Bhagavadgītā Chapter 1

Arjuna Vishada Yoga or The Yoga of Arjuna's Dejection

Arjuna Vishada Yoga

Shloka 1.1:  dhṛtarāṣhṭra uvācha | dharma-kṣhetre kuru-kṣhetre samavetā yuyutsavaḥ | māmakāḥ pāṇḍavāśhchaiva kimakurvata sañjaya || 1.1 ||

English : Dhritarashtra said: O Sanjaya, assembled in the holy land of Kurukshetra and desiring to fight, what did my sons and the sons of Pandu do?

Hindi : धृतराष्ट्र ने कहा: हे संजय, धर्मभूमि कुरुक्षेत्र में युद्ध की इच्छा से एकत्रित हुए मेरे पुत्रों और पाण्डवों ने क्या किया?

 

Shloka 1.2:  sañjaya uvācha | dṛṣhṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanastadā | āchāryamupasaṅgamya rājā vachanamabravīt || 1.2 ||

English : Sanjaya said: Seeing the Pandava army arrayed in military formation, King Duryodhana approached his teacher Dronacharya, and spoke the following words.

Hindi : संजय ने कहा: पाण्डवों की सेना को युद्ध की व्यवस्था में खड़ा देख, राजा दुर्योधन ने अपने आचार्य द्रोणाचार्य के पास जाकर यह वचन कहे।

 

Shloka 1.3:  paśhyaitāṁ pāṇḍu-putrāṇāmāchārya mahatīṁ chamūm | vyūḍhāṁ drupada-putreṇa tava śhiṣhyeṇa dhīmatā || 1.3 ||

English : O Teacher, behold this mighty army of the sons of Pandu, organized by your intelligent disciple, the son of Drupada (Dhrishtadyumna).

Hindi : हे आचार्य, पाण्डु के पुत्रों की इस विशाल सेना को देखिए, जिसे आपके बुद्धिमान शिष्य द्रुपद-पुत्र (धृष्टद्युम्न) ने व्यवस्थित किया है।

 

Shloka 1.4:  atra śhūrā maheṣhvāsā bhīmārjuna-samā yudhi | yuyudhāno virāṭaśhcha drupadaśhcha mahā-rathaḥ || 1.4 ||

English : Here in this army are many heroic bowmen equal in fighting to Bhima and Arjuna: great warriors like Yuyudhana, Virata, and Drupada.

Hindi : इस सेना में भीम और अर्जुन के समान युद्ध में पराक्रमी अनेक महायोद्धा हैं, जैसे युयुधान, विराट और द्रुपद।

 

Shloka 1.5:  dhṛiṣhṭaketuśh chekitānaḥ kāśirājaśhcha vīryavān | purujit kuntibhojaśhcha śhaibyaśhcha nara-puṅgavaḥ || 1.5 ||

English : There are also great heroes like Dhrishtaketu, Chekitana, the valiant king of Kashi, Purujit, Kuntibhoja, and Shaibya, who are all mighty chariot-warriors.

Hindi : यहाँ पर धृष्टकेतु, चेकितान, पराक्रमी काशी के राजा, पुरुजित, कुन्तिभोज और शैव्य जैसे महायोद्धा भी हैं, जो सभी महारथी हैं।

 

Shloka 1.6:  yudhāmanyuśhcha vikrānta uttamaujāśhcha vīryavān | saubhadro draupadeyāśhcha sarva eva mahā-rathāḥ || 1.6 ||

English : There are also the courageous Yudhāmanyu, the mighty Uttamauja, the son of Subhadra (Abhimanyu), and the sons of Draupadi, who are all great chariot-warriors.

Hindi : यहाँ पर साहसी युधामन्यु और बलशाली उत्तमौजा, सुभद्रा-पुत्र (अभिमन्यु) और द्रौपदी के पुत्र भी हैं, जो सभी महारथी हैं।

 

Shloka 1.7:  asmākaṁ tu viśhiṣhṭā ye tānnibodha dwijottama | nāyakā mama sainyasya sañjñārthaṁ tān bravīmi te || 1.7 ||

English : O best of the Brahmins, know about the distinguished warriors on our side who are the leaders of my army. I will now name them for your information.

Hindi : हे ब्राह्मणश्रेष्ठ, अब हमारे पक्ष में विशिष्ट योद्धाओं को जानिए, जो मेरी सेना के नेता हैं। मैं आपकी जानकारी के लिए उनके नाम बताता हूँ।

 

Shloka 1.8:  bhavān bhīṣhmaśhcha karṇaśhcha kṛipaśhcha samitiñ-jayaḥ | aśhvatthāmā vikarṇaśhcha saumadattis tathaiva cha || 1.8 ||

English : Yourself, Bhishma, Karna, Kripa, who are ever victorious in battle; Ashwatthama, Vikarna, and also Bhurishrava, the son of Somadatta.

Hindi : आप स्वयं, भीष्म, कर्ण, सदा युद्ध में विजयी रहने वाले कृपाचार्य, अश्वत्थामा, विकर्ण और सोमदत्त का पुत्र भूरिश्रवा भी हमारी सेना में हैं।

 

Shloka 1.9:  anye cha bahavaḥ śhūrā mad-arthe tyakta-jīvitāḥ | nānā-śhastra-praharaṇāḥ sarve yuddha-viśāradāḥ || 1.9 ||

English : And many other heroes are also prepared to lay down their lives for my sake. They are equipped with various weapons and are all well skilled in the art of warfare.

Hindi : इसके अतिरिक्त कई अन्य वीर योद्धा भी मेरे लिए अपने प्राण त्यागने के लिए तैयार हैं। वे सभी विभिन्न अस्त्र-शस्त्रों से सुसज्जित हैं और युद्धकला में निपुण हैं।

 

Shloka 1.10:  aparyāptaṁ tadasmākaṁ balaṁ bhīṣhmābhirakṣhitam | paryāptaṁ tvidameteṣhāṁ balaṁ bhīmābhirakṣhitam || 1.10 ||

English : The strength of our army, protected by Bhishma, is unlimited, while the strength of the Pandavas, guarded by Bhima, is limited.

Hindi : हमारी सेना, भीष्म द्वारा संरक्षित, असीमित बल वाली है, जबकि पाण्डवों की सेना, भीम द्वारा संरक्षित, सीमित बल वाली है।

 

Shloka 1.11:  ayaneshhu cha sarveshu yathā-bhāgamavasthitāḥ | bhīṣhmamevābhirakṣhantu bhavantaḥ sarva eva hi || 1.11 ||

English : Therefore, all of you must now give full support to Grandfather Bhishma, standing firm in your respective positions in the various strategic points of the formation.

Hindi : अतः आप सभी अपने-अपने स्थान पर दृढ़ रहते हुए पितामह भीष्म को पूर्ण समर्थन दें, और विभिन्न रणनीतिक स्थानों पर डटे रहें।

 

Shloka 1.12:  tasya sañjanayan harṣhaṁ kuruvṛiddhaḥ pitāmahaḥ | siṁha-nādaṁ vinadyoccaiḥ śhaṅkhaṁ dadhmau pratāpavān || 1.12 ||

English : Then, to cheer Duryodhana, the grand old man of the Kuru dynasty, the valiant Bhishma, roared like a lion and blew his conch loudly.

Hindi : तब, दुर्योधन का उत्साह बढ़ाने के लिए, कुरु वंश के वृद्ध पितामह भीष्म ने सिंह के समान गर्जना की और अपने शंख को ऊँचे स्वर में बजाया।

 

Shloka 1.13:  tataḥ śhaṅkhāśhcha bheryaśhcha paṇavānaka-gomukhāḥ | sahasaivābhyahanyanta sa śhabdastumulo'bhavat || 1.13 ||

English : Thereafter, conches, kettledrums, tabors, drums, and horns were sounded all at once, and the combined sound was tumultuous.

Hindi : तत्पश्चात शंख, भेरियाँ, पनव, नगाड़े और गोमुख सभी एक साथ बज उठे, और वह मिश्रित ध्वनि अत्यंत भीषण हो गई।

 

Shloka 1.14:  tataḥ śvetairhayairyukte mahati syandane sthitau | mādhavaḥ pāṇḍavaśhchaiva divyau śhaṅkhau pradadhmatuḥ || 1.14 ||

English : Then, seated on a great chariot drawn by white horses, Madhava (Krishna) and Arjuna blew their divine conches.

Hindi : तब श्वेत घोड़ों से जुड़ी एक विशाल रथ पर स्थित, माधव (कृष्ण) और पाण्डव (अर्जुन) ने अपने दिव्य शंख बजाए।

 

Shloka 1.15:  pāñchajanyaṁ hṛiṣhīkeśho devadattaṁ dhanañjayaḥ | pauṇḍraṁ dadhmau mahā-śhaṅkhaṁ bhīma-karmā vṛikodaraḥ || 1.15 ||

English : Hrishikesha (Krishna) blew his conch named Panchajanya, and Arjuna blew his conch named Devadatta. Bhima, the performer of mighty deeds, blew his terrific conch named Paundra.

Hindi : हृषीकेश (कृष्ण) ने पाञ्चजन्य नामक शंख बजाया, और अर्जुन ने देवदत्त नामक शंख बजाया। भीम, जो महान कार्यों के कर्ता हैं, ने पौण्ड्र नामक शंख बजाया।

 

Shloka 1.16-1.17:  anantavijayaṁ rājā kuntīputro yudhiṣhṭhiraḥ | nakulaḥ sahadevaśhcha sughoṣhmaṇipuṣhpakau || 1.16 ||

kāśhyaśhcha parameṣhvāsaḥ śhikhaṇḍī cha mahā-rathaḥ | dhṛiṣhṭadyumno virāṭaśhcha sātyakiśhchāparājitaḥ || 1.17 ||

English : King Yudhishthira, the son of Kunti, blew his conch called Anantavijaya, while Nakula and Sahadeva blew theirs called Sughosha and Manipushpaka. The excellent archer, the king of Kashi, the great chariot-warrior Shikhandi, Dhrishtadyumna, Virata, and the undefeated Satyaki also blew their conches.

Hindi : कुंतीपुत्र राजा युधिष्ठिर ने अनन्तविजय नामक शंख बजाया, जबकि नकुल और सहदेव ने सुघोष और मणिपुष्पक नामक शंख बजाए। उत्कृष्ट धनुर्धारी काशी के राजा, महारथी शिखंडी, धृष्टद्युम्न, विराट और अजेय सात्यकि ने भी अपने शंख बजाए।

 

Shloka 1.18:  drupado draupadeyāśhcha sarvaśhaḥ pṛithivīpate | saubhadraśhcha mahā-bāhuḥ śhaṅkhāndadhmuḥ pṛithak pṛithak || 1.18 ||

English : Drupada, along with the sons of Draupadi, and the mighty-armed son of Subhadra (Abhimanyu), all blew their respective conches, O lord of the earth (Dhritarashtra).

Hindi : द्रुपद, द्रौपदी के पुत्र, और महाबाहु सुभद्रा-पुत्र (अभिमन्यु) ने भी पृथक-पृथक अपने-अपने शंख बजाए, हे पृथ्वीपति (धृतराष्ट्र)।

 

Shloka 1.19:  sa ghoṣho dhārtarāṣhṭrāṇāṁ hṛidayāni vyadārayat | nabhaśhcha pṛithivīṁ chaiva tumulo vyanunādayan || 1.19 ||

English : The tumultuous sound thundered across the sky and the earth, and shattered the hearts of your sons, O Dhritarashtra.

Hindi : वह भीषण ध्वनि आकाश और पृथ्वी में गूंज उठी और उसने आपके पुत्रों के हृदयों को चीर दिया, हे धृतराष्ट्र।

 

Shloka 1.20:  atha vyavasthitān dṛṣṭvā dhārtarāṣhṭrān kapidhvajaḥ | pravṛitte śhastra-sampāte dhanurudyamya pāṇḍavaḥ || 1.20 ||

English : At that time, the son of Pandu, Arjuna, whose chariot bore the flag of Hanuman, saw the sons of Dhritarashtra arrayed for battle. He then took up his bow as the weapons were about to be released.

Hindi : उस समय पाण्डुपुत्र अर्जुन, जिनके रथ पर कपिध्वज (हनुमान का ध्वज) था, ने धृतराष्ट्र के पुत्रों को युद्ध के लिए खड़ा देखा। तब उन्होंने अपने धनुष को उठाया, क्योंकि शस्त्र प्रक्षेपण का समय निकट था।

 

Shloka 1.21-1.22:  hṛiṣhīkeśhaṁ tadā vākyam idam āha mahī-pate | senayor ubhayor madhye rathaṁ sthāpaya me 'chyuta || 1.21 ||

yāvad etān nirīkṣhe 'haṁ yoddhu-kāmān avasthitān | kair mayā saha yoddhavyam asmin raṇa-samudyame || 1.22 ||

English : Arjuna said: O Infallible One (Krishna), please place my chariot between the two armies so that I may observe those present here, eager to fight, and know with whom I must fight in this great battle.

Hindi : अर्जुन ने कहा: हे अच्युत (कृष्ण), कृपया मेरे रथ को दोनों सेनाओं के बीच में ले जाकर खड़ा करें, ताकि मैं यहाँ युद्ध के इच्छुक लोगों को देख सकूं और जान सकूं कि मुझे इस महान युद्ध में किन-किन से युद्ध करना होगा।

 

Shloka 1.23:  yotsyamānān avekṣhe 'haṁ ya ete 'tra samāgatāḥ | dhārtarāṣhṭrasya durbuddher yuddhe priya-chikīrṣhavaḥ || 1.23 ||

English : I wish to see those who have come here to fight, wishing to please the evil-minded Duryodhana, the son of Dhritarashtra.

Hindi : मैं उन लोगों को देखना चाहता हूं जो यहाँ युद्ध के लिए आए हैं और धृतराष्ट्र के दुर्बुद्धि पुत्र दुर्योधन को प्रसन्न करना चाहते हैं।

 

Shloka 1.24:  sañjaya uvācha | evam ukto hṛiṣhīkeśho guḍākeśhena bhārata | senayor ubhayor madhye sthāpayitvā rathottamam || 1.24 ||

English : Sanjaya said: O Dhritarashtra, thus addressed by Arjuna, Hrishikesha (Krishna) placed the magnificent chariot between the two armies.

Hindi : संजय ने कहा: हे धृतराष्ट्र, इस प्रकार अर्जुन द्वारा कहे जाने पर, हृषीकेश (कृष्ण) ने उत्तम रथ को दोनों सेनाओं के बीच में खड़ा किया।

 

Shloka 1.25:  bhīṣhma-droṇa-pramukhataḥ sarveṣhāṁ cha mahī-kṣhitām | uvācha pārtha paśhyaitān samavetān kurūn iti || 1.25 ||

English : In front of Bhishma, Drona, and all the other kings, Krishna said: O Partha (Arjuna), behold these Kurus gathered here.

Hindi : भीष्म, द्रोण, और सभी अन्य राजाओं के समक्ष, कृष्ण ने कहा: हे पार्थ (अर्जुन), इन कौरवों को देखो जो यहाँ एकत्रित हुए हैं।

 

Shloka 1.26:  tatrāpaśhyat sthitān pārthaḥ pitṝīn atha pitāmahān | āchāryān mātulān bhrātṝīn putrān pautrān sakhīṁs tathā || 1.26 ||

English : There, Arjuna saw in both armies his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and friends.

Hindi : वहाँ अर्जुन ने दोनों सेनाओं में अपने पिता, पितामह, आचार्य, मामा, भाई, पुत्र, पौत्र और मित्रों को खड़ा देखा।

 

Shloka 1.27:  śhvaśhurān suhṛidaśh chaiva senayor ubhayor api | tān samīkṣhya sa kaunteyaḥ sarvān bandhūn avasthitān || 1.27 ||

English : He also saw his fathers-in-law and well-wishers in both armies. Seeing all these relatives arrayed for battle, the son of Kunti, Arjuna, was overwhelmed with deep compassion and spoke in distress.

Hindi : उसने अपने श्वसुरों और शुभचिंतकों को भी दोनों सेनाओं में खड़ा देखा। इन सभी बंधुओं को युद्ध के लिए तैयार देखकर कुन्तीपुत्र अर्जुन गहरे करुणा से अभिभूत हो गए और दुख में बोले।

 

Shloka 1.28:  dṛṣṭvemaṁ sva-janaṁ kṛiṣhṇa yuyutsuṁ samupasthitam | sīdanti mama gātrāṇi mukhaṁ cha pariśhuṣhyati || 1.28 ||

English : Arjuna said: O Krishna, seeing my own kinsmen arrayed and eager for battle, my limbs are giving way, and my mouth is drying up.

Hindi : अर्जुन ने कहा: हे कृष्ण, अपनी स्वजन सेना को युद्ध के लिए तत्पर देख कर मेरे अंग शिथिल हो रहे हैं और मेरा मुख सूख रहा है।

 

Shloka 1.29:  vepathuśh cha śharīre me roma-harṣhaśh cha jāyate | gāṇḍīvaṁ sraṁsate hastāt tvak chaiva paridahyate || 1.29 ||

English : My whole body is trembling, and my hair is standing on end. My bow, Gandiva, is slipping from my hand, and my skin is burning all over.

Hindi : मेरा सारा शरीर काँप रहा है, और मेरे रोंगटे खड़े हो रहे हैं। मेरा गांडीव धनुष हाथ से फिसल रहा है, और मेरी त्वचा जल रही है।

 

Shloka 1.30:  na cha śhaknomyavasthātuṁ bhramatīva cha me manaḥ | nimittāni cha paśhyāmi viparītāni keśhava || 1.30 ||

English : I am now unable to stand here any longer. My mind is reeling, and I see only omens of evil, O Keshava (Krishna).

Hindi : अब मैं यहाँ और खड़ा नहीं रह पा रहा हूँ। मेरा मन चक्कर खा रहा है, और हे केशव (कृष्ण), मुझे केवल अशुभ संकेत दिखाई दे रहे हैं।

 

Shloka 1.31:  na cha śhreyo ’nupaśhyāmi hatvā sva-janam āhave | na kāṅkṣhe vijayaṁ kṛiṣhṇa na cha rājyaṁ sukhāni cha || 1.31 ||

English : I do not see any good in killing my own relatives in this battle, O Krishna. I desire neither victory, nor a kingdom, nor any of the pleasures.

Hindi : हे कृष्ण, मुझे अपने स्वजनों को युद्ध में मारने से कोई भी अच्छा परिणाम नहीं दिखाई दे रहा है। मुझे न तो विजय की कामना है, न राज्य की, न सुखों की।

 

Shloka 1.32-1.33:  kiṁ no rājyena govinda kiṁ bhogair jīvitena vā | yeṣhām arthe kāṅkṣhitaṁ no rājyam bhogāḥ sukhāni cha || 1.32 ||

ta ime ’vasthitā yuddhe prāṇāṁs tyaktvā dhanāni cha | āchāryāḥ pitaraḥ putrās tathaiva cha pitāmahāḥ || 1.33 ||

English : O Govinda (Krishna), what use is a kingdom to us, or pleasures, or even life itself? Those for whose sake we desire kingdom, enjoyment, and pleasures, are all standing here in battle, ready to give up their lives and wealth.

Hindi : हे गोविंद (कृष्ण), हमारे लिए राज्य, भोग या जीवन का क्या उपयोग है? जिनके लिए हम राज्य, सुख और भोग चाहते हैं, वे सभी यहाँ युद्ध में खड़े हैं, अपने जीवन और धन को त्यागने के लिए तैयार।

 

Shloka 1.34:  mātulāḥ śhvaśhurāḥ pautrāḥ śhyālāḥ sambandhinas tathā | etān na hantum ichchhāmi ghnato ’pi madhusūdana || 1.34 ||

English : Teachers, fathers, sons, grandsons, maternal uncles, fathers-in-law, grandsons-in-law, and other relatives are present here. O Madhusudana (Krishna), I do not wish to kill them, even though they kill me.

Hindi : यहाँ गुरु, पिता, पुत्र, पौत्र, मामा, श्वसुर और अन्य संबंधी उपस्थित हैं। हे मधुसूदन (कृष्ण), मैं इन्हें मारना नहीं चाहता, भले ही वे मुझे मार दें।

 

Shloka 1.35:  api trailokya-rājyasya hetoḥ kiṁ nu mahī-kṛite | nihatya dhārtarāṣhṭrān naḥ kā prītiḥ syāj janārdana || 1.35 ||

English : Even if I am offered the three worlds, I do not desire to kill them. How then can I, for the sake of an earthly kingdom, kill the sons of Dhritarashtra, O Janardana (Krishna)?

Hindi : तीनों लोकों का राज्य भी मिलने पर मैं इन्हें मारना नहीं चाहता। फिर पृथ्वी के राज्य के लिए धृतराष्ट्र के पुत्रों को मारकर मुझे क्या सुख मिलेगा, हे जनार्दन (कृष्ण)?

 

Shloka 1.36:  pāpaṁ evāśhrayed asmān hatvaitān ātatāyinaḥ | tasmān nārhā vayaṁ hantuṁ dhārtarāṣhṭrān sa-bāndhavān || 1.36 ||

English : By killing these aggressors, sin will surely come upon us. Therefore, it does not behoove us to kill the sons of Dhritarashtra, along with their friends.

Hindi : इन आक्रमणकारियों को मारकर हमें पाप ही प्राप्त होगा। इसलिए, धृतराष्ट्र के पुत्रों और उनके मित्रों को मारना हमें उचित नहीं है।

 

Shloka 1.37-1.38:  yadyapyete na paśhyanti lobhopahata-chetasaḥ | kula-kṣhaya-kṛitaṁ doṣhaṁ mitra-drohe cha pātakam || 1.37 ||

kathaṁ na jñeyam asmābhiḥ pāpād asmān nivartitum | kula-kṣhaya-kṛitaṁ doṣhaṁ prapaśhyadbhir janārdana || 1.38 ||

English : Even if they, whose minds are overpowered by greed, do not see the sin of destroying their families and the crime of betraying their friends, why should we, who see the evil of such destruction, not turn away from this sin, O Janardana (Krishna)?

Hindi : यदि लोभ से अभिभूत चित्त वाले ये लोग कुल का नाश करने के दोष को और मित्रों से विश्वासघात करने के पाप को नहीं देख सकते, तो हम, जो ऐसे पापों के परिणाम को जानते हैं, इस पाप से क्यों न बचें, हे जनार्दन (कृष्ण)?

 

Shloka 1.39:  kula-kṣhaye praṇaśhyanti kula-dharmāḥ sanātanāḥ | dharme naṣhṭe kulaṁ kṛitsnam adharmo ’bhibhavatyuta || 1.39 ||

English : With the destruction of the family, the eternal family traditions are lost, and when these traditions are lost, the rest of the family becomes subject to irreligion.

Hindi : कुल के नाश होने पर सनातन कुल-धर्म नष्ट हो जाते हैं, और धर्म नष्ट होने पर शेष कुल अधर्म से प्रभावित हो जाता है।

 

Shloka 1.40:  adharmābhibhavāt kṛiṣhṇa praduṣhyanti kula-striyaḥ | strīṣu duṣṭāsu vārṣhṇeya jāyate varṇa-saṅkaraḥ || 1.40 ||

English : O Krishna, when irreligion prevails, the women of the family become corrupt, and with the corruption of women, O descendant of Vrishni, unwanted progeny is born.

Hindi : हे कृष्ण, जब अधर्म का प्रकोप होता है, तब कुल की स्त्रियाँ भ्रष्ट हो जाती हैं, और हे वृष्णि वंशी, स्त्रियों के भ्रष्ट होने से अवांछित संतान उत्पन्न होती है।

 

Shloka 1.41:  saṅkaro narakāyaiva kula-ghnānāṁ kulasya cha | patanti pitaro hyeṣhāṁ lupta-piṇḍodaka-kriyāḥ || 1.41 ||

English : An increase in unwanted progeny results in hellish life for the family and the family destroyers. The ancestors fall, deprived of the offerings of food and water.

Hindi : अवांछित संतानों की वृद्धि से कुल और कुल को नाश करने वालों के लिए नरक का जीवन होता है। पूर्वज पिंड और जल के अर्पण से वंचित होकर पतित हो जाते हैं।

 

Shloka 1.42:  doṣhair etaiḥ kula-ghnānāṁ varṇa-saṅkara-kārakaiḥ | utsādyante jāti-dharmāḥ kula-dharmāśhcha śhāśhvatāḥ || 1.42 ||

English : Due to the evil deeds of those who destroy the family and cause the birth of unwanted progeny, the eternal family traditions and community welfare activities are destroyed.

Hindi : कुल को नष्ट करने वाले और अवांछित संतानों को जन्म देने वाले पापियों के दोषों से शाश्वत जाति-धर्म और कुल-धर्म नष्ट हो जाते हैं।

 

Shloka 1.43:  utsanna-kula-dharmāṇāṁ manuṣhyāṇāṁ janārdana | narake’niyataṁ vāso bhavatītyanuśuśhruma || 1.43 ||

English : O Janardana (Krishna), I have heard from the learned that those who destroy family traditions dwell in hell for an indefinite period of time.

Hindi : हे जनार्दन (कृष्ण), मैंने विद्वानों से सुना है कि जो लोग कुल-धर्म को नष्ट करते हैं, उन्हें अनिश्चित काल तक नरक में निवास करना पड़ता है।

 

Shloka 1.44:  aho bata mahat pāpaṁ kartuṁ vyavasitā vayam | yad rājyasukhalobhena hantuṁ sva-janam udyatāḥ || 1.44 ||

English : Alas! We are ready to commit a great sin by being eager to kill our own kinsmen, just for the pleasure of a kingdom.

Hindi : हाय! हम राज्य के सुख की इच्छा से अपने स्वजनों को मारने के लिए तत्पर होकर महान पाप करने के लिए तैयार हैं।

 

Shloka 1.45:  yadi māṁ apratīkāram aśhastraṁ śhastra-pāṇayaḥ | dhārtarāṣhṭrā raṇe hanyus tan me kṣhemataraṁ bhavet || 1.45 ||

English : It would be better if the sons of Dhritarashtra, with weapons in hand, kill me unarmed and unresisting on the battlefield.

Hindi : यदि धृतराष्ट्र के पुत्र मुझे युद्ध में बिना प्रतिकार के और शस्त्रहीन अवस्था में मार डालें, तो वह मेरे लिए अधिक कल्याणकारी होगा।

 

Shloka 1.46:  sañjaya uvācha | evam uktvārjunaḥ saṅkhye rathopastha upāviśat | visṛijya sa-śaraṁ chāpaṁ śhoka-saṁvigna-mānasaḥ || 1.46 ||

English : Sanjaya said: Having spoken thus on the battlefield, Arjuna cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed with sorrow.

Hindi : संजय ने कहा: इस प्रकार युद्धभूमि में कहकर, अर्जुन ने अपना धनुष और बाण छोड़ दिया और रथ के अंदर बैठ गए, उनका मन शोक से अभिभूत था।

 

Shloka 1.47:  tam uvācha hṛiṣhīkeśhaḥ prahasann iva bhārata | senayor ubhayor madhye viṣhīdantam idaṁ vacaḥ || 1.47 ||

English : Krishna, as if smiling, spoke these words to the dejected Arjuna, in the midst of both armies, O Bharata.

Hindi : कृष्ण ने, मानो मुस्कराते हुए, दोनों सेनाओं के बीच खड़े हुए शोकग्रस्त अर्जुन से ये वचन कहे, हे भारत।

 

Here is a summary of the chapter:

 

The first chapter of the Bhagavad Gita is titled ‘Arjuna Vishada Yoga’, which translates to ‘The Yoga of Arjuna's Dejection’ or ‘The Despondency of Arjuna’. This chapter sets the stage for the epic dialogue between Krishna and Arjuna, describing the circumstances that led to Arjuna's moral and emotional crisis on the battlefield of Kurukshetra. Here is a comprehensive summary of this chapter:

Dhritarashtra's Question and Sanjaya's Description (Verses 1-13)

The chapter begins with a question posed by Dhritarashtra, the blind king of the Kuru dynasty. He asks his minister and charioteer, Sanjaya, what is happening on the battlefield of Kurukshetra, a holy land. Dhritarashtra is concerned about what his sons, the Kauravas, and the sons of his brother Pandu, the Pandavas, are doing, having assembled there with a desire to fight.

In response, Sanjaya describes how the armies have assembled and how the commander of the Kaurava army, Duryodhana, approaches his teacher, Dronacharya, and speaks of the strength of the Pandava army. He points out the leading warriors on both sides. To uplift the morale of the Kauravas, Bhishma, the eldest member of the Kuru dynasty, blows his conch, followed by other warriors who sound their war drums and conches. The battlefield reverberates with tumultuous sounds, reflecting the readiness of both sides to engage in battle.

Krishna and Arjuna in Their Chariot (Verses 14-19)

As a response to the Kauravas' show of strength, Krishna and Arjuna also blow their conches, signaling the might and confidence of the Pandavas. The conch blown by Krishna is called Panchajanya, while Arjuna's is called Devadatta. The other great warriors on the Pandava side, such as Bhima, Yudhishthira, Nakula, Sahadeva, and others, also blow their conches. The sound echoes across the heavens and the earth, shattering the hearts of the Kauravas.

Arjuna’s Request to Survey the Battlefield (Verses 20-27)

At this point, Arjuna, with his charioteer Krishna, requests that his chariot be placed in the middle of the battlefield, between both armies, so that he can observe those who are ready to fight. Krishna obliges and positions the chariot between the two armies, in front of Bhishma and Drona, and Arjuna starts surveying the opponents.

When Arjuna sees his relatives, friends, elders, and revered teachers assembled for battle, a profound feeling of sorrow and compassion overcomes him. He sees fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, and friends on both sides and realizes the magnitude of the impending destruction.

Arjuna’s Moral Dilemma and Emotional Turmoil (Verses 28-30)

Seeing all his loved ones and well-wishers ready to fight each other, Arjuna's heart becomes heavy. He is overwhelmed by a sense of grief and moral conflict. He feels his limbs go weak, his mouth dry, his body trembling, and his hair standing on end. He drops his Gandiva bow and feels incapable of continuing. His mind becomes clouded with confusion, and he starts doubting the value of such a war.

Arjuna’s Arguments Against War (Verses 31-37)

Arjuna, in his confused state, begins to articulate why he does not wish to fight. He tells Krishna that he sees no benefit in killing his relatives and revered elders for the sake of a kingdom, pleasure, or wealth. He argues that even if they were to gain sovereignty over the entire three worlds, it would not be worth the lives of those who stand before him.

Arjuna expresses concern about the consequences of the war: killing these relatives would lead to the destruction of family traditions (kula-dharma), causing societal degradation and the rise of unwanted progeny (varna-sankara). This, in turn, would lead to chaos in society, where traditional values and rites would be lost. He fears that the ancestors, deprived of the customary offerings (like food and water), would suffer, and thus the warriors, in their greed, would ultimately be the cause of a great societal fall.

Arjuna’s Renunciation and Surrender (Verses 38-47)

Arjuna continues by pointing out the dire consequences of such destruction, stressing that with the fall of family values, adharma (irreligion) would prevail. He laments the repercussions of such actions, especially on the women of the family, and describes how their moral degradation would lead to further deterioration of social order. Arjuna's intense grief and compassion make him question the righteousness of killing his own kin.

Ultimately, Arjuna, overwhelmed by sorrow and filled with compassion, declares that he cannot fight. He states that he would rather be killed unarmed than engage in a battle that would lead to the destruction of his own family. He sets aside his bow and arrows and sits down in his chariot, his heart full of sorrow.

The Importance of the First Chapter

The first chapter of the Bhagavad Gita is crucial as it introduces the central conflict that forms the basis for the entire discourse. It reflects Arjuna’s human vulnerability, ethical concerns, and his emotional struggle in facing a situation where he must choose between his duty as a Kshatriya (warrior) and his love for his family. Arjuna’s dilemma serves as the context for the profound philosophical teachings that Krishna imparts in the subsequent chapters.

The chapter reveals the complexity of dharma (duty) and raises important questions about righteousness, the moral cost of war, and the struggle between one’s emotions and one’s duty. The scene sets up the dialogue between Krishna and Arjuna that leads to the unveiling of profound spiritual truths.

The first chapter of the Bhagavad Gita is not only about the physical preparations for the battle of Kurukshetra but also about the mental and emotional battle within Arjuna. It brings forth his doubts, fears, and the ethical crisis that paralyzes him. His profound sorrow, reluctance to fight, and questions about the nature of duty make him the perfect seeker, setting the stage for the teachings of Krishna, which unfold in the subsequent chapters.

Arjuna's crisis is one that resonates universally—the struggle to act in the face of conflicting values, ethical dilemmas, and emotional attachments. Krishna’s response, starting from the second chapter, aims to address these concerns, guide Arjuna towards self-realization, and help him understand the deeper principles of life, action, and duty.

 

 

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