकं व्यूढं दुर्योधनस्तदा। आचार्य मुपसंगम्य राजा वचनमब्रवीत्॥2|| स॥ तदा दुर्योधनः पाण्डवानीकं व्यूढं दृष्ट्वा आचार्य मुपसंगम्य (इदं) वचनं अब्रवीत्॥2||
||Sloka meanings|| तदा दुर्योधनः - Then Duryodhana पाण्डवानीकं व्यूढं दृष्ट्वा - seeing the formation of the Pandava army आचार्य मुपसंगम्य - having approached the venerable teacher (इदं) वचनं अब्रवीत् - spoke these words.
||Sloka summary|| " Then Duryodhana, seeing the formation of the Pandava army, having approached the venerable teacher, spoke these words". ||2|| ||Sloka 3|| पश्यैतां पाण्डुपुत्राणां आचार्यमहतीं चमूं। व्यूढां द्रुपद पुत्रेण तवशिष्येण धीमता॥ 3||
स॥ आचार्य तव शिष्येण धीमता द्रुपद पुत्रेण व्यूढां पाण्डुपुत्राणां एताम् महतीं चमूं पश्य ||3||
||Sloka meanings||
आचार्य- O teacher तव शिष्येण धीमताद्रुपद पुत्रेण व्यूढां - a formation put together by your intelligent disciple and Drupada's son पाण्डुपुत्राणां एताम् महतीं चमूं पश्य - see this vast army of the sons of Pandu
||Sloka summary|| "O Teacher, see the formation put together by your intelligent disciple and Drupada's son, for this vast army of the sons of Pandu". ||3||
||Sloka 4||
अत्रशूरा महेष्वासा भीमार्जुन समायुधिः। युयुधानो विराटश्च द्रुपदश्च महारथः॥4||
स॥ अत्र महेष्वासा भीमार्जुन समायुधिः शूराः युयुधानः विराटः च महारथः द्रुपदश्च ( सन्ति)||4||
अत्र महेष्वासा - here are great archers भीमार्जुन समायुधिः शूराः - warriors equal to Bhima and Arjuna युयुधानः विराटः च - Yuyudhana, Virata also महारथः द्रुपदश्च ( सन्ति)- great warrior Drupada
||Sloka summary||
"Here are great archers, warriors who equal Bhima and Arjuna: Yuyudhana, Virata, also great warrior Drupada". ||4||
||Sloka 5||
दृष्टकेतुश्चेकितानः काशीराजश्च वीर्यवान् | पुरुजित्कुन्ती भोजश्च शैब्यश्च नरपुङ्गवः ||5||
"Dhrishtaketu, Chelkitana, king of Kasi, Purujit, Kuntibhoja, Saibya, the best of men".
||Sloka 6||
युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् | सौभौद्रो द्रौपदेयाश्च सर्व एव महारथाः ||6||
"Chivalrous Yudhamanyu, Uttamauja, Abhimanyu, sons of Draupadi all of whom are great warriors." ||6||
Having talked about warriors on the Pandava army, then Duryodhana talks about the warriors on his side. ||Sloka 7|| अस्माकंतु विशिष्ठा ये तान्निबोध द्विजोत्तम। नायका ममसैन्यश्च संज्ञार्थं तान् ब्रवीमि ते॥7||
स॥ द्विजोत्तम अस्माकं तु ये मम सैन्यस्य विशिष्ठाः नायकाः ते संज्ञार्थं तान् ब्रवीमि ते॥7||
द्विजोत्तम - Best among Brahmins ये मम सैन्यस्य विशिष्ठाः नायकाः - the foremost leaders of my army ते संज्ञार्थं - them for your information, तान् ब्रवीमि ते- I am telling you.
"Best among Brahmins, I am telling you the foremost leaders of my army for your information." ||7||
||Sloka 8||
भवान् भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः। अश्वत्थामा विकर्णश्च सौमदत्ति स्तथैवच ||8|
"Your venerable self, Bhishma, Karna, Kripa, Samitinjaya as well as Ashwatthama, Vikarna, and Saumadatta," ||8||
||Sloka 9||
अन्ये च बहवः शूरा मदर्थे त्यक्त जीविताः | नानाशस्त्र प्रहरणाः सर्वे युद्धविशारदाः ||9||
स॥ अन्ये च बहवः शूराः नानाशस्त्र प्रहरणाः सर्वे युद्धविशारदाः मदर्थे त्यक्त जीविताः ||
|| Sloka meanings ||
अन्ये च बहवः शूराः - many other warriors नानाशस्त्र प्रहरणाः सर्वे युद्धविशारदाः - proficient in many weapons, proficient in the art of war, मदर्थे त्यक्त जीविताः - ready to sacrifice their life for me.
|| Sloka summary ||
"There are many other warriors, proficient in many weapons, proficient in the art of war, ready to sacrifice their life for me." ||9||
||Sloka 10||
अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् | पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितां ||10||
स॥ तत् अस्माकं बलं भीष्माभिरक्षितम् | अपर्याप्तं एतेषां इदं पर्याप्तं बलंतु, भीमाभिरक्षितं ||10||
तत् अस्माकं बलं भीष्माभिरक्षितम् - This army of ours is protected by Bhishma. अपर्याप्तं - unlimited. एतेषां इदं बलंतु - Their army is पर्याप्तं भीमाभिरक्षितं - limited and protected by Bhima.
"This army of ours is protected by Bhishma. and is unlimited. Their army is limited and protected by Bhima."||10||
Duryodhana says that the Kaurava army is unlimited in power, whereas the Pandava army is limited in its power.
||Sloka 11||
अयनेषु च सर्वेषु य्धाभागमवस्थिताः। भीष्ममेवाभि रक्षन्तु भवन्तः सर्वएवहि॥11||
स॥ भवन्तः सर्वएव सर्वेषु अयनेषु च यथाभागम् अवस्थिताः भीष्ममेवा अभिरक्षन्तु॥11||
भवन्तः सर्वएव - All of you सर्वेषु अयनेषु - in all the formations यथाभागम् अवस्थिताः - being established in their formations भीष्ममेवा अभिरक्षन्तु- Protect Bhishma in all respects.
"All of you, in all the formations being established in their formations, protect Bhishma in all respects." ||
"Hearing those words of Duryodhana, to encourage Duryodhana, and also indicate the start of the war Bhishma blows his conch." ||11|| ||Sloka 12|| तस्य संजनयन् हर्षं कुरुवृद्धः पितामहः॥ संहनादं विनोद्योच्चैः शङ्खं दध्मौ प्रतापवान् ||12||
स॥ प्रतापवान् कुरुवृद्धः पितामहः तस्य हर्षं संजनयन् उच्चैः सिंहनादम् विनद्य शंखं दध्मौ॥12||
||Sloka meanings|| प्रतापवान् कुरुवृद्धः पितामहः - Eldest among Kurus and valiant grandfather ( Bhishma) तस्य हर्षं संजनयन् - to rouse his joy उच्चैः सिंहनादम् विनद्य - loudly sounding a lions roar शंखं दध्मौ- blew his conch. ||Sloka summary|| "Eldest among Kurus and valiant grandfather (Bhishma), to rouse his joy, blew his conch, loudly sounding a lions roar." ||12||
||Sloka 13|| ततः शंखाश्च भेर्यश्च पणवानक गोमुखाः | सहसैवाभ्यहन्यंत स शब्दस्तुमुलोऽभवत् ||13||
स॥ ततः शंखाश्च भेर्यश्च पणवानक गोमुखाः सहसैव अभ्यहन्यन्त। स शब्दः तुमुलः अभवत्॥11||
ततः शंखाश्च भेर्यश्च - then the conches and kettle drums पणवानक गोमुखाः सहसैव अभ्यहन्यन्त- tabors, trumpets and horns immediately blared forth स शब्दः तुमुलः अभवत्- That sound was tumultuous.
"Then the conches and kettle drums, as well as tabors, trumpets, and horns immediately blared forth. That sound was tumultuous." ||13||
||Sloka 14||
ततः श्वेतैः हयैर्युक्ते महति स्यन्दने स्थितौ | माधवः पाण्डवश्चैव दिव्यौ शंखौ प्रदध्मतुः॥14||
स॥ ततः श्वेतैः हयैः युक्ते महति स्यन्दने स्थितौ माधवः पाण्डवश्चैव दिव्यौ शंखौ प्रदध्मतुः॥14||
ततः श्वेतैः हयैः युक्ते - then yoked with white horses महति स्यन्दने स्थितौ - sitting in that magnificent chariot माधवः पाण्डवश्चैव - Krishna and Arjuna दिव्यौ शंखौ प्रदध्मतुः- loudly blew their divine conches
"Then Krishna and Arjuna, sitting in that magnificent chariot yoked with white horses, loudly blew their divine conches". ||14||
||Sloka 15||
पाञ्चजन्यं हृषीकेशो देवदत्तं धनंजयः। पौण्ड्रं दध्मौ महाशंखं भीमकर्मा वृकोद रः || 15||
स॥ हृषीकेशः पाञ्चजन्यं धनंजयः देवदत्तं भीमकर्मा वृकोदरः पौण्ड्रं महाशंखं दध्मौ॥15||
हृषीकेशः पाञ्चजन्यं - Sri Krishna blew (his conch) Panchajanya धनंजयः देवदत्तं - Arjuna blew (his conch) Devadatta भीमकर्मा वृकोदरः पौण्ड्रं - Bhima who can do fearsome actions blew Paundram महाशंखं दध्मौ- blew his great conch
"- Sri Krishna blew his conch Panchajanya, Arjuna blew his conch Devadatta. Bhima who can do fearsome actions blew his great conch Paundram." ||15||
||Slokas 16-18||
अनन्तविजयं राजा कुन्तीपुत्रो युधिष्टिरः | नकुलः सहदेवश्च सुघोष मणिपुष्पकौ॥16|| काश्यश्च परमेष्वासः शिखण्डीच महरथः | धृष्टद्यम्नो विराटश्च सात्यकिश्चापराजितः ||17|| द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते | सौभद्रश्च महाबाहुः शंखान् दध्मुः पृथक् पृथक् ||18||
स॥ कुन्ती पुत्रः राजा युधिष्टिरः अनन्तविजयं | तथैव नकुलः सहदेवश्च सुघोष मणिपुष्पकौ। परमेष्वासः काश्यश्च महारथः शिखण्डी च। दृष्टद्यम्नः विराटश्च अपराजितः सात्यकिश्च। द्रुपदः द्रौपदेयाश्च महाबाहुः अभिमन्युश्च सर्वशः पृथक् पृथक् शंखान् दध्मुः॥16-18||
कुन्ती पुत्रः राजा युधिष्टिरः अनन्तविजयं - The son of Kunti and King Yudhishthira blew his conch Ananta Vijaya तथैव नकुलः सहदेवश्च सुघोष मणिपुष्पकौ- Similarly Nakula and Sahadeva blew Sughosha and Manipushpaka परमेष्वासः काश्यश्च महारथः शिखण्डी च- King of Kashi having great bow, also great warrior Sikhandi दृष्टद्यम्नः विराटश्च अपराजितः सात्यकिश्च- Dhrishtadyamna, Virata and the unconquered Satyaki द्रुपदः द्रौपदेयाश्च - Drupada , sons of Draupadi महाबाहुः अभिमन्युश्च - mighty armed Abhimanyu सर्वशः पृथक् पृथक् - allover and separately शंखान् दध्मुः - blew their conches
"The son of Kunti and King Yudhishthira blew his conch Ananta Vijaya Similarly Nakula and Sahadeva blew their conches Sughosha and Manipushpaka) King of Kashi having great bow, also great warrior Sikhandi Drupada, sons of Draupadi mighty armed Abhimanyu blew their conches allover and separately." ||16-18||
||Sloka 19||
सघोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् | नभश्च पृथिवीं चैव तुमुलो व्यनु नादयन् ||19||
स॥ तुमुलः स घोषः नभश्च पृथिवीं चैव व्यनुनादयन् धार्तराष्ट्राणांहृदयानि व्यदारयत्॥19||
तुमुलः स घोषः - that tumultuous sound spreading all over नभश्च पृथिवीं चैव व्यनुनादयन् - echoed through the sky and earth धार्तराष्ट्राणांहृदयानि व्यदारयत्- pierced the hearts of Dhritarashtra sons
|| Sloka summary||
"That tumultuous sound spreading all over, echoed through the sky and earth, and pierced the hearts of Dhritarashtra sons ". ||19||
||Sloka 20||
अथ व्यवस्थितान् दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः | प्रवृते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ||20||
स॥ अथ शस्त्र संपाते प्रवृत्ते (सति) कपिध्वजः पाण्डवः धनुरुद्यम्य व्यवस्थितान् धार्तराष्ट्रान् दृष्ट्वा॥20||
अथ शस्त्र संपाते प्रवृत्ते (सति) - when the weapons were ready for action कपिध्वजः पाण्डवः - the Pandava who has Hanuman as insignia on his chariot flag धनुरुद्यम्य- raising his bow for fight व्यवस्थितान् धार्तराष्ट्रान् दृष्ट्वा- seeing the Kauravas standing in their positions, (Said the following) ||20||
"When the weapons were ready for action, the Pandava who has Hanuman as insignia on his chariot flag, seeing the Kauravas standing in their positions, (said the following)." ||20||
||Sloka 21||
हृषीकेशं तदा वाक्यं इदमाह महीपते | अर्जुन उवाच: सेनयोरुभयोर्मध्ये रथं स्थापयमेऽच्युता || 21 ||
स॥महीपते तदा हृषीकेशं इदं वाक्यं आह। अर्जुन उवाच:॥ अच्युता उभयोः सेनयोः मध्ये रथं स्थापय॥21||
महीपते तदा हृषीकेशं इदं वाक्यं आह- O King, Arjuna said the following words to Krishna अर्जुन उवाच- Arjuna said: अच्युता उभयोः सेनयोः मध्ये - O Achyuta, between both the armies मे रथं स्थापय - place my chariot .
"O King, Arjuna said the following words to Krishna. Arjuna said: 'O Achyuta, place my chariot between both the armies'. ||21||
|| Sloka 22||
यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् | कैर्मयासह योद्धव्यं अस्मिन् रण समुद्यमे ||22||
स॥ अस्मिन् रण समुद्यमे मया कैः सह योद्धव्यं योद्धु कामान् अवस्थितान् यावत् एतान् अहं निरीक्षे॥
॥Sloka meanings||
यावत् एतान् अहं निरीक्षे- Until I can see all those मया कैः सह योद्धव्यं - with whom I would be battling योद्धु कामान् अवस्थितान् - who stands with intent on battle अस्मिन् रण समुद्यमे - in this impending war
"Until I can see all those with whom I would be battling, and who stands with intent on battle in this impending war." ||22||
||Sloka 23||
योत्स्यमाना नवेक्षेऽहं य एतेऽत्र समागताः | धार्तराष्ट्रस्य दुर्बुद्धेः युद्धे प्रिय चिकीर्षवः ||23||
स॥ दुर्बुद्धेः धार्तराष्ट्रस्यप्रिय चिकीर्षवः ये एते अत्र युद्धे समागताः (तान्) योत्स्यमानान् अहं अवेक्षे॥23||
युद्धे दुर्बुद्धेः धार्तराष्ट्रस्य प्रिय चिकीर्षवः- eager to please evil Duryodhana in the war ये एते अत्र समागताः - those warriors assembled here (तान्) योत्स्यमानान् - with an intent on fighting . अहं अवेक्षे- I shall see || श्लोकतात्पर्यमु॥
"I shall see those warriors assembled here with an intent on fighting, being eager to please evil Duryodhana in the war". ||23||
||Sloka 24-25||
संजय उवाच:
एवमुक्तो हृषीकेशो गुडाकेशेन भारत | सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ||24|| भीष्म द्रोण प्रमुखतः सर्वेषां च महीक्षिताम् | उवाच पार्थ पश्यैतान् समवेतान् कुरूनिति ||25||
स॥ भारत एवं गुडाकेशेन उक्तः हृषीकेशः उभयोः सेनयोः मध्ये भीष्म द्रोण प्रमुखतः सर्वेषां च महीक्षिताम् उत्तमम् रथं स्थापयित्वा पार्थ समवेतान् एतान् कुरून् पश्य इति उवाच ||
||श्लोकार्थमुलु॥
भारत एवं गुडाकेशेन उक्तः हृषीकेशः - O King, Krishna having been thus told by Arjuna , उत्तमम् रथं स्थापयित्वा- placing the excellent chariot उभयोः सेनयोः मध्ये - between the two armies भीष्म द्रोण प्रमुखतः - in front of Bhishma and Drona सर्वेषां च महीक्षिताम् - as also all the rulers of the earth
पार्थ समवेतान् एतान् कुरून् पश्य -'O Partha, see the Kauravas assembled here' इति उवाच - said .
|| श्लोकतात्पर्यमु॥
"O King, having been thus told by Arjuna, placing the excellent chariot between the two armies in front of Bhishma and Drona, as also all the rulers of the earth, Krishna said: ''O Partha, see the Kauravas assembled here'. ||24-25||
||श्लोकमु 26||
तत्रापश्यत् स्थितान् पार्थः पितॄनथ पितामहान् | आचार्यान् मातुलान् भ्रात्रून् पुत्रान्पौत्रान् सखींस्तथा॥26||
स॥ अथ पार्थः तत्र अपश्यत् स्थितान् पित्रून् पितामहान् अचार्यान् मातुलान् भात्रून् पुत्रान् पौत्रान् सखीन् अपश्यत्॥
अथ पार्थः अपश्यत् - then Arjuna saw तत्र स्थितान् - there standing पित्रून् पितामहान् अचार्यान् मातुलान् - uncles, grandfathers, teachers, maternal uncles भात्रून् पुत्रान् पौत्रान् सखीन् अपश्यत्- brothers and cousins, sons, grandsons, and friends
" Then Arjuna saw there standing uncles, grandfathers, teachers, maternal uncles brothers and cousins, sons, grandsons, and friends". ||26||
||Sloka 27||
श्वशुरान् सुहृदश्चैव सेनयोरुभयोरपि। तान् समीक्ष्य स कौन्तेयः सर्वान् बन्धूनवस्थितान्॥27|| कृपया परयाऽऽविष्टो विषीदन् इदमब्रवीत् |
स॥ सः कौन्तेयः सेनयोरुभयोरपि अवस्थितान् तान् श्वशुरान् सुहृदश्चैव सर्वान् बन्धून् समीक्ष्य परया कृपया आविष्टः विषीदन् इदं अब्रवीत् |
सः कौन्तेयः - That son of Kunti सेनयोरुभयोरपि अवस्थितान् तान् - those who are in both the armies श्वशुरान् सुहृदश्चैव सर्वान् बन्धून् समीक्ष्य - seeing uncles, friends and all the relatives परया कृपया आविष्टः - overcome with supreme compassion विषीदन् इदं अब्रवीत् - said these words in sorrow
"That son of Kunti seeing those uncles, friends and all the relatives who are in both the armies, overcome with supreme compassion said these words in sorrow." ||27||
||Slokas 28-30||
अर्जुन उवाच ||
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सं समुपस्थितम्॥28||
सीदन्ति मम गात्राणि मुखंच परिशुष्यति। वेपथुश्च शरीरे मे रोमहर्षश्चजायते ||29||
गाण्डीवं स्रंसते हस्तात् त्वक्चैव परिदह्यते | न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ||30||
स॥ कृष्ण युयुत्सुम् समुपस्थितम् इमम् स्वजनम् दृष्ट्वा मम गात्राणि सीदन्ति। मुखं च परिशुष्यति। मे शरीरे वेपथुश्च रोमहर्षश्च जायते। गाण्डीवं हस्तात् संस्रते |त्वक्चैव परिदह्यते। अवस्थातुं नशक्नोमि। मेमनः भ्रमतीवच॥28-30||
युयुत्सुम् समुपस्थितम् - standing with intent on fighting इमम् स्वजनम् दृष्ट्वा- seeing these relations of mine मम गात्राणि सीदन्ति- my limbs become languid मुखं च परिशुष्यति- my mouth is becoming dry मे शरीरे वेपथुश्च रोमहर्षश्च जायते- my body trembles and hair stands up गाण्डीवं हस्तात् संस्रते - Gandiva slips from my hands त्वक्चैव परिदह्यति - skin is afire अवस्थातुं न शक्नोमि- cannot stand steady मेमनः भ्रमतीव च - my wanders as it were
" O Krishna, seeing these relations of mine standing with intent on fighting, my limbs become languid. My mouth is becoming dry. My body trembles and hair stand up. Gandiva slips from my hands. My skin is afire. I cannot stand steady and my wanders as it were."||28-30||
||Sloka 31||
निमित्तानि च पश्यामि विपरीतानि केशव। न चश्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ||31||
स॥ केशवा विपरीतानि निमित्तानि च पश्यामि। आहवे स्वजनं हत्वा अनु श्रेयः न पश्यामि॥
विपरीतानि निमित्तानि च पश्यामि- see adverse omens आहवे स्वजनं हत्वा - killing our own people in the battle अनु श्रेयः न पश्यामि - do not see any good.
"O Keasava, I see adverse omens. I do not see any good from killing our own people." ||31||
||Sloka 32||
न काञ्क्षे विजयं कृष्ण न च राज्यंसुखानि च। किंनो राज्येन गोविंद किं भोगैर्जीवितेन वा ||32||
स॥कृष्ण विजयं न काङ्क्षे | न च राज्यं सुखानि च। गोविन्दा नः राज्येन किम्। भोगैः जीवितेन वा किम्॥32||
कृष्ण विजयं न काङ्क्षे - O Krishna I do not seek victory. न च राज्यं सुखानि च- not even Kingdom nor any pleasures गोविन्दा नः राज्येन किम्- O Govinda, what is the need for kingdom? भोगैः जीवितेन वा किम्- or enjoyments or even life
||Sloka summary|| "O Krishna I do not seek victory, not even the Kingdom nor any pleasures. O Govinda what is the need for kingdom? or enjoyments or even life". ||32||
||Sloka 33-34||
येषामर्थे कांक्षितं नो राज्यं भोगाः सुखानिच | त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च || 33|| अचार्याः पितरः पुत्राः तथैवच पितामहाः। मातुलाः श्वशुराः पौत्राः स्यालाः सम्बन्धिनस्तदा ||34||
स॥ नः राज्यं भोगाः सुखानिच एषां अर्थे काङ्क्षितम् ते आचार्याः पितरः पुत्राः तथैव च पितामहाः मातुलाः श्वशुराः पौत्राः स्यालाः तथा संबन्धिनः इमे प्राणान् धनानिच त्यक्त्वा युद्धे अवस्थिताः॥
एषां अर्थे राज्यंकाङ्क्षितम् - For whom this kingdom was sought नः भोगाः सुखानिच - as also the means of enjoyments and pleasures (were sought) ते आचार्याः पितरः पुत्राः - those teachers , uncles, sons, , तथैव च पितामहाः मातुलाः श्वशुराः - similarly the grandparents, maternal uncles ,father in law, पौत्राः स्यालाः तथा संबन्धिनः - grandchildren, brother in laws, as well as other relatives इमे प्राणान् धनानिच त्यक्त्वा- All of them risking their life and riches युद्धे अवस्थिताः- stand arrayed for the battle
"For whom this kingdom was sought as also the means of enjoyments and pleasures were sought, those teachers, uncles, sons, similarly the grandparents, maternal uncles, father-in-law, grandchildren, brother in laws, as well as other relatives; All of them stand arrayed for the battle risking their life and riches. ||Sloka 35||
एतान्नहन्तुमिच्छामि घ्नतोऽपि मधुसूदन | अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ||35||
स॥ मधुसूदन घ्नतोऽपि एतान् त्रैलोक्यराज्यस्य हेतोः हन्तुं न इछ्चामि। महीकृते किं नु॥
मधुसूदन घ्नतोऽपि - O Madhusudana even if we are killed by them in the battle एतान् त्रैलोक्यराज्यस्य हेतोः - even for the lordship of the three worlds, हन्तुं न इछ्चामि- do not want to kill महीकृते किं नु- what to speak of for the lordship of the earth.
" O Madhusudana even if we are killed by them in the battle, I do not want to kill, even for the lordship of the three worlds, what to speak of the kingdom of the earth?" ||35||
||Sloka 36||
निहत्य धार्तराष्ट्रान्नः काप्रीतिः स्याज्जनार्दन | पापमेवाश्रये दस्मान् हत्वैतानाततायिनः ||36||
स॥ जनार्दन धार्तराष्ट्रान् निहत्य नः का प्रीतिः स्यात् | आततायिनः एतान् हत्वा अस्मान् पापमेव आश्रयेत्॥
जनार्दन धार्तराष्ट्रान् निहत्य - O Janardana, Killing the sons of Dhritarashtra नः का प्रीतिः स्यात् - what happiness will accrue to us आततायिनः एतान् हत्वा - Killing these felons अस्मान् पापमेव आश्रयेत् - sin only will accrue to us.
"- O Janardana, Killing the sons of Dhritarashtra, what happiness will accrue to us? Killing these felons sin only will accrue to us." ||36||
||Sloka 37||
तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान् स्वबान्धवान् | स्वजनं हि कथं हत्वा सुखिनः स्याम माधवः ||37||
स॥माधवा तस्मात् स्वबान्धवान् धार्तराष्ट्रान् हन्तुं वयं न अर्हाः | स्वजनं हत्वा सुखिनः कथं स्याम हि॥37||
माधवा तस्मात् - hence, O Madhava स्वबान्धवान् धार्तराष्ट्रान् हन्तुं - To kill the sons of Dhritarashtra, our own relations, वयं न अर्हाः - we have no right स्वजनं हत्वा - Killing our own people कथं स्याम हि - how can we be happy?
"Hence, O Madhava, to kill the sons of Dhritarashtra, our own relations, we have no right. Killing our own people how can we be happy? ". ||37||
||Slokas 38-39||
यद्यप्येते न पश्यन्ति लोभोपहत चेतसः | कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्॥38||
कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्। कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ||39||
स॥ जनार्दन लोभोपहत चेतसः एते कुलक्षय कृतं दोषं मित्रद्रोहे पातकं च यद्यपि न पश्यन्ति कुलक्षय कृतं दोषं प्रपश्यद्भिः अस्माभिः अस्मात् पापात् निवर्तितुम् कथं न ज्ञेयम्॥38-39||
एते लोभोपहत चेतसः - those with their mind conquered by greed कुलक्षय कृतं दोषं - the evil arising out of destroying family मित्रद्रोहे पातकं च - the evil arising out of sin against friends यद्यपि न पश्यन्ति - though they may not see( know) कुलक्षय कृतं दोषं - the evil arising out of destroying family प्रपश्यद्भिः अस्माभिः - we who know only too well अस्मात् पापात् निवर्तितुम् - to turn away from this sin कथं न ज्ञेयम् - How can we be unaware .
"Those with their mind conquered by greed, they may not know or see the evil arising out of destroying family and the evil arising out of sin against friends. How can we, who know only too well the evil arising out of destroying the family, be not aware of the need to turn away from this sin?" ||38-39||
||Sloka 40||
कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनः | धर्मे नष्टे कुलं कृत्स्नं अधर्मोऽभिभवत्युत॥40||
स॥ कुलक्षये सनातनः कुलधर्माः प्रणश्यन्ति | धर्मे नष्थे कृत्स्नम् कुलम् अधर्मः अभिभवति उत॥
कुलक्षये - with the destruction of the family सनातनः कुलधर्माः प्रणश्यन्ति - the ancient laws of righteousness perish धर्मे नष्थे कृत्स्नम् - perishing of righteousness कुलम् अधर्मः अभिभवति उत - unrighteousness will overpowers everything.
"With the destruction of the family, the ancient laws of righteousness perish. when righteousness perishes, unrighteousness will overpower everything." ||40||
||Sloka 41||
अधर्माभिभवात् कृष्ण प्रदुष्यन्ति कुलस्त्रियः | स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्ण संकरः ||41||
स॥ कृष्ण अधर्माभिभवात् कुलस्त्रियः प्रदुष्यन्ति | वार्ष्णेया स्त्रीषु दुष्टासु वर्ण संकरः जायते॥41||
अधर्माभिभवात् - with the sway of unrighteousness कुलस्त्रियः प्रदुष्यन्ति - women of the family will be ruined वार्ष्णेया स्त्रीषु दुष्टासु - O Krishna if the women are ruined वर्ण संकरः जायते - the confusion of classes will ensue.
"O Krishna, with the sway of unrighteousness, women of the family will be ruined. O Krishna, if the women are ruined, the confusion of classes will ensue." ||41||
||Sloka 42||
सङ्करो नरकायैव कुलघ्नानां कुलस्य च। पतन्ति पितरो ह्येषां लुप्तपिण्डोदक क्रियाः ||42||
स॥ संकरः कुलघ्नानां कुलस्य च नरकायैव। एषां पितरः लुप्तपिण्डोदक क्रियाः पतन्ति || 42||
||sloka meanings||
संकरः कुलघ्नानां कुलस्य च - the confusion of classes for the wreckers of the family as well as families नरकायैव - veritable hell. एषां पितरः - Their forefathers लुप्तपिण्डोदक क्रियाः पतन्ति - bereft of the offering of water and rice balls , they fall || Sloka summary ||
"The confusion of classes for the wreckers of the family as well as families lead to a veritable hell. Their forefathers too fall, bereft of the offering of water and rice balls". ||42||-
||Sloka 43||
दोषेरेतैः कुलघ्नानां वर्णसङ्करकारकैः | उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ||43||
स॥ कुलघ्नानां वर्णसङ्करकारकैः एतैः दोषैः शाश्वताः जातिधर्माः कुलधर्माश्च उत्साद्यन्ते ||43||
एतैः दोषैः -Because of these misdeeds of कुलघ्नानां वर्णसङ्करकारकैः दोषैः- the wreckers of the families and creators of the confusion of classes शाश्वताः जातिधर्माः कुलधर्माश्च- the traditional rights and duties of the race and families उत्साद्यन्ते - destroyed.
"Because of these misdeeds of the wreckers of the families and creators of the confusion of classes, the traditional rights and duties of the race and families are destroyed." ||43||
||Sloka 44||
उत्सन्न कुलधर्माणां मनुष्याणां जनार्दन | नरके नियतं वासो भवतीत्यनुशुश्रुम ||44||
स॥ जनार्दन उत्सन्न कुलधर्माणां मनुष्याणां नरके नियतं वासः भवति इति अनुशुश्रुम ||44||
मनुष्याणां - for the persons उत्सन्न कुलधर्माणां - with the destroyed rights and duties of families नरके नियतं वासः भवति - have for their dwelling a place in hell इति अनुशुश्रुम - it is heard.
" O Janardana, it is heard that for the persons with the destroyed rights and duties of families, a place of dwelling is made in hell."||44||
||Sloka 45||
अहो बत महापापं कर्तुं व्यवस्थिता वयं | यद्राज्य सुखलोभेन हन्तुं स्वजन मुद्यताः ||45||
स॥अहो बत | यत् वयम् राज्य सुखलोभेन स्वजनम् हन्तुं उद्यताः महत् पापं कर्तुंव्यवसिताः॥
अहो बत - what a pity यत् वयम् राज्य सुखलोभेन - By which greed for Kingdom and pleasure. स्वजनम् हन्तुं उद्यताः - we are ready to kill our own people, (तत्) महत् पापं कर्तुंव्यवसिताः-we have committed ourselves to do great sin || Sloka summary ||
"O what a pity, by that greed for Kingdom and pleasure, for which we are ready to kill our own people, we have committed ourselves to do a great sin." ||45||
||Sloka 46||
यदि मामप्रतीकार मशस्त्रं शस्त्रपाणयः | धार्तराष्ट्रा रणे हन्युः तन्मे क्षेमतरं भवेत् ||46||
स॥ अशस्त्रं अप्रतीकारं मां रणे शस्त्र पाणयः धार्तराष्ट्राः हन्युः यदि तत् मे क्षेम तरम् भवेत्॥46||
यदि रणे शस्त्र पाणयः धार्तराष्ट्राः - if the sons of Dhritarashtra holding weapons अशस्त्रं अप्रतीकारं - being free of weapons, being free revenge मां हन्युः - Kill me तत् मे क्षेम तरम् भवेत्- that will be more beneficial (to me.)
"If the sons of Dhritarashtra holding weapons kill me, being free of weapons, being free revenge that will be more beneficial (to me.)." ||46||
||Sloka 47||
संजय उवाच: एवमुक्त्वा अर्जुनः संख्ये रथोपस्थ उपाविशत् | विसृज्य सशरं चापं शोक संविघ्नमानसः ||47||
स॥ संजय उवाच। संख्ये अर्जुनः एवं उक्त्वा शोकसंविग्न मानसः सशरम् चापं विसृज्य रथोपस्थे उपाविशत्॥47||
||Sloka meanings|| Sanjaya says संख्ये अर्जुनः एवं उक्त्वा - having said this in the field of battle शोकसंविग्न मानसः - with a mind afflicted by sorrow सशरम् चापं विसृज्य - casting aside the bow along with arrows रथोपस्थे उपाविशत्- sat down in the chariot
Sanjaya says " Having spoken thus, throwing away his bows and arrows in the battle, Arjuna sank into the seat of the chariot with a grief-stricken mind." ||47||
The picture of that moment is best captured by Sanjaya words.
"विसृज्य सशरं चापं शोकसंविग्नमानसः |"
Sanjaya says Arjuna threw down his arms and with his mind drenched in sorrow sat down on the chariot.
Thus, ends chapter one Bhagavad-Gita appropriately named as " Arjuna Vishada yoga" or Arjuna's sorrow!
It is part of life's pattern that everyone continuously encounters some problems however big or small. At that moment of crisis, it is but natural that the individual's confidence is shaken much like Arjuna's. We are better off understanding how Krishna guided Arjuna through such a crisis. Understanding what Krishna taught Arjuna, will allow us to face our mental battles too. We too can achieve the victory in the daily battles.
The two key aspects of first chapter are the overwhelming attachment of Dhritarashtra stamped by the word "मामकाः". Dhritarashtra is the father of Kauravas, no doubt, but he is also the father equivalent for Pandavas. Dhritarashtra "ममकार " makes him truly blind to think of only his sons.
Second is the attachment of Arjuna too for his near and dear.
Respect for elders is very normal among us. But if the elders are not following the right path, then they are not to be followed. The parental affection for children sometimes blinds them enough to overlook their misdemeanors. Parental affection when it crosses limits in ignoring misdemeanors is called "Moha" which is blind to correct actions. Dhritarashtra love for his children is of that nature.
The Moha immobilizes the parents own capability to pursue the righteous path, resulting in their inability to show the righteous path to their children. Dhritarashtra could not show the right path to his sons resulting in the war between Pandavas and Kauravas. Even Arjuna is affected by his affection for his near and dear and in that sense, he became " शोक संविग्न मानसा". He too is under the "Moha" which blinds him to his duty.
The ability of one to recognize the "Moha" and stay away from it is the pointer to one's commitment to righteous path. He can then correct his children. If the father does not correct his children like Dhritarashtra the fate of such children will be like the fate of Kauravas.
We may see one other stream of thought.
That is about the battle between good and evil. Pandavas represent the good in us and Kauravas represent the evil! There is a struggle in every one's mind between that internal evil and good. Several times we may not even be sure which is "good," and which is "evil". When that veil of Moha or ignorance is removed, the evil is seen in its true light and good is recognized. That leads to the triumph. The war of Kurukshetra is nothing but the daily war between good and evil that is fought in every body's mind. The man is blinded, much like Dhritarashtra, by the sweetness of good life which masks the path of evil.
So, the continuous battle is nothing but ability to recognize the " good".
The minute that is done, the triumph is the natural outcome.
||Om tat sat ||
संजय उवाच: एवमुक्त्वा अर्जुनः संख्ये रथोपस्थ उपाविशत् | विसृज्य सशरं चापं शोक संविघ्नमानसः ||1-47||
'Having spoken thus, throwing away his bows and arrows in the battle, Arjuna sank into the seat of the chariot with a grief-stricken mind'.
||ओम् तत् सत् || ||Om tat sat ||
Our Gita !
Why Gita !
We did not know about the trinity of Hindu philosophy
Nor did we know about "Prasthaana traya"
We did not know about Upanishads.
Nor did we know about Bhagavadgita being "Upanishad sara"
We were there reciting Gita not knowing its importance . We were there not knowing the depth of learning it carried.
We were there because when we were children my father would make us write some Bhagavadgita slokas on a paper, have it stuck on a card board and have it as a hanging on the wall. Those were our wall hangings or paintings
Or on festive occasions he would have us write post cards with a sloka on it and used it as a greeting card !
So we knew the slokas like
- ananyaH chintayantO maam Ye janaah paryupaasatE .
- manmanaabhava madbhaktO madyaajImaaM namaskuru ..
- patram puspam phalam toyam..
Then came our move to Kurnool and three of us siblings joined the Municipal high School. There was a fourth one too. She is my elder sister's daughter Baharati.
The year we joined the school, the school had a Gita competition where in each kid has to memorize a chapter and recite in the competition! My class had the fifteenth chapter "Purushottama prapti yoga" . My sister's class had twelfth chapter "Bhakti yoga". I do not remember what my elder sister who was in SSLC had. The result was that all of us were reciting the slokas and helping each other.
That recitation of slokas rubbed on our ability to read more of Gita slokas. I am not sure if we were ever concerned with the meanings. We learnt that all slokas are simply prayer slokas to be recited . Some are to be recited on special occasions. For example before eating :
- aham vaisvaanarO bhutvaa praaninaa dehamaasritah praanaapaana samayuktam pachamyannam chaturvitham.
Having Sanskrit as a second language through the school and even college helped increase our facility with reading slokas fluently. Gradually time came for our leaving homes and going for higher studies. One book presented to us was Gita. Literally a small book that can be carried in your pocket. The advice was to read it every day.
So eventually it became part of my routine. By this time there is a proficiency . I could read silently fluently the whole Gita in one hour.
Even now if some of us siblings get together, it more than likely we read a chapter or two or even the whole Gita at the supersonic speed, with one of us trying to slow the faster one !
It is not just us, who are of the older generation. The next generation kids who are part of Indian diaspora in US graduated to be teachers in Chinmaya centers. One of them even hosts a regular Gita readings sessions.
So far our kitty in kasarabada.org included classics we heard or learnt as we grew. Gita is one which had the widest familiarity to most of us even as kids.
With all this background it is but natural for us to want to add Gita to our kitty on kasarabada.org.
Our Gita is based on a dialog between the siblings. Each one trying to sing his own tune of the sloka , yet trying to keep apace ! With each issue going through couple of siblings, one may detect different strands of thought coexisting. If so let it be.
The main credit for this however goes to the eldest of the three Kurnool Muncipal High School siblings !!!
||om tat sat ||