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01ChapterBG |
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Numbered English Text and Comments
with highlight by Dr. Radhakrishnan |
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Sanskrit Text, Transliteration and
Word Translation by Veeraswamy Krishnaraj |
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The Bhagavadgita |
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CHAPTER I |
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The Hesitation and Despondency of Arjuna |
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धृतराष्ट्र
उवाच धर्मक्षेत्रे
कुरुक्षेत्रे
समवेता युयुत्सवः
। मामकाः
पाण्डवाश्चैव
किमकुर्वत सञ्जय
॥१-१॥ 1.1 |
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dhṛtarāṣṭra
uvāca |
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dhṛtarāṣṭra
uvāca |
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dhṛtarāṣṭra
uvāca = Dhrtarastra said: |
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sañjaya11 = O Sanjaya [a
charioteer, a friend and secretary was acting as a reporter to the blind king
Dhrtarastra, the father of Kauravas]; samavetāḥ3 = assembled in; dharmakṣetraḥ1 = Dharmaksetra [the Field of Dharma or
righteousness]; kuru-kṣetre2
= Kuruksetra [the
Field of the Kurus]; yuyutsavaḥ4 = desiring battle; eva8 & kim9 = exactly what; māmakāḥ5 = my people [Kauravas]; ca7 = and; pāṇḍavāḥ6
= Pandavas; akurvata10 = did do? 1.1 |
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(1.1) In the field of righteousness, the field of the Kurus, when my
people and
the sons of Pāṇḍu
had gathered together, eager for battle,
what did they do, O Saṁjaya |
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dharmakṣetre:
in the field of righteousness. The quality of deciding what is
right or dharma is special to man. Hunger, sleep, fear and sex are common to
men and animals. What
distinguishes men from animals is the knowledge of right and wrong.1 I āhāranidrābhayamaithunaṁ ca sāmānyam etat paśubhir'
narāṇām dharmo hi teṣām adhiko viśeṣo
dharmeṇa hīnāḥ paśubhiḥ samānāḥb. Hitopadeśa. The world is dharmakṣetra, the battleground for a moral struggle. The decisive issue lies in the hearts
of men where the battles are fought daily and hourly. The ascent from earth.
to heaven, from
suffering to spirit, is
through the path of dharma. Even in our corporeal existence, through the practice of dharma, we can reach up to safety
where every difficulty culminates in joy. The world is dharmakṣetra, the nursery of saints where the sacred
flame of spirit is never permitted to go out. It is said to be
karmabhūmi where we work out our karma and fulfil the purpose of soul-making. The aim of the Gītā is not so much to teach a theory as to enforce practice,
dharma. We cannot separate in theory what is not separable in life. The duties of
civic and social life provide religion with its tasks and opportunities. Dharma is what promotes worldly prosperity and spiritual freedom.' The Gītā
does not teach a mysticism that concerns itself with man's inner being alone. Instead of rejecting the
duties and relationships of life as an illusion, it accepts them as opportunities for the realization
of spiritual freedom.1 Life is offered to us that we may transfigure it
completely. The battlefield is called dharmakṣetra or the field of righteousness for the Lord who is the protector of dharma is
actively present in it. kurukṣetre:
in the field of the Kurus. Kurukṣetra is the land of the Kurus, a leading clan of the period.2 The words, "dharmakṣetre kurukṣetre,"
suggest the law of life by death. God, the terrible, is a side of the vision that Arjuna sees on the
field of battle. Life is a battle, a warfare against the spirit of evil.
Creative process is one of perpetual
tension between two incompatibles, each standing against the other. By their mutual
conflict, the development is advanced and the cosmic purpose furthered. In
this world are elements of imperfection, evil and irrationality, and through
action, dharma, we have to change the world and convert the elements, which
are now opaque to reason, transparent to thought. War is a retributory judgment as well as an act of
discipline. Kuruksetra is
also called tapahksetra, the field of penance, of discipline.3 War is at once punishment and cleansing for mankind.
God is judge as well as redeemer. He destroys and creates. He is Siva and Viṣṇu. māmakāh: my people.4 This sense of
mineness is the result of ahaṁkāra which is the source of evil.
Mamakara or selfishness on the part of the Kauravas which leads to the love
of power and domination is brought out. SamJaya. Samjaya is the charioteer of the blind king,
Dhrtarastra, who reports to him the events of the war. I prāṇināṁ sākṣād abhyudayanihśreyasahetur
yaḥ, sa dharmaḥ. 2 It is a vast field near Hastinapura in the neighborhood of modem Delhi. When Dḥṛtarāṣṭra,
the blind king of the Kurus, decided to give his throne to Yudhiṣṭhira, who is also known as
Dharmarāja, the embodiment of virtue, in preference to his own eldest son, Duryodhana, the latter, by tricks and treachery, secured the throne for himself and attempted to destroy Yudhiṣṭhira and his four brothers. Kṛṣṇa the head of the Yādava clan, sought to bring about a
reconciliation between the cousins. When all attempts failed, a fratricidal war between the Kauravas and the Pāṇḍavas
became inevitable. Kṛṣṇa proposed that he and his vassals would,
join the two sides and left the choice to the parties. The vassals
were selected by Duryodhana and Kṛṣṇa himself joined the Pāṇḍavas as
the charioteer of Arjuna. M.B., Udyogaparva: VI, 147.
"Some put their trusts in chariots and some in horses but we will trust in
the Lord, our God." as the Old Testament says. The Pāṇḍavas
and the Kauravas represent the conflict between the two great
movements, the upward and the downward" the divine and the demoniac, the
dharma which helps us to grow in our spiritual stature and the adharma which
drags us down deeper into entanglement with matter.
The two are not irreconcilable as they spring
from the same source. The Pāṇḍavas and
the Kauravas are cousins and have
a common ancestry. 3 See Manu, II .. 19 and 20. 4mameti kāyantīti māmakāh, avidyāpuruṣāḥ.Abhinavagupta. |
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दृष्ट्वा तु
पाण्डवानीकं
व्यूढं दुर्योधनस्तदा
। आचार्यमुपसंगम्य
राजा वचनमब्रवीत् ॥१-२॥ 1.2 |
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sañjaya uvāca |
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Sañjaya uvāca |
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ācāryam7
upasaṅgamya8 rājā9 vacanam10
abravīt11 1.2 |
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Sañjaya uvāca = Sanjaya said: tadā6 = When, at that
time; rājā9 duryodhanaḥ5 = King Duryodhana; dṛṣṭvā1 tu2 = upon seeing; pāṇḍav-ānīkam3
= the soldiers of the Pandavas; vyūḍham4
= in battle formation; upasaṅgamya8 = approached; ācāryam7
= Acharya Drona; [and] abravīt11 = uttered; vacanam10 = [these]
words. 1.2 |
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Saṁjaya said: |
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(1.2) Then, Duryodhana the prince, having seen the army of the Pāṇḍavas
drawn up in battle order, approached his teacher and spoke this word: |
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ācārya:
teacher, one who knows the meaning of the scriptures,
teaches it to others and practices the teaching himself: Droṇa, the
ācārya, taught the art of war to the princes on both sides. |
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पश्यैतां
पाण्डुपुत्राणामाचार्य
महतीं चमूम् । |
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व्यूढां
द्रुपदपुत्रेण
तव शिष्येण धीमता
॥१-३॥ 1.3 |
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paśyaitāṁ
pāṇḍuputrāṇām ācārya mahatīṁ
camūm |
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paśya1
etāṁ2 pāṇḍu-putrāṇām3
ācārya4 mahatīm5 camūm6 |
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ācārya4 = O Acharya Drona; paśya1 = behold; etām2 = this; mahatīm5 = very great; camūm6 = army; pāṇḍu-putrāṇām3
= of the sons of Pandu; vyūḍhām7 = in battle
formation; [deployed] drupada-putreṇa8 = by the son of Drupada;
tava9 = your; dhīmatā11
= intelligent; śiṣyeṇa10 = disciple. 1.3 |
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(1.3)
Behold, 0 Teacher, this mighty army of the sons of Pāṇḍu
organized by thy wise pupil, the son of Drupada.1 |
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1Dhṛṣṭadyumna
is the son of Drupada, the king of Pāñcāla. |
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अत्र शूरा महेष्वासा
भीमार्जुनसमा
युधि । |
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युयुधानो विराटश्च
द्रुपदश्च महारथः
॥१-४॥ 1.4 |
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atra
śūrā maheṣvāsā bhīmārjunasamā
yudhi |
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atra1
śūrāḥ2 maheṣvāsāḥ3
bhīmārjuna4 samāḥ5
yudhi6 |
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atra1 = Here; [are]
śūrāḥ2
= the heroes; ca9 = and; maheṣvāsāḥ3
= the Great archers; samāḥ5 = equal; [to] bhīmārjuna4
= Bhima and Arjuna; yudhi6 = in battle: yuyudhānaḥ7
= Yuyudhana; virāṭaḥ8 =
Virata; drupadaḥ10 = Drupada; ca11 = and; mahārathaḥ12
= Great Charioteer. 1.4 |
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(1.4) Here
are heroes, great bowmen equal in battle to Bhīma and
Arjuna=-Yuyudhāna, Virāṭa and Drupada, a mighty warrior. I |
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1Bhima is Yudhiṣṭhira's
Commander-in-Chief, though nominally Dhṛṣṭadyumna holds that
office. |
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Arjuna is the friend of Kṛṣṇa and the great hero of the Pāṇḍavas,
Yuyudhāna is Kṛṣṇa's charioteer,
also called Sātyaki. Virāṭa is the prince in whose state the Pāṇḍavas
lived for some time in disguise. |
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धृष्टकेतुश्चेकितानः
काशिराजश्च वीर्यवान्
। |
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पुरुजित्कुन्तिभोजश्च
शैब्यश्च नरपुङ्गवः
॥१-५॥ 1.5 |
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dhṛṣṭaketuś
cekitānaḥ kāśirājaś ca vīryavān |
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dhṛṣṭaketuḥ1
cekitānaḥ2 kāśirājaḥ3
ca4 vīryavān5 |
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dhṛṣṭaketuḥ1
= Dhristaketu; cekitānaḥ2
= Cekitana; vīryavān5 = valiant; kāśirājaḥ3
= Kasiraja' ca4 = and; purujit6 = Purujit; kuntibhojaḥ7
= Kuntibhoja; ca8 = and; śaibyaḥ9
= Saibya ca10 = and; narapungavaḥ11
= foremost among men. 1.5 |
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(1.5) Dhṛṣṭaketu,
Cekitāna and the valiant King of Kāśi, also Purujit, Kuntibhoja and Śaibya the foremost of men.1 |
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1 Dhṛṣṭaketu
is the king of the
Cedis. |
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Cekitāna
is a famous warrior in the army of the Pāṇḍavas, |
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Purujit and Kuntibhoja are two brothers. Sometimes Purujit Kuntibhoja is taken as one. · |
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Saibya is a king of the Śibi tribe. |
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युधामन्युश्च
विक्रान्त उत्तमौजाश्च
वीर्यवान् । |
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सौभद्रो द्रौपदेयाश्च
सर्व एव महारथाः ॥१-६॥ 1.6 |
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yudhāmanyuś
ca vikrānta uttamaujāś ca vīryavān |
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yudhāmanyuḥ1
ca2 vikrāntaḥ3 uttamaujāḥ4
ca5 vīryavān6 |
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yudhāmanyuḥ1 = Yudhamanyu;
vikrāntaḥ3
= the valiant; ca2 = and; uttamaujāḥ4
= Uttamauja; vīryavān6 = the
powerful; ca5 = and; saubhadraḥ7
= son of Sabhadra; ca9 = and; draupadeyāḥ8
= sons of Draupadi [are]; sarva10 = all; eva11 = indeed; mahārathāḥ12
= the Great Charioteers (fighters). 1.6 |
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(1.6)
Yudhāmanyu, the strong and Uttamauja, the brave; and also the son of
Subhadrā and sons of Draupadī, all of them great warriors. |
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Saubhadraḥ
is Abhimanyu, the son of Arjuna and
Subhadrā. |
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अस्माकं तु
विशिष्टा ये तान्निबोध
द्विजोत्तम । |
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नायका मम सैन्यस्य
संज्ञार्थं तान्ब्रवीमि
ते ॥१-७॥ 1.7 |
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asmākaṁ
tu viśiṣṭā ye tān nibodha dvijottama |
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asmākam1
tu2 viśiṣṭā3 ye4
tān5 nibodha6 dvijottama7 |
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tu2 = But; dvijottama7 = O the Best among
Brahmanas; nibodha6 = know; tān5 = them; [as] viśiṣṭā3
= the most distinguished; [on] asmākam1 = our [side] ; saṁjñā-artham11 te14 = for your
information; [I] bravīmi13 = will name; tān12 = them; nāyakāḥ8
= the leaders; [of] mama9 = my; sainyasya10 = soldiers.
1.7 |
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(1.7) Know
also, O Best of the twiceborn, the leaders of my army, those who are most
distinguished among us. I will name them now for thy information. |
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dvijottama: O best of the twiceborn .. A dvija is one who is invested with the sacred
thread, literally, one who is twice-born. Initiation into the life of spirit
is the aim of education. We are born into the world of nature; our second
birth is into the world of spirit; tad dvitīyaṁ janma, mātā sāvitrī,
pitā tu ācāryah: The individual
born a child of nature grows up into his spiritual manhood and becomes a
child of light. |
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भवान्भीष्मश्च
कर्णश्च कृपश्च
समितिंजयः । |
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अश्वत्थामा
विकर्णश्च सौमदत्तिस्तथैव
च ॥१-८॥ 1.8 |
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bhavān
bhīṣmaś ca karṇaś ca kṛpaś ca samitiṁjayaḥ |
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bhavān1 bhīṣmaḥ2
ca3 karṇaḥ4 ca5 kṛpaḥ6
ca7 samitiṁjayaḥ8 |
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bhavān1 = [Like] Yourself; ca3 = and; bhīṣmaḥ2
= Bhisma; ca5 = and; karṇaḥ4
= Karna; kṛpaḥ6 = Krpa; ca7 = and; aśvatthāmā9
= Asvatthama; ca11 = and; vikarṇaḥ10
= Vikarna; ca15 = and; saumadattiḥ12
= the son of Somadatta; tathā13 & eva14 = likewise; samitiṁjayaḥ8
= ever victorious in battle. 1.8 |
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(1.8)
Thyself and Bhīṣma and Karṇa and Kṛpa, ever victorious
in battle; Asvatthāman, Vikarṇa, and also the son of Somadatta.1 |
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1Bhīṣma is the old sage-warrior who brought up Dḥṛtarāṣṭra
and Pāṇḍu. |
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Karṇa is half-brother to Arjuna, |
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Kṛpa is the brother-in-law of Droṇa. |
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Asvatthāma
is the son of Droṇa, |
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Vikarṇa
is the third of the hundred sons of Dḥṛtarāṣṭra, |
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Somadatti is the son of Somadatta, the King of the Bāhikas. |
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अन्ये च बहवः
शूरा मदर्थे त्यक्तजीविताः
। |
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नानाशस्त्रप्रहरणाः
सर्वे युद्धविशारदाः ॥१-९॥ 1.9 |
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anye ca bahavaḥ
śūrā madarthe tyaktajīvitāḥ |
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anye1 ca2
bahavaḥ3 śūrāḥ4 mad-arthe5
tyakta-jīvitāḥ6 |
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anye1 = Many others; ca2 = and; bahavaḥ3 = many; śūrāḥ4 = heroes; tyakta-jīvitāḥ6 = those willing to
sacrifice their lives; mad-arthe5 = for me; nānā7 śastra8 praharaṇāḥ9 = ready and
equipped with many weapons [many-weapons-ready and equipped with]; sarve10 = all of them; yuddha11
viśāradāḥ12 = skilled in12 war11. 1.9 |
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(1.9) And many other heroes who
have risked their lives for my sake. They are armed with many kinds of weapons and are all well skilled
in war. |
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अपर्याप्तं
तदस्माकं बलं
भीष्माभिरक्षितम्
। |
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पर्याप्तं
त्विदमेतेषां
बलं भीमाभिरक्षितम् ॥१-१०॥ 1.10 |
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aparyāptaṁ
tad asmākaṁ balaṁ bhīṣmābhirakṣitam |
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aparyāptam1
tat2 asmākam3 balam4 bhīṣma5
abhirakṣitam6 |
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tat2 = That; balam4 = strength; asmākam3 = of ours; aparyāptam1 = is unlimited; abhirakṣitam6 = protected by; bhīṣma5 = Bhisma; tu8 = but; idam9 = this; balam11 = strength; eteṣām10 = of theirs
[Pandavas]; abhirakṣitam13 = protected by; bhīma12 = Bhima; paryāptaṃ7 = is limited. 1.10 |
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(1.10) Unlimited is this army of ours which is guarded by Bhīṣma,
while that army of theirs which is guarded by Bhīma is limited. |
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aparyāptam:
insufficient. Śrīdhara. |
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अयनेषु च सर्वेषु
यथाभागमवस्थिताः
। |
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भीष्ममेवाभिरक्षन्तु
भवन्तः सर्व एव
हि ॥१-११॥ 1.11 |
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ayaneṣu ca
sarveṣu yathābhāgam avasthitāḥ |
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ayaneṣu1
ca2 sarveṣu3 yathā-bhāgam4
avasthitāḥ5 |
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sarveṣu3 = All; ayaneṣu1 ca2 = On all fronts, yathā-bhāgam4 = whatever
(allotment) rank and file; bhavantaḥ9 = you are; avasthitāḥ5 = staying fixed;
[offer] abhirakṣantu8 = support; [to] bhīṣmam6 = Bhishma; evā7 = certainly; sarva10 eva11 hi12 = all without
remiss. 1.11 |
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(1.11) Therefore
do ye all support Bhīṣma, standing firm in all the fronts, in your
respective ranks. |
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The Sounding of
the Conchshells |
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तस्य संजनयन्हर्षं
कुरुवृद्धः पितामहः
। |
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सिंहनादं विनद्योच्चैः
शङ्खं दध्मौ प्रतापवान् ॥१-१२॥ 1.12 |
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tasya sañjanayan
harṣaṃ kuruvṛddhaḥ pitāmahaḥ |
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tasya1
sañjanayan2 harṣaṃ3 kuru-vṛddhaḥ4
pitāmahaḥ5 |
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pratāpavān11 = Valiant; pitāmahaḥ5
= Grandfather Bhishma; kuru-vṛddhaḥ4 = the eldest of the
Kurus; sañjanayan2
= to raise; tasya1 = his (Duryodhana);
harṣaṃ3
= cheer; [roared making]; vinadya7 = reverberating; siṃha-nādaṃ6
= lion's sound [and] dadhmau10 = blew; śaṅkhaṃ9
= the conch; ucchaiḥ8 = loudly.
1.12 |
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(1.I2) In
order to cheer him up the aged kuru, his valiant grandsire roared aloud like
a lion and blew his conch. |
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With him and
others, loyalty to duty counted far more than individual conviction.
Social order generally depends on obedience to authority. Did not Socrates tell Crito that he would
not break the Laws of Athens which brought him up, guarded, and watched over him? |
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Roared aloud
like a lion: Bhīṣma
declared emphatically his confidence. |
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ततः शङ्खाश्च
भेर्यश्च पणवानकगोमुखाः
। |
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सहसैवाभ्यहन्यन्त
स शब्दस्तुमुलोऽभवत् ॥१-१३॥ 1.13 |
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tataḥ śaṅkhāś
ca bheryaś ca paṇavānakagomukhāḥ |
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tataḥ śaṅkhāḥ ca
bheryaḥ ca paṇava-anaka go-mukhāḥ |
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tataḥ = Thereafter; śaṅkhāḥ
= conch; ca = and bheryaḥ = bugles; ca = and; paṇava-anaka = trumpets and
drums; go-mukhāḥ = cow-horns; sahasā evā = all at once; abhyahanyanta = sounded. saḥ = That; śabdaḥ = sound; abhavat = became; tumulaḥ =
tumultuous. 1.13 |
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(1.I3) Then
conches and kettledrums, tabors and drums and horns suddenly were struck and
the noise was tumultuous. |
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ततः श्वेतैर्हयैर्युक्ते
महति स्यन्दने
स्थितौ । |
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माधवः पाण्डवश्चैव
दिव्यौ शङ्खौ
प्रदध्मतुः ॥१-१४॥ 1.14 |
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tataḥ śvetair hayair yukte
mahati syandane sthitau |
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tataḥ1 śvetaiḥ2 hayaiḥ3
yukte4
mahati5
syandane6
sthitau7 |
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tataḥ1 = Thereafter; mādhavaḥ8 = Madhava [Krishna]; pāṇḍavaḥ ca eva9 = and Pandava [Arjuna]; sthitau7 = seated; mahati5 = on the
great; syandane6 = chariot; yukte4 = yoked; śvetaiḥ2 = to the white; hayaiḥ3 =
horses; pradaghmatuḥ12 = sounded; divyau10 = the divine; śaṅkhau11 = conches. 1.14 |
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(1.I4) When
stationed in their great chariot, yoked to white horses, Kṛṣṇa
and Arjuna blew their celestial conches. |
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Throughout
the Hindu and the Buddhist literatures, the chariot stands for the psychophysical
vehicle. The steeds are the senses, the reins their controls, but the
charioteer, the guide is the spirit or real self, ātman. Kṛṣṇa, the charioteer,
is the Spirit in us. l |
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1 Cp. Kaṭha
Up., III, 3. See also
Plato, Laws, 898C; Milindapañha, 26-8. |
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पाञ्चजन्यं
हृषीकेशो देवदत्तं
धनञ्जयः । |
|
पौण्ड्रं दध्मौ
महाशङ्खं भीमकर्मा
वृकोदरः ॥१-१५॥ 1.15 |
|
pāñcajanyaṁ
hṛṣīkeśo devadattaṁ dhanañjayaḥ |
|
pāñcajanyam1 hṛṣīkeśaḥ2 devadattam3 dhanañjayaḥ4 |
|
hṛṣīkeśaḥ2 = Hrisikesa
[krishna]; dadhmau6 = blew; [His] pāñcajanyam1 = Panchajanya; dhanañjayaḥ4 = Arjuna; [blew] devadattam3 = Devadatta; vṛkodaraḥ9 = Vrkodara; bhīma-karmā8 = of terrible deeds;
[blew] mahā-śaṅkham7 = the Great Conch; pauṇḍram5 = Paundram.
1.15 |
|
(1.15) Kṛṣṇa blew his Pāñcajanya and Arjuna his Devadatta
and Bhīma of terrific deeds blew his mighty conch, Pauṇḍra. |
|
These Indicate readiness for battle. |
|
अनन्तविजयं
राजा कुन्तीपुत्रो
युधिष्ठिरः । |
|
नकुलः सहदेवश्च
सुघोषमणिपुष्पकौ ॥१-१६॥ 1.16 |
|
anantavijayaṁ
rājā kuntīputro yudhiṣṭhiraḥ |
|
anantavijayam1 rājā2 kuntī-putraḥ3 yudhiṣṭhiraḥ4 |
|
kuntī-putraḥ3 = Son of Kunti; rājā2
= king; yudhiṣṭhiraḥ4 = Yudhithira;
[blew]; anantavijayam1
= the Conch by name Anantavijayam. nakulaḥ5 = Nakula; ca7 = and; sahadevaḥ6
= Shadeva; [blew]; sughoṣa-maṇipuṣpakau8
= the Conches Sughosa and Manipuspaka. 1.16 |
|
(I6) Prince Yudhisthira,1 the son of Kuntī, blew his Anantavijaya and Nakula and Sahadeva
blew their Sughoṣa and Maṇipuṣpaka. |
|
1 Yudhiṣṭhira
is the eldest of the five sons of Pāṇḍu. |
|
Nakula is the fourth of the Pāṇḍu princes. Sahadeva
is the youngest of them. |
|
काश्यश्च परमेष्वासः
शिखण्डी च महारथः
। |
|
धृष्टद्युम्नो
विराटश्च सात्यकिश्चापराजितः ॥१-१७॥ 1.17 |
|
kāśyaś
ca parameṣvāsaḥ śikhaṇḍī ca
mahārathaḥ |
|
kāśyaḥ1 ca2 parameṣvāsaḥ3 śikhaṇḍī4 ca5 mahārathaḥ6 |
|
kāśyaḥ1 = Kasi Raja; parameṣvāsaḥ3 = the wielder of
the great bow; ca2 = and; śikhaṇḍī4 = Sikhandi; mahārathaḥ6 = the great
charioteer; ca5 = and; dhṛṣṭadyumnaḥ7 = Dhrstadhyumna; ca9 = and; virāṭaḥ8 = Virata; ca11 = and; sātyakiḥ10 = Satyaki; aparājitaḥ12 = who has never
known defeat. 1.17 |
|
(1.I7) And the king of Kāśi, the Chief of archers,
Śikhaṇḍin, the great warrior, Dhṛṣṭadyumna and Virāṭa
and the invincible Sātyaki. |
|
द्रुपदो द्रौपदेयाश्च
सर्वशः पृथिवीपते
। |
|
सौभद्रश्च
महाबाहुः शङ्खान्दध्मुः
पृथक्पृथक् ॥१-१८॥ 1.18 |
|
drupadaḥ1
draupadeyāḥ2
ca3 sarvaśaḥ4 pṛthivī-pate5 |
|
drupadaḥ1 = King Drupada; ca3 = and; draupadeyāḥ2 = the sons of Draupadi; ca7 = and; mahā-bāhuḥ8 = mighty-armed; saubhadraḥ6 = son of Subhadra; sarvaśaḥ4 = all; dadhmuḥ10 = blew; śaṅkhān9 = [their respective] conches; pṛthak-pṛthak11 = separately-separately [one by
one]; pṛthivīpate5 = O King of Earth. 1.18 |
|
Yudhiṣṭhira, Arjuna,
Bhīma, Nakula and Sahadeva are the five brothers collectively known as
the Pāṇḍavas [the five-some or the pentad]. Yudhiṣṭhira,
Bhīma and Arjuna are the sons of King Pāṇḍu and
Kuntī; Nakula and Sahadeva are twins born of King Pāṇḍu
and Mādrī. Draupadī is married to the Pāṇḍavas,
the five siblings. |
|
(1.18) Drupada and the sons of Draupadī, O Lord of earth and the
strong-armed son of Subhadrā, on all sides blew their respective
conches. |
|
स घोषो धार्तराष्ट्राणां
हृदयानि व्यदारयत्
। |
|
नभश्च पृथिवीं
चैव तुमुलो व्यनुनादयन् ॥१-१९॥
1.19 |
|
sa ghoṣo
dhārtarāṣṭrāṇāṁ hṛdayāni
vyadārayat |
|
sah1 ghoṣaḥ2 dhārtarāṣṭrāṇām3 hṛdayāni4 vyadārayat5 |
|
sah1 = That; ghoṣaḥ2 = sound; tumulaḥ11 = tumult
[tumultuous roar of the conches]; vyanunādayan12 = reverberating
through; nabhaḥ6 = the sky; ca7 = and; pṛthivīm8 = the earth; vyadārayat5 = split; hṛdayāni4 = the hearts; ca9 eva10 = indeed of; dhārtarāṣṭrāṇām3 = the sons of
Dhrtarastra. 1.19 |
|
(1.I9) The tumultuous uproar resounding through earth and sky rent the hearts of
Dḥṛtarāṣṭra's sons. |
|
Arjuna Surveys
the Two Armies |
|
अथ व्यवस्थितान्दृष्ट्वा
धार्तराष्ट्रान्कपिध्वजः
। |
|
प्रवृत्ते
शस्त्रसंपाते
धनुरुद्यम्य
पाण्डवः ॥१-२०॥ 1.20 |
|
atha
vyavasthitān dṛṣṭvā dhārtarāṣṭrān
kapidhvajaḥ |
|
atha1 vyavasthitān2 dṛṣṭvā3 dhārtarāṣṭrān4 kapidhvajaḥ5 |
|
pāṇḍavaḥ10 = The Pandava
[Arjuna], the son of Pandu; kapidhvajaḥ5 = one with
Hanuman's flag; atha1 = thereupon; dṛṣṭvā3 = seeing; dhārtarāṣṭrān4 = the sons of
Dhristarastra; vyavasthitān2 = standing in
position; pravṛtte6 = getting ready to
engage; udyamya9 = [Arjuna] hoisted
up; dhanuḥ8 = the bow; [for] śastrasaṁpāte7 = the launching of
the arrows... 1.20 |
|
(1.20) Then
Arjuna, whose banner bore the crest of Hanumān, looked at the sons of Dḥṛtarāṣṭra
drawn up in battle order; and as the flight of missiles (almost) started, he
took up his bow. |
|
pravṛtte śastrasaṁpāte: as the flight of
missiles started. The crisis throws Arjuna into great anguish. The opposing
hosts are drawn up in battle array, the conches are blown, the thrill of anticipated battle is on them all, when, suddenly in
a moment of self-analysis, Arjuna realizes that the struggle means that the
whole scheme of life, the great ideals of race and family, of law and order,
of patriotism and reverence for the teacher, which he had loyally carried out
till then, will have to be abandoned. |
|
हृषीकेशं तदा
वाक्यमिदमाह
महीपते । |
|
अर्जुन उवाच सेनयोरुभयोर्मध्ये
रथं स्थापय मेऽच्युत ॥१-२१॥ 1.21 |
|
hṛṣīkeśaṁ
tadā vākyam idam āha mahīpate |
|
hṛṣīkeśam1 tadā2 vākyam3 idam4 āha5 mahī-pate6 |
|
tadā2 = At that time;
Arjuna; āha5 = said; idam4 = these; vākyam3 = words; hṛṣīkeśam1 = To Lord Hrsikesa
(Krishna): acyuta13 = O Acyuta
(Krishna, the Infallible); mahī-pate6 = O Great King; sthāpaya11 = stand; me12 = my; ratham10 = chariot; madhye9 = between; ubhayoḥ8 = the two; senayoḥ7 = armies. 1.21 |
|
(1.2I) And, O Lord of earth, he spoke this word to Hṛṣīkeśa
(Kṛṣṇa): Draw up my chariot, O Acyuta (Kṛṣṇa),between the two armies. |
|
Acyuta: immovable is another name for Kṛṣṇa |
|
Other names
used for Kṛṣṇa are Madhusūdana (slayer of the demon Madhu), Arisūdana (slayer
of enemies), Govinda (herdsman or giver of enlightenment), Vāsudeva (son
of Vasudeva), Yādava (descendant of Yadu), Keśava (having fine hair), Mādhava (the
husband of Lakṣmī), Hṛṣīkeśa (lord of the
senses, Hṛṣīka Īśa), Janārdana (the liberator of men). |
|
Other names
used for Arjuna are Bhārata (descended of Bharata), Dhanaṁjaya
(winner of wealth), Guḍākeśa (having the hair in a ball), Pārthā (son of Pṛthā), Paraṁtapa
(oppressor of the enemy). |
|
यावदेतान्निरिक्षेऽहं
योद्धुकामानवस्थितान्
। |
|
कैर्मया सह
योद्धव्यमस्मिन्
रणसमुद्यमे ॥१-२२॥ 1.22 |
|
yāvad
etān nirikṣehaṁ yoddhukāmān avasthitān |
|
yāvat1 etān2 nirikṣe3 aham4 yoddhu-kāmān5 avasthitān6 |
|
|
|
yāvat1 = Until; aham4 = I; nirikṣe3 =see; etān2 = all these
[warriors]; kaiḥ7 & saha9 = with whom; yoddhavyam10 = [I have] to fight
with; [who are] avasthitān6 = in battle
formation; yoddhu-kāmān5 = lusting for a
fight; mayā8 = with me; asmin11 = in this; raṇa12 & samudyame13 = war
effort. 1.22 |
|
(1.22) So that I may
observe these men standing, eager for battle, with whom I have to contend in
this strife of war. |
|
योत्स्यमानानवेक्षेऽहं
य एतेऽत्र समागताः
। |
|
धार्तराष्ट्रस्य
दुर्बुद्धेर्युद्धे
प्रियचिकीर्षवः ॥१-२३॥ 1.23 |
|
yotsyamānān
avekṣe 'haṁ ya ete 'tra samāgatāḥ |
|
yotsyamānān1 avekṣe2 aham3 ye4 ete5 atra6 samāgatāḥ7 |
|
aham3 = I; avekṣe2 = wish to see; yotsyamānān1
= the prospective fighters; ye4 = whoever; ete5 = they; [are] samāgatāḥ7
= assembled; atra6 = here; priyacikīrṣavaḥ11
= wishing to do good; [to] durbuddheḥ9 = the evil-minded; dhārtarāṣṭrasya8
= son of Dhrstarastra; yuddhe10 = in the
fight. 1.23 |
|
(1.23) I wish to look at those who are assembled here, ready to fight and eager
to achieve in battle what is dear to the evil-minded son of Dḥṛtarāṣṭra. |
|
All the
preparations for war are ready. That very morning, Yudhiṣṭhira
looks at the impenetrable formation organized by Bhīṣma. Trembling
with fear, he tells Arjuna, "How can victory be ours in the face of such an army?1 Arjuna encourages his brother by quoting an ancient verse, "they,
that are desirous of victory, conquer not so much by might and prowess as by
truth, compassion, piety and virtue. Victory is certain to be where Kṛṣṇa is. Victory is one of his attributes,
so also is humility."2 Kṛṣṇa advises Arjuna to purify himself and pray to Durgā for success.
Arjuna descends from his chariot and chants a hymn in praise of the Goddess.
Pleased with his devotion, She blesses Arjuna: "O Son of Pāṇḍu,
you will vanquish your enemy in no time. You have Nārāyaṇa
Himself to help you." And yet, as a man of action, Arjuna did not think
out the implications of his enterprise. The presence of his teacher, the
consciousness of the Divine, helps him to realize that the enemies he has to
fight are dear and sacred to him. He has to cut social ties for the
protection of justice and the suppression of lawless violence. The
establishment of the kingdom of God on earth is a co operative enterprise
between God and man. Man is a co-sharer in the work of creation. |
|
1 dhanaṁjaya
kathaṁ śakyam
asmābhir yoddhum āhave. M.B.t Bhīṣma
parva, 21, 3I. 2yudhyadhvam anahaṁkāraḥ,
yato dharmaṣ tato jayaḥ…yataḥ kṛṣṇas
tato jayaḥ. Ibid., 21, 11-12. |
|
सञ्जय उवाच |
|
एवमुक्तो हृषीकेशो
गुडाकेशेन भारत
। |
|
सेनयोरुभयोर्मध्ये
स्थापयित्वा
रथोत्तमम् ॥१-२४॥ 1.24 |
|
Sañjaya Uvāca: |
|
evam ukto hṛṣīkeśo
guḍākeśena bhārata |
|
Sañjaya Uvāca: |
|
evam1 uktaḥ2 hṛṣīkeśaḥ3 guḍākeśena4 bhārata5 |
|
senayoḥ7 ubhayoḥ8 madhye9 sthāpayitvā10 rathottamam11 |
|
Sañjaya Uvāca:= Sanjaya said: |
|
evam1 = Thus; uktaḥ2 = spoken to; guḍākeśena4 = by arjuna; hṛṣīkeśaḥ3 = Hrisikesa
[Krishna]; sthāpayitvā10 = placed; rathottamam11 = the Highest Chariot.
madhye9 = between; ubhayoḥ8 = of both; senayoḥ7 = of armies; bhārata5= O scion of
Bharata Clan. 1.24 |
|
(1.24) Thus addressed by Guḍākeśa (Arjuna), Hṛṣīkeśa
(Kṛṣṇa) drew up that best of chariots, O Bharata (Dḥṛtarāṣṭra) between the two
armies. |
|
उवाच पार्थ
पश्यैतान्समवेतान्कुरूनिति ॥१-२५॥ 1.25 |
|
bhīṣmadroṇapramukhataḥ
sarveṣāṁ ca mahīkṣitām |
|
bhīṣma1 droṇa2 pramukhataḥ3 sarveṣāṁ4 ca5 mahīkṣitām6 |
|
pramukhataḥ3 = Facing; bhīṣma1 = Bhishma; droṇa2 = Drona; ca5 = and; sarveṣāṁ4 = all; mahīkṣitām6 = Great Chiefs;
[Lord Krishna]; uvāca7 = said; iti13 = thus: pārtha8 = O Partha
(Arjuna); paśya9 = behold; etān10 = these; kurūn12 = Kauravas; samavetān11 = congregated here.
1.25 |
|
(1.25) In
front of Bhīṣma, Droṇa and all the chiefs he said:
"Behold, O Pārtha (Arjuna), these Kurus assembled (here)." |
|
तत्रापश्यत्स्थितान्पार्थः
पितॄनथ पितामहान्
। |
|
आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥१-२६॥ 1.26 |
|
tatrā
'paśyat sthitān pārthaḥ pitṛn atha
pitāmahān |
|
tatrā1 apaśyat2 sthitān3 pārthaḥ4 pitṛn5 atha6 pitāmahān7 |
|
pārthaḥ4 = Arjuna; apaśyat2 = saw; sthitān3 = standing; tatrā1 = there; pitṛn5 = fathers; atha6 = also; pitāmahān7 = grandfathers; ācāryān8 = Gurus; mātulān9 = maternal uncles; bhrātṛn10 = brothers; tathā14 = besides; putrān11 = sons; pautrān12 = grandsons; sakhīn13 = friends...
1.26 |
|
(1.26) There
saw Arjuna standing fathers and grandfathers, teachers, uncles, brothers,
sons and grandsons as also companions. |
|
श्वशुरान्सुहृदश्चैव
सेनयोरुभयोरपि
। |
|
तान्समीक्ष्य
स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥१-२७॥ 1.27 |
|
śvaśurān
suhṛdaś cai 'va senayor ubhayor api |
|
śvaśurān1 suhṛdaḥ2 ca3 eva4 senayoḥ5 ubhayoḥ6 api7 |
|
saḥ10 = He; kaunteyaḥ11 = Arjuna; samīkṣya9 = seeing; sarvān12 = all; śvaśurān1 = fathers-in-law; suhṛdaḥ2 = well-wishers; ca3 = and; eva4 = certainly; tān8 = those; bandhūn13 = relatives; avasthitān14 = assembled; api7 = besides; senayoḥ5 = [of] the armies; ubhayoḥ6 = of both
sides. 1.27 continued |
|
(1.27) And also fathers-in-law and friends in both the armies. When the son of
Kunti (Arjuna) saw all these kinsmen thus standing
arrayed… |
|
svajanam:(this
word is not in the verse) his own people, kinsmen.
It is not so much slaughter but slaughter of one's own people that causes
distress and anxiety to Arjuna. See also I, 3I, 37, and 45. We are generally
inclined to take a mechanical view of wars and get lost in statistics. But,
with a little imagination, we can realize how our enemies are human beings,
"fathers and grandfathers" with their own individual lives, with
their longings and aspirations. Later on, Arjuna asks whether victory is
worth much after we make the place a desert waste. See 1, 36. Svajanam : this word occurs in verse 1.31 |
|
कृपया परयाविष्टो
विषीदन्निदमब्रवीत्
। |
|
अर्जुन उवाच दृष्ट्वेमं
स्वजनं कृष्ण
युयुत्सुं समुपस्थितम् ॥१-२८॥ 1.28 |
|
kṛpayā
parayā 'viṣṭo viṣīdann idamabravīt |
|
kṛpayā1 parayā2 āviṣṭaḥ3 viṣīdan4 idam5 abravīt6 |
|
āviṣṭaḥ3 = Overcome with; parayā2 = supreme; kṛpayā1 = compassion; viṣīdan4 = bemoaning; idam5 = this; [Arjuna] abravīt6 = spoke; kṛṣṇa10 = O Krishna; dṛṣṭvā7 = having
seen; imam8 = these; svajanam9 = relatives; yuyutsum11 = intending to
fight; samupasthitam12 = readying for
[battle]... 1.28 |
|
(1.28) He was overcome with great compassion and uttered this in sadness; |
|
The Distress
of Arjuna |
|
When I see my own people arrayed and eager for fight O Kṛṣṇa, |
|
सीदन्ति मम
गात्राणि मुखं
च परिशुष्यति
। |
|
वेपथुश्च शरीरे
मे रोमहर्षश्च
जायते ॥१-२९॥ 1.29 |
|
sīdanti mama
gātrāṇi mukhaṁ ca pariśuṣyati |
|
sīdanti1 mama2 gātrāṇi3 mukham4 ca5 pariśuṣyati6 |
|
Arjuna continues to speak: mama2 = My; gātrāṇi3 = limbs; sīdanti1 = are afflicted
with fatigue; ca5 = and; mukham4 = mouth; pariśuṣyati6 = is parched; ca8 = and; [I feel] vepathuḥ7 =
tremulousness; śarīre9 = of the body; ca12 = and; me10 = my; roma-harṣaḥ11 =
horripilation; jāyate13 = is
happening. 1.29 |
|
(1.29) My limbs quail, my mouth goes dry, my body shakes, and my hair stands on end. |
|
गाण्डीवं स्रंसते
हस्तात्त्वक्चैव
परिदह्यते । |
|
न च शक्नोम्यवस्थातुं
भ्रमतीव च मे मनः ॥१-३०॥ 1.30 |
|
gāṇḍīvaṁ
sraṁsate hastāt tvak cai 'va paridahyate |
|
gāṇḍīvam1 sraṁsate2 hastāt3 tvak4 ca5 eva6 paridahyate7 |
|
Arjuna spoke: gāṇḍīvam1 = [My] bow; sraṁsate2 = is slipping and
sliding; hastāt3 = from my hands; ca5 = and; eva6 = certainly; tvak4 = [my] skin; paridahyate7 = is burning; ca9 = and; [I] na8 = [am] not; śaknomi10 = able to; avasthātum11 = stand; ca14 = and; iva13 = as if; me15 = my manaḥ16 = mind; [is] bhramati12 = roving, reeling.
1.30 |
|
(1.30) (The bow) Gāṇḍīva slips from my hand and my skin too is burning all over. I am not able to stand steady. My mind is
reeling. |
|
Arjuna's
words make us think of the loneliness of man oppressed by doubt, dread of
waste and emptiness, from whose being the riches of heaven and earth and the
comfort of human affection are slipping away. This intolerable sadness is
generally the experience of all those who aspire for the vision of Reality. |
|
निमित्तानि
च पश्यामि विपरीतानि
केशव । |
|
न च श्रेयोऽनुपश्यामि
हत्वा स्वजनमाहवे ॥१-३१॥ 1.31 |
|
nimittāni ca
paśyāmi viparītāni keśava |
|
nimittāni1 ca2 paśyāmi3 viparītāni4 keśava5 |
|
Arjuna said, keśava5 = O Kesava; [I] paśyāmi3 = see; viparītāni4 = adverse; nimittāni1 = omens; ca2 = and; na6 & anupaśyāmi9 = I am not6 prescient9; ca7 = also; [I see
nothing] śreyaḥ8 = good; hatvā10 = by killing; svajanam11 = my own people; āhave12 = in battle.
1.31 |
|
(1.31) And I
see evil omens, O Keśava (Kṛṣṇa),
nor do I foresee any good by slaying my own people in the fight. Arjuna's
attention to omens indicates his mental weakness and instability. |
|
न काङ्क्षे
विजयं कृष्ण न
च राज्यं सुखानि
च । |
|
किं नो राज्येन
गोविन्द किं भोगैर्जीवितेन
वा ॥१-३२॥ 1.32 |
|
na kāṅkṣe
vijayaṁ kṛṣṇa na ca rājyaṁ sukhāni ca |
|
na1 kāṅkṣe2 vijayam3 kṛṣṇa4 na5 ca6 rājyam7 sukhāni8 ca9 |
|
kṛṣṇa4 = O Krishna; [I
have] na1 = no; kāṅkṣe2 = desire; vijayam3 = [for] victory; ca6 = and; na5 = no [desire
for]; rājyam7 = kingdom; ca9 = and; sukhāni8 = happiness. govinda13 = O Govinda; kiṃ10 = of what use; naḥ11 = to us; rājyena12 = is the
kingdom. kim14 = What; bhogaiḥ15 = pleasure; [is there]
jīvitena16 = by living; vā17 = either.
1.32 |
|
(1.32) I do
not long for victory, O Kṛṣṇa nor kingdom nor pleasures. Of what use is kingdom to us, O Kṛṣṇa, or enjoyment or
even life? In moments of
great sorrow we are tempted to adopt the method of renunciation. This verse
indicates Arjuna's inclination for renunciation of the world: saṁnyāsasādhanasūcanam.
Madhusūdana. |
|
येषामर्थे
काङ्क्षितं नो
राज्यं भोगाः
सुखानि च । |
|
त इमेऽवस्थिता
युद्धे प्राणांस्त्यक्त्वा
धनानि च ॥१-३३॥ 1.33 |
|
yeṣām
arthe kāṅkṣitaṁ no rājyaṁ bhogāḥ
sukhāni ca |
|
yeṣām1 arthe2 kāṅkṣitam3 naḥ4 rājyam5 bhogāḥ6 sukhāni7 ca8 |
|
|
|
yeṣām1 = For whose; arthe2 = cause; naḥ4 = our; rājyam5 = kingdom; bhogāḥ6 = enjoyment; ca8 = and; sukhāni7 = all pleasures; kāṅkṣitam3 = [are]
desired. te9 & ime10 = These [people]; avasthitāḥ11 = stand; yuddhe12 = in this
battlefield; [ready to] tyaktvā14 = relinquish;
prāṇān13 = lives; ca16 = and; dhanāni15 = riches.
1.33 |
|
(1.33) Those
for whose sake we desire kingdom, enjoyments and pleasures, they stand here
in battle, renouncing their lives and riches. |
|
आचार्याः पितरः
पुत्रास्तथैव
च पितामहाः । |
|
मातुलाः श्वशुराः
पौत्राः श्यालाः
संबन्धिनस्तथा ॥१-३४॥ 1.34 |
|
ācāryāḥ
pitaraḥ putrās tathai 'va ca pitāmahāḥ |
|
ācāryāḥ1 pitaraḥ2 putrāḥ3 tatha4 eva5 ca6 pitāmahāḥ7 |
|
ācāryāḥ1 = Gurus; pitaraḥ2 = fathers; putrāḥ3 = sons; tatha4 eva5 ca6 = in like
manner; pitāmahāḥ7 = grandfathers; mātulāḥ8 = maternal uncles; śvaśurāḥ9 = fathers-in-law; pautrāḥ10 = grandsons; śyālāḥ11 = brothers-in-law; tathā13 = so also so; sambandhinaḥ12 = relatives.
1.34 |
|
(34)
Teachers, fathers, sons and also grandfathers; uncles and fathers-In-law,
grandsons and brothers-in-law and (other) kinsmen. |
|
एतान्न हन्तुमिच्छामि
घ्नतोऽपि मधुसूदन
। |
|
अपि त्रैलोक्यराज्यस्य
हेतोः किं नु महीकृते ॥१-३५॥ 1.35 |
|
etān na hantum
icchhāmi ghnato 'pi madhusūdana |
|
etān1 na2 hantum3 icchhāmi4 ghnataḥ5 api6 madhusūdana7 |
|
madhusūdana7 = O Madhusudhana, ghnataḥ5 & api6 = though there is a
prospect of being killed; na2 & icchhāmi4 = I do not2 want; hantum3 = to kill; etān1 = all these
[people]; api8 = even; hetoḥ10 = for the reason,
for the sake of; [gaining] trailokyarājyasya9 = of the
three worlds kingdom. [Is there] kim11 & nu12 = any need to
elaborate [that I do not wish to kill] mahī-kṛte13 = for the sake of
earth. 1.35 |
|
(1.35) These
I would not consent to kill, though they kill me, O Madhusūdana (Kṛṣṇa), even for
the kingdom of the three worlds; how much less for the sake of the earth? |
|
The three
worlds refer to the Vedic idea of earth, heaven, and atmosphere (antarikṣa). |
|
निहत्य धार्तराष्ट्रान्नः
का प्रीतिः स्याज्जनार्दन
। |
|
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥१-३६॥ |
|
nihatya
dhārtarāṣṭrān naḥ kā prītiḥ
syāj janārdana |
|
nihatya1 dhārtarāṣṭrān2 naḥ3 kā1 prītiḥ4 syāt5 janārdana6 |
|
janārdana6 = O Janardhana; nihatya1 = by killing; dhārtarāṣṭrān2 = the sons of
Dhristarastra; kā1 = what; naḥ3 = our; prītiḥ4 = happiness; syāt5 = can there
be. pāpam = Sin; evā7 = certainly; aśrayet8 = comes upon; asmān9 = us; hatva10 = by killing; etān11 = all these; ātatāyinaḥ12 = heinous
sinners. 1.36 |
|
(1.36) What
pleasure can be ours, O Kṛṣṇa, after we have slain the sons
of Dḥṛtarāṣṭra? Only sin will accrue to us if we kill these malignants. |
|
■How shall we benefit by this bloody sacrifice? What is that goal we
expect to reach over the dead bodies of all that we hold dear? |
|
■Arjuna is being guided by social conventions and customary morality and
not by his individual
perception of the truth. He has to slay the symbols of this external morality
and develop inward strength. His former teachers who gave him guidance in
life have to be slain before he can develop the wisdom of the soul. Arjuna is
still talking in terms of enlightened selfishness. |
|
■Even though the enemies are the aggressors, we should not kill them, na pāpe pratipāpaḥ syāt. Do not commit a
sin in retaliation for another sin. "Conquer the anger of others by non-anger; conquer evil
doers by saintliness; conquer the miser by gifts; conquer falsehood by truth."1 |
|
1 akrodhena jayet krodham, asādhuṁ
sādhunā jayet |
|
iayet kadaryam
dānena, jayet
satyena cānṛtam. M..B., Udyogaparva,
38, 73, 74. |
|
See Dhammapada, 223. |
|
तस्मान्नार्हा
वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान्
। |
|
स्वजनं हि कथं
हत्वा सुखिनः
स्याम माधव ॥१-३७॥ 1.37 |
|
tasmān nā 'rhā vayaṃ
hantuṁ dhārtarāṣṭrān svabāndhavān |
|
tasmāt1 na1
arhāḥ2
vayaṃ3
hantum4
dhārtarāṣṭrān5
svabāndhavān6 |
|
mādhava13 = O Mahdava, tasmāt1 = therefore; [it is]; na arhāḥ2 = not deserving of; vayaṃ3 = us; hantum4 = to kill; dhārtarāṣṭrān5 = the sons of Dhrtarastra; svabāndhavān6 = our relatives; svajanam7 = our own people. hi8 = Certainly; katham9 = how; hatvā10 = by slaying; [can we] syāma12 = become; hsukhinaḥ11 = happy. 1.37 |
|
(1.37) So it is not right that we slay our kinsmen, the sons of Dḥṛtarāṣṭra.
Indeed, how can we be happy, O Mādhava (Kṛṣṇa), if we kill our own people? |
|
यद्यप्येते
न पश्यन्ति लोभोपहतचेतसः
। |
|
कुलक्षयकृतं
दोषं मित्रद्रोहे
च पातकम् ॥१-३८॥ 1.38 |
|
yady apy ete na
paśyanti lobhopahatacetasaḥ |
|
yadi1api2 ete3 na4 paśyanti5 lobha6 upahata7 cetasaḥ8 |
|
adi1= If; api2 = certainly; ete3 = they [whose] cetasaḥ8 = minds; upahata7 = are afflicted by;
lobha6 = greed; na4 = do not; paśyanti5 =see; pātakam14 = sins; [in the]; kula-kṣaya9 =
annihilation of the family; ca13 = and kṛtam10 = performance of; doṣam11 = vice; [and] mitra-drohe12 = treachery to
friends. 1.38 |
|
(1.38) Even if these whose minds are overpowered by greed, see no
wrong in the destruction of the family and no crime in treachery to friends; |
|
कथं न ज्ञेयमस्माभिः
पापादस्मान्निवर्तितुम्
। |
|
कुलक्षयकृतं
दोषं प्रपश्यद्भिर्जनार्दन ॥१-३९॥ 1.39 |
|
kathaṁ na
jñeyam asmābhiḥ pāpād asmān nivartitum |
|
katham1 na2 jñeyam3 asmābhiḥ4 pāpāt5 asmāt6 nivartitum7 |
|
katham1 na2 jñeyam3 asmābhiḥ4 = Why is that we do
not have the wisdom; nivartitum7 = to turn away; asmāt6 pāpāt5 = from these sins; janārdana12 = O
Janardhana? prapaśyadbhiḥ11 = We see; doṣam10 = the vice; [of] kula-kṣaya8 = the ruin of
family; kṛtam9 = happening.
1.39 |
|
(1.39) Why
should we not have the wisdom to turn away from this sin, O janardana (Kṛṣṇa),
we who see the wrong in the destruction of the family? |
|
They are
stricken blind by greed and have no understanding, but we are able to see the wrong. Even if we assume
that they are guilty of selfish passion and greed, it is a wrong to slay them and it is a greater wrong because they who are blinded by
passion are unconscious of the guilt they are committing, but our eyes are
open and we see that it is a sin to slay. |
|
कुलक्षये प्रणश्यन्ति
कुलधर्माः सनातनाः
। |
|
धर्मे नष्टे
कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥१-४०॥ 1.40 |
|
kulakṣaye praṇaśyanti
kuladharmāḥ sanātanāḥ |
|
kulak-ṣaye1 praṇaśyanti2 kula-dharmāḥ3 sanātanāḥ4 |
|
kula-kṣaye1 = With the ruin of
the family; sanātanāḥ4 = the eternal; Kula-dharmāḥ3 = family values; praṇaśyanti2 = come to
destruction. naṣṭe6 = After ruin; dharme5 = of righteousness;
adharmaḥ9 = unrighteousness; abhibhavati10 uta11 = overtakes; kṛtsnam8 = the entire; kulaṃ7 = family.
1.40 |
|
(1.40) In the ruin of a family, its ancient laws are destroyed: and when the
laws perish, the whole family yields to lawlessness. |
|
Wars tend to
tear us away from our natural home surroundings and uproot us from social
traditions which are the distillation of the mature will and experience of
the people. |
|
अधर्माभिभवात्कृष्ण
प्रदुष्यन्ति
कुलस्त्रियः
। |
|
स्त्रीषु दुष्टासु
वार्ष्णेय जायते
वर्णसंकरः ॥१-४१॥ 1.41 |
|
adharmābhibhavāt
kṛṣṇa praduṣyanti kulastriyaḥ |
|
adharma1 abhibhavāt2 kṛṣṇa3 praduṣyant4 kula-striyaḥ5 |
|
Kṛṣṇa3 = O Krishna; [with
the] abhibhavāt2 = ascendance of; adharma1 = Unrighteousness; kula-striyaḥ5 = family-women; praduṣyant4 = undergo
corruption; vārṣṇeya8 = O scion of Vrsni.
duṣṭāsu7 = Corruption of; strīṣu6 = women; jāyate9 = results in; varṇa-saṁkaraḥ10 = intermingling of
castes. 1.41 |
|
(1.41) And when lawlessness prevails, O Vārṣṇeya
(Kṛṣṇa), the women of the family
become corrupted and when women are corrupted, confusion of castes arises. |
|
Varṇa is usually translated by caste, though the present system of caste in no way corresponds to the Gītā ideal. |
|
सङ्करो नरकायैव
कुलघ्नानां कुलस्य
च । |
|
पतन्ति पितरो
ह्येषां लुप्तपिण्डोदकक्रियाः ॥१-४२॥ 1.42 |
|
saṅkaro
narakāyai 'va kulaghnānāṃ kulasya ca |
|
saṅkaraḥ1
narakāya2 kula-ghnānāṃ4
kulasya5 ca6 |
|
saṅkaraḥ1 = Commingling of
castes; narakāya2 = drives to hell; kula-ghnānāṃ4 = the destroyers of
the family; ca6 = and; kulasya5 = the family;
eva3 = for sure. pitaraḥ8 = Forefathers; hi9 = surely; patanti7 = fall down; lupta11 = deprived of; kriyāḥ14 = performance of; eṣām10 = their; piṇḍa12 = offering of rice;
[and] udaka13 = water. 1.42 |
|
(1.42) And to hell does this confusion
bring the family itself as well as those who have destroyed it. For the
spirits of their ancestors fall, deprived of their offerings of rice and
water. |
|
It refers to the belief that the
deceased ancestors require these offerings for their welfare. |
|
दोषैरेतैः
कुलघ्नानां वर्णसरकारकैः
। |
|
उत्साद्यन्ते
जातिधर्माः कुलधर्माश्च
शाश्वताः ॥१-४३॥ 1.43 |
|
doṣair etaiḥ
kulaghnānāṁ varṇasaṁkarakārakaiḥ |
|
doṣaiḥ1 etaiḥ2 kula-ghnānām3 varṇa-saṅkara4
kārakaiḥ5 |
|
doṣaiḥ1 = By such vices; etaiḥ2 = all these; varṇa-saṅkara4
= miscegenation of races; kula-ghnānām3 = by the
perpetrators of destruction of family; [and] kārakaiḥ5 = by the causers; śāśvatāḥ10 = eternal and
traditional; jāti-dharmāḥ7 = Jati Dharma or
Caste duties; ca9 = and; kuladharmāḥ8 = Family duties; utsādyante6 = come to
destruction. 1.43 |
|
(1.43) By
the misdeeds of those who destroy a family and create confusion of varṇas,
the immemorial laws of the caste and the family are destroyed. |
|
When we
shatter the ideals enshrined in immemorial traditions, when we disturb the
social equilibrium, we only bring chaos into the world. |
|
उत्सन्नकुलधर्माणां
मनुष्याणां जनार्दन
। |
|
नरकेऽनियतं
वासो भवतीत्यनुशुश्रुम ॥१-४४॥ 1.44 |
|
utsannakuladharmāṇāṁ
manuṣyāṇāṁ janārdana |
|
utsanna1 kula-dharmāṇām2 manuṣyāṇām3 janārdana4 |
|
anuśuśruma10 = we have heard it
said; manuṣyāṇām3 = those men whose; kula-dharmāṇām2 = family duties; utsanna1 = having been
abolished; janārdana4 = O Janardana; iti9 = thus; niyatam6 = eternally; bhavatī8 = happen; vāsaḥ7 = to dwell; narake5 = in hell.
1.44 |
|
(1.44) And
we have heard it said, O Janardana (Kṛṣṇa), that the men of the families whose laws are destroyed needs must live in hell. |
|
अहो बत महत्पापं
कर्तुं व्यवसिता
वयम् । |
|
यद्राज्यसुखलोभेन
हन्तुं स्वजनमुद्यताः ॥१-४५॥ 1.45 |
|
aho bata mahat
pāpaṁ kartuṁ vyavasitā vayam |
|
ahaḥ1 bata2 mahat3 pāpam4 kartum5 vyavasitā6 vayam7 |
|
ahaḥ1 = Alas; bata2 = oh; vayam7 = we; vyavasitā6 = resolved; kartum5 = to do; mahat3 = great; pāpam4 = sin; udyatāḥ13 = ready and eager; hantum11 = to kill; svajanam12 = our people; [for]
yat8 = that; rājya9 sukha-lobhena10 = longing for
kingdom and happiness [kingdom-happiness-longing for]. 1.45 |
|
(1.45) Alas,
what a great sin have we
resolved to commit in striving to slay our own people through our greed for the
pleasures of the kingdom. |
|
यदि मामप्रतीकारमशस्त्रं
शस्त्रपाणयः
। |
|
धार्तराष्ट्रा
रणे हन्युस्तन्मे
क्षेमतरं भवेत् ॥१-४६॥ 1.46 |
|
yadi mām
apratīkāram aśastraṁ śastrapāṇayaḥ |
|
yadi1 mām2 apratīkāram3 aśastram4 śastrapāṇayaḥ5 |
|
tat9 bhavet12 kṣemataram11 me10 = It9 would be12 better11 for me10; yadi1 dhārtarāṣṭrā6 śastrapāṇayaḥ5 hanyuḥ8 raṇe7 = if1 the sons of
Dhritrastra6 with weapons on
hand5 were to kill me8 on the battlefield7; mām2 aśastram4 apratīkāram3 = while I remain2 without weapons4 and without
retaliation3. 1.46 |
|
(1.46) Far better would it be for me if the sons of Dḥṛtarāṣṭra,
with weapons
in hand, should slay me in the battle, while I remain unresisting and
unarmed. |
|
Another reading is priyataram for kṣemataram. |
|
Arjuna's words are uttered in agony and love. He has
his mind on the frontiers of two worlds. He is struggling to get something
done as man has struggled from the beginning, and yet he is incapable of
decision because of his inability to understand either himself or his fellows
or the real nature of the universe in which he is placed. He is stressing the
physical pain and the material discomfort which warfare involves. The main
end of life is not the pursuit of material happiness. We are bound to miss it
as we approach the end of life, with its incidents of old age, infirmity,
death. For the sake of an ideal, for justice and love, we must stand up to
tyranny and face pain and death. On the |
|
very edge of the battle, Arjuna loses heart and all
worldly considerations persuade him to abstain from the battle. He has yet to
realize that wives and children, teachers and kinsmen are dear not for their
own sake but for the sake of the Self. Arjuna has still to listen to the
voice of the teacher who declares that he should lead a life in which his
acts will not have their root in desire, that there is such a thing as niṣkāma
karma—desireless action. |
|
सञ्जय उवाच |
|
एवमुक्त्वार्जुनः
सख्ये रथोपस्थ
उपाविशत् । |
|
विसृज्य
सशरं चापं शोकसंविग्नमानसः ॥१-४७॥ 1.47 |
|
Saṅjaya uvāca |
|
evam uktvā 'rjunaḥ saṅkhye
rathopastha upāviśat |
|
Saṅjaya uvāca |
|
evam1 uktvā2
arjunaḥ3 saṅkhye4
rathopastha5 upāviśat6 |
|
Saṅjaya uvāca: = Sanjaya said: evam1 = thus; uktvā2 = saying; arjunaḥ3 = Arjuna; saṅkhye4 = in the battlefield; upāviśat6 = sat down; rathopastha5 = on the seat of the chariot; visṛjya7 = laying aside; cāpam9 = the bow; sa-śaram8 = alongside the arrows; [with] śoka10 = sorrow; saṁvigna11 = agitating mānasaḥ12 = in his
mind. 1.47 |
|
(1.47) Having spoken thus on the (field of) battle,
Arjuna sank down on the seat of his chariot, casting away his bow and arrow, his
spirit overwhelmed by sorrow. |
|
■The distress of Arjuna is a dramatization of a perpetually recurring
predicament. Man, on the threshold of higher life, feels disappointed with
the glamour of the world and yet illusions cling |
|
to him and he cherishes them. He forgets his divine
ancestry and becomes attached to his personality and is agitated by the
conflicting forces of the world. Before he wakes up to the world of spirit
and accepts the obligations imposed by it, he has to fight the enemies of
selfishness and stupidity and overcome the dark ignorance of his self-centered ego. Man cut off
from spiritual nature has to be restored to it. It is the evolution of the human soul that is portrayed here. There are
no limits of time and space to it. The fight takes place every moment in the soul of man. |
|
■ity Śrīmad Bhagavadgītāsūpaniṣatsu
brahmavidyāyam |
|
yogaśāstre
Śrīkṛṣṇārjunasaṁvāde arjunaviṣādayogo
nāma prathamo 'dhyāyaḥ |
|
■In the Upaniṣad of the Bhagavadgītā, the science of
the Absolute, the scripture of Yoga and the dialogue between Śrīkṛṣṇā
and Arjuna, this is the first chapter entitled The Depression of Arjuna.1 |
|
1 This is the usual colophon which is not a part of the text. There are
slight variations in the titles of the chapters in the different versions,
but they are not worth recording. |
|
■brahmavidyā:
the science of the Absolute. What is reality? Is this perpetual
procession of events all or is there anything else which is not superseded? What is it that is capable
of this manifold manifestation? What compels or impels this exuberant play of
infinite possibilities? Have they any aim, any meaning? To help us to understand
the nature of reality is the purpose of brahmavidyā, Logical
investigation is an aid to the attainment of spiritual wisdom. S., in his Aparoksānubhūt,
observes that, without inquiry, wisdom cannot be attained by any other means, even as things of the
world cannot be seen without light. 1 |
|
■yoga-śāstra: the scripture of yoga. There are
many who regard philosophy as irrelevant to life. It is said that philosophy
deals with the changeless universe of reality and life with the transitory
world of process. This view received plausibility from the fact that, in the
West, philosophic speculation originated in the city states of ancient
Greece, where there were two classes of a wealthy and leisured aristocracy
indulging in the luxury of philosophic speculation and a large slave
population devoid of the pursuit of the fine and practical arts. Marx's
criticism, that philosophers interpret the world while the real task is to
change it, does not apply to the author of the Gītā, who gives us not
only a philosophical interpretation, brahmavidyā, but also a practical |
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programme, yogaśāstra, Our world is not a spectacle
to contemplate; it is a field of battle. Only for the Gītā improvement in
the individual nature is the way to social betterment. ■kṛṣṇārjunasaṁvāda: the dialogue
between Kṛṣṇa and Arjuna. The author of the Gītā gives dramatic expression to the felt presence of God in man. |
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■When Arjuna is tempted to abstain from his proper duty, the Logos in him, his own authentic inspiration, reveals the
ordained path, when he is able to set aside the subtle whisperings of his
lower self. The innermost core of his soul is also the divine center of the
whole universe. Arjuna's
deepest self is Kṛṣṇa.2 Man and God need a third party as intermediary no more than do two
lovers. No one is so close to God as oneself and to get at Him we require
only an ardent heart, a pure intention. Arjuna stands naked and alone without
intermediaries opposite his God. There is perpetual communion between God and man and the dialogue proceeds until
complete harmony of purpose is reached. |
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I notpadyate vinā Jñānam vicāreṇā nyasādhanaiḥ, |
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yathā
padārthabhānaṁ hi prakāśena vinā kvacit. |
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2Cp, Tauler: "The soul in this profundity has a
likeness and ineffable nearness to God...... In this deepest, most inner and
most secret depth of the soul, God essentially really and substantially exists.'' |
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■This Divine Principle is not at a distance but close to us. God is not a detached
spectator or a distant judge of the issue but a friend, sakhā who is
with us at all times, vihāraśayyāsanabhojaneṣu (XI,
42}. Ṛg. Veda speaks of two birds, beautiful of wing, friends by nature who live together on one tree.3 |
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■viṣāda: depression. The Chapter ends in dejection and sorrow
and this is also called Yoga as this darkness of the soul is an essential step in the progress to
spiritua11ife. Most of us go through life without facing the ultimate
questions. It is in rare crises, when our ambitions lie in ruins at our feet,
when we realize in remorse and agony the sadness we have made of our lives, we cry out
"Why are we here?" "What does all this mean and whither do we
go from here?" "My God, my God, why hast thou forsaken me?" Draupadi cries: "I have no husbands, no sons, no kinsmen, no
brothers, no father, not even you, O Kṛṣṇa. 4 |
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■Arjuna passes through a great spiritual tension. When he detaches himself from his social
obligations and asks why he should carry out the duty expected of him by society, he gets
behind his socialized self and has full awareness of himself as an individual, alone and Isolated. He faces the
world as a stranger thrown into a threatening chaos. The new freedom creates
a deep feeling of anxiety, aloneness, doubt and insecurity. If he is to
function successfully, these feelings must be overcome. |
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3Cp, also: "Thou all-knowing God, Thou art always present near us;
Thou dost see whatever sins there may be without and within." |
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sarvajñatvaṁ
svayaṁ nityaṁ sannidhau vartase ca naḥ. |
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antar bahiś ca yat kiñcit pāpaṁ tat paśyati svayam. |
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4 naiva me patayas santi, na putrā, na ca bāndhavāh |
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na bhrātaro, na ca pitā, naiva tvaṁ
madhusūdana. |