Chapter-1

 

श्रीमद्भगवद्गीता
Śrīmadbhagavadgītā
 प्रथमोऽध्यायः
prathamō'dhyāyaḥ
 अर्जुनविषादयोगः
arjunaviṣādayogaḥ

01-01
धृतराष्ट्र उवाच
धर्मक्षेत्रे कुरुक्षेत्रे   समवेता युयुत्सव: ।
मामकाः पाणडवाश्चैव   किमकुर्वत सञ्जय ॥ १-१
dhṛtarāṣṭra uvāca  
dharmākṣētrē kurukṣētrē   samavētā yuyutsavaḥ
māmakāḥ pāṇḍavāścaiva   kimakurvata sañjaya

Dhrtarashtra said:

Gathered on the holy place of Kurukshetra, desirous to fight,
what did my sons and Pandu’s sons do?

 

Sanjaya was at the battle field till the 10^th day of battle, until Bheeshma got injured and fell down. After Bheeshma fell down, Sanjaya went from the battle field in Kurukshetra [in the present Haryana] to Hastinapur [in the present Uttar Pradesh] where Dhrtarashtra was. The distance between Kurukshetra to Hastinapur is about 179 Kms. Sanjaya, who through the grace of Lord Veda Vyasa, had obtained a temporary boon [for the duration of war] to be able to view, hear and feel [the inner thoughts of the people] at the distant happenings at the war.

 01-02
सञ्जय उवाच
दृष्ट्वा तु पाण्डवानीकम्   व्यूढं दुर्योधनस्तदा ।
आचार्यमुपसङ्गम्य   राजा वचनमब्रवीत् ॥ १-२

sañjaya uvāca
dṛṣṭvā tu pāṇḍavānīkam   vyūḍhaṃ duryōdhanastadā
ācāryamupasaṅgamya   rājā vacanamabravīt

Sanjaya said:
After seeing the army of the Pandavas arranged in battle-ready formation, King Duryodhana at that time approached his teacher, Drona, and spoke these words.

 

Kaurava’s army had 11 akshohinis and Pandava’s 7 akshohinis. That means total 18 akshohini’s. Akshohini is very large diverse armed formation, somewhat like Army Batalion.

A akshohini has:

21,870 Elephants with 1 fighter and 1 mahut each,

21,870 Chariots with 1 fighter 1 charioteer and 2 soldiers to protect wheels each,

65,610 Horses with 1 fighter each, and

1,09,350 Infantry soldiers. 

01-03
पश्यैतां पाण्डुपुत्राणाम्   आचार्य महतीं चमूम् ।
व्यूढां द्रुपदपुत्रेण   तव शिश्येण धीमता ॥ १-३

paśyaitāṃ pāṇḍuputrāṇām   ācārya mahatīṃ camūm
vyūḍhāṃ drupadaputrēṇa   tava śiśyēṇa dhīmatā

 O Acharya [teacher], look at this great army of sons of Pandu
arranged for battle by your talented student, son of Drupada [Dhrshtadyumna].
 

The Commander of the Kauravas was Bheeshmacharya. But Duryodhana instead of approaching the commander with his concerns approaches Dronacharya and speaks to him and that too in an arrogant manner. He addresses Dronacharya as acharya of Pandavas even though he was his acharya too, [Dronacharya was teacher of both the cousins Kauravas and Pandavas and taught all of them]. Indicating that he suspects his own teacher of probably siding with Pandavas and indicating he is watching his actions.

 01-04
अत्र शूरा महेश्वासाः   भीमार्जुनसमा युधि ।
युयुधानो विराटश्च   द्रुपदश्च महारथः ॥ १-४
atra  śūrā maheṣvāsāḥ   bhīmārjunasamā yudhi
yuyudhāno virāṭaśca   drupadaśca mahārathaḥ

Here in the battle there are many mighty archers equal in prowess to Bhima and Arjuna;
Yuyudhana [Saatyaki], Virata and Drupada the great warrior.
 

For being a great archer in the art of bow and arrow, one must have capability to use the great bow “Gandhiva”. There were only 3 such warriors who could use Gandhiva and they were Lord Krshna, Bheema and Arjuna.

Yuyudhana also called Saatyaki is a powerful Yadava warrior from Lord Krshna’s clan. He was with Balarama, was expected to respect Balarama’s words - indicating he would not side with anyone in the war. But Saatyaki choose to be with Pandavas.

Virata was the King under whose kingdom, his brother-in-law Keechaka resided, who was a law into himself. Bheema killed Keechaka and solved the problem for Virata. Virata was a King under the emperor Dhitrarastra. He was naturally expected to side with Duryodhana which did not happen.

Dhrupada was actually taken prisoner by Pandavas as per their Guru Dronacharya’s orders. It was in a way, a humiliation to the King. Rather, the King gave his daughter to Pandavas and strengthened his relationship with them and actually fought for them. He had his son take the commandership of Pandava’s army.

01-05
धृष्टकेतुश्चेकितानः   काशिराजश्च वीर्यवान् ।
पुरुजित्कुन्तिभोजश्च   शैब्यश्च नरपुङ्गवः ॥ १-५
dhṛṣṭaketuścekitānaḥ   kāśirājaśca vīryavān
purujit  kuntibhojaśca   śaibyśca narapuṅgavaḥ

Dhrstaketu, Cekitan, and the valiant king of Kashi,

Purujit, Kuntiboja and Shaibya the best of men.

 
Chekitana was a Yadava warrior like Saatyaki. He too was expected to be neutral or join Kauravas given Balarama’s relationship as teacher to Duryodhana. Rather he too joined Pandavas like Saatyaki.
King of Kashi: There were two kings ruling the different areas around Kashi separated by the rivers Varana and Asi. Both of them were called King of Kashi.
Purujit and Kuntibhoja were both belonging to Kingdom of Kunti. Kunti who was the mother of Pandavas was sister of Vasudeva the father of Lord Krshna. She was known as “pruthu”. She was adopted by King of Kunti as he had no issues. She was then known as “Kunthi” – d/o Kuntibhoja. Both of these warriors sided with Pandavas due to this connection.
Shaibya was King of Shibhi. His son helped Jayadratha [Brother in law of Duryodhana] during one his travels in “attempt” to kidnap Draupadi. Due to which Bheema killed Shibhi’s son and punished Jayadratha. Duryodhana was mystified as how King of Shibhi was still siding with Pandavas who had killed his son.
Dhristaketu was the son of Shishupala. Shishupala was killed by Lord Krshna during the great sacrifice. Dhristaketu was therefore naturally expected to side with Kauravas but he did the opposite – joining the forces where Lord Krshna was already present.

01-06
युधामन्युश्च विक्रान्तः   उत्तमौजाश्च वीर्यवान् ।
सौभद्रो द्रौपदेयाश्च   सर्व एव महारथाः ॥ १-६

yudhāmanyuśca vikrāntaḥ   uttamaujāśca vīryavān
saubhadrō draupadēyāśca   sarva ēva mahārathāḥ

Mighty Yudhamanyu and brave Uttamauja
Son of Subhadra [Abhimanyu], and sons of Draupadi – all are great chariot-warriors.
 

Yudhamanju and Uttamauja are both sons of King Dhrupada. Duryodhana mentions that these two are great warriors who walk like Ox, having determination, confidence and capability.

Abhimanyu, Subhadra’s son along with yet to mature young sons of Draupadi are called great chariot warriors.

Even though Duryodhana had 11 akshohinis and Pandavas only 7 akshohinis of army, he felt Pandavas had greater strength and more fearsome and capable warriors then he had. He mentioned 11 warrior leaders of Pandavas. This in turn made him to feel his own army is weaker. Instead of motivating and improving the positive spirit in his own army by highlighting their superior numbers and number of great warrior leaders on his side, he ended up praising his enemies and their leadership. And he did this in front of his teacher Dronacharya rather than his commander Bheeshmacharya. He was mentioning the enemy strength first demotivating even more, his own army. The fear had taken hold of his mental state making him unsure of how to proceed. This is the state of a person who is unjust and who has guilty feeling. Such people will always have fear in their mind and to cover it up, starts speaking things which is both irrelevant and improper.

01-07
अस्माकं तु विशिष्टा ये   तान्निबोध द्विजोत्तम ।
नायका मम सैन्यस्य   सञ्ज्ञार्थं तान्ब्रवीमि ते ॥ १-७

asmākaṃ tu viśiṣṭā yē   tānnibōdha dvijōttama
nāyakā mama sainyasya   saṃjñārthaṃ tān bravīmi tē

O Dvijottama [Twice-born], be informed about them also who are distinguished 
leaders of our army, I mention to you for your information.
 

Duryodhana says: O Dvijottama please listen, I will list out and tell the names of our warriors and distinguished leaders of our army for you.

 
01-08
भवान्भीष्मश्च कर्णश्च   कृपश्च समितिञ्जयः ।
अश्वत्थामा विकर्णश्च   सौमदत्तिस्तथैव च  ॥ १-८

bhavānbhīṣmaśca karṇaśca   kṛpaśca samitiñjayaḥ
aśvatthāmā vikarṇaśca   saumadattistathaivaca

Yourself and Bheeshma and Karna and Krpa who are ever victorious in battle,
and also Ashvathama, Vikarna and son of Somadatta [Bhurisrava].
 

Dronacharya was the teacher for both the armies, along with various other warriors and Duryodhana in a way doubted Dronacharya alignment with him.

Bheeshmacharya had blessed Yudhishthira the eldest of the Pandavas; before the start of the war as - “May you win the war”. He was also known to pray to Lord every day for victory of Pandavas. Duryodhana was therefore suspicious of his own Great grand uncle Bheeshmacharya.

Karna had vowed not to fight under Bheeshmacharya. Duryodhana who had sworn his friendship with Karna and had entered into the war based on Karna’s capabilities was now in midst of the same war without Karna fighting. It was like his main support being taken away.

Krupa was primarily Vedic scholar and had entered into the battle due his obligations of staying under the sponsorship of the Emperor.

Ashwatthama, son of Dronacharya was friend of Duryodhana but was known widely for his fickle mindedness. Though very capable was not dependable during the times of crisis.

Vikarna was one among the 99 younger brothers of Duryodhana. He never mentions his capable 98 other brothers but picks on Vikarna who had tried to take advantage of situation during Draupadi de-robing and tried to act as a virtuous person. Duryodhana therefore remembered him as a person who tried to take advantage of him, during crisis.

Somadatta was son of Bhurishrava. Bhurishrava was son of Somadatta. Somadatta was son of Bahlika, Bahlika was elder brother of Shantanu. Shantanu was father of Bheeshma. His presence was only due to the relationship and nothing more. Lacking any strong personal commitment.
So Duryodhana in his state of mind filled with suspicion and fears only recognized 7 warriors in his side. Secondly, he mentions only those, against whom he had suspicion. His suspicion, lack of confidence, are making him nervous.

 
another version
भवान्भीष्मश्च कर्णश्च   कृपश्च समितिञ्जयः ।
अश्वत्थामा विकर्णश्च   सौमदत्तिर्जयद्रतः ॥ १-८
bhavānbhīṣmaśca karṇaśca   kr̥paśca samitiñjayaḥ
aśvatthāmā vikarṇaśca   saumadattirjayadrathaḥ
 
01-09
अन्ये च बहवः शूराः   मदर्थे त्यक्त्तजीविताः ।
नानाशस्त्रप्रहरणाः   सर्वे युद्धविशारदाः ॥ १-९
anyē ca bahavaḥ śūrāḥ   madarthē tyaktajīvitāḥ
nānāśastrapraharaṇāḥ   sarvē yuddhaviśāradāḥ

And many other heroes who are ready to give up their lives for my sake,
armed with various kinds of weapons and all are highly skilled in warfare.
 

There are many more great warriors; who have come and ready to give up their life for me. They are highly skilled and know how to use many kinds of weapons and experienced in many wars.

Duryodhana says that all heroes and warriors who have come to fight the war in his side are ready to give up their life for his sake, he does not think and say that they have come to fight for him to win the war and bring victory. This depicts his negative thinking and lack of confidence. And he must be suspecting that many of them have come in his side out of obligation or compulsion and not with commitment to win the war.

 

01-10

अपर्याप्तं तदस्माकम्   बलं भीष्माभिरक्षितम् ।
पर्याप्तं त्विदमेतेषाम्   बलं भीमाभिरक्षितम् ॥ १-१०
aparyāptaṁ tadasmākam   balaṁ bhīṣmābhirakṣitam
paryāptaṁ tvidamētēṣām   balaṁ bhīmābhirakṣitam

The strength of our army, protected by Bheeshma, is immeasurable.
Whereas the strength of their [Pandavas] army, well protected by Bheema, is limited.
 

Duryodhana under the given circumstances instead of talking about enemy commander Dhristadhyumna he speaks about Bheema. Bheema was not the commander of Pandavas. This shows that Duryodhana was so obsessed with Bheema, because Bheema is so great that Duryodhana was scared of him and sees him everywhere.

 01-11
अयनेषु च सर्वेषु   यथाभागमवस्थिताः ।
भीष्ममेवाभिरक्षन्तु   भवन्तः सर्व एव हि ॥ १-११
ayanēṣu ca sarvēṣu   yathābhāgamavasthitāḥ
bhīṣmamēvābhirakṣantu   bhavantaḥ sarva ēva hi

Standing at your respective strategic points in all fronts,
all of you must fully support Bheeshma.

 
01-12
तस्य सञ्जनयन्हर्षम्   कुरुवृध्दः पितामहः ।
सिंहनादं विनद्योच्चैः   शङ्खं दध्मौ प्रतापवान् ॥ १-१२
tasya sañjanayanharṣam   kuruvr̥ddhaḥ pitāmahaḥ
siṁhanādaṁ vinadyōccaiḥ   śaṅkhaṁ dadhmau pratāpavān

To cheer up Duryodhana, the grand old man of Kuru dynasty, grand-father of the fighters [Bheeshma]
roared loudly like a lion and blew his conch.
 

Blowing conch is indication of their readiness for war, and alerting and motivating their troops. This is also a signal to the enemy camp about their readiness.

 01-13
ततः शङ्खाश्च भेर्यश्च   पणवानकगोमुखाः ।
सहसैवाभ्यहन्यन्त   स शब्दस्तुमुलोऽभवत् ॥ १-१३
tataḥ śaṅkhāśca bhēryaśca   paṇavānakagōmukhāḥ
sahasaivābhyahanyanta   sa śabdastumulō'bhavat

Then conches, kettledrums, tabors, drums and cowhorns [like trumpet]
all suddenly blared at once, and the combined noise was tumultuous.
 

Following Bheeshmacharya, the various sections of Kaurava army responded indicating their readiness by making sounds from their respective conches and various other war musical instruments.

 
01-14
ततः श्वेतैर्हयैर्युक्ते   महति स्यन्दने स्थिथौ ।
माधवः पाण्डवश्चैव   दिव्यौ शङ्खौ प्रदध्मतुः ॥ १-१४
tataḥ śvētairhayairyuktē   mahati syandanē sthitau
mādhavaḥ pāṇḍavaścaiva   divyau śaṅkhau pradadhmatuḥ

Then seated in a magnificent chariot drawn by white horses,
Madhava [Krshna] and Pandava [Arjuna] also blew their divine conches.
 

Krshna is also called as “Madhava”. There are quite a few reasons why he is called as Madhava.

1.  “Ma” meaning Goddess Lakshmi and “Dhava” meaning her husband. So Madhava meaning Lord/husband of Goddess Lakshmi.

2.  “Ma” also means Knowledge. Krshna being the Lord of all knowledge is another reason why he is known as “Madhava”.

3.  Lord Krshna was born into the lineage of “Madhu”; hence this is yet another reason why he is known as Madhwa.

4.  The word “Mathru” is reflective of 7 great books – Rig veda, Yajur veda, Sama veda, Atharva veda, Ramayana, Mahabharatha and all puranas. These books reflect the key knowledge of the entire Sanathana dharma, all of which represents the supremacy of Lord Krshna. It is one another reason for calling him Madhava.

 
01-15
पाञ्चजन्यं हृषीकेशः   देवदत्तं धनञ्जयः ।
पौण्ड्रं दध्मौ महाशङ्खम्   भीमकर्मा वृकोदर: ॥ १-१५
pāñcajanyaṁ hr̥ṣīkēśaḥ   dēvadattaṁ dhanañjayaḥ
pauṇḍraṁ dadhmau mahāśaṅkham   bhīmakarmā vr̥kōdaraḥ

Hrshikesha [Krshna] blew his conchshell named Panchajanya, Dhanajaya [Arjuna] blew his the Devadatta.
The mighty conchshell called Paundram was blown by Vrkodara [Bheema], the voracious eater and performer of terrific valiant deeds.

 

01-16
अनन्तविजयं राजा   कुन्तीपुत्रो युधिष्ठिरः ।
नकुलः सहदेवश्च   सुघोषमणिपुष्पकौ ॥ १-१६
anantavijayaṁ rājā   kuntīputrō yudhiṣṭhiraḥ
nakulaḥ sahadēvaśca   sughōṣamaṇipuṣpakau

Son of Kunti, King Ydhishtira, blew his conch Anantavijaya,
while Nakula and Sahadeva blew their conches named Sughosha and Manipushpaka.

 
01-17
काश्यश्च परमेष्वासः   शिखण्डी च महारथः ।
धृष्टद्युम्नो विराटश्च   सात्यकिश्चापराजितः ॥ १-१७
kāśyaśca paramēṣvāsaḥ   śikhaṇḍī ca mahārathaḥ
dhr̥ṣṭadyumnō virāṭaśca   sātyakiścāparājitaḥ

The King of Kashi the great archer, and Shikhandi the great chariot warrior,
Dhrshtadyumna and Virata and the invisible Satyaki blew their respective conchs.

 

01-18
द्रुपदो द्रौपदेयाश्च   सर्वशः पृथिवीपते ।
सौभद्रश्च महाबाहुः   शङ्खान्दध्मुः पृथक् पृथक् ॥ १-१८
drupadō draupadēyāśca   sarvaśaḥ pr̥thivīpatē
saubhadraśca mahābāhuḥ   śaṅkhāndadhmuḥ pr̥thakpr̥thak

O Lord of the earth, Drupada, the sons of Draupadi and all others
like the mighty armed son of Subhadra [Abhimanyu] blew their respective conchs.
 

Sanjaya addresses Dhrtharastra as the lord of the earth meaning ruler of the whole earth. Because during Mahabharata time the ruler Dhrtharastra’s jurisdiction was not limited to only Indian subcontinent as many people think nowadays.

 

01-19
स घोषो धार्तराष्ट्राणाम्   हृदयानि व्यदारयत् ।
नभश्च पृथिवीं चैव   तुमुलो व्यनुनादयन् ॥ १-१९
sa ghōṣō dhārtarāṣṭrāṇām   hr̥dayāni vyadārayat
nabhaśca pr̥thivīṁ caiva   tumulō vyanunādayan

The terrible sound, shattered the hearts of Dhrtarashtra’s army,
and made the sky and earth reverberate.

 

01-20
अथ व्यवस्थितान्दृष्ट्वा   धार्तराष्ट्रान् कपिध्वज: ।
प्रवृत्ते शस्त्रसम्पाते   धनुरुद्यम्य पाण्डवः ॥ १-२०
atha vyavasthitān dṛṣṭvā   dhārtarāṣṭrān kapidhvajaḥ
pravrttē śastrasampātē   dhanurudyamya pāṇḍavaḥ

Then seeing Dhrtarashtra’s sons standing arrayed, ready to use weapons, son of Pandu [Arjuna] with monkey sign on the flag of his chariot took up his bow.

 
01-21
हृषीकेशं तदा वाक्यम्   इदमाह महीपते ।
अर्जुन  उवाच
सेनयोरुभयोर्मध्ये   रथं स्थापय मेऽच्युत ॥ १-२१
hr̥ṣīkēśaṁ tadā vākyam   idamāha mahīpatē
arjuna uvāca
sēnayōrubhayōrmadhyē   rathaṁ sthāpaya mē:'cyuta

Arjuna said these words to Hrshikesha [Krshna], O Lord of the Universe,
place my chariot in the middle between the two armies, O Achyuta.

 

01-22
यावदेतान्निरिक्षेऽहम्   योद्धुकामानवस्थितान् ।
कैर्मया सह योध्दव्यम्   अस्मिन् रणसमुध्यमे ॥ १-२२
yāvadētānnirīkṣē:'ham   yōddhukāmānavasthitān
kairmayā saha yōddhavyam   asmin raṇasamudyamē

While I may see those who are standing
eager to fight, and with whom I have to fight in this great battle.
 

I would like to view those who have come to fight us and those with whom I may have to fight.

 
01-23
योत्स्यमानानवेक्षेऽहम्   य एतेऽत्र समागताः ।
धार्तराष्ट्रस्य दुर्बुद्धेः   युद्धे प्रियचिकीर्षवः ॥ १-२३
yōtsyamānānavēkṣē'ham   ya ētē:'tra samāgatāḥ
dhārtarāṣṭrasya durbuddhēḥ   yuddhē priyacikīrṣavaḥ

I want to see those who have come and assembled here to fight,
wishing to please the evil-minded son of Dhrtarashtra [Duryodhana] in the battle.

 
01-24
सञ्जय उवाच

एवमुक्तो हृषीकेशः   गुडाकेशेन भारत ।
सेनयोरुभयोर्मध्ये   स्थापयित्वा रथोत्तमम् ॥ १-२४
sañjaya uvāca  
ēvamuktō hr̥ṣīkēśaḥ   guḍākēśēna bhārata
sēnayōrubhayōrmadhyē   sthāpayitvā rathōttamam

Sanjaya said:
O descendent of Bharata [Drtarashtra], thus addressed by Gudakesha [Arjuna], Hrshikesha [Krshna]
halted the best of chariots between the two armies,

 
01-25
भीष्मद्रोणप्रमुखतः   सर्वेषां च महीक्षिताम् ।
उवाच पार्थ पश्यैतान्   समवेतान्कुरूनिति ॥ १-२५
bhīṣmadrōṇapramukhataḥ   sarvēṣāṁ ca mahīkṣitām
uvāca pārtha paśyaitān   samavētānkurūniti

In front of Bhisma, Drona and all the rulers of the earth,
and said, O Partha [Arjuna], see these family members of Kuru [Kauravas] assembled here.

 

01-26
तत्रापश्यत्स्थितान् पार्थः   पितॄनथ पितामहान् ।
आचार्यान्मातुलान्भ्रातॄन्   पुत्रान् पौत्रान्सखींस्तथा ॥ १-२६
tatrāpaśyatsthitānpārthaḥ   pitr̥̄natha pitāmahān
ācāryānmātulānbhrātr̥̄n   putrānpautrānsakhīṁstathā

There Arjuna could see standing in both armies, his fathers, grandfathers,
teachers, maternal uncles, cousins, sons, grandsons, friends;

 

01-27
श्वशुरान्सुहृदश्चैव   सेनयोरुभयोरपि ।
तान्समीक्ष्य स कौन्तेयः   सर्वान्बन्धूनवस्थितान् ॥ १-२७
śvaśurānsuhr̥daścaiva   sēnayōrubhayōrapi
tānsamīkṣya sa kauntēyaḥ   sarvānbandhūnavasthitān

Father-in-law and well-wishers also in both the armies.
When son of Kunti [Arjuna] saw all these relatives and friends thus standing,

 
01-28
कृपया परयाविष्टः   विषीदन्निदमब्रवीत् ।
अर्जुन उवाच
दृष्ट्वेमं स्वजनं कृष्ण   युयुत्सुं समुपस्थितम् ॥ १-२ ८
kr̥payā parayāviṣṭaḥ   viṣīdannidamabravīt
arjuna uvāca
dr̥ṣṭvēmānsvajanānkr̥ṣṇa   yuyutsūnsamupasthitān

He was filled with deep compassion and spoke thus in sorrow:
Arjuna said: Seeing these my relatives and friends who have assembled here with the intention of fighting,

 
01-29
सीदन्ति मम गात्राणि   मुखं च परिशुष्यति ।
वेपथुश्च शरीरे मे   रोमहर्षश्च जायते ॥ १-२ ९
sīdanti mama gātrāṇi   mukhaṁ ca pariśuṣyati
vēpathuśca śarīrē mē   rōmaharṣaśca jāyatē

My limbs are quivering and mouth is drying up,
my body is trembling and hair is standing on end.

 

01-30
गाण्डीवं स्रंसते हस्तात्   त्वक्चैव परिदह्यते ।
न च शक्नोम्यवस्थातुम्   भ्रमतीव च मे मनः ॥ १-३०
gāṇḍīvaṁ sraṁsatē hastāt   tvakcaiva paridahyatē
na ca śaknōmyavasthātum   bhramatīva ca mē manaḥ

The bow-Gandiva is slipping from my hand and my skin is burning.
My mind is whirling round, as it were, I can no longer able to stand.

 
01-31
निमित्तानि च पश्यामि   विपरीतानि केशव ।
न च श्रेयोऽनुपश्यामि   हत्वा स्वजनमाहवे ॥ १-३ १
nimittāni ca paśyāmi   viparītāni kēśava
na ca śrēyō:'nupaśyāmi   hatvā svajanamāhavē
I see omens of evil, O Keshava.
I do not foresee any good in killing my own kinsmen in the battle.
 

01-32
न काङ्क्षे विजयं कृष्ण   न च राज्यं सुखानि च ।
किं नो राज्येन गोविन्द   किं भोगैर्जीवितेन वा ॥ १-३ २
na kāṅkṣē vijayaṁ kr̥ṣṇa   na ca rājyaṁ sukhāni ca
kiṁ nō rājyēna gōvinda   kiṁ bhōgairjīvitēna vā

 I do not crave victory, O Krshna, nor the kingdom, nor any pleasure.
O Govinda, of what use is kingdom to us or pleasure or even such life itself?

 

01-33
येषामर्थे काङ्क्षितं नः   राज्यं भोगाः सुखानि च ।
त इमेऽवस्थिता युद्धे   प्राणांस्त्यक्त्व धनानि च ॥ १-३ ३
yēṣāmarthē kāṅkṣitaṁ naḥ   rājyaṁ bhōgāḥ sukhāni ca
ta imē:'vasthitā yuddhē   prāṇāṁstyaktvā dhanāni ca
For whose sake do we desire empire, enjoyment and pleasures,
They stand here in battle, having renounced their lives and wealth.

 

01-34
आचार्याः पितरः पुत्राः   तथैव च पितामहाः ।
मातुलाः श्वशुराः पौत्राः   श्यालाः सम्बन्धिनस्तथा ॥ १-३ ४
ācāryāḥ pitaraḥ putrāḥ   tathaiva ca pitāmahāḥ
mātulāḥ śvaśurāḥ pautrāḥ   syālāḥ sambandhinastathā
Teachers, fathers, sons and also grandfathers,
maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives

 

01-35
एतान्न हन्तुमिच्छामि   घ्नतोऽपि मधुसूदन ।
अपि त्रैलोक्यराज्यस्य   हेतोः किं नु महीकृते ॥ १-३ ५
ētānna hantumicchāmi   ghnatō:'pi madhusūdanau
api trailōkyarājyasya   hētōḥ kiṁ nu mahīkr̥tē

O Madhusudana, I do not wish to kill these relatives, even if they may kill me,
not even for the sake of dominion over the three worlds, let alone for the sake of this Earth.

 

01-36
निहत्य धार्तराष्ट्रान्नः   का प्रीतिः स्याज्जनार्दन ।
पापमेवाश्रयेदस्मान्   हत्वैतानाततायिनः ॥ १-३ ६
nihatya dhārtarāṣṭrānnaḥ   kā prītiḥ syājjanārdana
pāpamēvāśrayēdasmān   hatvaitānātatāyinaḥ

What pleasure we will get by killing these sons of Dhrtarashtra, O Janardhana?
Sin alone will accrue to us by killing these desperate men.
 

The second line in the verse:

पापम् एव आश्रयेत् अस्मान्   हत्वा एतान् आततायिनः     pāpam ēva āśrayēt asmān   hatvā  etān ātatāyinaḥ

Arjuna uses the word “atathayinah” to describe his cousins. The word means one who has lit fire to cause destruction to others property/life, one who has put poison in other’s food, one who has illegally obtained/occupied another’s property, one who has attacked another’s women etc., The dharma says such people who are “atathayinah” needs to be killed wherever and whenever they are found. Preferably by the kshatriyas/rulers to ensure continuation of dharma. Duryodhana, had qualified himself to be a “atathayinah” in all criteria. He had lit the fire to wax-house where Pandavas were staying. He had occupied the Kingdom which did not belong neither to him or to his father. He has poisoned Bheema. He has tried to disrobe his own sister-in-law Draupadi and that too in open court in front of his family members and elders.

 

01-37
तस्मान्नार्हा वयं हन्तुम्   धार्तराष्ट्रान्स्वबान्धवान् ।
स्वजनं हि कथं हत्वा   सुखिनः स्याम माधव ॥ १-३ ७
tasmānnārhā vayaṁ hantum   dhārtarāṣṭrānsabāndhavān
svajanaṁ hi kathaṁ hatvā   sukhinaḥ syāma mādhava

Therefore, it is not proper for us to kill the sons of Dhrtarastra and our relatives.
How can we be happy by killing our relatives O Madhava?

 

01-38
यद्यप्येते न पश्यन्ति   लोभोपहतचेतसः ।
कुलक्षयकृतं दोषम्   मित्रद्रोहे च पातकम् ॥ १-३ ८
yadyapyētē na paśyanti   lōbhōpahatacētasaḥ
kulakṣayakr̥taṁ dōṣam   mitradrōhē ca pātakam

Although these people whose harts overpowered by greed,
see no evil in the destruction of families, and no sin in cruelty to friends,
 

Their heart is filled with greed. They are not even able to realise how their actions might cause death to the clan, relatives and friends.

 
01-39
कथं न ज्ञेयमस्माभिः   पापादस्मान्निवर्तितुम् ।
कुलक्षयकृतं दोषम्   प्रपश्यद्भिर्जनार्दन ॥ १-३ ९
kathaṁ na jñēyamasmābhiḥ   pāpādasmānnivartitum

kulakṣayakr̥taṁ dōṣam   prapaśyadbhirjanārdana
Why should not we learn to turn away from this sin,
who clearly see the evil arising from destroying the family, O Janardana?

 
01-40
कुलक्षये प्रणश्यन्ति   कुलधर्माः सनातनाः ।
धर्मे नष्टे कुलं कृत्स्नम्   अधर्मोऽभिभवत्युत ॥ १- ४ ०
kulakṣayē praṇaśyanti   kuladharmāḥ sanātanāḥ
dharmē naṣṭē kulaṁ kr̥tsnam   adharmō'bhibhavatyuta

With the destruction of a family, the age-old eternal family traditions perish.
When rites and duties are destroyed lawlessness takes hold of rest of the whole family.
 

Once the clan/society is destroyed, the age-old dharma of the society, acceptable rules and regulations governing the society/clan is also destroyed as people who follow and enforce such moral values are no longer around. Society collapses and entire society will be dominated by the evil forces. By continuing into the war we are encouraging evil and gifting it to the weakened society.

 
01-41
अधर्माभिभवात्कृष्ण   प्रदुष्यन्ति कुलस्त्रियः ।
स्त्रीषु दुष्टासु वार्ष्णेय   जायते  वर्णसङ्करः ॥ १- ४ १
adharmābhibhavātkr̥ṣṇa   praduṣyanti kulastriyaḥ
strīṣu duṣṭāsu vārṣṇēya   jāyatē varṇasaṅkaraḥ
O Krshna, when lawlessness prevail, the women of the family become corrupt.
O descendent of Vrshni, by degradation of womanhood, there comes unwanted corrupt progeny.
 
01-42
सङ्करो नरकायैव   कुलघ्नानां कुलस्य च ।
पतन्ति पितरो ह्येषाम्   लुप्तपिण्डोदकक्रियाः ॥ १- ४ २
saṅkarō narakāyaiva   kulaghnānāṁ kulasya ca
patanti pitarō hyēṣām   luptapiṇḍōdakakriyāḥ
Polluted family leads to hellish situation both for the family and for those destroyed the family tradition.
The forefathers of these fall degraded because of being deprived of ritual offerings of food and water.
 
01-43
दोषैरेतैः कुलघ्नानाम्   वर्णसङ्करकारकैः ।
उत्साद्यन्ते जातिधर्माः   कुलधर्माश्च शाश्वताः ॥ १- ४ ३
dōṣairētaiḥ kulaghnānām   varṇasaṅkarakārakaiḥ
utsādyantē jātidharmāḥ   kuladharmāśca śāśvatāḥ
By these evil deeds of the destroyers of the family, which cause intermixture of castes,
the eternal religious duties of the caste and the family are destroyed.
 

01-44
उत्सन्नकुलधर्माणाम्   मनुष्याणां जनार्दन ।
नरकेऽनियतं वासः   भवतीत्यनुशुश्रुम ॥ १- ४ ४
utsannakuladharmāṇām   manuṣyāṇāṁ janārdana
narakē niyataṁ vāsaḥ   bhavatītyanuśuśruma
O Janardana, those men in whose families the religious practices have been destroyed,
dwell in hell for an indefinite period of time; this is what we have heard.

 
01-45
अहो बत महत्पापम्   कर्तुं व्यवसिता वयम् ।
यद्राज्यसुखलोभेन   हन्तुं स्वजनमुद्यताः ॥ १- ४ ५
ahō bata mahatpāpam   kartuṁ vyavasitā vayam
yadrājyasukhalōbhēna   hantuṁ svajanamudyatāḥ
Alas! we are prepared to commit a great sin,
by being eager to kill our own kith and kin, out of greed for the pleasures of a kingdom!
 

01-46
यदि मामप्रतीकारम्   अशस्त्रं शस्त्रपाणयः ।
धार्तराष्ट्रा रणे हन्युः   तन्मे क्षेमतरं भवेत् ॥ १- ४ ६
yadi māmapratīkāram   aśastraṁ śastrapāṇayaḥ
dhārtarāṣṭrā raṇē hanyuḥ   tanmē kṣēmataraṁ bhavēt
If the sons of Dhrtarashtra armed with weapons kill me in this battle while I am unarmed and unresistant, that will be better for me.

 
01-47
सञ्जय उवाच
एवमुक्त्वार्जुनः सङ्ख्ये   रथोपस्थ उपाविशत् ।
विसृज्य सशरं चापम्   शोकसंविग्नमानसः ॥ १- ४ ७
sañjaya uvāca
ēvamuktvārjunaḥ saṁ‍khyē   rathōpastha upāviśat
visr̥jya saśaraṁ cāpam   śōkasaṁvignamānasaḥ
Sanjaya said: 

Having said thus in the battle field, Arjuna sat down on the seat of the chariot,
casting away his bow and arrows, with his mind agitated with sorrow.
 
 
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे अर्जुनविषादयोगो नाम प्रथमोऽध्यायः
ōṁ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yōgaśāstrē
śrīkṛṣṇārjunasaṁvādē arjunaviṣādayōgō nāma prathamō'dhyāyaḥ
Om, that is real, thus in the Bhagavad geeta,
the Upanishads, the science of the Eternal,
the scripture of Yoga, the dialogue between Shri Krshna and Arjuna,
the first chapter entitled ‘The yoga of Arjuna’s dejection’ ends here.