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Bhagavad Gita has 18 chapters as commentary of Tat-tvam-asi mahavakya.

First six chapters (Chapters 1-6):

• जीव-स्वरूप - who am I? What is my true identity/nature

• कर्म-योग - how to perform actions to realise my true identity

• पुरुष-प्रयत्न - importance of one’s own effort

Second six chapters (Chapters 6-12):

• ईशवर-स्वरूप - Who is God - the creator/sustainer/destroyer of this universe

• उपासना-योग - How to develop love and devotion to God

• ईश्वर-अनुग्रह - the importance of grace of God

Third six chapters (Chapters 13-18):

• जीव-ईश्वर-स्वरूप-ऐक्यता - the oneness of the essential nature of jiva and Ishvara

• ज्ञान-योग - how to realise that oneness through sravana-manana-nidhyasana,

• दैवगुण/सद्गुण - what qualities to be cultivated to realise the oneness.

Arjuna Vishada Yoga - The Yoga through Despondency for Arjuna. अर्जुनाय विषादेन योगः

Duryodhana and Arjuna - both lose sense of balance before the war begins. But both do for different reasons. 

• Duryodhana’s anxiety is driven by passion and desire for materialistic gains. Arjuna’s grief is driven by attachment to kith and kin.

• Duryodhana has no nobility in his thoughts, speech or actions. Arjuna was noble-minded, a great soul, a devotee who is a worthy student to receive the great message of Gita from Bhagavan Himself.

• Duryodhana’s anxiety is ended by merely a war cry from Bhishma. Arjuna’s is deeper and needs the message of understanding one’s identity to get over the strong attachment.

Arjuna’s grief is driven by primary ignorance of not knowing one’s identity which leads to assuming an incorrect identity. But that itself is not a major problem for functionality in this world. Assuming an identity which is not appropriate for a certain time and place is the problem - (relative in a war) as one becomes misguided with no avenues for growth. If Arjuna was taking himself to be a warrior in war, then no problem, even if it is wrong identity.

धृतराष्ट्र उवाच ।

धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः ।

मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥१-१॥

धृतराष्ट्रः उवाच - सञ्जय धर्मक्षेत्रे कुरुक्षेत्रे युयुत्सवः समवेताः मामकाः पाण्डवाः च किम् एव अकुर्वत। 

धृतराष्ट्रः = Dhritarashtra, उवाच = said, धर्मक्षेत्रे = in Dharmakshetra, कुरुक्षेत्रे = Kurukshetra, समवेताः = assembled, युयुत्सवः = eager to fight, मामकाः = my sons, पाण्डवाः = Pandavas, च = and, एव = indeed, किम् = what, अकुर्वत = did, सञ्जय = O Sanjaya

Dhritarashtra said: O Sanjaya! In Dharmakshetra Kurukshetra, indeed what did the assembled Pandavas and my people, eager to fight, do?

धृतराष्ट्रः - धृतराष्ट्र, पुं, प्र, एक

उवाच - वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

धर्मक्षेत्रे - धर्मक्षेत्र, नपुं, स, ए  

कुरुक्षेत्रे - कुरुक्षेत्र, नपुं, स, ए  

समवेताः - समवेत, पुं, प्र, बहु, कृदन्तरूपाणि - सम् + अव + इ + क्त - इण् गतौ - अदादिः - अनिट्

युयुत्सवः - युयुत्सु, पुं, प्र, बहु, युध् + सन् + उ  

मामकाः - मामक, पुं, प्र, बहु

पाण्डवाः - पाण्डव, पुं, प्र, बहु

च - अव्ययम् 

एव - अव्ययम्

किम् - किम्, नपुं, द्वि, एक

अकुर्वत - कृ धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः आत्मने पदम् - डुकृञ् करणे - तनादिः, प्र-पु, बहु

सञ्जय - सञ्जय, पुं, सं, एक

Beginning with “अशोच्यान् …”, by the instruction of the means for the removal of sorrow, delusion, and all demoniac defects (शोक-मोह-आदि-सर्व-असुर-पाप्म-निवृत्ति-उपाय-उपदेशेन), the Lord’s teaching is that the highest human end (पुरुषार्थः) should be attained through the performance of one’s own duty (स्वधर्म-अनुष्ठानात् पुरुषार्थः प्राप्यताम्). This instruction of the Lord (भगवदुपदेशः) is universal (सर्वसाधारणः).

And the narrative in the form of a dialogue between the Lord and Arjuna (भगवत्-अर्जुन-संवाद-रूपा आख्यायिका) is for the praise of knowledge (विद्या-स्तुति-अर्था), just as in the Upaniṣads the dialogues such as that between Janaka and Yājñavalkya (जनक-याज्ञवल्क्य-संवाद-आदि-वत् उपनिषत्सु).

How is it that even the well-known great soul Arjuna (प्रसिद्ध-महानुभावः अपि अर्जुनः), through affection arising from notions such as “I am theirs” and “they are mine” (अहम् एषाम्, मम एते इति एवम्-प्रत्यय-निमित्त-स्नेह-निमित्ताभ्याम्), became one whose discrimination and knowledge were overpowered by sorrow and delusion (शोक-मोहाभ्याम् अभिभूत-विवेक-विज्ञानः)?

Though he had of himself engaged in battle, which is his Kṣatriya duty (स्वतः एव क्षत्र-धर्मे युद्धे प्रवृत्तः अपि), he withdrew from that very battle (तस्मात् युद्धात् उपरराम). And he turned to perform another’s duty (परधर्मं च … प्रववृत्ते), namely a life of mendicancy and the like (भिक्षा-जीवन-आदि), which is prohibited for a Kṣatriya (क्षत्रियं प्रति प्रतिषिद्धम्).

Thus he became immersed in great misfortune (तथा च महति अनर्थे मग्नः अभूत्). But through the Lord’s instruction (भगवत्-उपदेशात्), having obtained this knowledge (इमां विद्यां लब्ध्वा), removing sorrow and delusion (शोक-मोहौ अपनिय), he again engaged in his own duty (पुनः स्वधर्मे प्रवृत्तः) and became one who had accomplished what was to be accomplished (कृत-कृत्यः बभूव). Therefore this knowledge, having a very great purpose (महाप्रयोजना विद्या), is praised (स्तूयते).

By presenting Arjuna as the example (अर्जुन-अपदेशेन), the qualification of the student (उपदेश-अधिकारी) is shown. This will be explained (तथा च व्याख्यास्यते).

Even after engagement in one’s own duty had arisen (स्वधर्म-प्रवृत्तौ जातायाम् अपि), the two causes of deviation from it — sorrow and delusion (तत्-प्रच्युतिहेतुभूतौ शोक-मोहौ) — are shown by Arjuna in statements such as “How shall I fight with Bhīṣma in battle?” (कथं भीष्मम् अहं संख्ये इति आदिना अर्जुनेन दर्शितौ).

If it be asked: what was the cause of Arjuna’s engagement in battle, even without discrimination (अर्जुनस्य युद्धाख्ये स्वधर्मे विनापि विवेकं किं-निमित्तता प्रवृत्तिः)? It is stated that the conduct of the opposing army was the cause (दृष्ट्वा तु पाण्डवानीकम् इत्यादिना पर-सैन्य-चेष्टितं तत्-निमित्तम् उक्तम्).

As an introduction to that (तत्-उपोद्धातत्वेन), the question of Dhṛtarāṣṭra to Sañjaya begins with the verse “धर्मक्षेत्रे …”.

The words “धृतराष्ट्र उवाच” are the speech of Vaiśampāyana to Janamejaya (धृतराष्ट्र उवाच इति वैशम्पायन-वाक्यम् जनमेजयं प्रति).

Having previously heard many causes of the victory of the Pāṇḍavas (पाण्डवानां जय-कारणं बहुविधं पूर्वम् आकरण्य), and being afraid of the loss of his sons’ kingdom (स्व-पुत्र-राज्य-भ्रंशात् भीतः), Dhṛtarāṣṭra asked (पप्रच्छ), hoping for a cause of his sons’ victory (स्व-पुत्र-जय-कारणम् आशंसन्).

Though assembled in Kurukṣetra eager to fight (पूर्वं युयुत्सवः योद्धुम् इच्छवः अपि सन्तः कुरुक्षेत्रे समवेताः), what did my sons (मामकाः), that is, Duryodhana and others (दुर्योधन-आदयः), and the Pāṇḍavas (पाण्डवाः), that is, Yudhiṣṭhira and others (युधिष्ठिर-आदयः), do (किम् अकुर्वत)?

Did they fight according to their previously arisen eagerness for battle (पूर्वोद्भूत-युयुत्सा-अनुसारेण युद्धम् एव कृतवन्तः)? Or, because of some cause leading to cessation of the desire to fight (केनचित् निमित्तेन युयुत्सा-निवृत्त्या), did they do something else (अन्यत् एव किंचित् कृतवन्तः)?

The visible fear arising from heroes like Bhīṣma and Arjuna (भीष्म-अर्जुन-आदि-वीर-पुरुष-निमित्तं दृष्ट-भयम्) as a cause for cessation of the desire to fight is already well known (प्रसिद्धम् एव). To indicate also unseen fear (अदृष्ट-भयम् अपि दर्शयितुम्), he says “धर्मक्षेत्रे”.

Kurukṣetra is the field that is the cause of the origination of dharma not previously present and the increase of dharma already present (धर्मस्य पूर्वम् अविद्यमानस्य उत्पत्तेः विद्यमानस्य च वृद्धेः निमित्तं क्षेत्रम्), just as a field is for crops (सस्यस्य इव). It is famous in all śruti and smṛti (सर्व-श्रुति-स्मृति-प्रसिद्धम्).

Thus the agitation (महान् उद्वेगः) born of not seeing a firm means (दृढतरम् उपायम् अपश्यतः) for securing either his sons’ kingdom or preventing the Pāṇḍavas’ gain is the seed of the question (प्रश्न-बीजम्).

By addressing “संजय” (संजये इति संबोधनम्), he implies: “You who have completely conquered defects such as attachment and aversion (राग-द्वेष-आदि-दोषान् सम्यक् जितवान् असि), therefore it should be told by you without deceit (निर्व्याजम् एव कथनीयम् त्वया).”

Though the question could have been completed with “मामकाः किम् अकुर्वत,” by separately mentioning “पाण्डवाश्च,” he expresses hostility toward them (तत्-द्रोहम् अभिव्यनक्ति) by showing absence of possessiveness toward the Pāṇḍavas (पाण्डवेषु ममकार-अभाव-प्रदर्शनम्).

Notes:

King Kuru did penance in that kshetra. He asked for a boon that anyone who dies there should go to heaven and Indra granted it. It is called dharmakshetra because one’s mere presence there makes one to be dharmic.

मामकाः - this word shows Dhritarashtra's bias towards his sons even though he is father-like to Pandavas who are rightful heirs to the kingdom, who have been very reasonable to even ask for only a very small portion for performance of their duties.

सञ्जय उवाच ।

दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।

आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥ १-२॥

सञ्जय उवाच - राजा दुर्योधनः व्यूढम् पाण्डवानीकम् दृष्ट्वा तदा तु आचार्यम् उपसङ्गम्य वचनम् अब्रवीत्। 

सञ्जय = Sanjaya, उवाच = said, दृष्ट्वा = having seen, तु = indeed, पाण्डवानीकम् = army (अनीक, mn) of Pandavas, व्यूढम् = in battle arrayed, दुर्योधनः = Duryodhana, तदा = then, आचार्यम् = to teacher, उपसङ्गम्य = having approached, राजा = the King, वचनम् = words, अब्रवीत् = said

Sanjaya said: Having seen the army of Pandavas arrayed in battle, then indeed King Duryodhana, having approached his teacher, said these words.

सञ्जय - सञ्जय, पुं, सं, एक  

उवाच - वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

दृष्ट्वा - अव्ययम्, कृदन्तरूपाणि - दृश् + क्त्वा - दृशिँर् प्रेक्षणे - भ्वादिः - अनिट्

तु - अव्ययम्  

पाण्डवानीकम् - पाण्डवानीक, नपुं, द्वि, एक   

व्यूढम् - व्यूढ, पुं, द्वि, एक , कृदन्तरूपाणि - वि + वह् + क्त - वहँ प्रापणे - भ्वादिः - अनिट्

दुर्योधनः - दुर्योधन, पुं, प्र, एक, कृदन्तरूपाणि - दुर् + युध् + ल्युट् - युधँ सम्प्रहारे - दिवादिः - अनिट्

तदा - अव्ययम्  

आचार्यम् - आचार्य, पुं, द्वि, एक , कृदन्तरूपाणि - आङ् + चर् + ण्यत् - चरँ गत्यर्थाः चरतिर्भक्षणर्थोऽपिँ चरँ भक्षणे च चरतिर्भक्षणेऽपि - भ्वादिः - सेट्

उपसङ्गम्य - अव्ययम्, कृदन्तरूपाणि - उप + सम् + गम् + ल्यप् - गमॢँ गतौ - भ्वादिः - अनिट्

राजा - राजन्, पुं, प्र, एक   

वचनम् - वचन, नपुं, द्वि, एक, कृदन्तरूपाणि - वच् + ल्युट् - वचँ परिभाषणे - अदादिः - अनिट्

अब्रवीत् - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः परस्मै पदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक

Thus (एवम्), though deprived even of the two eyes of compassion and worldly discernment (कृपा-लोक-व्यवहार-नेत्राभ्याम् अपि हीनतया), the greatly blind one (महतः अन्धस्य), Dhṛtarāṣṭra (धृतराष्ट्रस्य), who was exclusively attached to mere affection for his son (पुत्र-स्नेह-मात्र-अभिनिविष्टस्य), asked his question. Knowing his inner intention (विदित-अभिप्रायस्य), the exceedingly righteous Sañjaya (अतिधार्मिकस्य संजयस्य) gives his reply. Vaiśampāyana introduces that reply (प्रतिवचनम् अवतारयति वैशम्पायनः).

There (तत्र), for the Pāṇḍavas (पाण्डवानाम्) there was not even the possibility of visible fear (दृष्ट-भय-संभावना अपि न अस्ति). But unseen fear (अदृष्ट-भयम् तु), arising in Arjuna through delusion (भ्रान्त्या अर्जुनस्य उत्पन्नम्), was pacified by the Lord (भगवता उपशमितम्). Thus the excellence of the Pāṇḍavas (पाण्डवानाम् उत्कर्षः) is indicated by the particle “tu” (तु-शब्देन द्योत्यते).

But in order to please the king (राजानं तोषयितुम्), who was anxious that the kingdom he had restored might be taken back because of his own son’s actions (स्व-पुत्र-कृत-राज्य-प्रत्यर्पण-शङ्कया), he first describes the wickedness of Duryodhana (दुर्योधन-दौष्ट्यम् एव प्रथमतो वर्णयति) beginning with “having seen” (दृष्ट्वा इति).

Having seen the army of the sons of Pāṇḍu (पाण्डु-सुतानाम् अनीकम् सैन्यम्), drawn up in military formation (व्यूढम्), arranged by Dṛṣṭadyumna and others (व्यूह-रचनया धृष्टद्युम्न-आदिभिः स्थापितम्), and having made it an object of visual cognition (चाक्षुष-ज्ञानेन विषयीकृत्य), at that very time when battle was about to commence (तदा संग्राम-उद्यम-काले), he approached the teacher named Droṇa (आचार्यं द्रोण-नामानम् उपसंगम्य), the founder of the tradition of archery (धनुः-विद्या-संप्रदाय-प्रवर्तयितारम्). He himself went near him (स्वयम् एव तत्-समीपं गत्वा), and did not summon him to his own side (न तु स्व-समीपम् आहूय).

By this is suggested the fear produced by seeing the Pāṇḍava army (एतेन पाण्डव-सैन्य-दर्शन-जनितं भयम् सूच्यते). Though he went near him for his own protection out of fear (भयेन स्व-रक्षा-अर्थं तत्-समीप-गमने अपि), he concealed that fear under the pretext of reverence for the teacher (आचार्य-गौरव-व्याजेन भय-संगोपनम्), saying “O King” (राजेति), thus displaying political cleverness (राजनीति-कुशलत्वात् इति आह).

Although the sentence could have been completed simply with “Duryodhana said to the teacher” (आचार्यं दुर्योधनः अब्रवीत् इति एतावतैव निर्वाहे), the word “speech” (वचन-पदम्) is used in order to transition into a particular statement (वाक्य-विशेषे संक्रमितुम्) endowed with many qualities such as brevity and richness of meaning (संक्षिप्त-बहु-अर्थत्व-आदि-बहु-गुण-विशिष्टे). Or, it may mean that he uttered mere words alone (वचन-मात्रम् एव अब्रवीत्), and not anything of real substance (न तु कञ्चित् अर्थम् इति वा).

Notes:

• Duryodhana is addressed as a king because 

  • he acted like one, even though he was not.

  • also had an ego of thinking himself to be superior to all. This word conveys the idea that the attitude with which he approached his teacher was not as a shishya lacking respect.

• Even though he had a bigger army Duryodahana was nervous:

  • Motivation to fight on Pandavas side was more as they were dharmic

  • He suspected Bhisma and Drona wanted Pandavas to win and so will not apply themselves fully

  • Got nervous looking at the well-arranged army of Pandavas

• Approached teacher instead of general Bhishma due to the following reasons:

  • Show his frustration of how his teacher’s disciples are fighting him now. In a way ridiculing him that his strong favoritism towards Pandavas has backfired on him.

  • Also making sure that his teacher is fully engaged to fight his beloved Pandavas.

• व्यूढम् - has taken the battle formation of a व्यूह.

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।

व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ १-३॥

आचार्य (त्वम्) तव धीमता शिष्येण द्रुपदपुत्रेण पाण्डुपुत्राणाम् एताम् व्यूढाम् महतीम् चमूम् पश्य। 

पश्य = see, एताम् = this, पाण्डुपुत्राणाम् = of sons of Pandu, आचार्य = O teacher!, महतीम् = great, चमूम् = army (f), व्यूढाम् = in battle formation, धीमता शिष्येण द्रुपदपुत्रेण = by intelligent disciple

Drupada’s son, तव = your

O teacher! See the great army of the sons of Pandu arrayed in battle led by your intelligent disciple Drupada’s son.

चमू (सं, ऊ, स्त्री), चमूम् (द्वि, एक). Also a division of army: Monier W: 129 elephants, as many cars, 2187 horses, and 3645 foot soldiers, MBh. i, 292.

महत् (वि), महतीं (ई, स्त्री, द्वि, एक)

व्यूढ (वि), व्यूढाम् (आ, स्त्री, द्वि, एक)

धीमत् (वि), धीमता (मत्, पुं, तृ, एक)

पश्य – √दृश् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - दृशिँर् प्रेक्षणे - भ्वादिः, म-पु, एक

एताम् – एतद्, स्त्री, द्वि, एक

पाण्डुपुत्राणाम् – पाण्डुपुत्र, पुं, ष, बहु

आचार्य – आचार्य, पुं, सं, एक

महतीम् – महती, स्त्री, द्वि, एक

चमूम् – चमू, स्त्री, द्वि, एक

व्यूढाम् – व्यूढा, स्त्री, द्वि, एक

द्रुपदपुत्रेण – द्रुपदपुत्र, पुं, तृ, एक

तव – यूष्मद्, ष, एक

शिष्येण – शिष्य, पुं, तृ, एक

धीमता - धीमत्, पुं, तृ, एक, तद्धितान्तरूपाणि - धी + मतुप्

That very speech in the form of a specific statement (तदेव वाक्य-विशेष-रूपं वचनम्) he quotes beginning with “Behold this…” (पश्य एताम् इत्यादिना).

From the words “producing joy in him” (तस्य संजनयन् हर्षम् इत्यतः), it is to be understood that, since the teacher (आचार्यः), because of his extremely affectionate heart toward the Pāṇḍavas, who were his beloved pupils (पाण्डवेषु प्रिय-शिष्येषु अति-स्निग्ध-हृदयत्वात्), might possibly not fight (युद्धं न करिष्यति इति संभाव्य), Duryodhana, pointing out the contempt of the enemies toward him (तस्मिन् परेषाम् अवज्ञां विज्ञापयन्), speaks in order to generate an excess of anger in him (तस्य क्रोध-अतिशयम् उत्पादयितुम् आह).

“Behold” (पश्य) — directly perceive (अपरोक्षीकुरु) this great army of the sons of Pāṇḍu (एताम् पाण्डु-पुत्राणाम् चमूं महतीम्), standing fearless (भय-शून्यत्वेन स्थिताम्), disregarding even great souls like yourself (भवद्-विधान् अपि महानुभावान् अवगणय्य) because of its close proximity (अत्यासन्नत्वेन), vast of many units and difficult to overcome (अनेक-अक्षौहिणी-सहितत्वेन दुर्निवाराम्).

The imperative (लोट्) here expresses entreaty (प्रार्थनायाम् लोट्). “O teacher” (आचार्येति) — I, being your pupil (अहम् शिष्यत्वात्), request you as my teacher (त्वाम् आचार्यं प्रार्थये इति आह).

And the sense is: “Having seen the contempt shown by them (दृष्ट्वा च तत्-कृताम् अवज्ञाम्), you yourself will come to know (स्वयम् एव ज्ञास्यसि).”

If it be objected, “Their contempt must simply be borne by us, since we are capable of retaliating (तदीया अवज्ञा सोढव्या एव अस्माभिः प्रतिकर्तु-शक्यत्वात्),” to remove that doubt he says, “It is easy for you indeed” (तव सुकरम् एव इति आह), “being drawn up by your pupil” (व्यूढाम् तव शिष्येण इति).

The superiority of the teacher over the pupil (शिष्य-अपेक्षया गुरोः आधिक्यम्) is universally acknowledged (सर्व-सिद्धम् एव). Instead of saying “drawn up by Dhṛṣṭadyumna” (व्यूढाम् तु धृष्टद्युम्नेनेति अनुक्त्वा), he says “by the son of Drupada” (द्रुपद-पुत्रेण इति कथनम्) in order to inflame anger (क्रोध-उद्दीपन-अर्थम्) by indicating the former enmity with Drupada (द्रुपद-पूर्व-वैर-सूचनया).

The word “intelligent” (धीमतेति पदम्) is used to indicate that he is not to be disregarded (अनुपेक्षणीयत्व-सूचन-अर्थम्).

“Behold” (पश्य इति) is a request expressing great urgency (त्वरा-अतिशय-अर्थम्), dismissing any other distraction (व्यासङ्ग-अन्तर-निराकरणेन).

Further, “O teacher of the sons of Pāṇḍu” (हे पाण्डु-पुत्राणाम् आचार्य) — not “my teacher” (न तु मम), because of your excessive affection toward them (तेषु स्नेह-अतिशयात्).

“By the son of Drupada, your pupil” (द्रुपद-पुत्रेण तव शिष्येण) — though he was born for your destruction (त्वत्-वध-अर्थम् उत्पन्नः अपि), he was instructed by you (त्वया अध्यापितः). Thus he suggests: “Your own folly (तव मौढ्यम् एव) is the cause of my misfortune (मम अनर्थ-कारणम् इति सूचयति).”

The enemy (शत्रुः), from you (तव सकाशात्), has acquired the knowledge that is the means of your destruction (त्वत्-वध-उपाय-भूता विद्या गृहीता इति), and this is his cleverness (तस्य धीमत्त्वम्).

Therefore (अतः एव), the joy arising from seeing that army (तत्-चमू-दर्शनेन आनन्दः) will belong to you alone (तव एव भविष्यति), because you are deluded (भ्रान्तत्वात्), and not to anyone else (न अन्यस्य कस्यचित् अपि).

“As something to be shown to you” (यत् प्रति इयम् प्रदर्शनीया इति), you alone should behold this (त्वम् एव एताम् पश्य),” — thus, while showing that army to the teacher (आचार्यं प्रति तत्-सैन्यं प्रदर्शयन्), he indicates his concealed hatred (निगूढं द्वेषं द्योतयति).

And thus (एवम् च), one who, having reached the Field of Dharma (यस्य धर्म-क्षेत्रं प्राप्य), has such perverted understanding even toward his teacher (आचार्ये अपि ईदृशी दृष्ट-बुद्धिः), what doubt can there be about his lack of remorse (तस्य का अनुताप-शङ्का)? Because, suspecting everyone (सर्व-अभिशङ्कित्वेन) and being of exceedingly wicked intention (अति-दुष्ट-आशयत्वात्), such is his inner disposition (इति भावः).

Notes:

• Taunting his teacher:

  • See the great army of Pandavas whom you have trained and now they are using that skill against you.

  • Look at your nemesis’ Drupada’s son whom you have trained

अत्र शूरा महेष्वासा भीमार्जुनसमा युधि ।

युयुधानो विराटश्च द्रुपदश्च महारथः ॥१-४॥

अन्वय in verse 6.

अत्र = Here, शूराः = valorous, महेष्वासाः = archers, भीमार्जुनसमाः = equal to Bhima and Arjuna, युधि = in war, युयुधानः = Yuyudhana, विराटः = Virat, च = and, द्रुपदः = Drupada, च = and, महारथः = great warrior

Here are the valorous archers equal to Bhima and Arjuna in warfare. The great warrior Yuyudhana, Virata and Drupada.

अत्र – अव्ययम्

शूराः – शूर, पुं, प्र, बहु

महेष्वासाः – महेष्वास, पुं, प्र, बहु, महान् इष्वासः इति महेष्वासः

भीमार्जुनसमाः – भीमार्जुनसम, पुं, प्र, बहु

युधि – युद्ध, स्त्री, स, एक

युयुधानः – युयुधान, पुं, प्र, एक

विराटः – विराट, पुं, प्र, एक

च – अव्ययम्

द्रुपदः – द्रुपद, पुं, प्र, एक

च – अव्ययम्

महारथः – महारथ, पुं, प्र, एक

If it be objected (ननु), “This army (एताम् चमूम्), commanded by the not-widely-known son of Drupada (द्रुपद-पुत्रेण अप्रसिद्धेन अधिष्ठिताम्), may be conquered by any one of ours whatsoever (अस्मदीयः यः कश्चित् अपि जेष्यति); why then are you so agitated (किम् इति त्वम् उत्ताम्यसि)?”, in reply he says “Here are heroes…” (अत्र शूराः इत्यादिभिः) in three verses (त्रिभिः).

It is not that Dhṛṣṭadyumna alone here is a hero (न केवलम् अत्र धृष्टद्युम्नः एव शूरः), so that the army might be disregarded (येन उपेक्षणीयता स्यात्). Rather, in this army there are many other heroes as well (किं तु अस्याम् चम्वाम् अन्ये अपि बहवः शूराः सन्ति); therefore, effort must certainly be made to conquer it (अवश्यम् एव तत्-जये यतनीयम्) — this is the intention (इति अभिप्रायः).

He further specifies those heroes (शूरान् एव विशिनष्टि) by saying “great bowmen” (महा-इष्वासाः इति). Those whose bows (इष्वासाः धनूंषि) are great and cannot be assailed by others (महान्तः अन्यैः अप्रधृष्याः येषाम् ते तथा) — such are they. The sense is that they are skilled in routing enemy forces from a distance (दूरतः एव पर-सैन्य-विद्रावण-कुशलाः इति भावः).

Lest it be suspected that, though possessing great bows and the like (महाधनुः-आदि-मत्त्वे अपि), they might lack skill in battle (युद्ध-कौशल-अभावम् आशङ्क्य), he says: “in battle equal to Bhīma and Arjuna” (युधि भीम-अर्जुन-अभ्याम् समाः). That is, equal to Bhīma and Arjuna, whose valor is universally acknowledged (सर्व-सम्प्रतिन्न-पराक्रमाभ्याम् तुल्याः).

He names them (तान् एव आह) beginning with “Yuyudhāna…” (युयुधानः इत्यादि) and ending with “great chariot-warriors” (महारथाः इत्यन्तेन).

Yuyudhāna is Sātyaki (युयुधानः सात्यकिः). Drupada also is a great chariot-warrior (द्रुपदः च महारथः इति एकः). Or, “great chariot-warrior” (महारथः) may qualify Yuyudhāna, Virāṭa, and Drupada (युयुधान-विराट-द्रुपदानाम् विशेषणम् महारथः इति).

“Possessed of great vigor” (वीर्यवान् इति) may qualify Dhṛṣṭaketu, Cekitāna, and the king of Kāśī (धृष्टकेतु-चेकितान-काशि-राजानाम् विशेषणम् वीर्यवान् इति).

“Foremost among men” (नर-पुङ्गवः इति) may qualify Purujit, Kuntibhoja, and Śaibya (पुरुजित्-कुन्तिभोज-शैब्यानाम् विशेषणम् नर-पुङ्गवः इति).

Yudhāmanyu is valiant (विक्रान्तः युधामन्युः), and Uttamaujā is full of vigor (वीर्यवान् च उत्तमौजाः) — these two are separate (इति द्वौ).

Or else (अथवा), all the adjectives may be taken together (सर्वाणि विशेषणानि समुच्चित्य) and applied everywhere (सर्वत्र योजनीयानि).

“The son of Subhadrā” (सौभद्रः) is Abhimanyu (अभिमन्युः). And the sons of Draupadī (द्रौपदेयाः) are the five beginning with Prativindhya (द्रौपदी-पुत्राः प्रतिविन्ध्य-आदयः पञ्च). By the particle “and” (चकारात्), others also are included, such as the king of the Pāṇḍyas and Ghaṭotkaca (अन्ये अपि पाण्ड्य-राज-घटोत्कच-प्रभृतयः).

The five Pāṇḍavas (पञ्च पाण्डवाः) are extremely well known (अति-प्रसिद्धाः एव), and therefore are not counted (न गणिताः).

Those who are counted (ये गणिताः) are seventeen; and all the others belonging to them (अन्ये अपि तदीयाः सर्वे एव) are indeed great chariot-warriors (महारथाः एव). All of them are great chariot-warriors (सर्वे अपि महारथाः एव); not one is merely a chariot-warrior or a half-chariot-warrior (न एकः अपि रथः अर्ध-रथः वा).

The term “great chariot-warrior” (महारथाः) also implies the status of “super-chariot-warrior” (अति-रथत्वस्य अपि उपलक्षणम्).

And its definition is:

“He who can fight ten thousand bowmen alone (एकः दश-सहस्राणि योधयेत् यः तु धन्विनाम्), and who is skilled in weapons and military science (शस्त्र-शास्त्र-प्रवीणः च), is remembered as a great chariot-warrior (महारथः इति स्मृतः).

But he who can fight innumerable warriors (अमितान् योधयेत् यः तु) is declared to be a super-chariot-warrior (संप्रोक्तः अति-रथः तु सः).

He who can fight only one opponent (रथः तु एकेन यः योद्धा) and is inferior to that is remembered as a half-chariot-warrior (तत्-न्यूनः अर्ध-रथः स्मृतः)."

Notes:

• Duryodhana in his anxiety is seeing an exaggerated version of warriors calling them equal to Arjuna and Bhima who are special or the best among the warriors.

• इषु is an arrow. इष्वास - where the arrow is placed (on a bow), striking that the arrow goes a long distance. The warriors whose arrows can be sent long distances are महेष्वास.

• Who is a maharatha? 

एको दशसहस्राणि योधयेत् यस्तु धन्विनाम्। शस्त्रशास्त्रप्रवीणश्च विज्ञेयः स महारथः। 

Maharatha can fight 10000 warriors. There are also artharatha, ratha.

• He begins to enumerate the warriors on both sides - rambling nonsense. Why? Because he is anxious, nervous seeing the army of Pandavas and also doubting the loyalty of Bhishma and Drona.

• Begins with Yuyudhan -- ati shayena yudhyati - one who goes for war and fights for long. He is also called Saatyakii, son of satyaki, belonging to the Vrshni clan. He is a disciple of Arjuna. 

  • Implying how Arjuna made sure that his disciple fights with him, unlike Drona who failed to do so. 

  • How ungrateful Arjuna is towards his own teacher who showed undue favoritism to him and thus got fooled in the end.

He survives the war but gets killed in the fight between Yadav clans later after the war.

• Virata -- one who makes the shatrus wail -- and Drona had no enmity, but in the attack on Virata’s kingdom in the last year of Pandavas exile that was incognito, Kauravas got defeated by Arjuna single-handedly. Drona fell unconscious in that war. So again putting him second in the list is a taunt. He is the father of Uttaraa, Abhimnayu’s father-in-law, Parikshit’s grandfather. Killed by Drona on 15th day in the war.

• Drupada - one who has got in his dhvaja a vrksha as a symbol. King of Panchala, father of Draupadi, foe of Drona, fights with Pandavas even though they defeated him as gurudaskhina. Killed by Drona on 15th day in the war. Drona was killed by his son Drshtadyumna who was in turn killed by Drona’s son Ashvatthama.

धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् ।

पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥ १-५॥

अन्वय in verse 6.

धृष्टकेतुः = Dhrishtaketu, चेकितानः = Cekitana, काशिराजः = Kashiraja, च = and, वीर्यवान् = brave, पुरुजित्कुन्तिभोजः = Purujit and Kuntibhoja, च = and, शैब्यः = Shaibya, च = and, नरपुङ्गवः = best among men

Dhristaketu, Cekitana, the brave Kashiraja and Purujit, Kuntibhoja, Shaibya - the best among men.

• Dhristaketu - one whose flag causes fear, केतुः is flag, धृष्ट is fearful, bhayankara. King of Cedi, elder son of King Sisupala. Probably his sister is married to Nakula. Killed by Drona on the 14th day.

• चेकितानः - one who is son of cikitaana - cikitaanasya aapatyam, son of Dhrishtaketu. Killed by Duryodhana on the 18th day.

• Veeryavaan काशिराजः - king of Kashi, Senabandhu is the name of Kashiraja who is the father of Amba, Ambika and Ambalika.

• Purujit - puruun (bahuun) jayanti iti purujit, one who wins over many. He is son of Kuntibhoja (therefore, Kunti is his sister) and also had a brother named Kuntibhoja. 

• Kuntibhoja - foster father of Kunti who was born to Śūrasena. A King of the Yadu dynasty; cousin of Śūrasena, who was the father of Vasudeva and grandfather of Śrī Kṛṣṇa.

• Shaibya - one of Shibi’s lineage - named Govaasa. He is father-in-law of Yudhishthara.

युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् ।

सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥ १-६॥

Anvaya 4-6 verses: अत्र युधि युयुधानः विराटः च महारथः द्रुपदः च धृष्टकेतुः चेकितानः वीर्यवान् काशिराजः च, पुरुजित् कुन्तिभोजः च नरपुङ्गवः शैब्यः च विक्रान्तः युधामन्युः च वीर्यवान् उत्तमौजाः च सौभद्रः द्रौपदेयाः च सर्वे एव भीमार्जुनसमाः शूराः महेष्वासाः महारथाः (सन्ति) । 

युधामन्युः = Yudhamanyu, च = and, विक्रान्तः = valorous, उत्तमौजाः = Uttamaujas, च = and, वीर्यवान् = the brave, सौभद्रः = son of Subhadra, द्रौपदेयाः = sons of Draupadi, च = and, सर्वे = all, एव = indeed, महारथाः = Maharatha.

The valorous Yudhamanyu, the brave Uttamauja, son of Subhadra and sons of Draupadi - all great warriors indeed.

युधामन्युः – युधामन्यु, पुं, प्र, एक

च – अव्ययम्

विक्रान्तः – विक्रान्त, पुं, प्र, एक

उत्तमौजाः – उत्तमौजस्, पुं, प्र, एक

च – अव्ययम्

वीर्यवान् – वीर्यवत्, पुं, प्र, एक

सौभद्रः – सौभद्र, पुं, प्र, एक

द्रौपदेयाः – द्रौपदेय, पुं, प्र, बहु

च – अव्ययम्

सर्वे – सर्व, पुं, प्र, बहु

एव – अव्ययम्

महारथाः – महारथ, पुं, प्र, बहु

Notes:

• युधामन्यु - manyu means one who has anger - kopa vegah. Yudhaamanyu means one who in war gets very wild. Vikranta is an adjective - great valor. Brother of Uttamaujas and Draupadi - son of Pancala king, Drupada

• उत्तमौजा - ojas is great strength, so Uttamaujas means one who has great strength, Brother of Yudhamanyu and Draupadi - son of Pancala king, Drupada

• Saubhadrah (Abhimanyu) - son of Subhadra and Arjuna, nephew of Sri Krishna

• Draupadeyaah - the 5 sons of draupadi:

प्रतिविन्ध्य (Yudhishtara’s), सुतसेना (Bhima’s), श्रुतकीर्ति (Arjuna), श्तानीक shataanikaha (Nakula), श्रुतसेना (Sahadeva) - the five upapandavas.

Prativindyah (Yudhishtara’s), shrutasena (Bhima’s), shrutakeerti (Arjuna), shataanikaha (Nakula), shrutakarma (Sahadeva) - the five upapandavas.

All of these are maharathas.

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।

नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ॥ १-७॥

द्विजोत्तम अस्माकम् तु ये विशिष्टाः नायकाः (सन्ति) तान् निबोध। (अहम्) मम सैन्यस्य तान् (नायकान्) संज्ञार्थम् ते ब्रवीमि। 

अस्माकम् = our, तु = but, विशिष्टाः = especially powerful, ये = those who, तान् = them, निबोध = you must know, द्विजोत्तम = O twice-born!, नायकाः = leaders, मम = my, सैन्यस्य = of army, संज्ञार्थं = for information, तान् = about them, ब्रवीमि = say, ते = to you

Oh greatest twice-born! But you must know those who are specially powerful in our (army). I will tell you about them, the leaders of my army, for your information.

अस्माकम् – अस्मद्, उ, ष, बहु

तु – अव्ययम्

विशिष्टाः – विशिष्ट, पुं, प्र, बहु, कृदन्तरूपाणि - वि + शिष् + क्त - शिषॢँ विशेषणे - रुधादिः - अनिट्

ये – यद्, पुं, प्र, बहु

तान् – तत्, पुं, द्वि, बहु

निबोध – नि + बुध् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - बुधिँर् बोधने - भ्वादिः,  म-पु, एक

द्विजोत्तम – द्विजोत्तम, पुं, सं, एक, द्विजेषु उत्तमः इति द्विजोत्तमः

नायकाः – नायक, पुं, प्र, बहु, कृदन्तरूपाणि - नय् + ण्वुल् - णयँ गतौ णयँ रक्षणे च - भ्वादिः - सेट्

मम – मद्, उ, ष, एक

सैन्यस्य – सैन्य, नपुं, ष, एक

संज्ञार्थम् – संज्ञार्थ, पुं, द्वि, एक

तान् – तत्, पुं, द्वि, बहु

ब्रवीमि – ब्रू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, उ-पु, एक

ते – त्वद्, पुं, च, एक

If it be thought (यद्येवम्), “Seeing that the enemy’s force is exceedingly great (पर-बलम् अतिप्रभूतम् दृष्ट्वा), you are afraid (भीतः असि); well then (हन्त तर्हि), let peace with the enemy be sought (सन्धिः एव परैः इष्यताम्); what is the use of insistence on war (किम् विग्रह-आग्रहेण)?”, anticipating such an intention on the part of the teacher (आचार्य-अभिप्रायम् आशङ्क्य), he speaks.

By the particle “tu” (तु-शब्देन), he conceals even the fear that has arisen within (अन्तः उत्पन्नम् अपि भयम् तिरोद्धाय) and displays his own boldness (धृष्टताम् आत्मनः द्योतयति).

“Among all of us” (अस्माकं सर्वेषां मध्ये), those who are distinguished (ये विशिष्टाः), who possess superiority over all (सर्वेभ्यः समुत्कर्ष-जुषः), them — as I mention them (तान् मया उच्यमानान्) — “know” (निबोध), that is, ascertain with certainty from my word (निश्चयेन मद्-वचनात् अवधारय). The form “निबोध” is from the root “budh” (बुधेः रूपम्), belonging to the bhvādi class and parasmaipada (भ्वादिकस्य परस्मैपदिनः).

And those who are the leaders of my army (ये च मम सैन्यस्य नायकाः), the principal commanders (मुख्याः नेतारः), in order to indicate them by name (तान् संज्ञा-अर्थम्), among those who are countless (असंख्येषु तेषु मध्ये), selecting a few by name (कतिचित् नामभिः गृहीत्वा) and thereby implying the rest (परिशिष्टान् उपलक्षयितुम्), I speak to you (ते तुभ्यं ब्रवीमि); I do not make known to you anything unknown (न तु अज्ञातं किञ्चित् अपि तव ज्ञापयामि).

By the epithet “best of the twice-born” (द्विज-उत्तम इति विशेषणेन), praising the teacher (आचार्यं स्तुवन्), he secures his inclination toward his own purpose (स्व-कार्ये तद्-अभिमुख्यं संपादयति).

Alternatively, in a harsh sense (दौष्ट्य-पक्षे), “O best of the twice-born” (द्विज-उत्तम इति) may imply: “Being a brāhmaṇa (ब्राह्मणत्वात्), you are in any case unskilled in war (युद्ध-अकुशलः त्वम्); therefore, even if you turn away (त्वयि विमुखे अपि), because of the presence of eminent Kṣatriyas such as Bhīṣma (भीष्म-प्रभृतिनां क्षत्रिय-प्रवराणां सत्त्वात्), there will not be great loss to us (न अस्माकं महती क्षतिः इति अर्थः).”

“In order to remind you” (संज्ञा-अर्थम्) — lest, seeing the army of your beloved pupils the Pāṇḍavas (प्रिय-शिष्याणां पाण्डवानां चमूं दृष्ट्वा), your mind become agitated with joy (हर्षेण व्याकुल-मनसः), and you forget your own heroes (स्वीय-वीर-विस्मृतिः मा भूत्), this is my statement (मम इयम् उक्तिः इति भावः).

Then he enumerates the distinguished ones (तत्र विशिष्टान् गणयति): “Yourself” (भवान् — द्रोणः), Bhīṣma (भीष्मः), Karṇa (कर्णः), and Kṛpa (कृपः च). The epithet “victor in battle” (समितिं-जयः) — “he who conquers in battle” (समितिं संग्रामं जयति इति) — qualifies Kṛpa (कृप-विशेषणम्). Since he is mentioned after Karṇa (कर्णात् अनन्तरं गण्यमानत्वेन), anticipating his anger (तस्य कोपम् आशङ्क्य), this is to remove that (तत्-निरास-अर्थम्).

These four (एते चत्वारः) are distinguished above all (सर्वतः विशिष्टाः).

He then counts other leaders (नायकान् गणयति): Aśvatthāman (अश्वत्थामा), the son of Droṇa (द्रोण-पुत्रः). Just as the teacher was counted first before Bhīṣma (भीष्म-अपेक्षया आचार्यस्य प्रथम-गणनवत्), so also, before Vikarna and others (विकर्ण-आदि-अपेक्षया), his son is mentioned first (तत्-पुत्रस्य प्रथम-गणनम्) for the satisfaction of the teacher (आचार्य-परितोष-अर्थम्).

Vikarna (विकर्णः) is his own younger brother (स्व-भ्राता कनियान्). The son of Somadatta (सौमदत्तिः) — because of excellence (श्रेष्ठत्वात्) — is Bhūriśravā (भूरिश्रवाः). Jayadratha (जयद्रथः) is the king of Sindhu (सिन्धु-राजः). In some readings it is “the king of Sindhu as well” (सिन्धु-राजः तथैव च इति क्वचित् पाठः).

If it be asked, “Are these alone the leaders?” (किम् एतावन्तः एव नायकाः?), he says: “and others also” (अन्ये च), such as Śalya and Kṛtavarman (शल्य-कृतवर्म-प्रभृतयः), who, for my sake (मद्-अर्थे), for my purpose (मत्-प्रयोजनाय), are resolved even to give up their lives (जीवितम् अपि त्यक्तुम् अध्यवसिताः). By the expression “having abandoned life” (त्यक्त-जीविताः इति), their extreme attachment to him (स्वस्मिन् अनुराग-अतिशयः तेषाम्) is indicated.

Thus (एवं), by the qualifiers beginning with “heroes” (शूराः इत्यादि-विशेषणैः), he has shown the multitude of his own army (स्व-सैन्य-बाहुल्यम्), their devotion to himself (स्वस्मिन् भक्तिः), their bravery (शौर्यम्), their readiness for battle (युद्ध-उद्यमः), and their skill in warfare (युद्ध-कौशलम्).

Notes:

• He addresses him as twice-born, reminding Drona of his Brahmana lineage - focused on jaati, but not varna. In a way taunting him that you are not a warrior.

भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः ।

अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥ १-८॥

भवान् भीष्मः च कर्णः च समितिञ्जयः कृपः च अश्वत्थामा विकर्णः च तथा सौमदत्तिः एव च ॥ १-८॥

भवान् = You, भीष्मः = Bhishma, च = and, कर्णः = Karna, च = and, कृपः = Krpa, च = and, समितिञ्जयः = victorious in war, अश्वत्थामा = Ashvatthama, विकर्णः = Vikarna, च = and, सौमदत्तिः = son of Somadatta (Bhurishrava), तथा = so is, एव = even, च = and

You, Bhishma, Karna, victorious in war Krpa, Ashvatthama, Vikarna, and also the son of Somadatta.

Notes:

• Karna is given prominence by Duryodhana over Krpa even though Karna is not given importance by both Bhishma and Drona. Thus he is insulting कृप and also Bhishma and Drona going against their view. Karna has some noble qualities of helping people, but he was blinded by his friendship towards Duryodhana. He never gave him good advice as a friend, and in fact suggested that Draupadi be brought to the court for humiliation. He abused her in court. Although there are accounts which say he regretted later.

• कृप and his sister कृपी (wife of Drona) are children of the sage शारद्वान्. They were brought up by King Santanu in his palace out of pity ('krpa'). Krpa (Krpacarya) was taught dhanurveda by his father शारद्वान्, and later taught many kings in archery. He instructed Duryodhana in politics. He helped Asvatthama in the night after the battle by setting fire to the camp of the Pandavas. After the war, he was appointed as the minister to Parikshit.

• समितिञ्जय = समितिन् is war - one who is victorious in war is समितिञ्जय 

• विकर्ण - one of the sons of धृतराष्ट्र. He was the only one who opposed Draupadi’s disrobing in the court.

• सौमदत्ति - son of सोमदत्त. He is also known as भूरिश्रवस्. He was killed by सात्यकि (युयुधान). He is the grandson of the brother of Shantanu.

अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः ।

नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥१-९॥

अन्ये बहवः मदर्थे त्यक्तजीविताः नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः च शूराः (सन्ति)

अन्ये = others, च = and, बहवः = many, शूराः = heroic warriors, मत् अर्थे = for my sake, त्यक्तजीविताः = those who are ready to sacrifice their lives, नानाशस्त्रप्रहरणाः = with various war equipment and accessories, सर्वे = all, युद्धविशारदाः = experts in warfare

And many other heroic warriors equipped with various war equipment and accessories and experts in warfare are ready to sacrifice their lives for my sake.

अन्ये – अन्य, पुं, प्र, बहु

च – अव्ययम्

बहवः – बहु, पुं, प्र, बहु

शूराः – शूर, पुं, प्र, बहु

मदर्थे – मदर्थ, पुं, स, एक

त्यक्तजीविताः – त्यक्तजीवित, पुं, प्र, बहु

नानाशस्त्रप्रहरणाः – नानाशस्त्रप्रहरण, पुं, प्र, बहु

सर्वे – सर्व, पुं, प्र, बहु

युद्धविशारदाः – युद्धविशारद, पुं, प्र, बहु

Notes:

• Duryodhana egotistically says the only cause and motivation to fight for Kauravas is to help or serve him - no dharma or any grand ideal unlike Pandavas.

• His list for Kaurvas is very scanty (only 7) vs Pandavas list of 17 - again highlighting his lack of confidence in his own army, specifically Bhishma and Drona.

• नानाशस्त्रप्रहरणाः - shastra is that war equipment which is held in hand like sword, mace, etc. praharana is that which is used to throw - missile like arrow, etc. These missiles are based on mantra, not technology itself. The power of a deity is invoked in the arrow and it is released.

अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् ।

पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥१-१०॥

अस्माकं भीष्माभिरक्षितम् (सैन्यस्य) तत् बलं अपर्याप्तं (अस्ति)। एतेषाम् तु इदम् भीमाभिरक्षितम् (सैन्यस्य) बलं पर्याप्तं (अस्ति)।

अपर्याप्तम् = insufficient/unlimited, तत् = that, अस्माकम् = our, बलम् = strength, भीष्माभिरक्षितम् = protected by Bhishma, पर्याप्तम् = sufficient/limited, तु = but, इदम् = this, एतेषाम् = of these, बलम् = strength, भीमाभिरक्षितम् = protected by Bhima

Our (army's) that strength is unlimited (insufficient), protected by Bhishma, but this strength of these protected by Bhima is limited (sufficient).

अपर्याप्तम् – अपर्याप्त, नपुं, प्र, एक

तत् – तत्, नपुं, प्र, एक

अस्माकम् – अस्मद्, ष, बहु

बलम् – बल, नपुं, प्र, एक

भीष्माभिरक्षितम् – भीष्माभिरक्षित, नपुं, प्र, एक

पर्याप्तम् – पर्याप्त, नपुं, प्र, एक, कृदन्तरूपाणि - परि + आप् + क्त - आपॢँ व्याप्तौ - स्वादिः - अनिट्

तु – अव्ययम्

इदम् – इदम्, नपुं, प्र, एक

एतेषाम् – एतद्, पुं, ष, बहु

बलम् – बल, नपुं, प्र, एक

भीमाभिरक्षितम् – भीमाभिरक्षित, नपुं, प्र, एक

The king (राजा), again (पुनरपि), anticipating the supposition of equality between the two armies (सैन्य-द्वय-साम्यम् आशङ्क्य), declares the superiority of his own army (स्व-सैन्य-अधिक्यम् आवेदयति).

“Our force” (अस्माकं बलम्) is immeasurable (अपर्याप्तम्), that is, endless (अनन्तम्), though limited to eleven akṣauhiṇīs (एकादश-अक्षौहिणी-परिमितम्); guarded on all sides (अभितः सर्वतः रक्षितम्) by Bhīṣma (भीष्मेण), whose glory is renowned (प्रथित-महिम्ना) and whose intellect is subtle (सूक्ष्म-बुद्धिना); and established under a man possessed of such qualities (तादृश-गुणवत्-पुरुष-अधिष्ठितम्).

But the force of these Pāṇḍavas (एतेषां पाण्डवानां बलम् तु) is sufficient, that is, limited (पर्याप्तम् परिमितम्), being only of the measure of seven akṣauhiṇīs (सप्त-अक्षौहिणी-मात्र-आत्मकत्वात्), not exceeding that (न अधिकम्), and protected by Bhīma (भीमेन), whose intellect is exceedingly rash (अति-चपल-बुद्धिना रक्षितम्). Therefore (तस्मात्), victory will belong to us alone (अस्माकम् एव विजयः भविष्यति) — such is the intention (इति अभिप्रायः).

Or else (अथवा), the force of those Pāṇḍavas (तत् पाण्डवानां बलम्) is inadequate (अपर्याप्तम्), not sufficient for us (न अलम् अस्माकम्). Of what kind is it (कीदृशम् तत्)? It is that for whose counteraction (यत् निवृत्ति-अर्थम्) Bhīṣma is protected by us (भीष्मः अभिरक्षितः अस्माभिः).

That Pāṇḍava force (तत् पाण्डव-बलम्) is protected by Bhīma (भीम-अभिरक्षितम्); but this our force (इदं पुनः अस्मदीयं बलम्) is sufficient to overpower these Pāṇḍavas (एतेषां पाण्डवानां पर्याप्तम् परिभवे समर्थम्), for whom Bhīma, whose heart is exceedingly weak (यस्मै भीमः अति-दुर्बल-हृदयः), is the protector (अभिरक्षितः).

That is, our force is guarded by Bhīṣma (तत् अस्माकं बलं भीष्म-अभिरक्षितम्), whereas theirs is guarded by Bhīma (तत् पाण्डवानां बलं भीम-अभिरक्षितम्). Since Bhīma is utterly unfit (भीमः अति-अयोग्यः एव) for warding this off (एतत् निवृत्ति-अर्थम्), being protected by them (तैः रक्षितः), therefore (तस्मात्) there is for us no cause of fear whatsoever (अस्माकं न किञ्चित् अपि भय-कारणम् अस्ति) — this is the intention (इति अभिप्रायः).

“If thus you are fearless (एवं चेत् निर्भयः असि), then why do you speak so much (तर्हि किम् इति बहु जल्पसि)?” — anticipating this, he says (इति अतः आह).

The particle “tu” (तु-शब्दः) indicates a specific duty to be performed (कर्तव्य-विशेष-द्योती).

Notes:

• Confusing verse because the word अपर्याप्तम् can mean unlimited and also insufficient - even though he had more armed forces than Pandvas. Either way, Duryodhana has little confidence in his own army. Lack of motivation to fight compared to Pandavas even though their numbers are higher.

• Narayani sena on Kauravas side has no motivation at all as their leader Sri Krishna is on the other side.

• Also, wherever dharma is, there is a sense of inner confidence and strength naturally.

• Lastly and most importantly, Bhagavan Himself is with Pandavas - so those who accord that status to Sri Krishna will have immense confidence.

अयनेषु च सर्वेषु यथाभागमवस्थिताः ।

भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥१-११॥

भवन्तः सर्वे एव हि सर्वेषु अयनेषु च यथाभागम् अवस्थिताः भीष्मम् एव अभिरक्षन्तु। 

सर्वेषु अयनेषु = In all fronts, च = and, यथाभागम् = in respective position, अवस्थिताः = situated, भीष्ममेव = Bhishma alone, अभिरक्षन्तु = protect, भवन्तः = you, सर्वे = all, एव = alone, हि = therefore

Therefore, in all fronts, situated in your respective positions, you all protect Bhishma alone.

अयनेषु – अयन, नपुं, स, बहु

च – अव्ययम्

सर्वेषु – सर्व, नपुं, स, बहु

यथाभागम् – यथाभाग, पुं, द्वि, एक

अवस्थिताः – अवस्थित, पुं, प्र, बहु, कृदन्तरूपाणि - अव + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

भीष्मम् – भीष्म, पुं, द्वि, एक

एव – अव्ययम्

अभिरक्षन्तु – अभि + रक्ष् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - रक्षँ पालने - भ्वादिः, प्र-पु, बहु

भवन्तः – भवत्, पुं, प्र, बहु

सर्वे – सर्व, पुं, प्र, बहु

हि – अव्ययम्

At the commencement of the battle (समर-रसभ-आरम्भ-समये), the positions in the battlefield (युद्ध-भूमौ), which are assigned (नियम्यन्ते) to the warriors (योधानाम्) according to their respective importance (यथा-प्रधानम्), and divided according to the directions such as east and west (पूर्व-अपर-आदि-दिक्-विभागेन अवस्थित-स्थानानि), are here called “āyanas” (अत्र आयनानि उच्यन्ते).

And the commander-in-chief (सेनापतिः), having authority over the entire army (सर्व-सैन्यम् अधिष्ठाय), stands in the middle (मध्ये तिष्ठति).

In that situation (तत्र एवं सति), all of you (भवन्तः सर्वे अपि), remaining (अवस्थिताः सन्तः) in your respective divisions (यथा-भागं विभक्ताम् स्वाम् स्वाम् रण-भूमिम्), without abandoning (अपरित्यज्य) your assigned sections of the battlefield (स्वाम् स्वाम् रण-भूमिम्), being intent upon battle (युद्ध-अभिनिवेशात्), and not looking (अनिरीक्षमाणम्) to the front (पुरतः), rear (पृष्ठतः), or sides (पार्श्वतः), should protect (रक्षन्तु) Bhīṣma (भीष्मम्) alone, the commander (सेनापतिम् एव).

For if Bhīṣma, the commander (भीष्मे हि सेनापतौ), is protected (रक्षिते), then by his grace alone (तत्-प्रसादात् एव) everything (सर्वम्) will indeed become secure (सुरक्षितं भविष्यति) — this is the intention (इति अभिप्रायः).

Notes:

• Duryodhana is reaching the height of his meaningless insulting rambling. In addition to the previous verse embarrassing words of belittling his own army, here he is belittling his own general although apparently praising.

• Bhishma’s valour is such that, it will be demeaning to say that he needs to be protected at any cost although he is highlighting his importance at the same time.

• Ayana - battle position assigned to a warrior in vyuha.

तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः ।

सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥ १-१२॥

तस्य सञ्जनय हर्षं प्रतापवान् कुरुवृद्धः पितामहः सिंहनादं उच्चैः विनद्य शङ्खं दध्मौ।

तस्य = his, सञ्जनयत् = generating, हर्षं = happiness, कुरुवृद्धः = the old man of Kurus, पितामहः = grandsire, सिंहनादम् = roar like lion, विनद्य = having sounded, उच्चैः = loudly, शङ्खम् = conch, दध्मौ = blew (लिट्), प्रतापवान् = the valiant one

The old man of Kurus, the grandsire, the valiant one, having sounded a lion’s roar loudly, blew the conch, generating happiness in him (Duryodhana).

तस्य – तत्, पुं, ष, एक

सञ्जनयन् – सञ्जनयत्, पुं, प्र, एक (प्रातिपदिक usage of present participle), कृदन्तरूपाणि - सम् + जन् + णिच् + शतृँ - जनँ जनने मित् १९३७ - जुहोत्यादिः - सेट्

हर्षम् – हर्ष, पुं, द्वि, एक

कुरुवृद्धः – कुरुवृद्ध, पुं, प्र, एक

पितामहः – पितामह, पुं, प्र, एक

सिंहनादम् – सिंहनाद, पुं, द्वि, एक

विनद्य –अव्ययम्,  कृदन्तरूपाणि - वि + नद् + ल्यप् - णदँ अव्यक्ते शब्दे - भ्वादिः - सेट्

उच्चैः – अव्ययम्

शङ्खम् – शङ्ख, पुं, द्वि, एक

दध्मौ – ध्मा धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - ध्मा शब्दाग्निसंयोगयोः - भ्वादिः, प्र-पु, एक

प्रतापवान् – प्रतापवत्, पुं, प्र, एक, तद्धितान्तरूपाणि - प्रताप + वतुप्

“Whether he praises or whether he censures” (स्तौतु वा निन्दतु वा) — with the intention (एतदर्थे … इति आशयेन) that “for this very purpose the body will surely fall” (देहः पतिष्यति एव), i.e., being resolved even to die in battle — thus encouraging him (तं हर्षयन् एव), he roared a lion’s roar (सिंह-नादं विनद्य) and caused the blowing of conches and instruments (शङ्ख-वाद्यं च कारितवान्), so it is said (इति आह).

Thus (एवम्), having seen the Pāṇḍava army (पाण्डव-सैन्य-दर्शनात्) and being exceedingly frightened (अति-भितस्य), Duryodhana — who had deceitfully taken refuge in the teacher (कपटेन शरणं गतस्य आचार्यम्) for the removal of fear (भय-निवृत्ति-अर्थम्) — now, being dissatisfied (असंतोष-वशात्) with the thought “even now this one deceives me” (इदानीम् अपि अयम् मां प्रतारयति इति), and perceiving the teacher’s indifference (आचार्य-उपेक्षां बुद्ध्वा), since he was not even verbally honored by the teacher (आचार्येण वाक्-यात्रेण अपि अनादृतस्य), and while he (the king) was praising Bhīṣma alone (भीष्मम् एव स्तुवतः) by the words beginning “in the āyanas” (अयनेषु इत्यादिना) —

Bhīṣma, understanding that king’s fear (तस्य राज्ञः भयम् बुद्ध्वा), produced (जनयन्) a joy that removed fear (भय-निवर्तकं हर्षम्), a special exhilaration arisen in the intellect (बुद्धि-गतम् उल्लास-विशेषम्), indicative of his own victory (स्व-विजय-सूचकम्), and having uttered loudly (उच्चैः) a great (महान्तम्) lion’s roar (सिंह-नादं विनद्य), did so.

Or (यद्वा), “सिंह-नादम्” is to be taken as a gerund in *ṇamul* (सिंह-नादम् इति णमुलन्तम्). Therefore (अतः), as in the expression “he nourishes prosperity” (रै-पोषं पुष्यति इति-वत्), there is repetition of the same verbal root (तस्य एव धातोः पुनः प्रयोगः). “He blew the conch” (शङ्खं दध्मौ) means “he sounded it” (वादितवान्).

Being the elder of the Kurus (कुरु-वृद्धत्वात्), he understood the intention (अभिप्राय-परिज्ञानम्) of both the teacher and Duryodhana (आचार्य-दुर्योधनयोः); being the grandsire (पितामहत्वात्), he did not neglect (अनुपेक्षणम्) them — though not in the manner of the teacher’s indifference (न तु आचार्य-वद् उपेक्षणम्); and being valiant (प्रताप-वत्-त्वात्), he loudly (उच्चैः) blew the conch preceded by a lion’s roar (सिंह-नाद-पूर्वक-शङ्ख-वादनम्) in order to strike fear in the opponents (परेषां भय-उत्पादनाय).

Here (अत्र), although the lion’s roar and the blowing of the conch (सिंह-नाद-शङ्ख-वाद्ययोः) are successive in time (पूर्व-अपर-कालत्वे अपि), yet since they both produce joy (हर्ष-जनकत्वेन), the word “producing” (जनयन्) should be explained in the present tense implying certainty (शता-अवश्यं-भावित्व-रूप-वर्तमानत्वे), like the expression “he sacrifices performing an Abhicāra” (अभिचरन् यजेत इति-वद्).

Notes:

• Bhishma now thought it is good to stop this nonsensical talk of Duryodhana now.

• Also to give some confidence to Duryodhana he roars loudly first and blows the conch.

• This symbolically implies Kauravas are the aggressors as they declared the war first  by blowing the conch.

• 5 generations in war: Duryodhana’s son - duryodhana - dhritarashtra - victravirya - bhishma.

• Upapandavas - pandavas - purujit - kuntibhoja

ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः ।

सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥१-१३॥

ततः शङ्खाः च भेर्यः च पणव-आनक-गोमुखाः सहसा एव अभ्यहन्यन्त। सः शब्दः तुमुलः अभवत्। 

ततः = then, शङ्खाः = conches, च = and, भेर्यः = battle drums, च = and, पणव-आनक-गोमुखाः = tabor, drums, cow-face shaped horns, सहसा = together, एव = indeed, अभ्यहन्यन्त = sounded, सः = that, शब्दः = sound, तुमुलः = tremendous, अभवत् = became

Then conches, battle drums, tabors, drums and cow-face shaped horns sounded together and that sound became tremendous.

Then (ततः), immediately after the commencement of activity by Bhīṣma, the commander (भीष्मस्य सेनापतेः प्रवृत्ति-अनन्तरम्), the paṇavas (पणवाः), ānakas (आनकाः), and gomukhas (गोमुखाः) — various kinds of musical instruments (वाद्य-विशेषाः) — were suddenly (सहसा), at that very moment (तत्-क्षणम् एव), struck, that is, sounded (अभ्यहन्यन्त, वादिताः).

Here the construction is in the sense of the action being performed by the instruments themselves (कर्म-कर्तरि प्रयोगः).

That sound (सः शब्दः) was tumultuous (तुमुलः) and great (महान् आसीत्); yet (तथापि) no agitation arose (न क्षोभः जातः) among the Pāṇḍavas (पाण्डवानाम्) — this is the intention (इति अभिप्रायः).

ततः – अव्ययम्

शङ्खाः – शङ्ख, पुं, प्र, बहु

च – अव्ययम्

भेर्यः – भेरि, स्त्री, प्र, बहु

च – अव्ययम्

पणवानकगोमुखाः – पणवानकगोमुख, पुं, प्र, बहु

सहसा – अव्ययम्

एव – अव्ययम्

अभ्यहन्यन्त – अभि + हन् धातुरूपाणि - कर्मणि प्रयोगः लङ् लकारः आत्मने पदम् - हनँ हिंसागत्योः - अदादिः - प्र-पु, बहु

सः – तत्, पुं, प्र, एक

शब्दः – शब्द, पुं, प्र, एक

तुमुलः – तुमुल, पुं, प्र, एक

अभवत् – भू धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः परस्मै पदम् - भू सत्तायाम् - भ्वादिः, 

ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ ।

माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥१-१४॥

ततः श्वेतैः हयैः युक्ते महति स्यन्दने स्थितौ माधवः पाण्डवः च एव दिव्यौ शङ्खौ प्रदध्मतुः। 

ततः = then, श्वेतैः = white, हयैः = horses, युक्ते = connected, महति स्यन्दने = in great chariot, स्थितौ = seaters, माधवः = Madhava, पाण्डवः = Pandava, च = and, एव = indeed, दिव्यौ शङ्खौ = divine conches, प्रदध्मतुः = blew.

Then, Madhava and Pandava, seaters in the great chariot connected by white horses, blew the divine conches.

ततः – अव्ययम्

श्वेतैः – श्वेत, पुं, तृ, बहु

हयैः – हय, पुं, तृ, बहु

युक्ते – युक्त, नपुं, स, द्वि

महति – महत्, नपुं, स, एक

स्यन्दने – स्यन्दन, नपुं, स, एक

स्थितौ – स्थित, पुं, प्र, द्वि

माधवः – माधव, पुं, प्र, एक

पाण्डवः – पाण्डव, पुं, प्र, एक

च – अव्ययम्

एव – अव्ययम्

दिव्यौ – दिव्य, पुं, द्वि, द्वि

शङ्खौ – शङ्ख, पुं, द्वि, द्वि

प्रदध्मतुः – प्र + ध्मा धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - ध्मा शब्दाग्निसंयोगयोः - भ्वादिः, प्र-पु, द्वि

Although others also were standing on chariots (अन्येषाम् अपि रथ-स्थत्वे सति), still, in order to describe the exceptional excellence of that chariot (असाधारणत्वेन रथ-उत्कर्ष-कथन-अर्थम्), the statement “then, yoked with white horses” (ततः श्वेतैः हयैः युक्तः इत्यादिना रथ-स्थत्व-कथनम्) is made.

By that it is implied that the two (Krishna and Arjuna) were stationed on a chariot given by Agni (अग्नि-दत्ते रथे), invincible (दुष्प्रधृष्ये), that is, impossible to conquer in every way (सर्वथा जेतुम् अशक्यौ इत्यर्थः).

The mentioning of the names of the conches (शङ्ख-नाम-कथनम्) — Pāñcajanya (पाञ्चजन्यः), Devadatta (देवदत्तः), Pauṇḍra (पौण्ड्रः), Anantavijaya (अनन्त-विजयः), Sughoṣa (सुघोषः), and Maṇipuṣpaka (मणिपुष्पकः) — is for the purpose of declaring the superior excellence of the opponents (परेषाम् उत्कर्ष-अतिशय-कथन-अर्थम्). That is to say: in the opposing army (पर-सैन्ये), so many conches are प्रसिद्ध by their own distinct names (स्व-स्व-नामभिः प्रसिद्धाः एतावन्तः शङ्खाः); but in your army (भवत्-सैन्ये तु), not even one conch renowned by its own name exists (न एकः अपि स्व-नाम-प्रसिद्धः शङ्खः अस्ति).

In order to state that the helper of the Pāṇḍavas is the inner controller of all (सर्व-अन्तर्यामी सहायः पाण्डवानाम्), as being the impeller of all the senses (सर्व-इन्द्रिय-प्रेरकत्वेन), the word Hṛṣīkeśa (हृषीकेश-पदम्) is used.

To indicate that he (Arjuna) is entirely unconquerable (सर्वथा अयम् अजेयः इति), because during the conquest of the quarters he subdued all kings and brought back wealth (दिग्-विजये सर्वान् राज्ञः जित्वा धनम् आहृतवान्), the word Dhanañjaya (धनञ्जय-पदम्) is used.

He whose deeds are such as the slaying of Hiḍimba and others (भीष्म-हिडिम्ब-वध-आदि-रूपं कर्म यस्य तादृशः) is Bhīmasena (भीमसेनः); and as Vṛkodara (वृकोदरत्वेन), because of his great eating of food (बहु-अन्न-अपाकात्), he is exceedingly strong (अति-बलिष्ठः) — thus it is stated.

The term son of Kuntī (कुन्ती-पुत्रः) indicates one obtained by Kuntī through great austerity after propitiating Dharma (कुन्त्या महता तपसा धर्मम् आराध्य लब्धः); and since he himself performed the Rājasūya sacrifice and is therefore the principal king (स्वयं च राजसूय-याजित्वेन मुख्यः राजा), and since in battle he alone will be firmly possessed of the share of victory (युधि च अयम् एव जय-भागित्वेन स्थिरः), whereas his adversaries will not remain steadfast (न तु एतत्-विपक्षाः स्थिराः भविष्यन्ति), this is suggested by the word Yudhiṣṭhira (युधिष्ठिर-पदेन सूचितम्).

It is to be connected that Nakula (नकुलः) blew Sughoṣa (सुघोषं दध्मौ) and Sahadeva (सहदेवः) blew Maṇipuṣpaka (मणिपुष्पकं दध्मौ).

The king of Kāśī (काश्यः), the supreme archer (परम-इषु-आसः), the great bowman (महाधनुर्धरः), is the king of Kāśī (काशि-राजः).

Sātyaki (सात्यकिः) is one who was not defeated (न पराजितः) in great battles such as the fight with arrows at the seizure of the Pārijāta tree (पारिजात-हरण-बाण-युद्ध-आदि-महा-संग्रामेषु).

“O lord of the earth, Dhṛtarāṣṭra (हे पृथिवी-पते धृतराष्ट्र), remain firm and listen (स्थिरः भूत्वा शृणु)” — this is the intention (इति अभिप्रायः).

The rest is easy to understand (सुगमम् अन्यत्).

Notes:

• First introduction of Bhagavan and Arjuna in Gita.

• The chariot itself is worth meditation

  • 4 horses represent the sense organs. White symbolism for shubhra, shuddha, purity, sattva guna, that is good horses. सदश्वः - Kathopanishad chariot metaphor where sense organs under control are called good horses.

• Chitraratha gandharva presented 100 horses to Arjuna - they will always be there even if they die, they will replenish.

• Ratha was Agni devata’s gift. Agni had to eat khandava vana as his stomach was upset after taking a lot of offerings. Agni got cured of indigestion after Arjuna allowed him to eat the forest, and also preventing devas from obstructing this. This rath can carry a large number of weapons (carried by 9 bullocks equivalent), never get stuck in mud, and the flag staff (1 yojana = 8 miles) aura can be seen for 1 yojana.

• On the top, Hanuman is seated as a flag.

• Madhava - krishna (lakshmi-pati, addressed as God, ma is lakshmi and dhava is wife) and Pandava - Arjuna (man). God and man together.

पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः।

पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥१-१५॥

हृषीकेशः पाञ्चजन्यं धनञ्जयः देवदत्तं भीमकर्मा वृकोदरः महाशङ्खं पौण्ड्रं दध्मौ। 

पाञ्चजन्यम् = Panchajanya, हृषीकेशः = Hrishikesha, देवदत्तम् = Devadatta, धनञ्जयः = Dhananjaya, पौण्ड्रम् = Paundra, दध्मौ = blew, महाशङ्खम् = the great conch, भीमकर्मा = of great acts, वृकोदरः= the jackal-stomached one.

Hrishikesha Panchajanyam, Dhananjaya Devadatta, the one performing great acts Vrkodara blew the great conch Paundra.

पाञ्चजन्यम् – पाञ्चजन्य, पुं, द्वि, एक

हृषीकेशः – हृषीकेश, पुं, प्र, एक

देवदत्तम् – देवदत्त, पुं, द्वि, एक

धनञ्जयः – धनञ्जय, पुं, प्र, एक

पौण्ड्रम् – पौण्ड्र, पुं, द्वि, एक

दध्मौ – ध्मा धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - ध्मा शब्दाग्निसंयोगयोः - भ्वादिः, प्र-पु, एक

महाशङ्खम् – महाशङ्ख, पुं, द्वि, एक

भीमकर्मा – भीमकर्मन्, पुं, प्र, एक

वृकोदरः – वृकोदर, पुं, प्र, एक

Notes:

• Krishna blew the conch first, even though he is not the warrior - implying he is taking the responsibility for Pandavas. That means Bhagavan is taking care of Pandavas - only because they followed dharma and also surrendered to Him.

• हृषीकेश - हृषीकानाम् ईशः, हृषीकम् is sense organ and ईशः is master - master of senses.This indicates he is antaryami - अन्तः स्थित्वा यमयति - inner controller of mind and senses. He is the very power behind them to function. Other meanings:

  • One who through the rays of Sun and Moon केश pleases the entire World हृषी.

  • One who is having straight hair

• पाञ्चजन्यम् - पञ्चजन was a demon in the form of crustacean living in a conch.. पञ्चजन kidnapped the son of सान्दीपनि-मुनि who asked his disciples Krishna and Balarama to get him back. With the help of Varuna they killed the demon and took the conch. Thus पञ्चजन was blessed by Sri Krishna that he may become the conch for him and hence पाञ्चजन्य.

Sri Vishnu's gadgets and names - 

• Conch (शङ्ख) पाञ्चजन्य, 

• Disc (चक्र) सुदर्शन, 

• Mace (गदा) कौमोदकी

• Sword (खड्ग) नन्दक

• Bow (धनु) शार्ङ्ग

• Jewel (मणि) - कौस्तुभ

• देवदत्तम् - given by Indra for helping to defeat the clan of asuras named निवातकवच

• धनञ्जयः - conquerer of wealth - he provided wealth by collecting from others to help his brother’s yaaga.

• वृकोदरः - one who has a lean stomach like a jackal/wolf but can eat a lot.

अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः ।

नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ १-१६॥

कुन्तीपुत्रः राजा युधिष्ठिरः अनन्तविजयं नकुलः सहदेवः च सुघोषमणिपुष्पकौ …

अनन्तविजयम् = Anantavijaya, राजा = King, कुन्तीपुत्रः = son of Kunti, युधिष्ठिरः = Yudhishtira, नकुलः = Nakula, सहदेवः = Sahadeva, च = and, सुघोषमणिपुष्पकौ = Sughosha and Manipushpaka

The son of Kunti, King Yudhishtira, Anatavijaya. Nakula and Sahadeva blew Sughosha and Manipushpaka.

अनन्तविजयम् – अनन्तविजय, पुं, द्वि, एक

राजा – राजन्, पुं, प्र, एक

कुन्तीपुत्रः – कुन्तीपुत्र, पुं, प्र, एक

युधिष्ठिरः – युधिष्ठिर, पुं, प्र, एक

नकुलः – नकुल, पुं, प्र, एक

सहदेवः – सहदेव, पुं, प्र, एक

च – अव्ययम्

सुघोषम् – सुघोष, पुं, द्वि, एक

मणिपुष्पकौ – मणिपुष्पक, पुं, द्वि, द्वि

Notes:

• nasha rahitah is anantavijaya - endless victory

• Yudhi sthiraH - one who is firm in war - one who does not go for war easily by emotion or impulse. He goes in as only the last option, and also only if it is dharmic.

काश्यश्च परमेष्वासः शिखण्डी च महारथः ।

धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥ १-१७॥

…परमेष्वासः काश्यः महारथः शिखण्डी च धृष्टद्युम्नः विराटः च अपराजितः सात्यकिः च…

काश्यः = king of Kashi, च  = and, परमेष्वासः = supreme archer, शिखण्डी = Shikhandi, च = and, महारथः = great warrior, धृष्टद्युम्नः = Dhrishtadyumna, विराटः = Virata, च = and, सात्यकिः = Satyaki, च = and, अपराजितः = ever undefeated

King of Kashi, the supreme archer, Shikhandi the great warrior, Drishtadyumna, Virata and the ever undefeated Satyaki.

काश्यः – काश्य, पुं, प्र, एक

च – अव्ययम्

परमेष्वासः – परमेष्वास, पुं, प्र, एक

शिखण्डी – शिखण्डिन्, पुं, प्र, एक

च – अव्ययम्

महारथः – महारथ, पुं, प्र, एक

धृष्टद्युम्नः – धृष्टद्युम्न, पुं, प्र, एक

विराटः – विराट, पुं, प्र, एक

च – अव्ययम्

सात्यकिः – सात्यकि, पुं, प्र, एक

च – अव्ययम्

अपराजितः – अपराजित, पुं, प्र, एक, कृदन्तरूपाणि - अ + परा + जि + क्त - जि जये - भ्वादिः - अनिट्

द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते ।

सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥ १-१८॥

…पृथिवीपते द्रुपदः द्रौपदेयाः च महाबाहुः सौभद्रः च पृथक्पृथक् सर्वशः शङ्खान् दध्मुः। 

द्रुपदः = Drupada, द्रौपदेयाः = sons of Draupadi, च = and, सर्वशः = all, पृथिवीपते = O great ruler of earth!, सौभद्रः = son of Subhadra, च = and, महाबाहुः = great strength, शङ्खान् = conches, दध्मुः = blew, पृथक् पृथक् = one after another.

O great ruler of earth! Drupada, all the sons of Draupadi, son of Subhadra, one of great strength, blew their respective conches one after the other.

द्रुपदः – द्रुपद, पुं, प्र, एक

द्रौपदेयाः – द्रौपदेय, पुं, प्र, बहु

च – अव्ययम्

सर्वशः – अव्ययम्

पृथिवीपते – पृथिवीपतिन्, पुं, सं, एक

सौभद्रः – सौभद्र, पुं, प्र, एक

च – अव्ययम्

महाबाहुः – महाबाहु, पुं, प्र, एक

शङ्खान् – शङ्ख, पुं, द्वि, बहु

दध्मुः – ध्मा धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - ध्मा शब्दाग्निसंयोगयोः - भ्वादिः, प्र-पु, बहु

पृथक् पृथक् – अव्ययम्

स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् ।

नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन् ॥ १-१९॥

सः तुमुलः घोषः नभः च पृथिवीम् च एव व्यनुनादयन् धार्तराष्ट्राणाम् हृदयानि व्यदारयत्। 

सः = that, घोषः = sound, धार्तराष्ट्राणाम् = of sons of Dhritarashtra, हृदयानि = hearts, व्यदारयत् = tearing, नभः = the sky, च = and, पृथिवींंम् = earth, च = and, एव = certainly, तुमुलः = tumultuous, व्यनुनादयन् = reverberating.

That tumultuous sound, while reverberating the sky and earth, tore the hearts of sons of Dhritarashtra.

सः – स, पुं, प्र, एक

घोषः – घोष, पुं, प्र, एक

धार्तराष्ट्राणाम् – धार्तराष्ट्र, पुं, ष, बहु

हृदयानि – हृदय, नपुं, द्वि, बहु

व्यदारयत् – वि + दॄ + णिच् धातुरूपाणि - दॄ विदारणे - क्र्यादिः - कर्तरि प्रयोगः लङ् लकारः परस्मै पदम्, प्र-पु, एक

नभः – नभस्, नपुं, द्वि, एक

च – अव्ययम्

पृथिवीम् – पृथिवी, स्त्री, द्वि, एक

च – अव्ययम्

एव – अव्ययम्

तुमुलः – तुमुल, पुं, प्र, एक

व्यानुनादयन् – व्यानुनादयत्, पुं, प्र, एक, कृदन्तरूपाणि - वि + अनु + नद् + णिच् + शतृँ - णदँ अव्यक्ते शब्दे - भ्वादिः - सेट्

In the army of the sons of Dhṛtarāṣṭra (धार्तराष्ट्राणां सैन्ये), the sound of conches and other instruments (शङ्ख-आदि-ध्वनिः), though exceedingly tumultuous (अति-तुमुलः अपि), did not become a cause of agitation (न … क्षोभकः अभूत्) for the Pāṇḍavas (पाण्डवानाम्).

But the sound of the conches (सः शङ्ख-घोषः) that arose (जातः तु) in the army of the Pāṇḍavas (पाण्डवानां सैन्ये) tore asunder (व्यदारयत्) the hearts (हृदयानि) of the sons of Dhṛtarāṣṭra (धार्तराष्ट्राणाम्), that is, of all those connected with you, Dhṛtarāṣṭra (धृतराष्ट्रस्य तव सम्बन्धिनाम् सर्वेषाम्), even of Bhīṣma, Droṇa and others (भीष्म-द्रोण-आदीनाम् अपि).

The meaning is that it produced a pain comparable to the rending of the heart (हृदय-विदारण-तुल्यां व्यथां जनितवान् इत्यर्थः), because it was tumultuous and intense (यतः तुमुलः तीव्रः).

Filling (आपूरयन्) the sky and the earth (नभः च पृथिवीं च) with its reverberations (प्रतिध्वनिभिः).

Notes:

• Even though it was blown one after the other, unlike Kauravas, the impact it had was very effective.

• Dharma and Bhagavan anugraha has that effect on adharma and those who insult Bhagavan.

• Sound was not just reverberating, but also devastating to the mental condition of Kauravas. Lost their energy and enthusiasm. If even a sound does this, what will the war do?!

अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः ।

प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ॥ १-२०॥

Continue to next verse

अथ = then, व्यवस्थितान् = assembled, दृष्ट्वा = having seen, धार्तराष्ट्रान् = sons of Dhritarashtra, कपिध्वजः = the one with monkey flag, प्रवृत्ते शस्त्रसम्पाते = when striking of weapons is about to begin, धनुः = the bow, उद्यम्य = having taken, पाण्डवः = Pandava

O ruler of earth! Then having seen the assembled sons of Dhritarashtra, Pandava, the one with monkey-flag, when the striking of weapons is about to begin, having taken the bow in hand …

अथ – अव्ययम्

व्यवस्थितान् – व्यवस्थित, पुं, द्वि, बहु, कृदन्तरूपाणि - वि + अव + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

दृष्ट्वा – अव्ययम्, कृदन्तरूपाणि - दृश् + क्त्वा - दृशिँर् प्रेक्षणे - भ्वादिः - अनिट्

धार्तराष्ट्रान् – धार्तराष्ट्र, पुं, द्वि, बहु

कपिध्वजः – कपिध्वज, पुं, प्र, एक

प्रवृत्ते – प्रवृत्त, पुं, स, एक

शस्त्रसम्पाते – शस्त्रसम्पात, पुं, स, एक

धनुः – धनुस्, नपुं, द्वि, एक

उद्यम्य – अव्ययम्, कृदन्तरूपाणि - उत् + यम् + ल्यप् - यमँ उपरमे यमोऽपरिवेषणे न मित् १९५३ - भ्वादिः - अनिट्

पाण्डवः – पाण्डव, पुं, प्र, एक

Having shown the fear that arose in the sons of Dhṛtarāṣṭra (धार्तराष्ट्राणां भय-प्राप्तिं प्रदर्श्य), he now states the opposite condition in the Pāṇḍavas (पाण्डवानां तद्-वैपरीत्यम् उदाहरति) with the words beginning “atha” (अथ इत्यादिना).

After the onset of fear (भीति-प्रत्युपस्थितेः अनन्तरम्), even though flight had become possible (पलायने प्राप्ते अपि), yet, in opposition to that (तत्-विरुद्धतया), perceiving directly (प्रत्यक्षेण उपलभ्य) the enemies who were standing ready for battle (युद्ध-उद्योगेन अवस्थितान् एव परान्), and when the discharge of weapons was about to commence (तदा शस्त्र-संपाते प्रवर्तमान-े सति — वर्तमाने क्तः),

Arjuna, the Pāṇḍava (पाण्डवः), whose banner bore the monkey (कपि-ध्वजः), being favored by Hanumān, the great hero (हनूमता महा-वीरेण ध्वज-रूपतया अनुगृहीतः), being entirely free from fear (सर्वथा भय-शून्यत्वेन), having raised the bow Gāṇḍīva for battle (युद्धाय गाण्डीवं धनुः उद्यम्य), addressed (आह, उक्तवान्) this forthcoming speech (इदं वक्ष्यमाणं वाक्यम्) to Śrī Kṛṣṇa (श्री-कृष्णम्), called Hṛṣīkeśa (हृषीकेशम्), the impeller of the senses (इन्द्रिय-प्रवर्तकत्वेन), the knower of all the modifications of the inner instrument (सर्व-अन्तःकरण-वृत्ति-ज्ञम्).

He did not act rashly on his own (न तु अविमृश्य-कारितया स्वयम् एव यत्-किञ्चित् कृतवान्), but rather acted after deliberation (विमृश्य-कारित्वेन), thus declaring his skill in policy and righteousness (नीति-धर्मयोः कौशलं वदन्). By implication he suggests to the king (मही-पते इति संबोधनेन सूचयति): “You, however, seized the kingdom of others without deliberation (अविमृश्य-कारितया परेषां राज्यं गृहीतवान् असि); therefore, since you lack policy and righteousness (नीति-धर्मयोः अभावात्), victory will not be yours (तव जयः न अस्ति).”

He now introduces that very speech of Arjuna (तत् एव अर्जुन-वाक्यम् अवतारयति):

“Between the two armies (सेनयोः उभयोः), standing close together (संनिहितयोः), consisting of my own side and the opposing side (स्व-पक्ष-प्रतिपक्ष-भूतयोः), place my chariot (मम रथं स्थापय), make it steady (स्थिरीकुरु).”

Thus the Lord of all (सर्वेश्वरः) is commanded (नियुज्यते) by Arjuna (अर्जुनेन). For what indeed is impossible for devotees (किं हि भक्तानाम् अशक्यम्), when even the Blessed Lord (यत् भगवान् अपि) carries out their command (तत् नियोगम् अनुतिष्ठति)? Therefore, the victory of the Pāṇḍavas is certain (ध्रुवः जयः पाण्डवानाम्).

Anticipating a doubt on the part of the Lord (भगवत्-आशङ्काम् आशङ्क्य): “While I am placing the chariot thus, these enemies may drive me away” (एवं रथं स्थापयन्तं माम् एते शत्रवः रथात् च्यावयिष्यन्ति इति), he says “O Acyuta” (अच्युते इति).

The sense is: “You who are unfallen (देश-काल-वस्तुषु अच्युतम् त्वाम्), who can cause you to fall?” (कः वा च्यावयितुम् अर्हति इति भावः).

By this address it is also indicated that, being ever changeless (सर्वदा निर्विकारत्वेन), even anger arising from being commanded (नियोग-निमित्तः कोपः अपि) is excluded (परिहृतः).

हृषीकेशं तदा वाक्यमिदमाह महीपते

अर्जुन उवाच ।

सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥ १-२१॥

महीपते अथ कपिध्वजः पाण्डवः व्यवस्थितान् धार्तराष्ट्रान् दृष्ट्वा प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य …तदा हृषीकेशं इदम् वाक्यम् आह।  

अर्जुन उवाच - अच्युत मे रथं उभयोः सेनयोः मध्ये स्थापय। 

हृषीकेशम् = to Hrishikesha, तदा = then, वाक्यम् = statement, इदम् = this, आह = (he) says, महीपते = oh ruler of earth, अर्जुन = Arjuna, उवाच = said, सेनयोः = in armies, उभयोः = the two, मध्ये = in between, रथम् = the chariot, स्थापय = place, मे = my, अच्युत = O Achyuta.

… says this statement to Hrishikesha. Arjuna said: O Achyuta! place my chariot in between the two armies.

हृषीकेशम् – हृषीकेश, पुं, द्वि, एक
तदा – अव्ययम्
वाक्यम् – वाक्य, नपुं, द्वि, एक
इदम् – इदम्, नपुं, प्र, एक
आह – ब्रू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक
महीपते – महीपति, पुं, सं, एक, मह्याः पतिः इति महीपति
अर्जुनः – अर्जुन, पुं, प्र, एक
उवाच – वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक
सेनयोः – सेना, स्त्री, ष, द्वि
उभयोः – उभा, स्त्री, ष, द्वि
मध्ये – मध्य, नपुं, स, एक
रथम् – रथ, पुं, द्वि, एक
स्थापय – स्था + णिच् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - ष्ठा गतिनिवृत्तौ - भ्वादिः, म-पु, एक
मे – अस्मद्, पुं, ष, एक
अच्युत – अच्युत, पुं, सं, एक

Notes:

• न च्यवते इति अच्युतः (च्यु धातुरूपाणि - च्युङ् गतौ - भ्वादिः - कर्तरि प्रयोगः आत्मने पदम्) - the one who does not fall/budge, infallible

• मह्याः पतिः इति महीपति - the husband of Earth

• Determined to fight, but has a very unusual request to see the people he has to fight against.

• Where to place and what the aim is to place is given next.

यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् ।

कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ॥ १-२२॥

यावत् अहम् एतान् अवस्थितान् योद्धुकामान् निरीक्षे (तावत्) अस्मिन् रणसमुद्यमे कैः मया सह योद्धव्यम् (इति जानामि)। 

यावत् = as long as, एतान् = these, निरीक्षे = good look, अहम् = I, योद्धुकामान् = desirous to fight, अवस्थितान् = the assembled, कैः = with whom, मया = by me, सह = together, योद्धव्यम् = should be fought, अस्मिन् = this, रणसमुद्यमे = in great war effort

As long as I have a good look of these assembled desirous to fight, (so long I will know) against whom should be fought by me in this great war effort.

यावत् – अव्ययम्
एतान् – एतद्, पुं, द्वि, बहु
निरीक्षे – निर् + ईक्ष् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - ईक्षँ दर्शने - भ्वादिः, उ-पु, एक
अहम् – अस्मद्, प्र, एक
योद्धुकामान् – योद्धुकाम, पुं, द्वि, बहु
अवस्थितान् – अवस्थित, पुं, द्वि, बहु, कृदन्तरूपाणि - अव + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्
कैः – किम्, पुं, तृ, बहु
मया – अस्मद्, तृ, एक
सह – अव्ययम्
योद्धव्यम् – योद्धव्य, नपुं, द्वि, एक (कृदन्त – तव्य-प्रत्यय), कृदन्तरूपाणि - युध् + तव्य - युधँ सम्प्रहारे - दिवादिः - अनिट्
अस्मिन् – इदम्, पुं, स, एक
रणसमुद्यमे – रणसमुद्यम, पुं, स, एक

He states the purpose of placing the chariot in the middle (मध्ये रथ-स्थापन-प्रयोजनम् आह): “those who are desirous of fighting” (योद्धु-कामान्), not those desirous of making peace with us (न तु अस्माभिः सह सन्धि-कामान्).

“Standing there” (अवस्थितान्), not those who have moved away out of fear (न तु भयात् प्रचलितान्); having gone up to Bhīṣma, Droṇa and the others (एतान् भीष्म-द्रोण-आदीन् यावत् गत्वा), I may be able to observe them (अहं निरीक्षितुं क्षमः स्याम्); therefore place the chariot in such a spot (तावत् प्रदेशे रथं स्थापय इत्यर्थः). Or “yāvat” (यावत्) may denote time (काल-परम् वा): “until I have observed them.”

If it be objected: “You are a warrior (त्वं योद्धा), not a mere spectator of the battle (न तु युद्ध-प्रेक्षकः); therefore what have you to do with seeing them?” — to this he replies: “with whom?” (कैरिति).

In this great undertaking of battle (अस्मिन् रण-समुद्यमे), where kinsmen themselves (बन्धूनाम् एव) are engaged in mutual preparation for war (परस्परं युद्ध-उद्योगे), with whom am I to fight (मया कैः सह योद्धव्यम्)? Who are they that are to oppose me in battle (मत्-कर्तृक-युद्ध-प्रतियोगिनः के)? And I myself am to be the opponent in battle of whom (कैः मया सह योद्धव्यम्? किं-कर्तृक-युद्ध-प्रतियोगी अहम् इति च)?

This indeed is a great wonder (महत् इदं कौतुकम्). The knowledge of this (एतत् ज्ञानम् एव) is the very purpose of placing the chariot in the middle (मध्ये रथ-स्थापन-प्रयोजनम् इत्यर्थः).

Notes:

• Place it at a point where I can see all the warriors in Kauravas. He is giving Krishna the option to decide the vantage point making sure that he can see them all.

• How long to see? Till I know everyone against whom I need to fight.

• But underlying weakness shows - was there a need to see the people you are fighting against especially when you love them and also know who they are on the other side?

• Like a person giving up cigarette/alcohol - wants to indulge one last time, implying the inner craving is not gone. So also for Arjuna his attachment to relatives is overpowering his status and demand of duty as a warrior.

योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः ।

धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥ १-२३॥

अत्र युद्धे ये एते दुर्बुद्धेः धार्तराष्ट्रस्य समागताः प्रियचिकीर्षवः अहम् (तान्) योत्स्यमानान् अवेक्षे। 

योत्स्यमानान् = those desiring to fight, अवेक्षे = shall see, अहम् = I, ये = who, एते = these, अत्र = here, समागताः = the assembled, दुर्बुद्धेः धार्तराष्ट्रस्य = for the wicked minded son of Dhritarashtra, युद्धे = in war, प्रियचिकीर्षवः = those desiring to do pleasant

In the war here, I shall see those assembled desiring to fight and who are desiring to do pleasant for the wicked-minded son of Dhritarashtra.

योत्स्यमानान् – √युध्, भावे लृट् कृदन्त, पुं, द्वि, बहु
अवेक्षे – अव + ईक्ष् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - ईक्षँ दर्शने - भ्वादिः, म-पु, एक
अहम् – अस्मद्, पुं, प्र, एक
ये – यद्, पुं, प्र, बहु
एते – एतद्, पुं, प्र, बहु
अत्र – अव्ययम्
समागताः – समागत, पुं, प्र, बहु, कृदन्तरूपाणि - सम् + आङ् + गम् + क्त - गमॢँ गतौ - भ्वादिः - अनिट्
धार्तराष्ट्रस्य – धार्तराष्ट्र, पुं, ष, एक
दुर्बुद्धेः – दुर्बुद्धि, स्त्री, ष, एक
युद्धे – युद्ध, नपुं, स, एक
प्रियचिकीर्षवः – प्रियचिकीर्षु, पुं, प्र, बहु

If it be objected: “Since these are kinsmen (बन्धवः एव एते), they will bring about peace among themselves (परस्परं सन्धिं कारयिष्यन्ति), so whence comes war?” — anticipating this doubt (इति आशङ्क्य), he says:

“These who are Bhīṣma, Droṇa and the others (ये एते भीष्म-द्रोण-आदयः), wishing to do what is pleasing (प्रिय-चिकीर्षवः) to Dhṛtarāṣṭra’s son Duryodhana (धार्तराष्ट्रस्य दुर्योधनस्य), who is of evil intellect (दुर्बुद्धेः), and who does not know the means of his own protection (स्व-रक्षण-उपायम् अजानतः), are intent on fighting (युद्धे … योत्स्यमानान्), not on removing his evil understanding and the like (न तु दुर्बुद्धि-अपनयन-आदौ).”

“I shall observe them (तान् अहम् अवेक्षे, उपलभे), not as desiring peace (न तु सन्धि-कामान्), but as about to fight (योत्स्यमानान्).”

Therefore (अतः), in view of battle (युद्धाय), it is indeed proper (उचितम् एव) to behold those who are to be opposed (तत्-प्रतियोगि-अवलोकनम्) — such is the sense (इति भावः).

Notes:

• Durbuddhi - a buddhi inclined towards adharma. Here Arjuna sees the other side as adharma correctly.

• Dhartarashtra is singluar case, so it is Duryodhana, whose adjective is durbuddhi.

• Priyachikirshava - they want to bless him with fulfillment of his desires

• Atra in kurukshetra which is dharmaskshetra where these people think they can bring some fulfillment to that durbuddhi adharma nishta duryodhana. I think this is the height of foolishness.

• Yotsyaman - who are eager to fight

• avekShe aham = I shall see.

सञ्जय उवाच ।

एवमुक्तो हृषीकेशो गुडाकेशेन भारत ।

सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ १-२४॥

अन्वय in next verse …

सञ्जयः उवाच = Sanjaya spoke, एवम् = thus, उक्तः = having said, हृषीकेशः = Hrishikesha, गुडाकेशेन = by Gudakesha, भारत  = O Bharata, सेनयोः = in the armies, उभयोः = the two, मध्ये = between, स्थापयित्वा = having placed, रथोत्तमम् = the best chariot

Sanjaya said: O Bharata! Having been told by Gudakesha this way, Hrishikesha having established that grand chariot in between the two armies …

सञ्जयः - सञ्जय, पुं, प्र, एक
उवाच - वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक
एवम् - अव्ययम्
उक्तः - उक्त, पुं, प्र, एक, कृदन्तरूपाणि - वच् + क्त - वचँ परिभाषणे - अदादिः - अनिट्
हृषीकेशः - हृषीकेश, पुं, प्र, एक
गुडाकेशेन - गुडाकेश, पुं, तृ, एक
भारत - भारत, पुं, सं, एक
सेनयोः - सेना, स्त्री, ष, द्वि
उभयोः - उभा, स्त्री, ष, द्वि
मध्ये - मध्य, नपुं, स, एक
स्थापयित्वा - अव्ययम्, कृदन्तरूपाणि - स्था + णिच् + क्त्वा - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्
रथोत्तमम् - रथोत्तम, पुं, द्वि, एक

Thus, perceiving the intention of Dhṛtarāṣṭra (धृतराष्ट्र-अभिप्रायम् आलक्ष्य) that “when urged by Arjuna in this way (एवम् अर्जुनेन प्रेरितः), the Blessed Lord (भगवान्), resorting to dharma in the form of non-violence (अहिंसा-रूपं धर्मम् आश्रित्य), will for the most part turn him away from battle (प्रायशः युद्धात् तम् व्यावर्तयिष्यति),” and desiring to refute that (तत् निराचिकीर्षुः), Sañjaya (संजयः) spoke to Dhṛtarāṣṭra (धृतराष्ट्रं प्रत्युक्तवान्), so says Vaiśampāyana (वैशम्पायनः).

“O Bhārata, Dhṛtarāṣṭra” (हे भारत धृतराष्ट्र) — by this address the intention is: “Even reflecting upon the dignity of the Bharata lineage (भरत-वंश-मर्यादाम् अनुसंधाय अपि), abandon hostility toward your kinsmen (ज्ञातीनाम् द्रोहं परित्यज)” (इति संबोधन-अभिप्रायः).

Addressed thus by Arjuna (एवम् उक्तः), the Lord (भगवान्), called Hṛṣīkeśa (हृषीकेशः), that is, the lord of sleep (गुडाका-ईशः), one who has conquered sleep (जित-निद्रतया), ever vigilant everywhere (सर्वत्र सावधानेन), did not become angry (न अकुप्यत्) thinking, “Though he is my servant (अयं मद्-भृत्यः अपि), he employs me as charioteer (सारथ्ये मां नियोजयति)” (इति दोषम् आसज्य); nor did he turn him away from battle (न वा तं युद्धात् न्यवर्तयत्). Rather (किं तु), he placed the excellent chariot (रथ-उत्तमम्) between the two armies (सेनयोः उभयोः मध्ये), in front of Bhīṣma and Droṇa (भीष्म-द्रोण-प्रमुखतः, तयोः प्रमुखे संमुखे), and in the presence of all the kings (सर्वेषां मही-क्षितां च संमुखे).

Because of the rule beginning with “ādi” (आद्यादित्वात्), the suffix *tas* (तसिः) is applicable in all cases (सार्व-विभक्तिकः); and by the particle “ca” (चकारेण), the word “pramukhataḥ” (प्रमुखतः), though compounded, is to be drawn separately (समास-निविष्टः अपि आकृष्यते). The separate mention of Bhīṣma and Droṇa (भीष्म-द्रोणयोः पृथक्-कीर्तनम्) indicates their exceptional pre-eminence (अति-प्राधान्य-सूचनाय).

Having placed (स्थापयित्वा) the supreme chariot (रथोत्तमम्) — the divine chariot given by Agni (अग्निना दत्तं दिव्यं रथम्), and rendered supremely excellent because the Lord himself had assumed the role of charioteer (भगवता स्वयम् एव सारथ्येन अधिष्ठिततया सर्वोत्तमम्) — Hṛṣīkeśa (हृषीकेशः), the Blessed Lord (भगवान्), the knower of the hidden intentions of all (सर्वेषां निगूढ-अभिप्राय-ज्ञः), understanding that sorrow and delusion had arisen in Arjuna (अर्जुनस्य शोक-मोहौ उपस्थितौ इति विज्ञाय), spoke to him with a slight smile (स-उपहासम् अर्जुनम् उवाच).

“O Pārtha” (हे पार्थ) — by indicating that Pṛthā (पृथा), being of womanly nature (स्त्री-स्वभावेन), was afflicted by sorrow and delusion (शोक-मोह-ग्रस्ततया), and that you, being related to her (तत्-सम्बन्धिनः तव अपि), have likewise come under that condition (तद्वत्ता समुपस्थिते इति सूचयन्), he manifests his own lordship over the senses (हृषीकेशत्वम् आत्मनः दर्शयति). By mentioning the relationship — “Pṛthā is the sister of my father; you are her son” (पृथा मम पितुः स्वसा, तस्याः पुत्रः असि इति सम्बन्ध-उल्लेखेन) — he also offers reassurance (आश्वासयति).

“Behold all these Kurus assembled and eager for battle (सर्वान् अपि समवेतान् कुरून् युयुत्सून् पश्य), being assured that I am your charioteer (मम सारथ्ये निश्चितः भूत्वा), without fear (निःशङ्कतया)” — such is the intention of the command to see (दर्शन-विधि-अभिप्रायः).

“I am exceedingly vigilant in charioteership (अहं सारथ्ये अति-सावधानः); you, however, are at present intent only on the role of chariot-warrior (त्वं तु सांप्रतम् एव रथित्वं लक्ष्यसे); what then is the need for you to inspect the opposing army (किं तव पर-सेना-दर्शनेन)?” — in order to instill courage in Arjuna (अर्जुनस्य धैर्यम् आपादयितुम्), the Lord’s speech extends up to the word “behold” (पश्य इत्येतावत् पर्यन्तं भगवतः वाक्यम्). Otherwise, it would merely have been said: “He placed the chariot between the two armies” (रथं सेनयोः मध्ये स्थापयामास इत्येतावत् मात्रं ब्रूयात्).

Notes:

• Gudakesha 

  • guDaaka - sleep and Isha - lord, one who is the Lord of sleep. One who has mastered tamas, the prime expression of tamas is sleep, to control it is not easy. One who can control and also access sleep. Sleep at will and wake at will - that is true mastery.

  • guDA - is also a mudra - a symbol. अङ्गुष्ठ-तर्जनि-योगः गुड नाम्नि मुद्रिका Angushta-tarjani yogah guDa naamni mudrikA. Kesha is hair. Arjuna’s hair is curly or wavy like that of the mudra.

  • guDaaka - Lord Shiva. One who has got Lord Shiva as Isha, means one who has worshipped Lord Shiva.

भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् ।

उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥१-२५॥

Continued from previous verse --

सञ्जय उवाच - भारत हृषीकेशः गुडाकेशेन एवम् उक्तः उभयोः सेनयोः मध्ये सर्वेषां महीक्षिताम् भीष्मद्रोणप्रमुखतः रथोत्तमम् स्थापयित्वा उवाच - पार्थ एतान् समवेतान् कुरून् पश्य इति।

भीष्मद्रोणप्रमुखतः = in front of Bhishma and Drona, सर्वेषाम् = of all, च = and, महीक्षिताम् = of the rulers of earth, उवाच = said, पार्थ = Partha, पश्य = see, एतान् = these, समवेतान् = the assembled, कुरून् = Kurus, इति = thus.

…In front of Bhishma and Drona, and (in front of) all the rulers of earth, said: O Partha! See these assembled Kurus.

भीष्मद्रोणप्रमुखतः - अव्ययम्, भीष्मद्रोणप्रमुख + तसिल्

सर्वेषाम् - सर्व, पुं, ष, बहु

च - अव्ययम्

महीक्षिताम् - महीक्षित्, पुं, ष, बहु

उवाच - वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

पार्थ - पार्थ, पुं, सं, एक

पश्य - दृश् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - दृशिँर् प्रेक्षणे - भ्वादिः, म-पु, एक

एतान् - एतद्, पुं, द्वि, बहु

समवेतान् - समवेत, पुं, द्वि, बहु, कृदन्तरूपाणि - सम् + अव + इ + क्त - इण् गतौ - अदादिः - अनिट्

कुरून् - कुरु, पुं, द्वि, बहु

इति - अव्ययम्

Notes:

• Also note that Krishna is doing the duty of a charioteer without murmuring a comment or voicing dissent. That’s how one must do the duty assigned. Sometimes we give comments and opinions when not required. Even though being warrior himself, he kept the counsel within himself and spoke later only when asked by his “master” Arjuna.

• Placed strategically in front of the most beloved ones of Arjuna. Krishna could see the weakness in Arjuna although not expressed and he wanted to address that problem.

• Krishna also said see all those belonging to your lineage of Kurus. He did not say look at adharmik or durbudhis - but he used lineage to make him melt.

• Arjuna as a jiva is identified with the body and mind, and this identification with upadhis will make him lose objectivity. Arjuna was standing there as a warrior, defending a nation, cause for justice, all that is suddenly lost. But he loses all that, aham and mama takes over, he loses objectivity and perspective of life.

• He is not seeing people as warriors or soldiers, but as a family - he is taking up incorrect roles. A detached person will clearly know what role to play when. A teacher in class who has his or her own child as a student should play the role of teacher to the child, not as a parent and be harsh when required.

• Krishna is gently nudging jiva to surrender himself to Ishvara. This is Bhagavan’s grace to make the jiva come to God.

तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् ।

आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥१-२६॥

अन्वय in verse २८.

तत्र = there, अपश्यत् = saw, स्थितान् = assembled, पार्थः = partha, पितॄन् = fathers, अथ = then, पितामहान् = grandfathers, आचार्यान् = teachers, मातुलान् = maternal uncles, भ्रातॄन् = brothers, पुत्रान् = sons, पौत्रान् = grandsons, सखीन् = friends, तथा = also

Then there Partha saw assembled fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and also friends.

तत्र - तत्र, अव्ययम्

अपश्यत् - दृश् धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः परस्मै पदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक

स्थितान् - स्थित, पुं, द्वि, बहु

पार्थः - पार्थ, पुं, प्र, एक

पितॄन् - पितृ, पुं, द्वि, बहु

अथ - अव्ययम्

पितामहान् - पितामह, पुं, द्वि, बहु

आचार्यान् - आचार्य, पुं, द्वि, बहु

मातुलान् - मातुल, पुं, द्वि, बहु

भ्रातॄन् - भ्रातृ, पुं, द्वि, बहु

पुत्रान् - पुत्र, पुं, द्वि, बहु

पौत्रान् - पौत्र, पुं, द्वि, बहु

सखीन् - सखि, पुं, द्वि, बहु

तथा - अव्ययम्

There, when permission had been granted by the Lord (भगवता अभ्यनुज्ञाते सति) to survey the armies (सैन्य-दर्शने) for the purpose of commencing battle (समर-रसभ-आरम्भ-अर्थम्), the construction is: Pārtha saw (पार्थः अपश्यत्) those standing in both the armies (सेनयोः उभयोः अपि स्थितान्).

The particle “atha” (अथ-शब्दः) is synonymous with “tathā” (तथा-शब्द-पर्यायः).

In the opposing army (पर-सेनायाम्), he saw fathers (पितॄन्), paternal uncles such as Bhūriśravas (पितृव्यान् भूरिश्रवः-प्रभृतीन्), grandsires such as Bhīṣma and Somadatta (पितामहान् भीष्म-सोमदत्त-प्रभृतीन्), teachers such as Droṇa and Kṛpa (आचार्यान् द्रोण-कृप-प्रभृतीन्), maternal uncles such as Śalya and Śakuni (मातुलान् शल्य-शकुनि-प्रभृतीन्), brothers such as Duryodhana (भ्रातॄन् दुर्योधन-प्रभृतीन्), sons such as Lakṣmaṇa (पुत्रान् लक्ष्मण-प्रभृतीन्), grandsons (पौत्रान् लक्ष्मण-आदि-पुत्रान्), friends such as Aśvatthāman and Jayadratha (सखीन् अश्वत्थाम-जयद्रथ-प्रभृतीन्), companions (वयस्यान्), fathers-in-law, the fathers of their wives (श्वशुरान् भार्याणां जनयितॄन्), and well-wishers such as Kṛtavarman and Bhagadatta (सुहृदः मित्राणि कृतवर्म-भगदत्त-प्रभृतीन्).

By the term “well-wishers” (सुहृदः), all those who had rendered assistance, such as maternal grandsires and others (यावन्तः कृत-उपकाराः मातामह-आदयः च), are to be understood as included (द्रष्टव्याः). In the same way (एवम्), this is to be inferred also with regard to his own army (स्व-सेनायाम् अपि उपलक्षणीयम्).

In this situation (एवं स्थिते), through perverted understanding (विपरीत-बुद्ध्या), thinking “violence is great adharma” (महान् अधर्मः हिंसा इति), by delusion called moha (मोह-आख्यया), and through obstruction of right knowledge (ज्ञान-प्रतिबन्धकेन), imagining it to be adharma though enjoined by scripture as dharma (शास्त्र-विहितत्वेन धर्मत्वे सति विपरीत-ग्रहणम्), and through mental disturbance (चित्त-वैकल्येन) bound up with possessiveness (ममकार-निबन्धनेन), being overpowered in discrimination by sorrow and delusion (शोक-मोह-आख्येन अभिभूत-विवेकस्य), Arjuna turned away (उपरिरंसा) from the war already undertaken (पूर्वम् आरब्धात् युद्ध-आख्यात् स्व-धर्मात्), a course that would end in great calamity (महानर्थ-पर्यवसायिनी प्रवृत्तिः) — this is what is shown.

By the word “Kaunteya” (कौन्तेय इति), the mention of his being the son of a woman (स्त्री-प्रभवत्व-कीर्तनम्), and by “Pārtha” (पार्थवत्), indicating his identification with her (तादात्म्यिक-मूढताम् अपेक्ष्य), it is suggested that he was pervaded and overwhelmed by his own natural disposition (कर्त्र्या स्व-व्यापारेण एव आविष्टः, व्याप्तः), not that compassion had entered him from any external cause (न तु कृपा केनचित् व्यापारेण आविष्टा); thus his compassion is self-arisen (स्वतः-सिद्धा एव अस्य कृपा इति सूच्यते).

To make this manifest (एतत्-प्रकटीकरणाय), the qualifier “supreme” (परया इति विशेषणम्) is used — or the reading may be divided as “apara-yā” (अपरया इति वा छेदः): formerly there was compassion in his own army (स्व-सेनायाम् पुरा अपि कृपा अभूत् एव), but at that time there arose another compassion even toward the Kaurava army (तस्मिन् समये तु कौरव-सेनायाम् अपि अपरा कृपा अभूत् इत्यर्थः).

“Grieving” (विषीदन्), attaining despondency and distress (विषादम् उपतापम् प्राप्नुवन्), he spoke (अब्रवीत्). By expressing the simultaneity of speech and grief (उक्ति-विषादयोः सम-कालतां वदन्), it is indicated that manifestations of sorrow such as choking of the voice and shedding of tears (स-गद्गद-कण्ठता-अश्रु-पात-आदि विषाद-कार्यम्) were present at the time of speaking (उक्ति-काले द्योतयति).

Notes:

• Sanjaya not only sees actions on the field, but also the minds of the people there.

• Here Arjuna gets the weakness as he begins to see relatives rather than warriors.

• The slip in duty happens because of wrong identification which is due to ignorance of our true nature. The ignorance of our true nature, called ajnana, is two-fold and its effects far-reaching. Avarana is ignorance of who I am. Due to ignorance of our true nature, we assume an identity with projected non-I called vikShepa. Thus ignorance of our true nature, the subject, is not like ignorance of regular objects where only avarana exists. Vikshepa is a speciality in ignorance of the Self. This assumed identity is Ahamkara of being an individual.  And then with that assumed identity as locus - ahamkara, we develop the relationships called mamakara with other entities that connect with this assumed identity based on raga-dvesha - either biologically, emotionally, socially, economically, nationalistically, religiously, etc. The interactions with this divided projected world into two categories based on raga-dvesha gives rise to sukha (when raga object is attained or dvesha object is removed) and dukha (when raga object is lost and dvesha object is attained). Both these raga-dvesha are attachments and hence bondage. So the primary root for all our bondage is not knowing our true nature.

• The assumed identities are numerous. If we fail in using appropriate identity in the context required then we will be adharmic - which leads to downfall i.e. further intense identification with assumed identities incorrectly and even lower life forms leading to perpetuity of samsara. The way out is to use the correct assumed identity in the context called svadharma, perform particular actions as duty in a certain way called yoga, and then go beyond this process of assuming identities all together to attain moksha. This assuming an incorrect identity (paradharma) in a given context is due to taking up the criterion for assuming an identity as sukha-dukha which arises from raga-dvesha pertaining to both the correct and incorrect assumed identities. In Arjuna’s case, dukha of killing relatives due to dvesha of seeing them dead has led to assumption of incorrect identity of a relative. Also sukha of not fighting the war so that the raga of seeing the relatives alive has led to abandonment of the correct assumed identity of a warrior.

• This bondage of raga-dvesha leads to suffering ultimately even though sukha may come in small doses. Why? It is obvious that the object of dvesha is suffering. But why also that of raga? Because expectation to get fulfilment from what we are bound to will never be met.

  • That person has his/her own way of doing things - not in our control.

  • The person changes over time, so what started as happiness ends with misery

  • We also change, so our expectations also change even though the other person may remain as is. So the person no longer is a source of happiness to us.

  • The pleasure through sense interactions has a law of diminishing returns. So more engagements are needed with the person to get the same amount of pleasure that one had previously. And more engagements leads to more conflict rather than more pleasure.

  • The person itself may pass away - leaving a void within us.

  • Ultimately a state comes where this sense of individuality itself buffeted in this world by raga-dvesha leading to sukha-dukha becomes unbearable. That is the process of assuming identities itself becomes unbearable - then true dispssion has set upon that person.

• Based on this assumed identity of I and therefore the mine connected to this I, our behaviour changes. That is why we are not much concerned if person X who we barely know well falls sick, but when it is my own son/daughter or someone I love, then we get agitated. What’s the difference? As far as we are concerned the malaise is in another person - but the same malaise in different people invokes different feelings in us. That’s because mentally we formed a bond with that person in a certain way while with others no such bond exists. This bond is our reflection of ‘I’ within that person - we have invested ourselves in that person over time through interactions. This investment of ‘I’, that bond of emotion, is what we call mine. The greater the investment, the more intense the bondage is. 

• Does this mean we will be careless, unconcerned, unloving, etc.? No. We should be concerned, careful, loving - but don’t take the emotions deep within to affect our behaviour, poise, etc. Don't connect with people as "mine" - but treat them as Bhagavan's or treat them in an impersonal way as individuals alone unconnected to us. Keep that personal connection active, but keep the possessiveness as mine out of that connection and this will will keep one free of bondage. Do everything as service to Bhagavan and treating everything and everyone as His - this will not add bondages to us as what the person is irrelevant, there is no expectation of fulfilment from that person.

श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ।

तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥१-२७॥

अन्वय in next verse.

श्वशुरान् = fathers-in-law, सुहृदः = good-hearted, च = and, एव = certainly, सेनयोः = armies, उभयोः = in both, अपि = also, तान् = them, समीक्ष्य = after having seen well, सः = he, कौन्तेयः = Arjuna, सर्वान् = all, बन्धून् = relatives, अवस्थितान् = assembled

Fathers-in-law, and also good-hearted ones in both armies also. After having seen them well -- all the assembled relatives -- he, Arjuna …

श्वशुरान् - श्वशुर, पुं, द्वि, बहु

सुहृदः - सुहृद्, पुं, द्वि, बहु

च - च, अव्ययम्

एव - एव, अव्ययम्

सेनयोः - सेना, स्त्री, ष, द्वि

उभयोः - उभय, नपुं, ष, द्वि

अपि - अपि, अव्ययम्

तान् - तद्, पुं, द्वि, बहु

समीक्ष्य - समीक्ष्य, अव्ययम्, सम् + ईक्ष् + ल्यप्, ईक्षँ दर्शने - भ्वादिः - कर्तरि प्रयोगः आत्मने पदम् ईक्षते

स - स, पुं, प्र, एक

कौन्तेयः - कौन्तेय, पुं, प्र, एक

सर्वान् - सर्व, पुं, द्वि, बहु

बन्धून् - बन्धु, पुं, द्वि, बहु

अवस्थितान् - अवस्थित, पुं, द्वि, बहु, कृदन्तरूपाणि - अव + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट् 

कृपया परयाविष्टो विषीदन्निदमब्रवीत् 

अर्जुन उवाच

दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥१-२८॥

अथ पार्थः तत्र स्थितान् पितॄन् पितामहान् आचार्यान् मातुलान् भ्रातॄन् पुत्रान् पौत्रान् तथा सखीन् श्वशुरान् सुहृदः च अपश्यत्। कौन्तेयः सेनयोः उभयोः अपि तान् अवस्थितान् सर्वान् बन्धून् समीक्ष्य …

… परया कृपया आविष्टः विषीदन् सः अब्रवीत् -

अर्जुन उवाच - कृष्ण इमम् युयुत्सुम् समुपस्थितम् स्वजनं दृष्ट्वा …

कृपया = compassion that is debilitating, परयाविष्टः = overcome by great/misplaced, विषीदन् = sorrow,  इदम् = this, अब्रवीत् = said, अर्जुन = Arjuna, उवाच =said, दृष्ट्वा = having seen, इमम् = these, स्वजनम् = our people, कृष्ण = O Krishna, युयुत्सुम् = eager to fight, समुपस्थितम् = assembled

Overwhelmed by great misplaced debilitating compassion, in sorrow, (Arjuna) said: O Krishna! Having seen these, our assembled eager-to-fight people…

कृपया - कृपा, स्त्री, तृ, एक

परयाविष्टः - परि+आ+विष्ट, पुं, प्र, एक

विषीदन् - विषीदत्, पुं, प्र, एक, कृदन्तरूपाणि - वि + सद् + शतृँ - षदॢँ विशरणगत्यवसादनेषु - भ्वादिः - अनिट्

इदम् - इदम्, नपुं, द्वि, एक

अब्रवीत् - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः परस्मै पदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक

अर्जुनः - अर्जुन, पुं, प्र, एक

उवाच - वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

दृष्ट्वा - अव्ययम्, कृदन्तरूपाणि - दृश् + क्त्वा - दृशिँर् प्रेक्षणे - भ्वादिः - अनिट्

इमम् - इदम्, पुं, द्वि, एक

स्वजनम् - स्वजन, पुं, द्वि, एक

कृष्ण - कृष्ण, पुं, सं, एक

युयुत्सुम् - युयुत्सु, पुं, द्वि, एक

समुपस्थितम् - समुपस्थित, पुं, द्वि, एक, कृदन्तरूपाणि - सम् + उप + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

Sañjaya now introduces (अवतारयति) that very speech of Arjuna addressed to the Blessed Lord (भगवन्तं प्रति अर्जुन-वाक्यम्), beginning with “Arjuna said” (अर्जुन उवाच इत्यादिना), connecting it with the preceding passage beginning “having thus spoken in the battle” (एवम् उक्त्वा अर्जुनः सङ्ख्ये इत्यतः प्राक्तनेन ग्रन्थेन).

There (तत्र), Arjuna — who was ignorant of the Self (अनात्म-विदः अर्जुनस्य), who identified the Self and what belongs to the Self with his own and others’ bodies (स्व-पर-देहे आत्म-आत्मीय-अभिमान-वतः), and whose knowledge of Reality that is the cause of engagement in his own duty (स्व-धर्म-प्रवृत्ति-कारणी-भूत-तत्त्व-ज्ञानम्) was obstructed (प्रतिबन्धकः) — seeing the prospect of destruction of his own and others’ bodies through war (युद्धेन स्व-पर-देह-विनाश-प्रसङ्ग-दर्शिनः), experienced great sorrow (शोकः महान् आसीत्). This is shown (तत्-लिङ्ग-कथनेन दर्शयति) by describing its symptoms (त्रिभिः श्लोकैः).

“Seeing this kinsmen of mine (इमं स्व-जनम् आत्मीयं बन्धु-वर्गम्), desirous of fighting (युद्ध-इच्छुम्), and assembled on the battlefield (युद्ध-भूमौ च उपस्थितम्),” — of me who am standing (स्थितस्य मम), that is, of me who am beholding (पश्यतः मम इत्यर्थः) —

“My limbs tremble (अङ्गानि व्यथन्ते), and my mouth dries up (मुखं च परिशुष्यति).” In order to express an excess of sorrow beyond that caused by fatigue and the like (श्रम-आदि-निमित्त-शोक-अपेक्षया अतिशय-कथनाय), the prefix “pari” (परि-शब्द-प्रयोगः), which conveys totality (सर्वतो-भाव-वाचि), is used.

Notes

• Here, Kṛpa (compassion) does not arise from dharma, strength, or inner confidence, but from attachment and weakness. Such compassion is destructive to others and debilitating for the one who possesses it, as it fosters delusion and leads to poor decisions, unlike the compassion that flows from strength and clarity of thought. 

• This misplaced krpa s actually self-pity that I need to fight this war against my relatives whom I love and thus misery sets in called shoka.

• Parayaa - is vilakshana, which implies different. 

• That false adharmic compassion led to misery due to seeing relatives rather than warriors and that gives rise to delusion (moha) between what to do and what not to do.

• So ajnana about one's nature -> moha (svarupa) -> raga-dvesha -> shoka -> moha (dharma)

सीदन्ति मम गात्राणि मुखं च परिशुष्यति ।

वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥१-२९॥

मम गात्राणि सीदन्ति मुखम् परिशुष्यति च।  मे शरीरे वेपथुः च रोमहर्षः च जायते। 

सीदन्ति = weakening, मम = my, गात्राणि = limbs, मुखम् = mouth, च = and, परिशुष्यति = parching, वेपथुः = trembling, च = and, शरीरे = in body, मे = my, रोमहर्षः = horripilation, च = and, जायते = comes

My limbs are weakening, mouth is parching. Tremblings and horripilations are appearing in my body.

सीदन्ति – सद् धातुरूपाणि - षदॢँ विशरणगत्यवसादनेषु - भ्वादिः - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, प्र-पु, बहु

मम – अस्मद्, ष, एक

गात्राणि – गात्र, नपुं, प्र, बहु

मुखम् – मुख, नपुं, प्र, एक

च – अव्ययम्

परिशुष्यति – परि + शुष् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - शुषँ शोषणे - दिवादिः, प्र-पु, एक

वेपथुः – वेपथु, पुं, प्र, एक

च – अव्ययम्

शरीरे – शरीर, पुं, स, एक

मे – अस्मद्, ष, एक.

रोमहर्षः – रोमहर्ष, पुं, प्र, एक

च – अव्ययम्

जायते – जन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - जनीँ प्रादुर्भावे मित् १९३७ - दिवादिः, प्र-पु, एक

Vepathuḥ” (वेपथुः) means trembling (कम्पः).

“Romaharṣaḥ” (रोम-हर्षः) means horripilation, the bristling of the hairs (पुलकित-त्वम्).

By the slipping of the Gāṇḍīva (गाण्डीव-भ्रंशेन) is indicated weakness characterized by loss of firmness (अधैर्य-लक्षणं दौर्बल्यम्).

And by the burning of the skin (त्वक्-परिदाहेन) is shown the inner torment (अन्तः-सन्तापः दर्शितः).

Notes - Physical traits of weakness

• Mental weakness of strong attachment due to incorrect self-identification has symptoms and characteristics on the physical body.

• The body closely follows the state of the mind.

गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते।

न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः॥१-३०॥

गाण्डीवम् (मम) हस्तात् स्रंसते (मम) त्वक् परिदह्यते एव च (अहम्) अवस्थातुं न शक्नोमि च मे मनः भ्रमति इव च। 

गाण्डीवम् = Gandiva, स्रंसते = slips, हस्तात् = from hand, त्वक् = skin, च = and, एव = indeed, परिदह्यते = burns, न = not, च शक्नोमि = am able to, अवस्थातुम् = to stand, भ्रमति = wanders, इव = as if , च = and, मे = my, मनः = mind, 

Gandiva slips from hand and indeed skin burns, I am not able to stand and my mind, as if, wanders.

गाण्डीवम् - गाण्डीव, नपुं, प्र, एक

स्रंसते - स्रंस् धातुरूपाणि - स्रंसुँ अवस्रंसने - भ्वादिः - कर्तरि प्रयोगः लट् लकारः आत्मने पदम्, प्र-पु, एक

हस्तात् - हस्त, पुं, पं, एक

त्वक् - त्वक्, स्त्री, प्र, एक

च - अव्ययम्

एव - अव्ययम्

परिदह्यते - परि + दह् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - दहँ भस्मीकरणे - भ्वादिः, प्र-पु, एक

न - अव्ययम्

च - अव्ययम्

शक्नोमि - शक् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, शकॢँ शक्तौ - स्वादिः, उ-पु, एक

अवस्थातुम् - अव्यय, कृदन्तरूपाणि - कृदन्तरूपाणि - अव + स्था + तुमुँन् - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

भ्रमति - भ्रम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - भ्रमुँ चलने - भ्वादिः, प्र-पु, एक

इव - अव्ययम्

च - अव्ययम्

मे - अस्मद्, ष, एक

मनः - मनस्, नपुं, प्र, एक

“Nor am I able to stand (न अवस्थातुं शक्नोमि) or to sustain my body (शरीरं धारयितुं च न शक्नोमि)” — by this, fainting is indicated (अनेन मूर्च्छा सूच्यते).

The reason for that is stated: “My mind seems to reel (मम मनः भ्रमति इव)” — this “as it were reeling” (भ्रमण-कर्तृ-सादृश्यं) denotes a particular modification of the mind (मनसः कश्चित् विकार-विशेषः), which is the prior state of fainting (मूर्च्छायाः पूर्व-अवस्था). The particle “ca” (च) is in the sense of cause (हेतौ). Since it is thus (यतः एवम्), therefore I am unable to stand (अतः न अवस्थातुं शक्नोमि इत्यर्थः).

Again, he states another cause for his inability to remain steady (पुनः अपि अवस्थाना-असामर्थ्ये कारणम् आह): “And I see adverse omens (निमित्तानि च विपरीतानि पश्यामि)” — that is, signs such as the throbbing of the left eye (वाम-नेत्र-स्फुरण-आदीनि), indicative (सूचक-तया) of impending misfortune (आसन्न-दुःखस्य). “I see,” that is, I experience (पश्यामि = अनुभवामि). Therefore, even for this reason (अतः अपि), I am unable to stand (न अवस्थातुं शक्नोमि इत्यर्थः).

“I, being ignorant of the Self (अहम् अनात्म-वित्त्वेन), and therefore subject to sorrow (दुःखित्वात्), experience affliction born of grief (शोक-निबन्धनं क्लेशं अनुभवामि); but you, being of the nature of eternal bliss (त्वं तु सदा-आनन्द-रूपत्वात्), are untouched by sorrow (शोक-असंसर्गी).” This is indicated by the name “Kṛṣṇa” (कृष्ण-पदेन सूचितम्).

Therefore (अतः), though in seeing kinsmen there is equality (स्व-जन-दर्शने तुल्ये अपि), yet because of the distinction that you are free from sorrow (शोक-असंसर्गित्व-लक्षणात् विशेषात्), you should free me from sorrow (त्वं माम् अशोकं कुरु) — such is the sense (इति भावः).

By the name “Keśava” (केशव-पदेन) is also indicated the capacity to accomplish that (तत्-करण-सामर्थ्यम्), according to the derivation: “Ka” is Brahmā, the creator (कः ब्रह्मा सृष्टि-कर्ता), “Īśa” is Rudra, the destroyer (ईशः रुद्रः संहर्ता); he in whom both proceed (तौ वा यस्मिन् गच्छतः), out of compassion (अनुकम्प्यतया), is Keśava (इति तत्-व्युत्पत्तेः).

Or else (वा), by the word “Kṛṣṇa” (कृष्ण-पदेन) is expressed his drawing away (कर्षित्वम्) the sorrow of devotees (भक्त-दुःख-कर्षित्वम्).

Notes - Physical traits of weakness and mental state

• Unable to even hold gandiva with which he has defeated many warriors.

• Skin is burning and unable to even stand.

• Mind wanders towards people he is attached to rather than focusing upon the task in hand.

निमित्तानि च पश्यामि विपरीतानि केशव।

न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे॥१-३१॥

केशव (अहम्) विपरीतानि निमित्तानि पश्यामि च। (अहम्) स्वजनम् आहवे हत्वा श्रेयः न अनुपश्यामि। 

निमित्तानि = omens, च = and, पश्यामि = seeing, विपरीतानि = foreboding, केशव = O Keshava, न = not, च = and, श्रेयः = benefit, अनुपश्यामि = I foresee, हत्वा = having killed, स्वजनम् = my own people, आहवे = in this war.

O Keshava! I am seeing foreboding omens. I do not foresee any benefit after having killed my own people in this war.

निमित्तानि - निमित्त, नपुं, प्र, बहु

च - अव्ययम्

पश्यामि - दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - दृशिँर् प्रेक्षणे - भ्वादिः, उ-पु, एक

विपरीतानि - विपरीत, नपुं, प्र, बहु

केशव - केशव, पुं, सं, एक

न - अव्ययम्

च - अव्ययम्

श्रेयः - श्रेयस्, नपुं, द्वि, एक

अनुपश्यामि - अनु + दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - दृशिँर् प्रेक्षणे - भ्वादिः, उ-पु, एक

हत्वा - अव्ययम्, कृदन्तरूपाणि - हन् + क्त्वा - हनँ हिंसागत्योः - अदादिः - अनिट्

स्वजनम् - स्वजन, पुं, द्वि, एक

आहवे - आहव, पुं, स, एक

By the word “Keśava” (केशव-पदेन), it is also suggested that, since you always protect devotees (सर्वदा भक्तान् पालयसि) by destroying wicked demons such as Keśī (केशी-आदि-दुष्ट-दैत्य-निबर्हणेन), therefore you will likewise protect me (माम् अपि पालयिष्यसि) by removing my sorrow (शोक-निवारणेन) — this is implied (सूचितम्).

Thus, having first stated sorrow (शोकम् उक्त्वा) — which, through its symptoms (लिङ्ग-द्वारेण), is an obstruction (प्रतिबन्धकी-भूतम्) to the knowledge of Reality (तत्त्व-ज्ञान) that is the cause of proper action (समीचीन-प्रवृत्ति-हेतु-भूत) — he now shows (दर्शयति) the perverted understanding (विपरीत-बुद्धिम्), which is produced by that sorrow (तत्-कारिताम्) and is the cause of contrary action (विपरीत-प्रवृत्ति-हेतु-भूताम्).

“I do not see (न पश्यामि) any good (श्रेयः), whether visible or invisible (दृष्टम् अदृष्टं वा), that is, any supreme human goal (पुरुषार्थम्), even after much deliberation (बहु-विचारणात् अनु, पश्चात् अपि). Even after slaying enemies in battle (अस्वजनम् अपि युद्धे हत्वा), I see no good (श्रेयः न पश्यामि).”

For it is declared (इत्यादिना) that only the one slain in battle (रणे अभिमुखः हतः) attains a special good (हतस्य एव श्रेयः-विशेष-अभिधानात्), as in the verse:

“Of these two persons in the world (द्वौ इमौ पुरुषौ लोके), the renunciate absorbed in yoga (परिव्राट् योग-युक्तः) and the one slain facing the enemy in battle (रणे च अभिमुखः हतः), both reach the solar sphere (सूर्य-मण्डलम् एदिनौ).”

Thus, for the killer (हन्तुः तु), there is no merit whatsoever (न किञ्चित् सुकृतम्).

If even in the slaying of enemies (अस्वजन-वधे अपि) there is no good (श्रेयसः अभावे), then in the slaying of one’s own people (स्वजन-वधे) there is all the more absence of good (सुतरां तत्-अभावः). To indicate this (ज्ञापयितुम्), the word “svajanam” (स्व-जनम्) is used.

And to prevent the fallacy of proving what is already established (सिद्ध-साधन-वारणाय) — namely, that there is no good in killing outside of battle — he says “in battle” (आहवे इति उक्तम्), thereby making clear that even in lawful war (आहव-वधे) there is no good (श्रेयः न अस्ति).

Notes:

• These omens are seen within the body (from seedanti in verse 29 to now) and that is because you have no confidence in yourself. These are not omens, because of the emotional stress due to his delusion - he was not seeing in the right way. Conclusions that come out of delusion due to strong emotions, may sound logical, but they are based on incorrect perception.

• Omens implies forces beyond one’s control and perception - so in a way divine (aadhi-davika), but in fact for Arjuna, due to delusion he is taking the aadhyatmika obstacles as aadhidaivika ones.

• After having talked about the physical and mental state not suitable for war, he now raises the question if the objective for waging a war is justified. There is no benefit in the war - again seeing materialistically and superficially, but not from a higher point of view as dharma. This he explains further in next verse.

न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ।

किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥१-३२॥

कृष्ण (अहम्) न विजयम् न राज्यम् च सुखानि च काङ्क्षे। गोविन्द नः राज्येन किम् (लभते) भोगैः जीवितेन वा किम् (लभते)। 

न = not, काङ्क्षे = desire, विजयम् = victory, कृष्ण = O Krishna, न = not, च = and, राज्यम् = kingdom, सुखानि = happiness, च = and, किम् = what, नः = to us, राज्येन = by kingdom, गोविन्द = O Govinda,  किम् = what, भोगैः = by happiness, जीवितेन = by living, वा = or

O Krishna! I do not desire for victory, not kingdom and happiness. O Govinda! What do we gain by kingdom, happiness or living.

न - अव्ययम्

काङ्क्षे - काङ्क्ष् धातुरूपाणि - काक्षिँ काङ्क्षायाम् - भ्वादिः - कर्मणि प्रयोगः आत्मने पदम्, उ-पु, एक

विजयम् - विजय, पुं, द्वि, एक

कृष्ण - कृष्ण, पुं, स॒म्, एक

न - अव्ययम्

च - अव्ययम्

राज्यम् - राज्य, नपुं, द्वि, एक

सुखानि - सुख, नपुं, द्वि, बहु

च - अव्ययम्

किम् - अव्ययम् (प्रश्नार्थक)

नः - अस्मद्, च, एक

राज्येन - राज्य, नपुं, तृ, एक

गोविन्द - गोविन्द, पुं, सं, एक

किम् - अव्ययम्

भोगैः - भोग, पुं, तृ, बहु

जीवितेन - जीवित, नपुं, तृ, एक

वा - अव्ययम्

Objection: “Let there be no unseen result (अदृष्टं प्रयोजनं मा भूत्); yet the visible results (दृष्ट-प्रयोजनानि) — victory (विजयः), kingdom (राज्यम्), and pleasures (सुखानि) — are indisputable (निर्विवादानि).”

In reply to this, he says: Even in this world (पूर्वत्र), pleasure (सुखम्), and hereafter (परतः), the desired fruit (फलम्) — the longing for these (तत्-आकाङ्क्षा) alone is the cause (हेतुः) of undertaking the means (उपाय-प्रवृत्तौ). Therefore (अतः), in the absence of that desire (तत्-आकाङ्क्षाया अभावात्), my engagement (मम प्रवृत्तिः) in the means thereto, namely war (तद्-उपाये युद्धे), is improper (अनुपपन्ना), like that of one who has no desire to eat (भोजन-इच्छा-विरहिणः) engaging in cooking and the like (पाक-आदौ इव). This is the meaning (इत्यर्थः).

Again, if it be asked: “Since these (विजय-आदयः) are desired by other men (इतर-पुरुषैः इष्यमाणेषु), why is there disinclination on your part (तव अनिच्छा)?” — to this he says, “What is the use (किं नु)?”

“What is the use of enjoyments (भोगैः), of pleasures (सुखैः), of life (जीवितेन), that is, of victory (विजयेन), which is the means of sustaining life (जीवित-साधनेन)?” — this is the sense.

Without a kingdom (विना राज्यम्), without enjoyments (भोगान्), and without victory over the Kauravas (कौरव-विजयम्), we who dwell in the forest (वने निवसताम् अस्माकम्) already possess a life in this world (जगति) that is praiseworthy (श्लाघनीय-जीवितानाम्). What is to be desired (किम् एभिः आकाङ्क्षितैः) by these (राज्य-आदिभिः)? — such is the purport (इति भावः).

By addressing (सम्बोधयति) as “Govinda” (गोविन्द इति), he indicates (सूचयन्) that you, who are ever present (नित्यं प्राप्तः) as the inner ruler (अधिष्ठानतया) of the senses (गो-शब्द-वाच्यानि इन्द्रियाणि), alone know (त्वम् एव जानासि) my detachment (विरागम्) from worldly fruits (ऐहिक-फल).

In objecting to kingdom and the rest (राज्य-आदीनाम् आक्षेपे), he states the reason (हेतुम् आह). By this (एतेन), the notion is refuted (अपास्तम्) that, even though I am personally dispassionate (स्वस्य वैराग्ये अपि), effort should be made (यतनीयम्) for the sake of my own people (स्वीयानाम् अर्थे).

For one who is alone (एकाकिनः), a kingdom and the like (राज्य-आदि) are indeed unnecessary (अनपेक्षितम् एव). But those kinsmen (ये तु बन्धवः), for whose sake such things are desired (येषाम् अर्थे तत् अपेक्षितम्), these very persons (ते एते) have abandoned (त्यक्त्वा) their lives (प्राणान्), hope of life (प्राण-आशाम्), and wealth (धनानि), and are standing in battle (युद्धे अवस्थिता). Therefore (इति), this effort (अयम् प्रयत्नः) is not for my own sake (न स्वार्थः), nor even for the sake of my people (न स्वीयार्थः) — such is the sense (इति भावः).

Although the word “bhoga” (भोग-शब्दः) was previously used (पूर्वत्र निर्दिष्टः) in the sense of pleasure itself (सुख-परतया), here (अत्र), since pleasure (सुख) is mentioned separately (पृथक्-सुख-ग्रहणात्), it denotes objects that are means to pleasure (सुख-साधन-विषय-परः).

Notes - No motivation also to fight

• The first time Arjuna expresses his delusion in clear terms :

  • This war is for dharma, not for happiness, material wealth or long life to enjoy it which he expresses as the gain from winning the war.

  • Who is Arjuna to decide what he wants - this war should not be about him at all. All deluded people put themselves as the main standpoint and then analyse. To make a decision, the standpoint must be dharma, not personal likes and dislikes.

  • He has already given his word to fight the war, in the form of commitment, is no ready to break that vow. 

  • He should speak for himself, but uses the pronoun “we” as if all his brothers are in agreement with him to quit the war. Delusional people to drum up support for their view use words as though their opinion is held by majority if not all.

• We think objects or persons outside give us meaning to live or fulfil us. No. We add value to those objects and people and then incorrectly we think they give value to us or fulfil us. For example any relationship we consider, it is we who have assigned importance and value to it in the first place.

• That's why religious or spiritual training is important where we begin to give true value to only God or the Self. The objects or people are seen to be of no special significance in the true sense as they are impermanent.

• Here he has listed all the material benefits of winning the war and said they are meaningless. This verse in isolation looks like it is coming from a person with great dispassion. According to Vedanta, it is true that all impermanent entities are meaningless. Arjuna has arrived at this same conclusion as, say Naciketa did in Kathopanishad. So why is Naciketa praised while Arjuna is not?

• Naciketa said it without any attachment to anything material of this word or hereafter - a real renunciation or dispassion, but Arjuna is saying this out of deep sense of attachment to relatives. He will be happy to have these if he had got them without the war. Or he would be happy to have them if there were spoils from a war that involved no killing of relatives. He states this in the next verse himself.

• Meaning of the word Govinda:

  • He who finds or knows earth - meaning one who has realized the substratum on which the world play is going on.

  • He who is the lord of the cattle - not just Sri Krishna, but also as the Lord of the whole living beings.

  • He who confers speech - the Lord of that sense organ through which knowledge is transmitted from one to another.

  • He who knows the Vedas or known by the Vedas - the ultimate Reality that is sought after by all sincere seekers.

येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च ।

त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥१-३३॥

अन्वय in next verse.

येषाम् = for whose, अर्थे = purpose, काङ्क्षितम् = desired, नः = us, राज्यम् = kingdom, भोगाः = enjoyments, सुखानि = happiness, च = and, ते = they, इमे = these, अवस्थिताः = assembled, युद्धे = in war, प्राणान् = life, त्यक्त्वा = having sacrificed, धनानि = wealth, च = and

For whose purpose, the kingdom, enjoyments and happiness are desired, they, these, are assembled in war having sacrificed life and wealth. 

येषाम् - यत्, पुं, ष, बहु

अर्थे - अर्थ, पुं, स, एक

काङ्क्षितम् - अव्ययम्, कृदन्तरूपाणि - काङ्क्ष् + तुमुँन् - काक्षिँ काङ्क्षायाम् - भ्वादिः - सेट्

नः - अस्मद्, ष, एक

राज्यम् - राज्य, नपुं, द्वि, एक

भोगाः - भोग, पुं, प्र, बहु

सुखानि - सुख, नपुं, प्र, बहु

च - अव्ययम्

ते - तत्, पुं, प्र, बहु

इमे - इदं, पुं, प्र, बहु

अवस्थिताः - अवस्थित, पुं, प्र, बहु, कृदन्तरूपाणि - अव + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

युद्धे - युद्ध, नपुं, स, एक

प्राणान् - प्राण, पुं, द्वि, बहु

त्यक्त्वा - अव्ययम्, कृदन्तरूपाणि - त्यज् + क्त्वा - त्यजँ हानौ - भ्वादिः - अनिट्

धनानि - धन, नपुं, द्वि, बहु

च - अव्ययम्

The words “life” (प्राण) and “wealth” (धन) indeed signify the hope thereof (तद्-आशा-लक्षकौ).

Even if one abandons one’s own life (स्व-प्राण-त्यागे अपि), there might still remain a desire for wealth (धन-आशा संभवेत्) for the enjoyment of one’s relatives (स्व-बन्धूनाम् उपभोगाय). In order to preclude that (तत्-वारणाय), wealth is mentioned separately (पृथक् धन-ग्रहणम्).

Thus, by separately stating “life” and “wealth” (प्राण-धन-शब्द-भेदेन), all forms of worldly expectation (सर्वा लौकिकी आशा) are negated.

Notes: what will be the utility of this war effort

• So he clearly states now that the previous statement of meaningless material pleasures is not out of dispassion, but due to attachment to relatives.

• Again the fight is for dharma, but not for personal enjoyment. He says after winning the war and getting the benefits of it, I will not be able to enjoy them with my beloved people who will be killed. So whats the purpose of the war?

• Having taken himself to be a relative he is evaluating the war effort in the context of personal likes and dislikes due to the happiness and sorrow that he would get from his actions. He has given up the role of kshatriya and the duty of kshatriya of taking up a war to protect dharma even if it is full of sorrow.

• His argument is logical, there will be no friends or relatives left to enjoy the wins of the war. This war was terrible, even the winner will not get happiness unless one has a very strong commitment to dharma and feeling that one has conducted himself according to that. Then sorrow of loss of relatives will not bother.

• Arjuna’s attachment is simply a symbol for any attachment that we have as a sadhaka. Dharma for sadhaka is to give up attachment and realise the true Self similar to Arjuna where the goal was to fight the war. We should have that strong commitment to wage a war as per dharma, of giving up attachment to everything, that is the war we need to win. For following our path, if family is an obstacle, we need to give them up. Friends are obstacles, give them up. Social circles, Nationalistic or religious, food etc - all these are obstacles, give them up in our fight to rise above our bondages. In most cases giving up is really physically giving them up - but in some cases such as family, giving up is internal renunciation as external renunciation as a grihastha is also adharma - unless one takes up sannyasa ashrama immediately such as Buddha - which is very very rare.

आचार्याः पितरः पुत्रास्तथैव च पितामहाः ।

मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ॥१-३४॥

येषाम् अर्थे राज्यम् भोगाः सुखानि च काङ्क्षितम् नः ते इमे आचार्याः पितरः पुत्राः तथा पितामहाः एव च मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनः तथा प्राणान् धनानि च त्यक्त्वा युद्धे अवस्थिताः  

आचार्याः = teachers, पितरः = fathers, पुत्राः = sons, तथा = even, एव = also, च = and, पितामहाः = grandfathers, मातुलाः = maternal uncles, श्वशुराः = fathers-in-law, पौत्राः = grandsons, श्यालाः = brothers-in-law, सम्बन्धिनः = relations, तथा = and

Teachers, fathers, sons, and even also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and relations.

आचार्याः - आचार्य, पुं, प्र, बहु
पितरः - पितृ, पुं, प्र, बहु
पुत्राः - पुत्र, पुं, प्र, बहु
तथैव - अव्ययम्
च - अव्ययम्
पितामहाः - पितामह, पुं, प्र, बहु
मातुलाः - मातुल, पुं, प्र, बहु
श्वशुराः - श्वशुर, पुं, प्र, बहु
पौत्राः - पौत्र, पुं, प्र, बहु
श्यालाः - श्याल, पुं, प्र, बहु
सम्बन्धिनः - सम्बन्धिन्, पुं, प्र, बहु
तथा - अव्ययम्

एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ।

अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥१-३५॥

मधुसूदन (माम्) घ्नतः एतान् अपि (अहम्) त्रैलोक्यराज्यस्य हेतोः (तान्) हन्तुम् न इच्छामि अपि किं नु महीकृते। 

एतान् = these, न = not, हन्तुम् = to kill, इच्छामि = I desire, घ्नतोः = even if killed, अपि = also, मधुसूदन = O Madhusudana, अपि = even, त्रैलोक्यराज्यस्य = dominion over three worlds, हेतोः = cause for, किम् = what, नु = indeed, महीकृते = for the sake of this earth

O Madhusudana! I do not desire to kill these even if I am killed also, even if it is a cause for dominion over the three worlds, what indeed for the sake of this earth.

एतान् - एतद्, पुं, द्वि, बहु

न - अव्ययम्

हन्तुम् - अव्ययम्, कृदन्तरूपाणि - हन् + तुमुन् - हनँ हिंसागत्योः - अदादिः - अनिट्

इच्छामि - इष् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - इषँ इच्छायाम् - तुदादिः, उ-पु, एक

घ्नतः - घ्नत्, पुं, प्र, बहु, कृदन्तरूपाणि - हन् + शतृँ - हनँ हिंसागत्योः - अदादिः - अनिट्

अपि - अव्ययम्

मधुसूदन - मधुसूदन, पुं, सं, एक

अपि - अव्ययम्

त्रैलोक्यराज्यस्य - त्रैलोक्यराज्य, नपुं, ष, एक

हेतोः - हेतु, पुं, ष, एक

किम् नु  - अव्ययम्

महीकृते - अव्ययम्

An objection may be raised: “Those for whose sake a kingdom and the like are desired (येषाम् अर्थे राज्य-आदि अपेक्षितम्), they are not present here (ते अत्र न आगताः).” Anticipating this, he specifies them clearly (तान् विशिनष्टि स्पष्टम्).

Again, it may be said: “If out of compassion (कृपया) you do not slay them (एतान् न हंसि), then they, out of greed for the kingdom (राज्य-लोभेन), will surely slay you (त्वाम् एते हनिष्यन्ति एव). Therefore, you yourself should slay them (त्वम् एव एतान् हत्वा) and enjoy the kingdom (राज्यं भुङ्क्ष्व).”

To this he replies: Even for the sake of sovereignty over the three worlds (त्रैलोक्य-राज्यस्य अपि हेतोः), even for the attainment thereof (तत्-प्राप्त्यर्थम् अपि), though they should slay us (अस्मान् घ्नतः अपि), I do not wish to slay them (एतान् न हन्तुम् इच्छामि); I would not even entertain the desire (इच्छाम् अपि न कुर्याम् अहम्), much less would I slay them (किं पुनः हन्याम्).

If this is so, then for the mere attainment of the earth alone (मही-मात्र-प्राप्तये तु), I would certainly not slay them (न हन्याम्); what need is there to say more (किम् उ वक्तव्यम्)? — this is the meaning (इत्यर्थः).

By addressing him as “Madhusūdana” (मधुसूदन इति सम्बोधयन्), he indicates (सूचयति) the Lord’s role as the establisher of the Vedic path (वैदिक-मार्ग-प्रवर्तकत्वम् भगवतः).

Notes: Unwillingness to kill relatives for anything in this world or hereafter

• Repeats in verse 46 where he says, even if killed weaponless is fine.

• मधो: सूदकः इति मधुसूदनः

• Sees relatives everywhere, but not warriors.

• Ready to give up everything, even all pleasures of this earth and hereafter -- like a true viraagi. That's why the intention behind a person’s renunciation is important. We see many sadhu-like people, but that does not mean they are real sadhus.

• Here, Arjuna’s renunciation is out of purely materialistic selfish objective of not killing my own people even if my duty demands so.

• Shows nobility of Arjuna, but application is incorrect due to:

ajnana (avarana) -> primary moha (vikshepa) “I am this individual” -> assumed identity my role in this world -> this choice of identity is important - a correct one should be based on varna-ashrama dharma and also desha-kala context, but then one does based purely based on raga-dvesha, in anticipation to avoid shoka or get sukha, which is adharma, this is secondary moha -> kama->karma->karmaphala as papa -> lower life forms-> further samsara.

निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ।

पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥ १-३६॥

जनार्दन धार्तराष्ट्रान् निहत्य नः का प्रीतिः स्यात्। अस्मान् एतान आततायिनः हत्वा पापम् एव आश्रयेत्। 

निहत्य = having killed, धार्तराष्ट्रान् = sons of Dhritarashtra, नः = to us, का = what, प्रीतिः = fame, स्यात् = may be, जनार्दन = O Janardana, पापम् = sin, एव = alone, आश्रयेत् = accrue, अस्मान् = to us, हत्वा = having killed, एतान् = these, आततायिनः = sinners

O Janardana! Having killed the sons of Dhritarashtra, what fame may be to us, sin alone will accrue to us after having killed these sinners.

निहत्य - अव्ययम्, कृदन्तरूपाणि - नि + हन् + ल्यप् - हनँ हिंसागत्योः - अदादिः - अनिट्

धार्तराष्ट्रान् - धार्तराष्ट्र, पुं, द्वि, बहु

नः - अस्मद्, पुं, ष, बहु

का - किम्, स्त्री, प्र, एक

प्रीतिः - प्रीति, स्त्री, प्र, एक

स्यात् - अस् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - असँ भुवि - अदादिः, प्र-पु, एक

जनार्दन - जनार्दन, पुं, सं, एक

पापम् - पाप, नपुं, द्वि, एक

एव - अव्ययम्

आश्रयेत् - आङ् + श्रि धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - श्रिञ् सेवायाम् - भ्वादिः, प्र-पु, एक

अस्मान् - अस्मद्, द्वि, बहु

हत्वा - अव्ययम्, कृदन्तरूपाणि - हन् + क्त्वा - हनँ हिंसागत्योः - अदादिः - अनिट्

एतान् - एतद्, पुं, द्वि, बहु

आततायिनः - आततायिन्, पुं, द्वि, बहु

Objection: “Leaving aside others (अन्यान् विहाय), the sons of Dhṛtarāṣṭra alone (धार्तराष्ट्राः एव) ought to be slain; for in killing them — who are exceedingly cruel (अत्यन्त-क्रूरतराः) and the inflictors of manifold sufferings (तत्-तत्-दुःख-दातृणाम्) — delight may arise (वधे प्रीति-संभवात्).”

To this he replies: Having slain the sons of Dhṛtarāṣṭra, Duryodhana and the rest (धार्तराष्ट्रान् दुर्योधन-आदीन् भ्रातॄन् निहत्य), what delight (का प्रीति:) could there be for us who remain alive (स्थितनाम् अस्माकम्)? None whatsoever (न का अपि), such is the meaning (इत्यर्थः).

Indeed, for us, the killing of relatives (बन्धु-वधः) — which is the cause of long-enduring torment in hell (चिरतर-नरक-यातना-हेतुः) — is not proper (न युक्तः), merely out of greed for the semblance of momentary pleasure (क्षण-मात्र-वर्ति-सुख-आभास-लोभेन) fit only for deluded persons (मूढ-जन-उचित) — such is the purport (इति भावः).

By addressing him as “Janārdana” (जनार्दन इति संबोधनेन), he suggests (सूचयति): “If these are indeed fit to be slain (यदि वध्याः एते), then you yourself should slay them (त्वम् एव एतान् जहि); for though you are the destroyer of all beings at dissolution (प्रलये सर्व-जन-हिंसकत्वे अपि), you remain untouched by all sin (सर्व-पाप-असंसर्गित्वात्).”

Objection: According to the Smṛti—

“अग्निदः गरदः च एव शस्त्र-पाणिः धन-अपहः।

क्षेत्र-दार-हरः च एव षट् एते हि आततायिनः॥”

(He who sets fire, who administers poison, who comes with weapon in hand, who steals wealth, who usurps land, and who abducts another’s wife — these six are aggressors.)

And further—

“आततायिनम् आयान्तम् हन्यात् एव अविचारयन्।

न आततायि-वधे दोषः हन्तुः भवति कश्चन॥”

(One should slay an aggressor who approaches, without hesitation; in killing an aggressor, there is no fault whatsoever for the killer.)

Since Duryodhana and the rest (दुर्योधन-आदयः) are aggressors in every respect (सर्व-प्रकारेण आततायित्वात्), it appears that there is no fault (दोष-अभाव-प्रतीतेः) in slaying them; therefore they indeed ought to be slain (हन्तव्याः एव).

Anticipating this, he says: “Sin alone (पापम् एव).”

The connection is: Even after slaying these aggressors (एतान् आततायिनः अपि हत्वा), we who remain (स्थितान् अस्मान्) would indeed incur sin (पापम् आश्रयेत् एव).

Or, the meaning is: Only sin (पापम् एव) would accrue; there would be no other result whatsoever (न किञ्चित् अन्यत्), either visible or invisible (दृष्टम् अदृष्टं वा प्रयोजनम्).

For the injunction “One should not injure” (न हिंस्यात्) of the Dharma-śāstra (धर्म-शास्त्रात्) is stronger (बलवत्त्वात्) than the Artha-śāstra’s rule permitting the slaying of an aggressor (आततायिनम् हन्यात् इति अर्थ-शास्त्रस्य दुर्बलत्वात्).

Thus it has been said by Yajnavalkya:

“In case of conflict between Smṛtis, reasoning (न्यायः) prevails in practice; but stronger than Artha-śāstra is Dharma-śāstra — such is the established conclusion (अर्थ-शास्त्रात् तु बलवद् धर्म-शास्त्रम् इति स्थिति:).”

Another explanation (अपरा व्याख्या):

Objection: “Even if you have no delight (प्रीति-अभावे अपि) in slaying the sons of Dhṛtarāṣṭra (धार्तराष्ट्रान् घ्नताम् भवताम्), still the sons of Dhṛtarāṣṭra would certainly have delight (प्रीतिः अस्ति एव) in slaying you (युष्मान् घ्नताम्); therefore they would kill you (ते युष्मान् हन्युः).”

To this he replies: “Sin alone (पापम् एव).”

The meaning is: These sons of Dhṛtarāṣṭra (एतान् धार्तराष्ट्रान्), aggressors (आततायिनः), even if they slay us who stand here (अस्मान् हत्वा स्थितान्), being already sinners before (पूर्वम् अपि पापिनः), would now also incur only sin (साम्प्रतम् अपि पापम् एव आश्रयेत्), and nothing else such as happiness (न अन्यत् किञ्चित् सुखम्).

Thus, even by killing us unresisting (आयुध्यतः अस्मान् हत्वा), they alone would become sinners (एते एव पापिनः भविष्यन्ति); there is no loss whatsoever for us (न अस्माकम् का अपि क्षतिः), since we would not be connected with sin (पाप-असंबन्धात्) — this is the intention (इति अभिप्रायः).

Notes: Now based on shoka of killing relatives in anticipation, moha-based arguments will be given

• Till now, verses 28-35 shoka was conveyed, now moha will be conveyed from verse 36 to till the end. He gives various reasons.

• Seeing dharma as adharma and vice-versa is moha. He sees them as relatives even though calling them आततायी.

• 6 types of आततायी

अग्निदः गरदश्चैव अशस्त्रपाणिर्धनापहा। क्षेत्रदारहरश्चैव षडेते आततायिनः - मनुसंहितायाम्

• अग्निदः - those who set other properties on fire) 

• गरदः  - gara - poison, one who gives this without knowledge of the other

• अशस्त्रपाणिः - killing someone when they have no weapons in hand

• र्धनापहा - steals wealth

• क्षेत्रदारहरः - one who steals away property and wife

Kauravas have done all the above.

• What to do with an आततायी?

गुरुं वा बालवृद्धौ वा ब्राह्मणं वा बहुश्रुतम्। आततायिनमायान्तं हन्यादेवाविचारयन्॥ - मनुस्मृति ८.३५०

Even if आततायी is a guru, child, knowledgeable brahmana, आततायी should be killed, with no other thoughts.

• Arjuna in delusion is again going against dharma, incorrectly thinking that killing आततायी leads to sin and ill-fame while shastra says that they have to be killed and if a kshatriya does not do, then he will incur sin and of course ill-fame.

• Ill-fame is his focus on this present birth and world, while sin is his focus on hereafter - so he is seeing loss everywhere incorrectly.

• दुष्ट-जनान् आर्दयति इति जनार्दन - one who destroys wicked people (आङ् + अर्द् + णिच्)

तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् ।

स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥ १-३७॥

तस्मात् वयम् धार्तराष्ट्रान् स्वबान्धवान् हन्तुम् न अर्हाः। माधव (वयम्) स्वजनम् हि हत्वा कथम् सुखिनः स्याम। 

तस्मात् = therefore, न = not, अर्हाः = ought to, वयम् = we, हन्तुम् = to kill, धार्तराष्ट्रान् = sons of Dhritarashtra, स्वबान्धवान् = my own relatives, स्वजनम् = my own people, हि = indeed, कथम् = how, हत्वा = having killed, सुखिनः = happiness, स्याम = shall be, माधव = O Madhava!

Therefore, we ought not to kill sons of Dhritarashtra, my own relatives. O Madhava! Indeed having killed my own people, how shall we be happy?

तस्मात् - अव्ययम्
न - अव्ययम्
अर्हाः - अर्ह, पुं, प्र, बहु
वयम् - अस्मद्, प्र, बहु
हन्तुम् -  अव्ययम्, कृदन्तरूपाणि - हन् + तुमुन् - हनँ हिंसागत्योः - अदादिः - अनिट्
धार्तराष्ट्रान् - धार्तराष्ट्र, पुं, द्वि, बहु
स्वबान्धवान् - स्वबान्धव, पुं, द्वि, बहु
स्वजनम् - स्वजन, पुं, द्वि, एक
हि - अव्ययम्
कथम् - अव्ययम्
हत्वा -  अव्ययम्, कृदन्तरूपाणि - हन् + क्त्वा - हनँ हिंसागत्योः - अदादिः - अनिट्
सुखिनः - सुखिन्, पुं, प्र, बहु
स्याम - अस् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - असँ भुवि - अदादिः, उ-पु, बहु
माधव - माधव, पुं, सं, एक

Because of the absence of fruit (फल-अभावात्) and because of the possibility of harm (अनर्थ-संभवात्), injury to others (पर-हिंसा) ought not to be done (न कर्तव्या) — thus, beginning with the statement “I do not see any good” (न च श्रेयः अनुपश्यामि इति आरभ्य उक्तम्), he now concludes that monologue (तत् उपसंहरति).

The absence of unseen result (अदृष्ट-फल-अभावः) and the possibility of evil consequence (अनर्थ-संभवः) are both referred to by the word “that” (तत्-शब्देन परामृश्यते).

He states the absence of visible happiness (दृष्ट-सुख-अभावम् आह) by saying “for one’s own people” (स्व-जनम् हि इति), that is, in the killing of one’s own people there is no happiness at all (स्व-जन-वधे सुख-अभावः).

By addressing him as “Mādhava” (माधव इति), he implies (भावः) — “Since you are the husband of Lakṣmī (लक्ष्मी-पतित्वात्), you ought not to impel me (न प्रवर्तयितुम् अर्हसि) to an action devoid of auspiciousness (अलक्ष्मीके कर्मणि).”

Notes: Reason-1 Should not kill one’s own people as it leads to unhappiness

• Closes the argument now about why we should not kill them. The word “therefore” implies he has given reasons above. What are those? 

  • Weak physical state

  • Weak mental state

  • Ill-omens - forces beyond one’s control or perception

  • No desire for any material enjoyment which is the outcome of this war because the very people with whom to be enjoyed need to be killed.

  • No fame or punya we will get by killing these evil ones

• Arjuna clearly states that they are all svajana - our people. Not warriors to be fought against.

• How can we be happy after having killed our own people. Upholding of dharma is as the reason for the war is completely forgotten due to delusion.

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः ।

कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ १-३८॥

अन्वय in the next verse.

यद्यपि = even if, एते = these, न = not, पश्यन्ति = seeing, लोभोपहतचेतसः = due to minds are stolen away by greed, कुलक्षयकृतम् = destruction of family, दोषम् = bad act, मित्रद्रोहे = betraying friends, च = and, पातकम् = falling to

Even if these, due to their minds having been taken over by greed, are not seeing the falling into bad acts of destruction of family and betraying friends…

यद्यपि - अव्ययम्

एते - एतद्, पुं, प्र, बहु

न - अव्ययम्

पश्यन्ति - दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, बहु

लोभोपहतचेतसः - लोभोपहतचेतस्, पुं, प्र, बहु

कुलक्षयकृतम् - कुलक्षयकृत, पुं, द्वि, एक

दोषम् - दोष, पुं, द्वि, एक

मित्रद्रोहे - मित्रद्रोह, पुं, स, एक

च - अव्ययम्

पातकम् - पातक, नपुं, द्वि, एक

How then (कथं तर्हि) is there engagement (प्रवृत्तिः) on their part in the destruction of the family (परेषाम् कुल-क्षये) and in the killing of their own kinsmen (स्व-जन-हिंसायाम्)?

To this he replies: Because their understanding is overpowered by greed (लोभ-उपहत-बुद्धित्वात् तेषाम्). Since they do not reflect upon (प्रतिसन्धान-अभावात्) the दोषs (दोष) arising from the destruction of the family and the like (कुल-क्षय-आदि-निमित्त), therefore such engagement is possible (प्रवृत्तिः संभवति) — this is the meaning (इत्यर्थः).

Thus (अतः एव), although Bhīṣma and others (भीष्म-आदीनाम्), who are regarded as righteous (शिष्टानाम्), are seen to engage in the killing of kinsmen (बन्धु-वधे प्रवृत्तत्वात्), it cannot be maintained that such conduct is proper for others (इतरेषाम् अपि तत्-प्रवृत्तिः उचिता) on the ground that it constitutes the practice of the righteous (शिष्ट-आचारत्वेन), and therefore is rooted in the Veda (वेद-मूलत्वात्) — this notion is refuted (अपास्तम्).

For, according to the principle “because the cause is seen” (हेतु-दर्शनात् च इति न्यायात्), when a motive such as greed and the like is perceived (लोभ-आदि-हेतु-दर्शने), Vedic authority (वेद-मूलत्वम्) is not to be assumed (न कल्प्यते) — this has been established (इति स्थापितम्).

Although they do not perceive (यद्यपि एते न पश्यन्ति), still, how could it not be known by us (तथापि कथम् अस्माभिः न ज्ञेयम्)? — with this sense, the connection to the next verse (उत्तर-श्लोकेन संबन्धः) is to be understood.

Notes:

• Why is he only having this issue with fighting against svajana? He takes a holier-than-thou stand here.

• Greed is the motive for Kaurvas - correct. So Arjuna implies we have no greed then why fight now that we know it does not give happiness, fame or punya/dharma either. What is the motivation to fight the war at all? Remember he has already concluded that fighting the war is dharma incorrectly, so there's really no motivation factor left now.

• Now Arjuna increases the scope of the problem - no gains to an individual was dealt with till now, and now he talks about families and friends - no benefit to them either.

• Families are destroyed due to war - as many males are killed leading to instability in families.

• Killing a friend is really a betrayal. Aren't we supposed to help each other? By withdrawing we will not only save ourselves but also save our friends from committing the sin of fighting us.

• Connected with the next verse.

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् ।

कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥१-३९॥

जनार्दन यद्यपि लोभोपहतचेतसः एते कुलक्षयकृतम् दोषम् मित्रद्रोहे पातकम् च न पश्यन्ति। कुलक्षयकृतम् दोषम् प्रपश्यद्भिः अस्माभिः अस्मात् पापात् निवर्तितुम् कथम् न ज्ञेयम्?

कथम् = why, न = not, ज्ञेयम् = known, अस्माभिः = by us, अस्मात् पापात् = from this sin, निवर्तितुम् = to refrain, कुलक्षयकृतम् = action of destruction of family, दोषम् = bad, प्रपश्यद्भिः = seen clearly, जनार्दन = O Janardana!

O Janardana! Why not (we try) to refrain from this sin (when) this bad action of destruction of family is known and seen clearly by us?

कथम् - अव्ययम्

न - अव्ययम्

ज्ञेयम् - ज्ञेय, नपुं, प्र, एक, कृदन्तरूपाणि - ज्ञा + यत् - ज्ञा अवबोधने - क्र्यादिः - अनिट्

अस्माभिः - अस्मद्, तृ, बहु

पापात् - पाप, नपुं, पं, एक

अस्मात् - अस्मद्, पं, एक

निवर्तितुम् - अव्ययम्, कृदन्तरूपाणि - नि + वृत् + तुमुँन् - वृतुँ वर्तने - भ्वादिः - सेट्

कुलक्षयकृतम् - कुलक्षयकृत, पुं, प्र, एक

दोषम् - दोष, पुं, प्र, एक

प्रपश्यद्भिः - प्रपश्यत्, पुं, तृ, बहु, कृदन्तरूपाणि - प्र + दृश् + शतृँ - दृशिँर् प्रेक्षणे - भ्वादिः - अनिट्

जनार्दन - जनार्दन, पुं, सं, एक

Objection: Even if they (एते) have engaged in battle out of greed (लोभात् प्रवृत्ताः), still, according to the scriptural statements such as —

“Having been challenged, one should not withdraw (आहूतः न निवर्तेत), whether from dice or from battle (द्यूतात् अपि रणात् अपि)” and “Battle is the duty of a Kṣatriya (क्षत्रियस्य युद्धं धर्मः), and wealth gained in battle is righteous wealth (युद्ध-आर्जितं धर्म्यं धनम्)” —

since the śāstra determines (शास्त्रे निश्चयात्) that war is the duty of a Kṣatriya (क्षत्रियस्य युद्धं धर्मः), and since you have been challenged by them (भवतां च तैः आहूतत्वात्), therefore engagement in battle (युद्धे प्रवृत्तिः) is indeed proper (उचिता एव).

Anticipating this, he says: “From this sin (अस्मात् पापात्)” — that is, from this battle (युद्ध-रूपात्) whose fruit is the killing of relatives (बन्धु-वध-फल-कात्).

The meaning is this: Knowledge that something is a means to the highest good (श्रेयः-साधनता-ज्ञानम्) is indeed what impels action (प्रवर्तकम्). And that alone is śreyas (श्रेयः) which is not followed by evil (यत् अश्रेयः-अननुबन्धि). Otherwise (अन्यथा), even acts such as the Śyena sacrifice (श्येन-आदीनाम्) would have to be admitted as dharma (धर्मत्व-आपत्तेः).

Accordingly it has been said:

“That action which, even in its result (फलतः अपि), is not followed by evil (अनर्थेन न अनुबध्यते),

and which is solely a cause of well-being (केवल-प्रीति-हेतुत्वात्), that is declared to be dharma (तत् धर्मः इति कथ्यते).”

Therefore (ततः च), since this war (अस्मिन् युद्धे अपि), like the Śyena and the rest (श्येन-आदौ इव), is accompanied by what is not conducive to the highest good (अश्रेयः-अनुबन्धितया), even though it is taught in scripture (शास्त्र-प्रतिपादिते अपि), engagement in it (प्रवृत्तिः) is not proper for us (न अस्माकं उचिता).

Notes: Reason-2,  we know better than them

• Those people are evil, driven by desire for kingdom and their judgement is clouded. So they indulge in sin which he incorrectly sees as killing family and friends (not as abdicating one’s duty or taking up someone else)

• But we know better, so why indulge in sin? This is the irony. Under delusion, one thinks one is right and the others are wrong.

• What are the consequences of destruction of family are given in next few verses.

कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः ।

धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ १-४०॥

कुलक्षये सनातनाः कुलधर्माः प्रणश्यन्ति।  धर्मे नष्टे अधर्मः कुलम् कृत्स्नम् उत अभिभवति । 

कुलक्षये = when there is destruction of family, प्रणश्यन्ति = perish, कुलधर्माः = family traditions, सनातनाः = eternal, धर्मे नष्टे = when dharma is destroyed, कुलम् = family, कृत्स्नम् = whole, अधर्मः = adharma, अभिभवति = overcomes, उत = also

When there is destruction of family, the eternal family traditions perish, and when dharma is destroyed, adharma overcomes the whole family also.

कुलक्षये - कुलक्षय, पुं, स, एक

प्रणश्यन्ति - प्र + नश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - णशँ अदर्शने - दिवादिः, उ-पु, बहु

कुलधर्माः - कुलधर्म, पुं, प्र, बहु

सनातनाः - सनातन, पुं, प्र, बहु

धर्मे - धर्म, पुं, स, एक

नष्टे - नश्ट, पुं, स, एक

कुलम् - कुल, नपुं, द्वि, एक

कृत्स्नम् - कृत्स्न, नपुं, द्वि, एक

अधर्मः - अधर्म, पुं, प्र, एक

अभिभवति - अभि + भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

उत - अव्ययम्

Thus (एवम् च), in order to firmly establish (दृढयितुम्) that, since victory and the like (विजय-आदीनाम्) are undesirable (अनाकाङ्क्षितत्वात्) because they are not conducive to the highest good (अश्रेयस्त्वेन), one ought not to engage in action for their sake (न तदर्थं प्रवर्तितव्यम्), he elaborates (प्रपञ्चयन् आह) on their being non-śreyas (अश्रेयस्त्वम् एव) by reason of being connected with evil consequences (अनर्थ-अनुबन्धित्वेन).

“Eternal (सनातनाः), handed down through tradition (परम्परा-प्राप्ताः), family-duties (कुल-धर्माः), that is, duties proper to a family (कुल-उचिताः धर्माः), perish (प्रणश्यन्ति) when the family is destroyed (कुल-क्षये), due to the absence of performers (कर्तृ-अभावात्).”

Moreover (उत अपि), when the performers such as those who maintain the sacred fires (अग्निहोत्र-आदि-अनुष्ठातृ-पुरुष) are destroyed (नाशेन), and thus dharma is lost (धर्मे नष्टे), then—

The singular number (एक-वचनम्) in “kula” (कुल) is intended generically (जाति-अभिप्रायम्). That which remains (अवशिष्टम्), though consisting only of children and the like (बाल-आदि-रूपम्), is nevertheless wholly overpowered (कृत्स्नम् अपि … अभिभवति) by adharma; it becomes dominated (स्वाधीनतया व्याप्नोति).

The particle “uta” (उत-शब्दः) is to be connected with the word “entire” (कृत्स्न-पदेन संबध्यते), indicating total pervasion (सम्पूर्ण-व्याप्ति).

Notes: 

• Kuladharma - cultural, religious, spiritual values are called dharma and pertaining to family passed through generations are kuladharma - they get disrupted due to war. No stability in family implies no passing these values to the next generation and hence leading to adharma - the practices are based on one’s likes and dislikes but not traditions that have been passed over generations.

• Family is the unit which carries forward the traditions.

  • Single parent families have reduced focus on the child due to the parent playing dual roles.

  • Male and female have different tendencies and strengths naturally - stereotypical one may say, so absence of one makes the child imbibe some tendencies difficult.

• Adharma life is based only on artha kama purushartha - no attention to dharma. Very selfish life, I want enjoyment at any cost. Leading to lower life forms birth in future to the individual but also degradation of the society as a whole.

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः ।

स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥ १-४१॥

कृष्ण अधर्माभिभवात् कुलस्त्रियः प्रदुष्यन्ति। वार्ष्णेय दुष्टासु स्त्रीषु वर्णसङ्करः जायते। 

अधर्माभिभवात् = from the prevalence of adharma, कृष्ण = O Krishna, प्रदुष्यन्ति = are corrupted, कुलस्त्रियः = women of the family, दुष्टासु स्त्रीषु = when women are immoral, वार्ष्णेय = O Varshneya, जायते = arises, वर्णसङ्करः = mixture of varnas

O Krishna! From the prevalence of adharma, women of the family are corrupted. O Varshneya! When women are immoral, the mixture of varnas arises.

अधर्माभिभवात् - अधर्माभिभव, पुं, पं, एक

कृष्ण - कृष्ण, पुं, सं, एक

प्रदुष्यन्ति - प्र + दुष् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - दुषँ वैकृत्ये - दिवादिः, प्र-पु, बहु

कुलस्त्रियः - कुलस्त्री, स्त्री, प्र, बहु

स्त्रीषु - स्त्री, स्त्री, स, बहु

दुष्टासु - दुष्टा, स्त्री, स, बहु

वार्ष्णेय - वार्ष्णेय, पुं, सं, एक

जायते - जन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - जनीँ प्रादुर्भावे मित् १९३७ - दिवादिः, प्र-पु, एक

वर्णसङ्करः - वर्णसङ्कर, पुं, प्र, एक

“If our husbands (अस्मदीयैः पतिभिः), having transgressed dharma (धर्म-अतिक्रम्य), have caused the destruction of the family (कुल-क्षयः कृतः चेत्), then if we too act improperly (अस्माभिः अपि व्यभिचारे कृते), what fault would there be (कः दोषः स्यात्)?” — thus, being struck down by perverse reasoning (एवं कुतर्क-हताः), the women of the family (कुल-स्त्रियः) would become corrupted (प्रदुष्येयुः) — this is the meaning (इत्यर्थः).

Or alternatively (अथवा), merely by association with husbands who have fallen through causing the destruction of the family (कुल-क्षय-कारि-पतित-पति-संबन्धात् एव), women become tainted (स्त्रीणां दुष्टत्वम्), because of impurity (अशुद्धेः), according to the Smṛti which says that one defiled by a great sin must be avoided (महापातक-दूषितः संप्रतीक्ष्यः इति आदिस्मृतेः).

Notes: Reason-4: Adharma leads to adharmic women that leads to mixture of varnas

• Why single out women here?

  • Women being more, due to death of men, leads to incompatible marriages and hence the offsprings do not get proper upbringing in dharma (due to break in family traditions). When guna-karma of a person does not match with appropriate guna-karma of the spouse in a marriage, then there is no balance in the family and then good traits cannot pass to offspring. 

  • Because women, as mothers, have a very special relationship with their children. Child learns from the mother first. She is the first teacher of the child. So if the mother as a child did not imbibe values due to family traditions degradation, she will not be able to pass the same to her children and so degradation not only in family, but also society at large sets in.

  • or worse, women themselves for their own fulfilment can take the lead in tying up with any kind of men (including married ones to break their families) leading to adharma.

• A strong self-image, self-worth, self-respect and self-confidence develops in a child raised in a family setting with proper dharma training. Atma-krpai.e. Self-confidence inculcated in the child through stability of family and imitation of the parents who themselves are dharmic are important features in a family for children.

• Varna sankarah means people take up professions not based on their mental aptitude leading to spiritual obstacles -- therefore going against dharma, and hence adharma. Because values in family are broken down, the society as a whole has misplaced values leading to declining of some vrttis/professions that are important for growth of certain individuals based on their mental aptitude. Suppose, the degraded value system makes money as the most valued entity over everything else, then all knowledge-oriented professions will be less attractive to everyone. Then those who are suited for it which would help them in their spiritual growth if they take them up, will also give it up and pursue wealth-oriented professions. Arjuna in fact was doing similar. He gave up dharma based duty to choose over happiness oriented action of quitting the war and now set upon himself to show why his position is in fact virtuous!

Dharma covers three aspects - 

• values in life, truthfulness, generosity, etc.

• one’s role and responsibilities towards people and the world - attitudes towards family, society, nation, earth, etc. pancaruna - deva, bhuta, rishi, pitra and nr/manushya/nara

• practices of Sanatana Dharma that actualise above two points.

  • Actualise the abstractness of the above two points

  • Brings togetherness in the family as they do it together.

सङ्करो नरकायैव कुलघ्नानां कुलस्य च ।

पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥ १-४२॥

सङ्करः कुलघ्नानाम् कुलस्य च  नरकाय एव (भवति)। पितरः हि एषाम् लुप्तपिण्डोदकक्रियाः पतन्ति। 

सङ्करः = mixed varnas, नरकाय = for hell, एव = alone, कुलघ्नानाम् = of the destroyers of family, कुलस्य = of the family, च = and, पतन्ति = fall, पितरः = ancestors, हि = indeed, एषाम् = their, लुप्तपिण्डोदकक्रियाः = rituals devoid of offering of pinda and water

सङ्करः - सङ्कर, पुं, प्र, एक

नरकाय - नरक, पुं, च, एक

एव - अवययम्

कुलघ्नानाम् - कुलघ्न, पुं, ष, बहु

कुलस्य - कुल, पुं, ष, एक

च - अव्ययम्

पतन्ति - पत् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - पतॢँ गतौ - भ्वादिः, उ-पु, एक

पितरः - पितृ, पुं, प्र, बहु

हि - अव्ययम्

एषाम् - इदम्, पुं, ष, बहु

लुप्तपिण्डोदकक्रियाः - लुप्तपिण्डोदकक्रिया, स्त्री, प्र, बहु

The construction is: “And the intermixture of castes in the family (कुलस्य संकरः) leads the destroyers of the family (कुल-घ्नानाम्) to hell alone (नरकाय एव भवति).”

Not only (न केवलम्) do the destroyers of the family (कुल-घ्नानाम् एव) fall into hell (नरक-पातः), but also their ancestors (तत्-पितॄणाम् अपि) — thus he says “they fall” (पतन्ति इति).

The particle “hi” (हि-शब्दः) is used either in the sense of emphasis (अपि-अर्थे) or of cause (हेतौ वा).

Because there is absence of performers such as sons and others (पुत्र-आदि-कर्तॄणाम् अभावात्), the rites of offering the funeral cake and water (पिण्डस्य उदकस्य च क्रिया) are discontinued (लुप्ता) for them — those whose rites are thus discontinued (येषाम् ते तथा), namely the ancestors of the family-destroyers (कुल-घ्नानाम् पितरः), fall (पतन्ति) into hell alone (नरकाय एव) — this is the connected sense (इति अनुषङ्गः).

Notes: Pitrs devoid of offerings will fall into lower worlds

• Pitarah - forefathers who have expired. Are of two types. Those who live in pitraloka (bhuvah). 

  • Ajaanapitr - they live in pitrloka. 

  • Martyapitr - there are those who go there after dying in human world. Those who are not full residents like ajaana, the food and nourishment for them, the place in that loka is due to pinda and udaka during shraadha. These are simply called pitr. The security in pitrloka is coming from shraadha ceremony. They will not get this, because man and woman came together for selfish reason and are incompatible and children don't feel the sense of family, they will not get pinda and udaka from shraadha. They will thus fall from pitrloka to naraka.

• So those who do not perform shraddha will fall, those pitrs in pitrloka who dont get shraddha will also fall and those who caused such a situation through war also will fall.

• Loss of faith in these rituals nowadays is also due to varnasankara - people adopting blindly Western ideas or so-called rationalist view and giving up one’s own religious rites and rituals. 

दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः ।

उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥१-४३॥

कुलघ्नानाम् एतैः वर्णसङ्करकारकैः दोषैः शाश्वताः जातिधर्माः कुलधर्माः च उत्साद्यन्ते। 

दोषैः = faults, एतैः = by these, कुलघ्नानाम् = of the destroyers of family, वर्णसङ्करकारकैः = causing mixture of varnas, उत्साद्यन्ते = are destroyed, जातिधर्माः = varna traditions, कुलधर्माः = family traditions, च = and, शाश्वताः = eternal

By these faults of the destroyers of the family causing the mixture of varnas, the eternal family and varna traditions are ruined.

दोषैः - दोष, पुं, तृ, बहु

एतैः - एतद्, पुं, तृ, बहु

कुलघ्नानाम् - कुलघ्न, पुं, ष, बहु

वर्णसङ्करकारकैः - वर्णसङ्करकारक, पुं, तृ, बहु

उत्साद्यन्ते - उत् + सद् + णिच् धातुरूपाणि - षदॢँ विशरणगत्यवसादनेषु - भ्वादिः - कर्मणि प्रयोगः लट् लकारः आत्मने पदम्, प्र-पु, बहु

जातिधर्माः - जातिधर्म, पुं, प्र, बहु

कुलधर्माः - कुलधर्म, पुं, प्र, बहु

शाश्वताः - शाश्वत, पुं, प्र, बहु

The duties of caste (जाति-धर्माः), dependent upon Kṣatriyahood and the like (क्षत्रियत्व-आदि-निबन्धनाः), and the family-duties (कुल-धर्माः), which are distinctive (असाधारणाः), are destroyed (उत्साद्यन्ते) by these faults (एतैः दोषैः); they are brought to ruin (उत्सन्नाः क्रियन्ते), that is, they perish (विनाश्यन्ति इत्यर्थः).

Notes:

• Jatidharma are rituals determined based on the type of family one is born into - th 4 varnas.

• Kuladharma - are rituals specific to family lineage within jati.

• Rituals are based on jati and kula are eternal. 

• Due to varna-sankara, the aptitude mismatch in marriages lead to loss of shraddha in kula and jati dharma and thereby in their destruction.

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।

नरकेऽनियतं वासो भवतीत्यनुशुश्रुम ॥ १-४४॥

जनार्दन उत्सन्नकुलधर्माणाम् मनुष्याणाम् नरके अनियतम् वासः भवति इति अनुशुश्रुम। 

उत्सन्नकुलधर्माणाम् मनुष्याणाम् = of those human beings whose family traditions are destroyed, जनार्दन = Janardana, नरके = in hell, अनियतम् = indefinite, वासः = dwelling, भवति = ensues, इति = thus, अनुशुश्रुम = that we have heard

O Janardana! We have so heard that for the humans whose family traditions are destroyed, dwelling in hell indefinitely ensues.

उत्सन्नकुलधर्माणांम् - उत्सन्नकुलधर्म, पुं, ष, बहु

मनुष्याणाम् - मनुष्य, पुं, ष, बहु

जनार्दन - जनार्दन, पुं, सं, एक

नरके - नरक, पुं, स, एक

अनियतम् - अनियत, नपुं, प्र, एक

वासः - वास, पुं, प्र, एक

भवति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

इति - अव्ययम्

अनुशुश्रुम - अनु + श्रु धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - श्रु श्रवणे - भ्वादिः, उ-पु, बहु

It is heard (अनुशुश्रुमेत्य) from the mouths of the teachers (आचार्याणां मुखात्) that, due to the absence of causes for the release from the state of being a preta (प्रेतत्व-परावृत्ति-कारणाभावात्), one dwells (वासः भवति) continuously in hell (नरके एव केवलं निरन्तरं) without interruption (ध्रुवम्), and this should not be imagined (न कल्पयामि) on the basis of one’s own speculation (स्वाभ्यूहेन). This is a firm confirmation (दृढीकरणम्) of what was previously stated (पूर्वोक्तस्यैव).

Notes:

• Arjuna says whatever he said is from scriptures. 

• Presumably, if it were incorrect Sri Krishna would have corrected it or Veda Vyasa would have edited it already - so whatever we have in Gita is perhaps true.

• Rituals not done lead to pratyavaya papa - sin due to omission. 

• The word indefinitely can mean a long time - we don’t have eternal hell or heaven unlike in other religions. All residencies are dependent on karmaphala which is limited in scope.

अहो बत महत्पापं कर्तुं व्यवसिता वयम् ।

यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥ १-४५॥

अहो बत वयम् महत्पापम् कर्तुम् व्यवसिताः (स्मः) यत् राज्यसुखलोभेन स्वजनम् हन्तुम् उद्यताः (स्मः)। 

अहो बत = Alas, महत्पापम् = great sin, कर्तुम् = to do, व्यवसिताः = resolved, वयम् = we, यत् राज्यसुखलोभेन = due to greed for pleasure from kingdom, हन्तुम् = to kill, स्वजनम् = our own family, उद्यताः = prepared

Alas, we have resolved to do great sin and prepared to kill our own family due to greed for pleasure from the kingdom.

अहो - अव्ययम्

बत - अव्ययम्

महत्पापम् - महत्पाप, नपुं, प्र, एक

कर्तुम् - अव्ययम्, कृदन्तरूपाणि - कृ + तुमुँन् - डुकृञ् करणे - तनादिः - अनिट्

व्यवसिताः - व्यवसित, पुं, प्र, बहु, कृदन्तरूपाणि - वि + अव + सि + क्त - षिञ् बन्धने - स्वादिः - अनिट्

वयम् - अस्मद्, प्र, एक

यत् - यद्, नपुं, द्वि, एक

राज्यसुखलोभेन - राज्यसुखलोभ, नपुं, तृ, एक

हन्तुम् - अव्ययम्, कृदन्तरूपाणि - हन् + तुमुन् - हनँ हिंसागत्योः - अदादिः - अनिट्

स्वजनम् - स्वजन, पुं, द्वि, एक

उद्यताः - उद्यत, पुं, प्र, बहु, कृदन्तरूपाणि - उत् + यम् + क्त - यमँ उपरमे यमोऽपरिवेषणे न मित् १९५३ - भ्वादिः - अनिट्

Here, it is stated that even a war undertaken with the intention of slaying one’s own kinsmen (बन्धु-वध-पर्यवसायी युद्ध-अध्‍यवसायः) is entirely more sinful (सर्वथा पापिष्ठतरः), and hence the question “Why fight?” (किं पुनर् युद्धम्) need not be asked. Arjuna, reflecting on this, laments (शोचन्) that if such is the state of their intellect (यदि ईदृशी ते बुद्धिः), then how could one enter the battle (कुतः युद्ध-भिनिवेशेन आगतः) and this is not to be stated (न वक्तव्यम्). The meaning is that, due to the act being done without reflective deliberation (अविमृश्य-कारितया), the war engaged in by me (मयौद्धत्यस्य कृतत्वात्) is already accomplished, and this cannot be reversed.

Notes:

• Arjuna concludes his analysis of how destruction of the society occurs as a whole due to the war.

• His conclusion is that killing our own kinsmen out of greed for kingdom is sin. His criterion is incorrect as follows:

  • Dharma is the criterion of war, not the kingdom itself. The war is dharmic for Pandavas because the kingdom is theirs and they have been denied it. They tried all other methods to avoid the war, but failed.

  • In the war, opponents are warriors, not relatives.

• What all he listed:

  • Step-1: War leads to family destruction - we know this fault while the Kauravas are not seeing this due to greed.

  • Step-2: That leads to eternal family traditions getting destroyed

  • Step-3: That collapse of family dharma leads to adharma

  • Step-4: Adharma leads to adharmic women

  • Step-5: That causes mixture of varnas

  • Step-6: Mixture of varnas cause rupture of rituals

  • Step-7: The lack of rituals will make the forefathers and all others who caused it to go to hell due to sin accrued.

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः ।

धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥१-४६॥

यदि रणे शस्त्रपाणयः धार्तराष्ट्राः अप्रतीकारम् अशस्त्रम् माम् हन्युः तत् मे क्षेमतरम् भवेत्। 

यदि = if, माम् = to me, अप्रतीकारम् = with no retaliation, अशस्त्रम् = without weapons, शस्त्रपाणयः = with weapons in hand, धार्तराष्ट्राः = sons of Dhritarashtra, रणे = on the battlefield, हन्युः = kill, तत् = then, मे = for me, क्षेमतरम् = better, भवेत् = is

It is better if the sons of Dhritarashtra kill me with weapons in hand when I am without weapons and offer no retaliation on the battlefield.

यदि - अव्ययम्

माम् - अस्मद्, द्वि, एक

अप्रतीकारम् - अप्रतीकार, पुं, द्वि, एक

अशस्त्रम् - अशस्त्र, पुं, द्वि, एक

शस्त्रपाणयः - शस्त्रपाणि, पुं, प्र, बहु

धार्तराष्ट्राः - धार्तराष्ट्र, पुं, प्र, बहु

रणे - रण, नपुं, स, एक

हन्युः - हन् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - हनँ हिंसागत्योः - अदादिः

तत् - तत्, नपुं, प्र, एक

मे - अहम्, ष, एक

क्षेमतरम् - क्षेमतर, नपुं, प्र, एक, तद्धितान्तरूपाणि - क्षेम + तरप्

भवेत् - भू धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

Here it is clarified that even in your (Arjuna’s) own renunciation (तव वैराग्ये), because of the eagerness of warriors like Bhimasena (भीमसेनादीनां युद्ध-उत्सुकत्वात्), the slaying of kinsmen (बन्धु-वधः) would inevitably occur (भविष्यत्येव). Therefore, what is to be done by you (त्वया पुनः किं विधेयम्) is answered thus: the highest dharma (प्रकृष्टो धर्मः) is non-violence (अहिंसा) toward those dependent on life (प्राण-भृताम्), since it prevents sin (पाप-निष्पतेः). Hence, with respect to preserving life (जीवन-अपेक्षा), death undertaken (मरणमेव) may become the more secure, absolutely beneficial, and indeed the dearer action (अत्यन्तं हितं…प्रियतरम्). The implication is that even without any other recourse (अप्रतीकारं) and without seeking self-preservation (स्व-प्राण-त्राणाय व्यापारम् अकुर्वाणं), merely by entering the duty of slaying kinsmen (बन्धु-वध-अध्‍यवसायमात्रेण), purification occurs (शुद्धिः) through the observance of atonement and the acceptance of death (प्राणान्त-प्रायश्चित्तेन) alone.

Notes

• No idea of retaliation because he is consumed by shoka due to the delusion of taking up himself as a relative.

• Hence being killed even if weaponless is fine because, the other option of killing own relatives seems to be worse.

• The motivation of fighting for dhama is no longer there, because there is confusion of dharma itself. When dharmii is wrong then dharma will also be wrong.

सञ्जय उवाच ।

एवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत् ।

विसृज्य सशरं चापं शोकसंविग्नमानसः ॥ १-४७॥

सञ्जय उवाच - सङ्ख्ये शोकसंविग्नमानसः अर्जुनः एवम् उक्त्वा सशरम् चापम् विसृज्य रथोपस्थे उपाविशत्। 

सञ्जय = Sanjaya, उवाच = said, एवम् = in this manner, उक्त्वा = having said, अर्जुनः = Arjuna, सङ्ख्ये = in the battle field, रथोपस्थे = in the middle of the chariot, उपाविशत् = sat, विसृज्य = having thrown, सशरम् = with arrows, चापम् = bow, शोकसंविग्नमानसः = mind engulfed in sorrow

Sanjay said - Having said in this manner, in the war, Arjuna, whose mind was engulfed in sorrow, having thrown away the bow with arrows, sat in the middle of the chariot.

सञ्जयः - सञ्जय, पुं, प्र, एक

उवाच - वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

एवम् - अव्ययम्

उक्त्वा - अव्ययम्, कृदन्तरूपाणि - वच् + क्त्वा - वचँ परिभाषणे - अदादिः - अनिट्

अर्जुनः - अर्जुन, पुं, प्र, एक

सङ्ख्ये - सङ्ख्य, नपुं, स, एक

रथोपस्थे - रथोपस्थ, पुं, स, एक, रथस्य उपस्थः इति रथोस्पस्थः

उपाविशत् - उप + आङ् + विश् धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः परस्मै पदम् - विशँ प्रवेशने - तुदादिः, प्र-पु, एक

विसृज्य - अव्ययम्, कृदन्तरूपाणि - वि + सृज् + ल्यप् - सृजँ विसर्गे - तुदादिः - अनिट्

सशरम् - सशरम्, पुं, द्वि, एक

चापम् - चाप, नपुं, द्वि, एक

शोकसंविग्नमानसः - शोकसंविग्नमानस, पुं, प्र, एक

Here it is described that in expectation of the forthcoming situation (ततः किं वृत्तमिति अपेक्षायां), in the battlefield (संग्रामे), Arjuna took his seat on the chariot (रथोपस्थे रथस्योपरि उपविशेश). Previously, he had risen (पूर्वं…उत्थितः) both to observe the war (युद्धार्थमवलोकनार्थं) and to prepare for combat. Yet his mind (मानसं) was distressed (पीडितं), overwhelmed by sorrow (शोकेन संविग्नं), reflecting the inner conflict and agitation that had seized him even before engaging.

Notes:

• Contrast this to verse 20 where he took up bow and arrow with determination. 

• Verse 30 where he gives the signs of the bow slipping away from his hand.

• Now in this verse his transformation is complete, where he gave up his weapons and sat on the floor of the chariot. Ths throwing is his symbolic intention of not fighting the war.

• Ignorance - avidya, leads to moha - not knowing who I am and also superimposing selfhood on other entities which gives rise to raga-dvesha, which gives sukha-dukha.

• There are various options to impose selfhood, so one has to apply the correct superimposition in the context of individuality so that one can rise above that individuality towards Self-realisation. Not applying the correct role for oneself in this scheme is also moha, a secondary delusion. This definitely gives dukha due to dvesha of what needs to be done as seen in Arjuna (or raga of what should not be done, giving up the war). This shoka is the obstacle for performing the correct action (shola-vighna) as there was secondary moha to begin with.

• Krishna has thus far been silent as he was not asked directly to speak or given an opportunity. Tremendous self-control here. Usually if we disagree with someone, we would have interrupted that person much earlier. Here Krishna patiently hears through everything even though he knew what was being said by Arjuna is foolishness.

• Arjuna’s vishada helped him to surrender to God so that his life can now be guided by Bhagavan and hence his vishada became a vehicle for his yoga (Self-realisation) Therefore, विषदेन अर्जुनाय योगः. 

• Contrast Arjuna’s state in Chapter-18 at the end of gitopesha. Sri Krishna asks

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा |

कच्चिदज्ञानसम्मोह: प्रनष्टस्ते धनञ्जय || 72||

Have you heard with focussed mind, has your ignorance and delusion been destroyed?

Arjuna says emphatically:

नष्टो मोह: स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत |

स्थितोऽस्मि गतसन्देह: करिष्ये वचनं तव || 73||

Yes, the delusion (of who I’m not and what I should not be doing) is destroyed by me and memory restored by me (of my true nature and my role in this war) - due to your grace. My doubts are dispelled and I will follow whatever you have instructed.

The next 17 chapters, we must also undergo the journey that Arjuna went through and be emphatic as what he stated at the end of study (and practice) of Gita.

From Adharma to Mokṣa: The Spectrum in the Mahābhārata

Introduction

The Mahābhārata is not merely a story of war; it is a profound exploration of dharma in its many dimensions. Each major character embodies a distinct relationship to dharma, ranging from deliberate rejection to liberating inquiry. By mapping these figures onto a spectrum, we can trace a transformative journey: from adharma, through attachment and rigidity, into functional clarity, and finally toward mokṣa-oriented understanding. This essay examines Duryodhana, Droṇa, Bhīṣma, Yudhiṣṭhira, and Arjuna as archetypes of dharmic engagement, culminating in the unique role of the mumukṣu.

Duryodhana: Willful Adharma

Duryodhana represents conscious rejection of dharma. He knew what righteousness demanded, yet deliberately chose otherwise, driven by greed, ego, and lust for power. His stance was not born of confusion but of willful misalignment. Thus, he embodies adharma as deliberate choice, where clarity exists but is rejected.

Droṇa: Sākāma-Karmī

Droṇa’s actions were guided by attachment to status, security, and his son Aśvatthāma. Though he possessed moral clarity, his decisions were overridden by rāga–dveṣa (likes and dislikes). Bound by his role and comfort zone, he exemplifies sākāma-karma—action mixed with personal investment. His dharma was compromised by dependency on worldly ties.

Bhīṣma: Niṣkāma-Karmī with Rigidity

Bhīṣma stands as a paradox. Personally detached from selfish gain, he embodied niṣkāma-karma. Yet his extraordinary vow and unwavering loyalty to the throne became a form of structural rigidity. He absolutized institutional commitments, failing to re-evaluate dharma in its living nuance. Bhīṣma represents steadfastness without contextual reflection—dharma frozen into structure.

Yudhiṣṭhira: Integrated Dhārmika

Yudhiṣṭhira harmonized his role and conscience. For him, dharma was coherent, functional, and sufficient. He accepted dharmic structures as valid and did not feel compelled to question their foundation. His alignment was natural and integrated, representing functional clarity of dharma. Yet his commitment remained confined within the framework itself, without probing its ultimate end.

Arjuna: The Mumukṣu in Crisis

Arjuna’s crisis was unique. Unlike others, his attachment generated a rupture in inherited clarity. He questioned not only what was right but why dharma should be followed at all. His refusal to act until dharma was rationally grounded marks him as a mumukṣu—one who seeks liberation. Arjuna represents dharma rediscovered through inquiry, culminating in mokṣa-oriented understanding. His strength lay in breaking conformity, demanding that dharma be reconstructed through reasoning and aligned with ultimate purpose.

Comparative Spectrum

The warriors illustrate a progression:

• Duryodhana → deliberate adharma

• Droṇa → action with attachment

• Bhīṣma → detached yet rigid

• Yudhiṣṭhira → integrated dhārmika

• Arjuna → mumukṣu in liberating inquiry

This forms a transformation map:
Adharma → Attachment → Rigidity → Functional Dharma → Liberating Inquiry.

Ignorance, Temporary Mumukṣutva, and Arjuna’s Role

As long as there is ignorance of the true Self, its manifestation will appear in the form of these various characters within a person at different times—sometimes as Duryodhana’s willful adharma, sometimes as Droṇa’s attachment, sometimes as Bhīṣma’s rigidity, sometimes as Yudhiṣṭhira’s functional dharma, and sometimes as Arjuna’s inquiry.

Arjuna may not fit the standard Upaniṣadic definition of a mumukṣu, yet in the Gita he qualifies temporarily:

• Seeds of Mumukṣutva: Arjuna inherently carried the disposition of a seeker; otherwise, the Gita’s teaching would not have been given in a Q&A format. Teaching is given only to a qualified student. Arjuna's noble qualities and his temporary disstaifaction with conditions he is in makes him qualify for moksha.

• Unique Dissatisfaction: Unlike others who were satisified within their attachments, Arjuna recognized his attachment as problematic yet simultaneously felt he should not fight—this contradiction made him question deeper.

• Refusal to Conform: Had he been convinced either way, he would have acted without questioning. His refusal to act until dharma was rationally grounded shows the spirit of a mumukṣu. Others, within their view of dharma felt the attachments were okay to hold onto.

• Beyond Dharma: He was dissatisfied with dharmic solutions alone; therefore the need to provide a solution that transcended dharma as mokṣa needed to be given. Dharma was thus given a purpose to achieve a higher goal.

• Instrument of Teaching: His situational crisis became the instrument through which Bhagavān delivered the Gita’s universal message.

• Temporary but Genuine: Though situational (like smashāna-vairāgya), his mumukṣutva was intense and urgent enough to qualify him as adhikārī for the teaching.

• Universal Relevance: By treating Arjuna as a mumukṣu, the Gita becomes relevant to all seekers—it invites us to invoke Arjuna’s questioning spirit within ourselves.

• Scripture of Mokṣa: Recognizing Arjuna as mumukṣu elevates the Gita into a scripture of liberation, not merely a dharma-śāstra.

Conclusion

The Mahābhārata presents dharma not as a static code but as a spectrum of engagement. Duryodhana shows its rejection, Droṇa its compromise, Bhīṣma its rigidity, Yudhiṣṭhira its functional clarity, and Arjuna its transcendence through inquiry. The mumukṣu’s path is the highest: questioning norms to rediscover dharma as a conscious means to liberation. Arjuna’s temporary mumukṣutva demonstrates that even situational crises can open the door to mokṣa. His inherent seeds of mumukṣutva made him the perfect instrument for Bhagavān’s teaching, ensuring that the Gita is not merely a corrective for one warrior’s sorrow but a universal scripture of freedom for all. Hence Gita will be relevant for us only if we place ourselves in Arjuna and see Arjuna as mumukshu.